T ANTRA YOGA, N A D A YOGA A N D KRIYA YOGA

In this Yoga would m a r k

the

three

Yogas

dealt, Yoga,

with

in

v l u m e Ta n t ra and not of ; Kriya fail Sri they and take into at up to

Nada read

Yoga the notice the

hall

Swami are

Sivananda'.cent per cent the It ev;ry Ben; preeio it. by - is

teachings practical reader is our to

once the hope

inspire Sadhana. that

most whose places profit

aspirant

hands this by and

Providence treasure gently will

dili

practising

it

ultimately the goal

attaining of all

Self-realisation, endeavour.

h u m a n

BOOK ONE

TANTRA YOGA

T A N T R A YOGA, NADA YOGA AND KRIYA YOGA

PUBLISHED

BY.

T H E

Y O G A - V E D A N T A
A N A N D A P.O. SIVANANDA

F O R E S T
KUTIR

U N I V E R S I T Y

NAGAR,

RISHIKESH

HIMALAYAS Price] 1955 . [Rs. 5

ft

TO THE SUPREME DIVINE MOTHER

FULL OF LOVE A N D COMPASSION T H E BESTOWER O F AUSPICIOUSNESS O N A L L THIS WORK IS HUMBLY

DEDICATED:

0.

PUBLISHED SRI S W A M I C H I FOR T H E YOGA-VEDANTA

BY D A N A N D A

FOREST

UNIVERSITY

ALL

RIGHTS

RESERVED

First

Edition

1955

(2000

copies)

i.e.

.*

;04 W M . i> . >

Printed 'Acton

by

S.

Viswanathan 11, McNichol

at

the

Central Chetput,

Art

Press,

Lodge',

Road,

Madras-3L

P U B L I S H E R S ' As leaders Sri C. Rajagopalachariar thought has have not the for

N O T E and several H. other H. Sri eminent Swami

of modern

remarked, been and

Sivanandaji initiated but over and has the and been

Maharaj

only

training practice

disciples of Yoga, all

l a y m e n in interpreting the in the

theory the lore in

enlightenment

of people

world, world to

sacred general, Modern

of Bharatavarsha a style be and

especially that him.

of the

language by

would

appeal Sri all

Man and pen

understood flowed

From texts on

Swamiji's the

prolific

have

authoritative and none has

branches Yet, Sri

of Yoga

and Jnana,

been omitted. justice left us. to

S w a m i j i felt t h a t h e h a d

n o t d o n e full have

Tantra Yoga, Therefore, to

the Sri

great legacy that our ancients Swamiji the applied himself to hidden

the task in Tan-

of re-presenting tric texts. In Yoga, fail are take to the Nada notice

humanity

great

truths

three Yoga the cent

Yogas and

dealt Kriya

with

in

this

volume reader

Tantra would ; not they to

Yogathe Swamiji's once

hall-mark practical It hands profit

of Sri and is at

teachings the

cent per up the into

inspire

reader that

Sadhana. whose will

our

earnest

hope

every this it all

aspirant precious and

Benign by it, by

Providence diligently the

places

treasure

practising goal of

ultimately

attaining

Self-realisation,

human

endeavour.

P.O.

Sivananda 18th A p r i l , 1955

Nagar\ J PUBLISHERS

It was never my intention to include my photograph in this book. But I have had to do so in response to the wish expressed by Gurudev in his letter dated 21st Septem ber 1955, wherein he said, "I have, however, one personal request to make. I pray that a nice picture of your vene rable self be included alongside the Publishers' Note 'The Miracle of the Birth of this Volume'. This is not meant for glorifying you . . . It is my sincere wish." It is needless to say that I did not have the courage to disobey Gurudev's command.
VTSWAMATHAN

T H E MIRACLE OF THE BIRTH OF THIS VOLUME Sri Swami Sivanandaji Maharaj had, as soon as he had completed writing this great work on Tantra Yoga, Nada Yoga and Kriya Yoga, expressed the Sat-Sankalpa that it should be printed soon. With the pressure of work upon the Yoga-Vedanta Forest University Press, this would, however, not been possible but for a miracle. In April, 1955, there walked into the Office of the Divine Life Society Sri S. Viswanathan, Proprietor of the Central Art Press, Madras, who with amazing spontaneity offered his services to the Divine Life Cause by printing and supplying free one book every six months, to add to the flood of spiritual knowledge that has its fountain-source at the Abode of Bliss, the sacred spot trodden by the holy feet of Sage Sivananda. This generous and kind offer was warmly received and accepted by Sri Swamiji Maharaj who chose this volume to be the first in the series to be printed by the Central Art Press of Sri Viswanathan. What words can express our gratitude to Sri Viswanathan for this magnanimous act of grace of his ? In what way can we, the humble aspirants following the life-transforming teachings of Sri Gurudev, repay the debt of gratitude we owe to Sri Viswanathan ? By making the best use of the fruit of his munificence. May the aspirants all over the world who study this work thus prove their gratitude to Sri Viswanathan ! May the Lord's and Gurudev's choicest blessings be upon him \
P.O.
S. I

Sivananda

Nagar\
J VENKATESANANDA

18th May, 1955

IX

of these quite intent S W A M I S I V A N A N D A (Sri AND Swami T H E A W A K E N E D INDIA karma Chidananda) on

are

youthful who, in

seekers this

and and vast

aspirants, absorbed, task

some are they

of them ceaselessly engage true and

young, in,

self-forgetful forward the spirit

carrying

which

themselves

of pure

worshipfulness

Yoga. Sivanandaji's women and those look people as to in find a and the who even upon both work here has in endeared India as him well to as millions abroad. magnetic and the the his

Swami of m e n and sub-continent revival in of and wave seekers forest swift sacred Head-

At

the is

northern a

apex and

of

this

holy

Bharatavarsha renaissance after settled coming flowing dwelling quarters Institution through and glorious limitless idealism may ting glory well Mother is one wave upon down river place of

vigorous a the small very

movement colony

of integral

It is rapidly obtaining nation-wide recognition. personality loving hearts living people leader for lives India and o f all now ofthe extreme nature come once. charm, into the simple o f this great man

The

throbbing a to sloping

radiating covered of pure Ananda

ceaselessly with waters Kutir, is the and also

sincerity him

from

of dedicated

patriot green

captivates or with

hillside bank is Here Life the out also and This his

contact with sections the They life. in a as

of the the the

teachings

Large India.

of enlightened spiritual up to him personal outside and yet an yet look

Ganges. of Swami Divine by as carry the to

Swamiji and

accredited their

Sivananda. dynamic noble the her

This sage work

of modern

Society,

non-sectarian philosopher, cultural of

guidance, as well come

enlightenment men in and

inspiration in social

founded revival,

their collective Swami

Similarly have countries guide, and a an friend simple is

which Indian love

of India's

numerous inspirer dignified, full arresting tangible ever you his w o r d s They wherever elevated, and quiet taste and hitherto infectious radiating humane, to a fault. of any

thinking and with figure. and

women Tall this and saint you gaze is

spiritual

world peoples for

wide and

propagation an and the

Sivananda

Ideals. for India to an to land. be on

This saintly personality adoration object citizen her the to state made he an has the the its he grand

is filled with astounding culture and veneration west-aping, Reinstaand of the role oftothe day this great, with whom Most divine believes

enlightener. countenance blessings, He

stalwart, of

radiatingjoy

expression strange

admiration

amounting nigh India life and

of peace

God-vision Presence of this

of this

worshipfulness lesson of Free

overwhelms feeling him. force and His His which smile the

with

compelling of a you he

ofthe

Divine

whenearth. from are

fashion-dazed,

modernised of the of his moulding leading and the peace

India. Saint's this

draw near to a r e full into he out of at a

holds m u c h power and you. out of the of an Peace the Lord, inward pervades you

pristine passions He work has

of eminence one

not merely

sublime life's ofthe

of this

enter

transform

Self-dedicated prominent that to play in of night awakened the love Swami he and

of service. regenerated

moves. When of rare others your

wipes Names

sorrows

aims

because

firmly

your heart.

sings little, serenity by

India destinies of

important humanity towards of 68 the with yet

petty, and joy over is a you.

ego-centred Sometimes with

e a r t h y self region, and and joy

of the

morrow ideal Though and great welfare joy, his he love has

nations and has

world age and aim does He

unexperienced enthusiasm, liveliness His and

indrawn

international directs for work

brotherhood. guides

bubbling Swamiji full

vivacious

Sivananda personally work and whole

attained has

scintillating personality, humour, and withal barriers and generous

supervises, which This the band in his

of educative no

humanitarian of the and deep interest divine to

lasting

delicately sympathetic love knows kind. Sivananda towards the is a

and considerate

world. keen him fervour assist

bounds nor recognises

enthusiasm. world

inspires workers

of devout

trained

mission.

Swami was born

man

of our

times.

Though century,

he yet

close

of the

nineteenth

XI

His his

Holiness views,

truly

belongs to In is in the

the new era ofthe methods and highly south career his by o f his

super-scientific trend family he He the of of everv sense showed took By among to work a He up his the took of was mira-

East,

etc.,

etc.

And they

came power,

back filled with its wealth India, up and when

half-digested its glory and sons a

twentieth of the early and

century. Swamiji Born of a Brahmins

work and

notions Indians of India, own direct upon then varsha The young and him Early monk. to at

ofthe began

W e s t a n d its to look and

up-to-date of a the very far

m o d e r n in of the his and land, keen

its s c i e n c e a n d its a c h i e v e m e n t s . down This fashionable culture. critical,

It was a critical period w h e n upon young turned their noses at their ideology was This was not genius the at lost

term. promise

respectable

orthodox

distinctive during and great

intelligence

mother the

invasion

of alien

all-round

brilliance with (as

school

days.

threat to the precious culture of India. sensitive and her hoary discerning H e felt t h e culture, external Indian career m i n d of Dr. call ofthe by was the and the Singapore. with with the its

medical extreme medicos a Dr. mark

studies

earnestness unflagging was then student After seas as a over His the love that and period way. mission small as who to the

interest. shone sure his

Kuppuswamy, ofBharataofthe The youth for life. the appeal. impact hand. o f his had into and a for come a new all,

studiousness as for an

industry was

youthful make

Kuppuswamy

Swamiji

called)

menaced

exceptional across hand

Occident, dawn and the in

allurement renaissance doctor felt his plunge old in that

fascinating prime time

himself later. the his renown spread doctor. by whose during every this too big and

qualifying, the medical man

of the

Kuppuswami where healing literally His

Federated with was was of the and and land. a one

States

flourishing of his He took the man

Malaya culously a He was

height act. 1923

and entered life once became

entire as was

renouncing

much-sought-after Samaritan, life in in total to

popularity mercy service Day not to

universal. divine seemingly poor night love and were and imme-

well-to-do

medical

voluntarily

mendicant

adored

masses

veritable

Good infinite. tion, the same no diate

of utter dedicaheart to He of

self-sacrifice

ceaseless

From perfect reached severe

Malaya noble

to

Himalayas man the Divine

was was task

a fired

long with

way. an into

But

the

distressed him service was

possible or too

of this

young

aspiration awakening. a and period deep and

h i m s e l f for Rishikesh spiritual Living

of world austerity service pilgrims, eyes in But as

dedicated

of mercy

in J u n e discipline, a hard

1923 life

and entered of Sadhana,

m e r i t his

intense selfless tired believed reverence shone his up life and

willing But

attention. had decided It its will ago, to be the then the make o f far use of this that play were But a very broken in East, all parts no war, in noble son of and the and the

meditation. suffering Sanyasin orthodox total

devotion this by his as

destiny a

Y o g a c o m b i n e d with villagers, was

unremitting hillmen upon total and with

ofsick sadhus, strange more being critical of inner divine began and noble now life.

India period

for

momentous century and minds

task

greater

magnitude during upon

universal civilisation influence middle being and time way. the during young war the this

import.

remembered external had begun to

looked and to in

critical

half a the class drawn mode For

glamour

of occidental

contemporaries place

who

Sanyas Swami the

ideologies ofthe of

quiescence mastery a new the upon of the

isolation.

soon the light into man as a

generation. Indian people like the westerner.

Particularly superior

attitude gave attained spiritual fulfilment showering realisations champion The got to new

awe and Yoga and When opened fruits and and the all.

Sivananda

section towards

gradually culture up to a limited with when 1917-18 ofthe Far the

with this chose

what

looked was

realisation. phase one true blessed

flowered holy and him

o f life o f t h e p o l i s h e d tendency common But portion in great France, man soon of the numbers in

harmful the last like

w o r k i n g in India this first spell world the

only was

ofhis

devotion Fate essence efforts proper

penance

had

contact

eternal and their energetic

of Indian idealism of Swami

Dharma. have Sivananda

western the

world.

tradition life restore them

of D h a r m a back into

spiritual

through

Indians

saw service

place

in

man's

theatre,

Europe,

Middle

XII

practice has dedicated ofthe people his entire Swami great land life for the spiritual mission the is and to

In

his

great India.

personality

you

have

one

of the

great

builders

of

moral awaken

uplift the

people. of this

Sivananda's to the

N e w

glory, and

worth

The bridled section

picture hatred of

that and

the

world

presents

today

is

one

o f un A vast

and

the

peerless His

value Mission

of their

hoary to

civilisation a

immortal

greed, is sunk

violence in in

and

warfare.

culture. tion ofthe

is to give ofthe

the people

p r o p e r realisa o f life and He to

m a n k i n d deep

restlessness, the East of But and

dissatisfaction, in the West,

inward to to

essence it the in

Bharatian and pure

way

frustration, m a n is

despir. up

Both the

inspire to

them

follow them Swami

its t r u e sense of

form.

seeks and the of

basely

polishing

exterior

life in

with times

so-called of every and fury the of a

restore

D h a r m a , works to

Sadachara reinstate the the in

civilisation, crucial test

culture this

and is

refinement. seen to come all

Paropakara. life of m a n has the

Sivananda and the

polish

off i n s t a n t l y the savage cruelty, Selfishness

moral the

spiritual day world

Ideal, into

neglect

unregenerate ruthless,

m a n

shows

himself in of

which

plunged war,

present

fiery f u r n a c e agony. m a n n e r Divine

bestial

combination and a

hatred,

violence, and arro

ofhatred, To he Life his

destruction this

and

endless in

turmoil an

and

unrighteousness gance anger, man's are

unscrupulousness. Hell and of h u m a n life.

carry

out

worthy

mission by

organised ofthe to to

making

Gross cover up

sensuality, and hide

founded Society

the as

institution it aimed at

known showing

the

n a m e the way

crookedness divine, is

cunning nature. a picture

totally

man

overcome manifest

essential or less

un-divine,

base,

animalistic

lower

nature

and Love,

This Sri Swami

more

of t h e is one to

world

as

it

is

today. men gross where and be and has true the and his

Divine

qualities Service and Society

of T r u t h , of his

Purity,

Mercy, practical Idealism. to as by

Selflessness, Right the

Sivananda who

ofRishikesh

of those

inspired above love

dedicated conduct D. the the L.

fellowmen, spiritual

goodness, Through

of God-vision, picture, there light come is for the

are

attempting They

change fain

the in

moral the

and

better. joy is where

would is

bring and

Swamiji is working great land as well life very lust, ways

systematically those abroad

educate towards vice and

hatred, there and

there

despair would so

sorrow, man peace

people living

of this of a

where wise

darkness. away

They from war, Sri

have that

higher

and He

better teaches

eradicating and

turning upon to the

embracing ways

virtue.

practical egoism,

effective and

goodwill dedicated purpose real, pain

may his o f life

reign life and

earth. task

Swami

Sivananda to the to

of shedding

hatred, He gives

greed, effective

intolerance the

of awakening rise this from

m a n the

immorality. virtues to preaches In dation behave he he is

of cultivating

positive

making to light,

him from

unreal

overcome these negative traits in m a n . and trains out all in the Divine Life. up man

He practises,

from to a

darkness higher life

m o r t a l life peace. out an

of sorrow T h r o u g h inner

of eternal he has in

bliss

and

working and like a

this

mission

oflifting Swami

from

degra not

voluminous tion men of ideas and

writings and

been

working the

revolu

moral

degeneracy an a

Sivananda theorist. to set

does

ideals all over

increasing earth.

n u m b e r as

of fortunate he is at the

d r e a m e r or makes with.

arm-chair

If a n y t h i n g , the problems reviving spiritual. of our most etc., works their

w o m e n mental,

the

Aiming

realist w h o to all deal

practical He has

approach therefore mental, of all

physical, kind, the

cultural

and

spiritual covers a life. R.

regeneration wide range

of man of subjects

has

about

Swamiji's to every words " life life

literature aspect

culture in The widest

its a s p e c t s , possible by

physical,

moral and these

belonging In of

o f h u m a n R.

propagation all variety

aspects the

the

ofHis

Excellency is

Diwakar, the

Governor gospel to of give a

cultural m o d e r n is to part the

heritage like the

of m e a n s electrical in

including

Bihar,

Swami and to of the

Sivanandaji unstinted suffering

spreading 4o

movie-film, of his of

tape-recorder, today. conscious sons and He of

spiritual light living who, and

service

h u m a n i t y He India is not

salient the

feature people

work

India

m a n k i n d . " life of and

only

make in the

haratavarsha as the spiritual

e m b o d i m e n t by his noble

of the

spiritual

but as

also well

one as-

world

context

daughters

personal

example

precept

of their

grand

Upanishadic

ancestors.

XIV

xv of the nation science of is sought Yoga to a unique Academy which the is known as the and Yoga-Vedanta practical aspects are The are the was

The be

physical by

regeneration

achieved

the'pagation

ofthe

Asans, branch

Forest of our

University

where

theoretical of to

P r a n a y a m a , centres training youth natural as

Suryanamaskars, Divine Asan all Life and

etc.

T h r o u g h all is

n u m e r o u s the

time-honoured in a rational of the the way

systems suited

integral the

self-culture times.

of the in

Society

over

country to the of

taught class

present Forest

Yoga as and

P r a n a y a m a of the is

imparted T h e

lectures to

Yoga-Vedanta at large

University the pages of

well

peoples

land. broadcast and

Science

presented

public

through Weekly A

living

health

culture

through free

books, litera

Yoga-Vedanta started for

Forest this by

University

magazine series on of

that

periodieal journals, ture. and The Gospel

booklets, of

leaflets

other

specific the aim

purpose. are

valuable D. L. in give

r ah m a c h arya , is similarly

marital

moderation through a

publications Society's the

University of cultural

carrying

the

restrained of ways.

living

propagated

central

Dissemination. Yoga to stay all and seekers for

Experts Vedanta and

variety T h e aspect nation to

different

branches and

of practical instructions and

spread

o f D h a r m a

and

Ethical work.

living

is

an

important before the

personal who The books visit

guidance the

students time. all the

of Swamiji's a lofty in in as of

regeneration of

Placing he has ofthe

headquarters owns the its

there press on well

some

conception one our well and all

morality

been

striving Ideal all alike. etc., hands at

University as also and

own

printing

where health, as in

awaken

the

consciousness work

moral to

numerous (in

periodicals H i n d i as

Yoga,

prevailing people T h e

lives. as old,

Swamiji's men,

extends and

S a d h a n a are

self-culture

English)

young

women

children Control, at the

printed. The headquarters for an ofthe Society seeks to present in itseli

subjects special

Character and and ofthe danger

Building, detailed far-sighted m o d e r n of being

M i n d

receive of t h i s this

attention

t r e a t m e n t saint Atomic

a for

model the

all-round

institution

of m a n y - s i d e d These of t h e m

activities branches working by

b r oad - h earted ,

of F r e e Age

India

branch

centres to copy and all over the the lofty

emulate. m a n y of

critical j u n c t u r e are in dire

when out of

moral man's

are

found

dotted to

globe

values life.

swamped

vigorously translating

spread

culture

haratavarsha all

the works

of Swami

Sivananda in the the

the i m p o r t a n t of a cultural and is

This Sannyasi Selfless ofa Salt fiery

unique of the

personage Sankaraite he He

though tradition

apparently holds all the aloft

an the

orthodox Ideal of

Continental regeneration as it were as

languages. is spreading

Thus outside

mission shores to

of H i n d

Service

which

advocates is

with

zeal

and that,

ardour " the

preparing the ground guide and and the leader field

for

India

play her legitimate ofthe world in-

reformer. is Selfless

never tired He

of r e i t e r a t i n g calls it the

role the

the

ofthe

nations

ofLife

Service." He

glorious seva

Gospel is the

moral

spiritual

oflife.

ofWorshipful most our effective lives. a

Action. means

proclaims our

that

selfless and

of purifying the

nature

ennobling Rishikesh Naturo

Therefore well

Society's

headquarters Hospital, and

at a

conducts pathic Clinic, Primary a '

equipped a

Allopathic

Sanatorium, all g i v i n g free is also

U n a n i

Dispensary to the

H o m o e o p a t h i c A Free

treatment run by the to

suffering. also

school

Society which the

maintains general

Seva-dal' at all

ever times.

ready

help

pilgrims

and

public To culture

train and

n u m e r o u s spiritual

workers

in

all

aspects

of this has

sublime

work

Swami

Sivananda

established

xvn As S I V A N A N D A (Sri His <the Holiness where in an the Lacs with : THE P. P R I N C E Gidwani, Sivananda from a of men which for is I the an come not A M O N G New Delhi) has and turned suburb some in of MEN So He Shamdas Swami area that, is all regards to his religion the do to above Lord not all By the God is really men. is Truth atheism exist This for by him He not he is that prince love God find and of Love, to him. ! is of in in be in

According

him

the

the_ atheists among He is Him God not sees men

atheists things than he is

Swami

Sivananda.

humbler humanity, service heaven ofthe this found

dust.

humility, to

and service neither apart could be

ordinary mortal.

God in parcel

Saraswathi to and is a both year that like and if the of at not at that women to a

of h u m a n i t y . nor whole only down, and, in to

According everyone. he

Sivananda live

Nagar

forest

decent

but in

a part and

of Rishikesh, foreigners elevating. connection or one for mile

hundreds atmosphere

therefore,

does

ennobling and Hardwar distance every for relations before Hindu themwere where import The foot for of the The

mundane

world. the open His believes and the

If he

believed caves, an Eye the and in

of Hindus They reached. contact with it double Kutir the the do

every know

Himalayan a Hospital, Studio is God in

would

ceremonies there

their

departed

Ananda Kutir Schools, University disease. footsteps in the

Clinic, Dispensaries, Yoga-Vedanta He and is not only it. Forest and practises d o i n g his believe His of an a team

pilgrimage. from is in are

Printing etc. He

Press,

Rishikesh,

Abode

of Peace,

humanity.

Lakshmanjhula should (some selves come how of w h o m

would

Ahimsa in thought,

word and action.

He is fighting dirt He does he the

Swamis be, do

of Sivanandashram realise ceremonies Hardwar know at the them. the

the unity ofreligions He but

graduates) would instead

best to bring the whole world together. of Christ Sermon on Buddha. Mount,

is walking in the

much at

better

performed professional or the scenery is which Ganges kitchen of to for every

Ananda of with his

practises Swami

Pandas,

most

of w h o m

SecretariesSwami nandaji are of Swamis shining are

Chidanandaji examples They

and are ably

Madhava-

meaning superb of Swami is

ceremonies Himalayan has built

perform ranges decent and has

of w h a t

headworkers assisted by cause. only good and. kind for to

ideal institution should be. who doing their

Sivanandaji just in a

houses Indians.

b e s t for t h e

convenience

visitorsforeigners front Swami no of the who tea

flowing

Ashram. imbibed and to pay

Swamiji's the spirit twice anything meals has

His Holiness beings led but a to

Swami Sivananda is not also. He returns

human He

superintendent, visitor who is

animals

evil.

Swami

Sivanandasupplies under and lodging. with and office to

twice

crusade

against

untouchability : "

caste-system.

obligation

He follows the Gita, w h e r e it is said me so is I I welcome them. The

However men approach men take from every

boarding The day are

path

begins 4 his taught to

Meditation 6. Yoga At the 9

Class Asanas a.m.

in and the

the

early

side

mine." gave one of S w a m i in Sivananda's and he lectures told me to one he of the was

morning exercises comes to see

between

physical Swamiji come eleven. when He

voluntarily. where all

Christian

Padres

Mussorie Sermons is

that

regularly him. he

hundreds details at 6

of visitors of the office p.m. etc., till sharp he in

using the matter Swami cannot help

in his

at the

Church. and one

He attends to held the in songs

administra-

Sivananda falling is been in

courtesy-personified

tion of this vast colony and does Again Bhajan sings comes are discourses and Gita, are

not l e a v e his Hall and are Upanishads,

love with him. sweet. big He is in sweeter the eyes He than honey. birth. and free.

Satsang

Sivananda must of have

very a

Sankirtan, himself their

Maharaja in hard. the

previous of Europe books

divine and

sung which the

sometimes wonderful

He gives a n d gives. height spiritual He Australia. works

He has raised splendour very

India to the m a g n a n i m o u s gives

melodiously

Bhajans

conception

which

delight

audience.

xvn As S I V A N A N D A (Sri His the Holiness where in an the Lacs with : THE P. P R I N C E Gidwani, Sivananda from a of men which for is I the an A M O N G New Delhi) has and turned suburb some in of MEN So He Shamdas Swami area that, is all regards to his religion the do to above Lord not all By the God is really men. is Truth atheism exist This for by him He not he is that and of Love, to him. ! is of in in be in

According

him

the

the_ atheists among He sees men

atheists things than he is

Swami love God find

Sivananda.

prince

humbler humanity, service heaven ofthe this found

dust.

humility, to

and service is Him God not neither apart could be

ordinary mortal.

God in parcel

Saraswathi to and is a both year that like and if the of at not at that women to a

of h u m a n i t y . nor whole only down, and, in to

According everyone. he

Sivananda live

Nagar

forest

decent

but in

a part and

of R i s h i k e s h , foreigners elevating. connection or one for mile

hundreds atmosphere

therefore,

does

ennobling and Hardwar distance every for relations before Hindu themwere where import The foot for of the The

mundane

world. the open His believes and the

If he

believed caves, an Eye the and in

of Hindus They reached. contact with it double do

come not

every know

Himalayan a Hospital, Studio is God in

would

ceremonies there

their

departed

Ananda Kutir Schools, University disease. footsteps in the

Clinic, Dispensaries, Yoga-Vedanta He and is is not only it. Forest practises d o i n g his believe His of an a team

pilgrimage. from is in are

Printing etc. He

Press,

Rishikesh,

Abode

of Peace,

humanity.

Lakshmanjhula should (some selves come how of w h o m

would

Ahimsa in thought, word and action. best to bring the whole world together. of Christ Sermon on Buddha. Mount, He but

He is fighting dirt a n d He does he the walking in the

Swamis be, do

of Sivanandashram realise ceremonies Hardwar know at the them. the

the unity ofreligions

graduates) would instead

much at

better

performed professional or the scenery is which Ganges kitchen of to for every

Ananda of with his

Kutir the the

practises Swami

Pandas,

most

of w h o m

SecretariesSwami nandaji are of Swamis shining are

Chidanandaji examples They

and are ably

Madhava-

meaning superb of Swami is

ceremonies Himalayan has built

perform ranges decent and has

of w h a t

headworkers assisted by cause. only good and. kind for to

ideal institution should be. who doing their

Sivanandaji just in a

houses Indians.

b e s t for t h e

convenience

visitorsforeigners front Swami no of the who tea

flowing

Ashram. imbibed and to pay

Swamiji's the spirit twice anything meals has

His Holiness beings led but a to

Swami Sivananda is not also. He returns

human He

superintendent, visitor who is

animals

evil.

Swami

Sivanandasupplies under and lodging. with and office to

twice

crusade

against

untouchability : "

caste-system.

obligation

He follows the Gita, w h e r e it is said me so is I I welcome them. The

However men approach men take from every

boarding The day are

path

begins 4 his taught to He

Meditation 6. Yoga At the 9

Class Asanas a.m.

in and the

the

early

side

mine." gave one of S w a m i in Sivananda's and he lectures told me to one he of the was

morning exercises comes to see

between

physical Swamiji come eleven. when He using

voluntarily. where all

Christian

Padres

Mussorie Sermons is

that

regularly him. he

hundreds details at 6

of visitors of the office p.m. etc., till sharp he in

the matter Swami

in his

at the

Church. and one

attends to the in songs

administra-

Sivananda in

courtesy-personified him. He is in sweeter the eyes He

tion of this vast c o l o n y a n d does not leave his Again Bhajan sings comes are Satsang Gita, are Hall and are discourses and held Upanishads,

c a n n o t help falling Sivananda must of have is

love with sweet. big

very a

than

honey. birth. and free.

Sankirtan, himself their

been

Maharaja in hard. the

previous of Europe books

divine and

sung which the

sometimes wonderful

He gives a n d gives. height spiritual He Australia. works

He has raised splendour very

India to the m a g n a n i m o u s gives

melodiously

Bhajans

conception

which

delight

audience.

XVUI

Nowhere dana. writer.

in He

the is a He that

world is is a sweet

will

you

find He He is is a at

such an a

kind

of A n n a He He is is a a T O W E R I N G SAINT Schneider, of the Saint first O F T H E Synthese copy " of her Mrs. H I M A L A Y A S Unitierselle. book G. Swami " M. Geneva) Sivananda : Schneider Sivananda

Sivananda

versatile. singer. sage. who He

orator. poet.

philosopher. 1 imbibe wish some I

is

Yogi. Anancla Kutir could (Mrs.

friends

lived like

of his leave

qualities this abode

humility. I would like to quote The wish me good luck, in

G. receipt

M.

Editor, printed Himalayas

Before Sri

ofpeace, : parting,

(On re-christened the

Rabindranath Tagore's " At my The the time of

song my

Towering following have can

of the

Sivananda-Margaritha, inspiring filled me only words.) with the in in

addressed

friends. sky is flashed with the dawn and my path lies

You innermost which I your

sacred me Hspings you ; lead you I

currents this and these my make

of your

own love

beautiful. Ask not w h a t I start heart. I shall is put not there on the are my wedding brown garland. coat on the ofa traveller. I have no feat I have with me to take there. and expectant

beingto miraculous I think I

generate express powers,

tremendous tears. saint soul, at

Again name this thy !

on m y j o u r n e y with

empty

hands

with with true.

stammerings

helpful, When ! ! dear again the thy How

comforting Monk,

efficacy

of this melt. I to

pure How

angelic would

loving

Himalayan feet "low ,ne faith, All tunity

prostrate good have thy

Mine

red

grateful the are of all

am for this me !

unbelievable unites of love, Love

opporgiven and

Though in my

dangers

way,

How they the but light

affinity

of feelings

devotees

mind."

Thanks that you without and

H i m a l a y a n F r a t e r n i t y full the world, radiating your Gospel glory,

humility in the

shadows, of

without world. love and

hostility, hallowed Sweetness. 0 accepted divine if by are Thou 1 It is to others, this the art

disciples

are i m m a c u l a t e and

archangels incarnate

cosmic wisdom

by thy light

selfless

exalted my too. I my love

and poor

glorious words

Gurudev, and

thanks that you and all in lead

that

you

have your me, Trials

of love

radiate through is to you. me

over I can

your am of

humblest you if

disciple, negate merge they and

ever r e a d y to only

that

myself, Thee.

approach God,

favours

onlyjoy. by the finest touch of your mighty only the spirit. Can sun ?

vibrate

glory to adore T h e e . c o n s c i o u s o f its your

It is glorious to love T h e e . c o l o u r s w h e n it sees love, this sea

a flower be I felt

Seeking your Divine L o v e , h o w could I be sensitive to h o n o u r s ? intensely cosmic of infinite ecstasy

C O N T E N T S

and

awe-inspiring, Your self-evident you. Let

dazzling, beautiful like me the

fascination intensify of the laugh in thy

and my

revelation love. Let me

of

BOOK

ONE

Divinity. glory adore the are will. to joy, veil my is

words light

Your simply and CHAMbBR I. II. III. I V . TANTRA SHAKTI MOTHER

TANTRA

YOGA
PAGE 3 6 14 21 22 23 25 26 27

sun. about grace. is

cheerfully take delight My me from

difficulties Your to obey from

of M a y a , supreme Your from me will death try

and

letters your pain

YOGA YOGA PHILOSOPHY

support. guides to

only

wisdom to me

darkness from the divine

light, to You.

WORSHIP OF ASPIRANTS

immortality, to you

CLASSIFICATION GURU AND

Let and

to

express for

most and

intense

gratitude favours person which heart a n d

deep

thankfulness by your book words

the

choicest humble

V . V I . VII. V I I I . I X . X . X I . XII. X I I I . XIV. X V . XVI. X V I I . X V I I I . X I X . X X . 1. 2. 3.

DIKSHA

conferred through contains to give

effulgent

Holiness Saint from

over of the the of

my

SADHANA TAPAS VRATA SIDDHI RULES T H E FOR THE WORSHIP P A N C H A T A T T W A OF PARAS I ...

this my

(Towering that of a rose

Himalayas) of my

depths your

evidence

m i n u t e and

part

splendour lofty

Messiahnic experiences contact my

Loveliness, and

of the feelings

inexpressible that by your such

spiritual spiritual kindness,

28 32 34 35

exalted

mighty extreme

transmits. thanks

Overwhelmed go also the this to

heartfelt words and

t h e glorious Swamiji's book with

personality spiritual and loving to the Life

U P A C H A R A YANTRA CHAKRA MANASIC BHAVA IN PUJA PUJA W O R S H I P YOGA

whose wisdom

e n h a n c e show that clearly the

immortal

unique

regardfulness souls with holy,

36 37 3 8 39 44 48

u n d e r s t a n d i n g fortunate Society divine u n d e r m a r c h beloved j oy to

highest are in

evolved contact in the

provide the

seekers and

who

Divine

plunge

themselves Master. P a t h it I is that soft

all-embracing, I am and the path all and

radiations thy

ofthe

G u r u d e v , to you, to

MANTRA

feet, t h e it, if only

leads and

may

BIJA-AKSHARAS SRI VIDYA ON S I P. C. Dewanji Swami M. Sadananda P. Mahadevan.

u p o n feet. find

sweet to

your felt

blessed

Perhaps in

am form.

Mira

have

such

intense

you

h u m a n

SYMPOSIUM T a n t r a Sakti M o t h e r Sakta in

Y o g a Sri

50 51 55

Creation Sri W o r s h i p Dr. S y s t e m Diwan K. S. Gauri .

Bahadur Ramaswamy Prasad : Its Sri SignificanceAnwantl Hasan... Sastngal... 59 63

Sak4-.SW Assamese

Yogi

Tantrikism

o4

Worship

of

G o d

as

M o t h e r Sri Anwarul Hasan... 90

C O N T E N T S

and

awe-inspiring, Your self-evident you. Let

dazzling, beautiful like me the

fascination intensify of the laugh in

and my

revelation love. Let me

of

BOOK

ONE

Divinity. glory adore the are will. to joy, veil my is

words light

Your simply and CHAPTER I. II. III. I V . TANTRA SHAKTI MOTHER

TANTRA

YOGA
PAGE 3 G 1 4 2 1 2 2 2 3 2 5 26 2 7

sun. about

cheerfully take delight My me from

difficulties Your to obey from

of M a y a , supreme Your from me will

and

thy grace. wisdom to me is

letters your pain,

YOGA YOGA PHILOSOPHY

support. guides to

only

darkness from the divine

light, to You.

WORSHIP OF ASPIRANTS

death try to

immortality, to you

CLASSIFICATION GURU AND

Let and

express for

most and

intense

gratitude favours person which heart a n d

deep

thankfulness by your book words of

the

choicest humble

V . V I . VII. V I I I . I X . X . X I . XII. X I I I . XIV. X V . XVI. X V I I . X V I I I . X I X . X X .

DIKSHA

conferred through contains to give

effulgent

Holiness Saint from

over of the the of

my

SADHANA TAPAS VRATA SIDDHI RULES T H E FOR THE PANCHA WORSHIP TATTWA OF PARAS I ...

this my

(Towering that a rose

Himalayas) of my

depths your

evidence

m i n u t e and

part

splendour lofty

Messiahnic experiences contact my

Loveliness, and

of the feelings

inexpressible that by your such

spiritual spiritual kindness,

2 8 3 2 3 4 3 5

exalted

mighty extreme

transmits. thanks

Overwhelmed go also the this to

heartfelt words and

the glorious Swamiji's book with

personality spiritual and loving to the Life

U P A C H A R A YANTRA CHAKRA MANASIC BHAVA IN PUJA PUJA W O R S H I P YOGA

whose wisdom

e n h a n c e show that clearly the

immortal

unique

regardfulness souls with holy,

36 3 7 3 8 3

u n d e r s t a n d i n g fortunate Society divine u n d e r m a r c h beloved joy to

highest are in

evolved contact in the

provide the

seekers and

who

Divine

plunge

themselves Master. Path it I is that soft am form.

all-embracing, I am and the path all and

radiations thy

ofthe

G u r u d e v , to you, to

MANTRA

feet, t h e it, if only

leads and

may

BI JA-AKSHARAS SRI VIDYA ON S I P. C. Dewanji Swami M. Sadananda P. Mahadevan.

4 4 4 8

u p o n feet. find

sweet to

your felt

blessed

Perhaps in

Mira

have

such

intense

you

h u m a n

SYMPOSIUM T a n t r a Sakti in

Yoga Sri

5 0 5 1 5 5

C r e a t i o n ^*/*/ W o r s h i p Dr. S y s t e m Diwan K. S. Gauri .

M o t h e r Sakta

Bahadur Ramaswamy Prasad : Its Sri SignificanceAnwantl Hasan... Sastngal... 5 9 63

S a k t i Sri Assamese

Yogi

Tantrikism

o4

Worship

of

G o d

as

M o t h e r Sri Anwarul Hasan...

XXII

BOOK

TWO

NADA
CHAPTER
1

YOGA
C H A P T E R I

GLORY NADA GOAL POWER SOUND ANAHAT SOUND THE

OF YOGA OF OF

NADANUSANDHANA

II. III IV. V. VI. VII. V I I I . I X . X. X I . X I I . X I I I . XIV. XV. XVI. X V I I . X V I I I .

TANTRA YOGA
Salutations the Vedantins, to the ofthe the the the M o t h e r who of ; is the P a r a b r a h m a n Siddhantins, the Father of the in

LIFE SOUND BRAHMAN

Parama-Siva Vaishnavites

Saiva is the

AND

Maha-Vishnu Heaven J e h o v a h of of

W h o of

SOUND AND IMAGE STAGES NADA ? AND ALA OF SOUND

Christians, Jews, the of

Allah

M o h a m m e d a n s , Ahura M a z d a

Nirvana

of Bauddhas,

of Zoroastrians, the G o d The Sukta T h e of the in Devi

Thing-in-itself of occidental all religions. is the as old as the Vedas.

philosophers,

FOUR IS

Almighty

WHAT NADA,

Sakti philosophy the is Rig not Veda only the is

T h e

Devi

BINDU

real

source of the

Sakti the

doctrine. principle is also is

DHVANI NADANUSANDHANAM RELEASE THE OR MOKSHA PRANAVA

the

principle

of creation, energy, glory

auspiciousness, principle

principle

of cosmic T h e

but

ofDivine sung

Knowledge. in the also. or Sakta

of the and

Devi

most and

elaborately in the Devi Devi

Agamas

T a n t r a s

SACRED

Bhagavata or

NADABINDOOPANISHAD TYAGARAJA ON NADOPASANA Sakti the TIIAAN T H R E E are

M a h a or

Maheswari supreme

Parasakti She is

is

the

Supreme of

Power

ofthe

Being.

the

Creatrix

MUSICO-THERAPY THE SCIENCE OF

universe. all forms

Durga, of P a r a

Tripurasun dari, or Mula

Lalita, or

Raja Chit

Rajeswari Sakti or

Sakti

Prakriti

B r a h m a In eternal is is

Sakti. the Sakti doctrine and is a Siva is is His the supreme unchanging Universe This the

BOOK

KRIYA YOGA
I. II. III IV. V. VI. VII. V I I I . I X . X. PAS SWADHYAYA ISHWARAPRANIDH SECRET OF ANA

consciousness Universe

Sakti

kinetic

power.

Power. the

manifestation Sakti one

of Devi's

glory. being

affirmation of God,

of the is

doctrine. who possesses

Sakti Sakti. Siddhis

Power

Sakta

SURRENDER

Tantra It should be

S a d h a n a learnt must

bestows u n d e r be a

tremendous Siddha

or

powers. T h e devo cosmic

Tantric purity,

G u r u . faith,

SELF-SURRENDER S H AT KRIYAS IN HATHA YOGA

Tantric tion, love, Absence

student

endowed dispassion,

with

dedication to G u r u , truthfulness, of these

humility, and

courage,

PRANAYAM CONCENTRATION MEDITATION SAMADHI

non-covetousness in the

c o n t e n t m e n t . means ., a gross

qualities

practitioner

abuse ofSaktism. Saktism spiritual had been of one the of the potent powers

for

the by

regeneration

Hindus'.

W h e n

practised

4
the led ignorant, to certain forms and of the or unenlightened abuses occult ; and powers. a of Saktism truth, five and there An have unqualified is no sought of the

TANTRA

YOGA

TANTRA

YOGA

persons, that but

it

has It is

The a the hold The means but it is of books. from who

Tantra Gupta You

is

in

some You have to

o f its cannot get the

aspects learn the

a it

secret from

doctrine. the and study Gurus

denying nothing of the wine, acts original or

some

Vidya. will

degraded expression is or the flesh, matsya

magic,

knowledge Acharyas

and practice

immorality,

example

perverted practices, mamsa or maithuna

practical the word in key "

Tantriks, t o it. Sakti "

Tantric

travesty or

theory

of the fish,

Makarasmadya symbolical

mudra

and

comes

from

the

root

"

Sakt " a

which force

coitus. The Sakti and the texts Tantra basic is Advaita are one. Vada. The They means to It proclaims accept the the goal that the set

" to be

able," reality itself Her

" to d o . " neither male in are Para various Her

Sakti is s y m b o l i c a l l y female, nor female, forms. gross Mind but only Earth, is a water, fire, Prakriti. modification

which air, Life of

manifests element is

Paramatma Vedas Tantras forth in as as the

Jivatma

Saktas attain

scriptures.

recognise

Sakta-

ether, Chit

electricity

formsApara

e x p o u n d i n g the

Prakriti.

Vedas. is the of an integral a this careful system Sastra Tantras system, Tantra are the important of of Krishna Varaha Kundalini Sahasrara witchcraft, wonderful of caste, spiritual Sadhana perfection, boat of it to or are attain are Yoga Tattwa getting it head. books of sorcery They and They the formulae. inspiration bliss. to It other great path Kundalini Upanishad knowledge and take Upanishad part and are of Hinduism. of in Eastern study. deep Sakti systems. The with The It is

Sakti. Yoga lays special in the emphasis six chakras, on the development Muladhara to

Tantra system system Tantra reason. Sakta indeed books Krishna Yajurveda, Upanishad Sakti and at spells or The magic creed, Sastras. freedom which scriptures. strength, Ghakra a in is one of Sastra The Tantra deep

Tantra of the Ajna.

most

important

powers

latent

from

deserves teachings

fundamental

ideas is a and

accordance

Sadhakas Divya. Pan'cha Maithun M a k a r s is intoxication divine Give Divya up May Jagadamba Bliss. Pasu It is

are only

of three the The viz-,

kinds,

viz.,

Pasu, who Madya,

Veera practise Mudra of

and the and

ofthe

are very correct.

Pasu

Sadhakas Mamsa,

Sadhana powerful Sastra. Yoga

ofAdvaita Vedanta.

Makar, " kill and

Matsya,

(coition). have

esoteric

meaning drink lead Siva." the

these five of Godis the the divine.

Mahanirvana, Tantra Yajurveda, Jabala are the the

Kularnava

egoism, of Divya the the you

control flesh, Lord Sadhaks who tendency nature. Devithe wisdom, or

the wine This life and

union with

practice Vritti or bless

Darsana, for to of the not

Trishikh

Brahmana,

Vritti,"

of animals

raise

useful crown are persons may and show

divine all

methods

awaken

Para-Sakti,

Universal peace and

Mother Immortal

with

Tantras and All colour wisdom They and is the man

mysterious draw the bliss.

without

distinctions

eternal

liberation, is

immortal saving safely

Tantra takes immortality, - Tantra concerning syllables).

wisdom. to the in

the marvellous

shore detail and

of fearlessness, the knowledge (mystic

freedom explains Tattwa It saves

and

perfection. or Brahman) Mantra

(Tanoti) (Truth (Tranat).

H e n c e it is called T a n t r a .

SAKTI

YOGA

PHILOSOPHY

Sakti our C H A P T E R II child Even world of of is is the the immanent She the supreme God is is the are so and

may

be

termed by

as the

that

by which we w o r l d all The after its

live child's

and have ofthe growth, Mother. in this or the

b e i n g in this and the

universe. sustenance necessaries

In this are of

the wants by the activities

provided all

Mother. looked life and

SAKTI YOGA PHILOSOPHY

I The Sakti. supporter by She which is power Sakti is of the or the vast Kali, There is no active aspect

development the

e n e r g y n e e d e d for i t d e p e n d s

upon

Sakti

universal No matter too embodiment universe. upheld. Chandi, is no difference She She power.

Mother. one to c a n free break. go himself from the grace. The Prakriti thraldom fetters through of of mind and Maya Her of is can are great Mother benign eternal pleased y o u free

without

Mother's

Power Mother.

hard

Ifyou worship Her as the beyond into the on

the world is Durga,

Universal

Chamundi, between

Tripurasundari, God and His its burnfire and

y o u can very easily grace and blessings. and Bliss and lead and you make the safely you

Rajarajeswari. Sakti, just as there ing power. He as the the who

difference

between

S h e will r e m o v e all o b s t a c l e s i n t h e p a t h illimitable free. you, When then domain She alone absolutely

bestows

Her blessings bondage

worships Power is a Sakta.

Sakti, All

that

is

God are

in

Mother and

form,

yourselffrom The is It the is does not first owe

of this a

formidable child or Is and a love

Samsara. quadruped any o f its you, child utters who ?

supreme

which creates, women

sustains

withdraws

universe,

the forms of Divine

syllable its all to

which the

Mother. Siva vada A and body. to to of a be is the unchanging appears is a consciousness. as mind form of m o n i s m helps of the six way or Sakti is His Sakti-

n a m e ofthe beloved Mother. affection you, friend, the Mother who protects your

there

Mother

consoles

cheers you preceptor a manifes-

changing Power which orS akta-darshana Sakta He done Guru by the does

and matter.

and nurses you. and guide tation ofthe

She is

philosopher,

Advaita-vada. union of Siva the able is be The in the of is and The It to upon is is

t h r o u g h o u t y o u r life. Universal Lord Mother. is

H u m a n m o t h e r is

Sadhana the

which the the

the

Sakti awaken

through

awakening pierce

forces chakras. under

within This must

The

supreme

represented as Sakti, the Durga,

Siva of in

and the

His p o w e r Just as the family, so

b e c o m e s a Siddha in Kundalini in who a has and perfectly become

Sadhana

w h e n he the

is r e p r e s e n t e d as His wife, h u s b a n d a n d wife also the Lord affairs Radha, five p r i m a r y Madhu she and destroyed Siva of this look after His world. and

or Kali.

well-being are engaged

practical perfect.

guidance

Sakti

looking

after

The Mantra is When of the in She the is awakens letters

Sakti Sakti.

awakened Mother, various a in musical

Dhyana, in the so,

Bhava, Japa different are w h e n the

and

Durga, forms the Kaitabha Sumbha

Lakshmi, of Prakriti through

Saraswati or Devi. And with and Vishnu.

and As as

Savitri

are the

e m b o d i m e n t of the struck

fifty

present the fine

Durga

destroyed she

letters

chakras. chords moves letters when she of

chords music are

Mahalakshmi Saraswati companions

instrument Even the very say

harmoniously, six

Asura and Chanda, and was and

Mahisha. Nisumbha Munda

produced. their order, is the to of who

letters

struck

destroyed

their

Mother who Self of the Siddhi easily how and

chakras

Dhumralochana, When the Power and with She Vishnu proceed truction.

Raktabija. various took Asuras Brahma, Sakti and to des-

Herself. roused.

Sadhak difficult Sadhaka. of power

attains

Vishnu of Devi Rudra the is

Mahadeva behind gave centre of the

destroyed

when

shows

Herself and depends

what the

them. them of the

Devi

Sadhana Sakti. and

means

unfolding, of the

rousing up

or awakening

necessary life

Mode

Sadhana Sadhaka.

work at

creation,

preservation

tendencies

capacities

of the universe.

TANTRA

YOGA

SAKTI

YOGA

P H I L O S O P H Y

She the from

is

in

the

M u l a d h a r a the

C h a k r a

in

our She

bodies. vitalizes

She vitalizes the universe

and

other

physical of Sakti. In and

parts

o f all

sentient

creatures

u n d e r in

the Sakti

body the In

through s u m m i t

S u s h u m n a . M e r u .

direction philosophy.

There

are

thirty-six we In have Saiva and

Tattvas

of M o u n t of Sakti He Sakti Vimarsa

Sakti

philosophy

B r a h m a n ,

N a d a ,

this

system inactive. Siva and or

philosophy is pure are is

Siva

is

omnipresent, Sakti is and latent world

Sakti, sophy The Saiva

Bindu we

S u d d h a m a y a . Sakti, in

S i d d h a n t a philo the S u d d h a m a y a . is same as in

impersonal, d y n a m i c . Vimarsa. in the

consciousness. as

have of the

Siva,

Sadakhya Sakti

related the

Prakasa that is the

rest

evolution

philosophy

Sakti pure

power

Siddhanta Knowledge

philosophy. of the Sakti naiva Mukti Jiva jay leads ate " to " salvation. Devi " Sakti

consciousness. Siva is Siva do Chit. their in

V i m a r s a gives Sakti functions obedience (will), Sakti is

rise

to

ofdistinctions. Vishnu tion and

Chidrupini. of to creation, Sakti.

Brahma, preserva Sakti is and and

Gnanam the says when and

vina

Devi

nirvanam of Sakti The the and of

without (Iswara thinks, the doer body. or selfand

knowledge to he the Devi.) is

cannot or the

be

attained." soul he is

and

destruction with

individual that

e n d o w e d Kriya Siva

I c h c h h a Siva and

G n a n a are is one. always

(knowledge) Sakti with Tattva Sakti.

under

influence identifies Sakti soul and

of Maya, himself

(action). Tattva are are

enjoyer the the grace

with

the

inseparable. thirty-six N a d a

Siva in

T h r o u g h Sakti Bindu Siva culture attains

and frees

through

sadhana all the

T h e r e is is is in in Sakti

Tattwas is in

Sakti

philosophy. Tattva, ofthe the and

individual insight in

himself from himselfin but the

fetters

Tattva,

Sadakhya aspect is

spiritual is is the is

merges

Supreme. Self. The

Iswara Tattva. Siva Tattva. Sakti of the first Tattva. of ideas. Iswara Tattva the

The

creative

supreme first It is

called

Siva is

Tattva the will

creative the seed

There experienced appears An object as as

Reality

nothing but the the one

one

m o v e m e n t . a n d w o m b T h e Sadasiva formation Next T h e comes fourth into

Tattva entire

of Siva.

nothing world

experiencer. mirror Self of mind appearing (or

B r a h m a n or Maya. through knower,

world. is called there is the the in is Sadakhya beginning this called Then and the or of

through but the

nothing

manifestation In this There Tattva. is Vidya or

Maya

non-selfto

Itselfas

subject. in

Triputi

the

Tattva is

knowledge, Supreme In puffed They valour the up

knowable) Siva or

vanishes alone is a

Nirvikalpa

Samadhi.

N a d a

Sakti

Tattva. Bindu. Prakriti matter

B r a h m a n it after

exists. that the over result gods the became Asuras. own

This

Tattva

Suddhavidya. mind, senses

K a t h op an ish ad w i t h . p r i d e took the

said

modifies which

Tattvas the are Siva

of the

victory be the

constitutes Bindu is He

world. all names for different has two O n e , aspects of In SatHe Siva

wrongly and

success to

of their

powers.

T h e in

L o r d w a n t e d t o t e a c h t h e m a lesson. the form were a Yaksha visible. form Agni I in " a huge T h e and sent is form, Devas Agni thy

N a d a , Sakti, one N a d a

He the

a p p e a r e d before t h e m beginning to and end

really is

Sakti.

Siva

aspects. who is

ofwhich

not

aspect,

the is

supreme Para The and

changeless

wanted for this

find

out

the T h e

identity Yaksha

of this asked "

C h i t - A n a n d a . changes Tattva. Sakti as the This is

This

Samvit. cause Sakti

In the of the

other aspect change are is

purpose. ?

W h a t

world. Siva the

n a m e I can

and power burn placed burn it. up

" the

Agni

replied

am Agni a

(Jatavedas). The asked away

Tattva first is

Tattva

inseparable.

whole Agni was a not

universe dry able The

m i n u t e . " and He to T h e your blow ran

Tattva s h k a l a

dynamic

aspect He

of B r a h m a n . is not is of She connected within the the

Yaksha him from who asked Vayu to

before Agni in Vayu " "I

blade to

of grass it,

Siva

N i r g u n a M a y a M a y a is

Siva. or the

burn

with w o m b M a y a in

the of

creative the

Sakti.

Prakriti matrix

the he

Yaksha was. Vayu

shame.

gods the

sent Vayu Yaksha. is

enquire Yaksha ? "

Sakti. in the

world.

approached are you ?

ispotential

state

of dissolution. into several

is d y n a m i c elements

the

W h o am

W h a t I can

power the

creation.

M a y a

evolved

material

replied,

wind-god.

whole

TANTRA

YOGA

SAKTI

YOGA

PHILOSOPHY

11

world grass Vayu too

in

m i n u t e . " Vayu make in and it

T h e

Yaksha

then him to

placed blow its

blade it

of

before could left the

challenged move an Last he

away. He himself. had

The the is or

followers same

of

the

Sakta

school They of

of

philosophy say that

have this

said

not

inch of all

from came that

place. Indra

thing

long ago. manifestation

further

energy Power

place

shame. the place

only

limited Sakti. is

the

Infinite

Supreme

W h e n

I n d r a

reached T h e n

found before

the

Yaksha

M a h a Sakti

vanished. to " him It is the the

U m a

a p p e a r e d of the

I n d r a She and It that is is the

and to

revealed Indra of : and is

always with Sakti evolves of

Siva. N a d a

They and

are

inseparable Bindu. is the

like

fire

real

identity of

Yaksha. M o t h e r victory.

said

heat.

Nada

The Chit rest are

world Sakti. only

power crowned

the

Divine with of

not that is the the great

the of of

manifestation is Jada for

Sakti.

Suddha Bindu Sakti. only

Maya and

gods U m a the

that or

the

gods sister

Sakti source

Prakriti names

Sakti.

N a d a of

Haimavati, of She all

Krishna Sakti on H e r

different

aspects universes

strength

the

gods." wisdom

Teacher holy

T h e feet.

countless Her Her

are

dust

of divine is

Mother's indescri Her Soul him

o f G n a n a .

sheds

devotees.

glory is

ineffable. is

Her splendour She the

bable. II Sakti sciousness. She world She is is the show. is Chidroopini. She is the Power She M o t h e r Siva She is pure, blissful She is pure Con Itself. this Lord. of grace from with on

greatness sincere to

unfathomable. She plane leads to

showers individual

Her

devotees. from

chakra Lord The

chakra, in the Sakti. m a n ears, works mind,

plane

and

unites

of N a t u r e . or the

N a t u r e She runs

Siva body is

Sahasrara. T h e enjoys hands through Prana, are Her needs it is ofthe Sakti feet body are who are the needs

of L o r d

B r a h m a n . sportive Lila

maintains Creator of

of the

Sakti. His his

W h e n eyes, eyes, Body, other

enjoys

through She sees

Jagat J a n a n i , destroyer or

of the

world,

Mahishasura(destroyer (destroyer

H i m . through his all ears. the

and his

hers. hears

mardini, of of the

Mahishasura, and

Bhrantinasini

hands,

and

through and

illusion

Avidya),

Daridryanashini

egoism,

intellect,

organs

poverty). Devi is Sakti is of L o r d Siva. Maya, is She is J a d a Sakti and Chit Sakti

functions speaks of

manifestations. and the or Impersonal aspects and

Saktism of G o d h e a d . Sakala or with

personal is

Sakti. is and ten

Sakti

Prakriti, She

M a h a m a y a ,

Sri V i d y a .

B r a h m a Prakriti.

Nishkala T h e

without speak

Prakriti

B r a h m a n

itself.

Lalita,

Kundalini, to Lord

Rajarajeswari, Siva in the

Vedantins B r a h m a

ofN irup adhika Maya) or are and Saguna different. on words logical essence as pot,

Tr ipurasun dari, forms as the

Sakti

manifested Vidya,

B r a h m a n Sopadhika B r a h m a n . It is a

(pure

Nirguna (with all the

without or Maya) only

Dasa

M a h a

viz,-,

Kali,

BagalaShodasi,

Brahma It is

U p a d h i same.

mukhi,

h i n n am astak,

huvan eswari, is and

Matangi, Bhairavi. of the

Names

Doomavati, Worship most world power. War is

T ripur asun dar i, of Sakti or

play of words or carry and Clay in on

Sabda jalam. lingual warfare

People

fight

only Saktism in to the possess one oldest in elated and this by widespread wants He the of religions loves to world. power. over for others power. to Everybody He is

and

hair-splitting, In reality the such

chopping is O n e . are

intellectual only is

gymnastics. ; all

T r u t h In

modifications B r a h m a n is

power, wants

etc., tial

n a m e in

only.

Nirguna

Sakti is poten

d o m i n e e r of greed who is

through

power. are

whereas The

Saguna of Saktism and

B r a h m a n is the

Sakti

dynamic. Saktism upholds that

o u t c o m e Saktism.

Scientists develop of

followers and a

He

wishes a is

willpower In the

basis

Veda.

charming every m a n say is

personality in now this

follower a

Saktism. of Saktism. only

only

source or etc., the

authority

( P r a m a n a ) such is as only

regarding the

trans of T h e of a

reality

world

follower is o f all

cendental B r a h m a n ; Saktas

supersensual is Veda.

matters Saktism

nature

Scientists that energy

that

everything ultimate

energy forms

and

Vedanta. as that

the

physical

ofmatter.

have

same

spiritual

experience

Ve dantin.

12

TANTRA

YOGA

SAKTI

YOGA

PHILOSOPHY

13

The Durga specific

Devi Sookta, Sakta

Sookta Bhoo Devi

of the

Rig as

Veda, and

the

Sri Sookta

Sooktha, and the Upanishad, Upanishad, of God. who

this

by

crushing the this old

this

little

'

I.'

The

old

Samskaras, in the way

the old of your

Sookta such

Neela

Vasanas, realizing The divine be the

habits

of thinking

stand

Upanishads

Tripurasundari Saubhyaga Mother of U m a and the

Experience-whole. that the world and is identical own beholds Mother with the

Sitopanishad, Saraswati etc., The all Kena

Upanishad, declare also Self to the Indra

aspirant thinks He He also form of the

Upanishad, emphatically Upanishad wisdom of the is

Bhavanyopanishad, speaks

Bahvrichopanishad aspect Devas. is endowed She and in Hemavati

Mother.

moves feels

about that the

t h i n k i n g his thus Divine

form to oneness is iden-

divine

Mother

everywhere. tical with The Devi is

imparted

Brahman. advanced Sadhaka He says theory of Yoga, capacity Siva, feels " " I am Devi " the Devi and the

Divine with the as manifests in tion

Mother three Will (Gnana with

everywhere viz-, Sakti), She

triple. Action

She (Kriya Sakti

Gunas, (Ichchha Sakti).

Sattva,

Rajas,

Tamas. Sakti)

rne."

He

worships himself as

instead of adoring I am She It (Devi)." prescribes to the and bliss is When of the the union Yoga divine This instinct. Sahasrara disposition. through dispassion, and perfect of the who is be of

any external systematic the unite Sadhak. Her

object. Sadhana It helps

Saham "

Knowledge conjunction with The called The that the Her Agni Sri

is Brahma Vishnu Sakti

(Saraswati) in conjunc-

Saktism is not mere temperament, with

or philosophy. regular discipline the the degree to to arouse enjoy

conjunction Lord abode

with Lord Siva.

Brahma, Vishnu, Hence

Sakti

(Lakshmi)

according Kundalini supreme sleeps man

Siva she is

(Gouri)

and and

of evolution

called the the is in

Tripurasundari. Mother, surrounded middle. Sri is is Chakra Her Her is by The in in is

the aspirant

Lord

of Tripurasundari, ; this which in the represent Palace Bindu is The are Her a

Divine is the in

or She

Nirvikalpa awakes, and is and he

Samadhi. He has He one by the sleeps.

When loses the

Kundalini all

Nagara

magnificent

abode

awake to the world. world body of Siva becomes Sakti is in

objective consciousness. consciousness In the Sakti the Lord.

twenty-five Divine

ramparts sits man Sun, mouth.

twenty-five

Tattvas.

resplendant Mother of are wonderful body

Chitamani

with

Samadhi

Peetha whole are eyes.

maintained

nectar w h i c h flows from for the practice and of

palace. also. moon Her bones.

There

similar

a b o d e for

Sahasrara. the aspirant is transmits

world Wind

body.

Guru Sadhana. Sakti.

indispensable

Mountains is The Mukti o f Bliss of m a n this will

Rivers

Her veins.

Ocean

He initiates

bladder. Her

Her breath.

Physical Bhukti all (enjoyment Siva pain. every Siva and all in is the an world) in the and form pride as is due Mother union. You Sat-sang, to

contact with or Sakti due from of the Japa of to

a female animal unites

gross Lord or

Maithuna. or brutal in Siva divine and faith attain

Sakta enjoys from and

Pasu-bhav Kundalini This is

attraction with

(liberation with a life

worlds).

embodiment remember and of

Knowledge. of pleasure dualism, must

Himself appears If you jealousy human calls seeing, the hatred,

during Nirvikalpa Samadhi. must rise service

T h i s i s r e a l M a i t h u n a o r blissful Divya-bhava to Divya-bhava,

point or

always, You a

Pasu-bhav Guru, and divine

vanish.

consider

function

renunciation mother, intense you attain the to

worship become It is egoism actions. t h e eys all.

religious ' act. eating, in and ? life of Lord, works if you All

Answering walking, develop human o f all and it through

nature, attitude. then is

discrimination, Worship devotion Through Glory also upon Her to !

meditation. will can help you Her grace.

micturition, Siva

talking,

hearingall

worship who One of all, a and

right Where

and self-surrender grace Sri alone

man.

knowledge Mother,

individuality universal works

actions hears is,

are

divine sees i n ears can of feel

Imperishable. Tripurasundari, and Lalita world Rajarajeswari y o u all Devi. M a y their blessings

throbs

in the h e a r t of all, in the if one

in the h a n d s

What

magnanimous

experience

MOTHER

WORSHIP

15

gold C H A P T E R MOTHER M o t h e r M o t h e r S r i cosmic Lord. separate from and worship M a t a . Sakti is is the is III

oxide,

will Samyama are

and and free your

Vichara Samadhi with

Sakti in

in Yogins. m o t h e r

sages,

devotion

in

Bhaktas, You

more open your

your

than to

with your

any

body

WORSHIP worship the power of G o d of the as Lord Divine or or the the

else. than no

You to

heart

more Ma

freely

M o t h e r is who and

father. than the you, your

Matuh It

Paramadaiwatamthere is the m o t h e r you

Sakti is

G o d

greater you, you.

mother. consoles first or

energy. Sakti heat

the in

energy G o d . also the are you

aspect Just

of Ishwar as you

protects nurses which beloved the sake A father,

nourishes She every ofthe is

you,

cheers The first

inherent fire, so or T h e y Kali her

cannot Sakti Sakti of T h e as

G u r u . h u m a n She

syllable is all the for

from

cannot of

separate Sakti.

almost n a m e

quadruped m o t h e r

being

utters her

G o d , Sakta or

the are

Sakta one. or in

possessor

( M a ) .

sacrifices

inseparable. of Lord is

Worship Siva.

ofher child is

children. more the familiar former after is with very the m o t h e r kind, than loving, of runs to the with the with the

D u r g a Divine having on a

Parvati

is

worship of her

M o t h e r , ten

aspect in

Durga, ten

represented and as

because , and

tender, child. out father. work the

different

weapons

hands,

sitting

affectionate Whenever stretched If she and

looks

wants it than her

lion. Electricity, magnetism, are force, all heat, light, t h e five elements of Sakti. are all

the hands the

child to cry the

wants

anything, rather she

mother, child,

and

their

combinations

eternal psychic She

manifestations power up Rajas, and and the will

hears runs

ofthe to

leaves to the

domestic In

Intelligence, H e r Lord Vidya, H e r internal through Shanti,

discrimination, manifestations. the three

immediately field also, the

attend

child.

keeps

Lila

of the

spiritual

aspirant

or the

devotee the with quite a

spiritual Durga to

G un as, S a t t va , greed, are Ambika, Lalita, all Her

a n d T a m a s pride .are all Kali,

child has than the the with an with

more the

intimate Siva. He is

relationship Lord a Siva is and

M o t h e r

lust, H e r

anger,

egoism

F a t h e r world. o f skulls holy state. in ash

indifferent He

forms.

manifestations Ambal, Chamundi, etc., are

countless. Jagadamba, Gauri, forms. and

Durga,

externa] garlands Vibhuli or

Tyagi

Virakta, the

wears body in

Bhagavati, Ganga, Rajeswari, Sakti, five the

Bhavani, Uma, Chandi,

Kameswari, , Para the of

of His and He a is

devotees, remains absorbed in in

rubs the

whole

Kundalini, She Savitri, is are days

c r e m a t o r i u m

Tripurasundari, Radha, Durga, She as is

intoxicated He

contemplation Samadhi. consort, affairs He

of the has

Lakshmi,

Saraswati,

Self. h a n d e d It is

remains the

state

o f Nirvikalpa to after at

Prakritis. Dussara She lies

worshipped, Lakshmi in or the coiled is at a n d

during

the

nine

over

power Durga Siva

of attorney who looks

His the

Durga. of the His and

Durga,

Saraswati. Chakra in known of that the the as life form the of t h e all

M o t h e r Lord She

only

world. Sakti.

(Purusha) herself in

gazes

Prakriti

(Durga),

d o r m a n t power ". is She the

Muladhara up the force body body Her the

engages

creation,

preservation

of "

serpentine Kundalani Sakti

energy centre o f life

destruction. It the child T h a t Gowri, Rama, Narayana. T h e leads to behoves, therefore, that for why that she its the the may aspirant should H e r approach spiritual

universe. existence. and She nerves. vitalises in

She She

primal the the

underlies the

vitalises nourishes universe the

through with

Sushumnanadi and She blood. is the inthe

M t h e r f i r s t , " so to is the the in Father reason the Shanker,

introduce or

She the-

chyle

illumination devotees have viz.,

Self-realization. placed Radha, Krishna, Sita, Sita_ Lakshmi

through in

energy. flowers, the

energy the

the

Sun, the in

fragrance or

beauty in

first Gowri

Yugala-N amas, Uma Shanker,

Radha

landscape, colour in the

Gayatri the

the

Blessed

M o t h e r in the

Bhavani

Shanker,

Vedas, p o t e n c y

rainbow,

intelligence power in

mind,, a n d

' Upasajaa the or worship oi Devi of or Universal Self. M o t h e r T h e story

h o m o e o p a t h i c

pills,

Makaradhvaja

a t t a i n m e n t

ofknowledge

the

MOTHER

WORSHIP

17

16 in the Kenopanishad where Mother's Her gives also. Approach heart as and a before child. to Her Puja for to and Her Kill Her. with on doing Devi. nine Akshara Devi tenth ". day. day. before of May or Dharma that all she or Sattwic such Nishumbha May and lift splendour she them and forces remove May to all Asuras into cies, beings, and Kurukshetra. the in Divine the Mother ! peace peace, world people she pride, Madhu, or May anger, the Durga of and ! with establish the world " day Her with with an open and egoism, a Her and Days. total, praise. heart. humility. Her glory is you knowledge Bukti known taught is as the ' Yaksha Truth Her Her Prasna to the is '

TANTRA

YOC-A

Ananda Lahari
supports Devas. is illimitable. She immeasurable. (liberation) bare a your simple this " Saundarya because bodily Lahari " stanzas book Lay Be and frankness Make Sing faith intense fought nights. as ' for are any on the Abhyasa of known Aspirants It was starting Navaratri is it gives " Lahari" a of the the means the wave " Lahari." of Devi's Ananda "the of the form " great India, wave physical The and of who of beauty first the this was It beauty" or the "Ananda forty-one wonderful genius born Devi, is at the one other verses view, Uma grace is description

boundless.

mercy

perfection means encompass "Saundarya Sri

(Sthularupa).

infinite.

power and

of b l i s s . " Lahari The the the a author

ineffable.

Her splendour is prosperity)

indescribable. Mukti

(material

constitute Vedantic

Sankaracharya, preacher " Among occupies

intellectual

Southern

Kaladi of the " The in

(Malabar). Lahari most inspiring

hymns unique

addressed, to position.

ruthlessly

cunningness, unreserved, Repeat the

selfishness ungrudging Her name. Do are Do for suitable days forces

" Saundarya

crookedness.

of devotional " deals It it has

poems. with It the the is the a Kundalini very essence Yoga o f Sri and Vidya

surrender Worship special occasion very nine of t h e victory Dasami Anushthan. days

Ananda and Tantra

Lahari other Shastra. Hence,

unflinching Navaratri i s Those in Her and ended or is on is that

devotion. most nine his on the " the this in day. on on the

Chakras

Tantrik

subjects. contains got

important

w o r k on

Sadhana. yourself Bhandasura The war Vijaya with

a nutshell.

largest n u m b e r of com-

secret

Plunge

worship'.

mentaries. ' Ananda worship the Sakti Vidya. Southern " or Lahari power " is or o f Sri a the Tantrik Being Vidya is in in text its which energy by deals known many with aspect as people the of Sri in

evening day of The most the Vijaya

Dasamt

of the

Supreme

(feminine)

children initiated science this fight day

done this Arjuna the done

creative

Practice India,

adopted Malabar.

beginning auspicious the field Devi

of learning

particularly Lahari "

worshipped Kauravas

Ananda Sutras or

contains in praise exhibit an

beautiful of Devi the or highest into Yantras

poems the flights the or

which goddess, or of of exquisite

against

contains

hymns

Tripurasundari. righteousness all ! the dark hostile May land she ! the bliss imagination, touches the for Mantras Siddhis or or Agamas worship and

The

stanzas fancy formula,

remarkable and the Devi Tantras. and

devotional insight The along for the with

fervour, contain of

world

M a y she destroy famines May

of poetical mystic of

secrets

disturb sorts

stanzas

various various

of epidemics supreme of this

from and she the

diagrams;

bring the men as !

prosperity

undying transmute Asuric

attainment

Her children ! lust,

powers. of Devi in for rituals of Siva centres in the form of Sri Vidya is of two

demons

diabolical etc.,

tendencies tendenSumbka in h u m a n

Worship kinds, for-the there Being, shipped or mode 2 viz., less are in at

annihilate Kaitabha,

internal, neither the the aspect various or believe

advanced nor

students,

and The Sakd, the

external Supreme is worbody Sakd,

hypocrisy,

evolved students.

In the internal form ofworship ceremonies. with who the of the united Those the

which

represent,

Mahisha,

give up

the to

milk the the

of divine wisdom magnanimous state

to of

Her

children of divine and

of energy, identity

human and

heights

.Chakras

lotuses.

perform of Siva

internal

glory, !

imperishable

Kaivalya

ofworship

eternal sunshine

18

TANTRA

YOGA

MOTHER

WORSHIP

19

in the

the

awakening Chakras with

of Kundalini to Sahasrara Japa

and or

in

taking the where

it

up,

through

Kundalini a specific may to the You wish by

and many result, repeat yet it any

others. may one also

Though names

each a

nature

produces result. If you goddess

various unites In the

thousand-petalled the individual

produce you must

general Devi.

lotus, soul

through worship, the

of Mantra, soul. of worship on gold with offerings

of the

of the

supreme form

obtain

a p a r t i c u l a r fruit, name. hidden also in

i n v o k e .the

external Yantra is or are

Sri or

Chakra other

is

wor-

corresponding the fruit is

shipped. plates. waving or of

inscribed repeated Arathi or and.

metallic postures, Naivedya in

Just as virility man, practise in

the If

seed, Saktis all

butter

in mind

milk, latent and will

Mantras light sorts verse course inscribed the Devi by

gestures,

boyhood,

so

various

remain powers

of i n c e n s e ,

veiled

by ignorance.

you purify your these

various Each

of food has of on vary a a a

Prasad. with The or is to Bija Bija the of Aksharas Aksharas The of mode worship The the plate. and a

concentration

and meditation,

Yantra worship. a gold

shine

forth. The h i g h e s t fruit and the of meditation with of the or object with Upasana meditated Devi one. is the upon. through

prescribed Yantra offerings ship to be and are to the

and food woraim a of the sins " or The of

copper a

identity Devi

or non-distinction attains Upasana ' Kurma the the of the realisation

according There

meditator

meditated become oneness

The devotee

purpose. and in

definite offering.

distinctive with days

achieved Yantra also success poetic

particular particular 4 to 180

mode days. mastery over can

intense The fire, in

or worship. Purana ' of the of the says Sun Devi The entangled : to to " W a t e r is a b l e to dispel destroy Sakti, in darkness, the Purana ' There quench and the of :

particular worship lordship, eloquence, cation worship Aksharas use faith the the and fulfilment of

vary

from talents, in the of the

Wealth, over the be with the is

learning, elements, eradiby Bija the the in

presence names Kali are the

enterprise, ailments, different offerings. hymn desires. aspirant. fruit, intense specific with alone and for

repetition Those

multitude says

conquest etc.,

enemy, different Devi any These beatitude Mother.

age." not

' Brahma

incurable of Devi, of and verses of

attained

who worship are

Supreme souls."

whether' regularly is no

Yantras, Worldly invoking Success you the

irregularly, they

Samsara.

different worldly ofthe days the that

people depends

generally for delay upon

doubt

liberated

Ill
A will be study a of " A n a n d a help and in the your to Get other a Ishta World Lahari all up who early " daily in the desire in the acts. room. your and a Lahari " have faith a n d Guru early m o r n i n g as well as

devotion more in seek

If there will final devotion. Divine

attainment

have

to worship verses o f life

for s o m e also,

great

material

can help you if you Above Para-Sakti Maha-Sakti trated The over she Sattva Rajas is The Ichcha sundari, other

attainment from Siva,

of the

spiritual your

progress. Karma of

m o r n i n g at 4 A . M . Then Place and perform therein that of of this After of Keep the end, your sacred

Have your bath Nitya photos the

purificatory Pooja Devata, Mother

separate

Sakti and or Saktis and of

various exist. of formed

manifestations The pure and and of the body

of of

Sada is any merely and the are

Siva

Tripurasundari, u n i v e r s e in performing " a Ananda ghee lights whose your Lahari burn and

generatrix is s u n g . full

Para-Sakti without have Tamas highest, Saktis

concenTamas. Sattva

praise Nitya " with

" Ananda Karma extreme and

admixture a not of pure prototype :, Para

of Rajas Sattva.

reading In

preponderance

devotion. the Devi, the

Therefore

lamp burning Devata milk,

t h r o u g h o u t your Pooja time. camphor Place before to the the before offerings the whole

the

o f Para-Brahman. Sakti, Gayatri, Adi Sakti, Savitri,

wave Ishta honey,

incense others. etc., not

different Sakti,

of coconut, " Ananda

Kriya

Sakti,

Gnana

Sakti,

Bala,

Tripura-

fruits, are

deity and take

Raj araj es wari,

Annapurna,

Prasad.

If you

able

read

20
Lahari " d a i l y s t u d y at l e a s t five with intense faith and devotion. fail. This tions. and 1 Goddess assure progress. will You with you, relieve will a you attain melting will have you o f all high Savujya heart

MOTHER

W O R S H I P

Slokas or even one Sloka Do this regularly without

pains, position Mukti. with

miseries and faith in Pray

and to and

tribulain life C H A P T E R IV Mother devotion. spiritual A pure, kind, Sattvic m a n dispassionate, pious, If T a m a s He is carelessness, If R a j a s Veera-bhava. Divya-bhava Pasu some bhava the is lowest. birth to awakened other is the be a best, being a Vira. the Vira the next or best in this and or

attain

success and

ultimately

CLASSIFICATION OF, ASPIRANTS Pasu, Vecra, Divya

is a spiritual m a n . passionless, Guna a He egoless, is endowed with He is calm, compassionate, in him. Divya or divine qualities. wise, devoted. He has Divya-bhava. Sattva in is etc. in a man, he is a Vira. He has predominates he has

r a p i d success

life

predominates He sloth, inertia,

man,

Pasu-bhava. error,

Pasu or a n i m a l .

endowed with ignorance,

predominates

From

Pasu,

a m a n rises

Divya-bhava

Devata-

through

Vira-bhava.

C H A P T E R C H A P T E R V

V I

SADHANA
Sadhana this is the is true G u r u belongs have are very early that Sadhaka are goal the or means any to spiritual God. is a practice Abhyas means no one that and to helps the

GURU
Yoga all who and the the will should in be the more

AND
learnt case the

DIKSHA
from a of T a n t r a

(INITIATION)
G u r u . Yoga. the And It

aspirant

realise

Sadhana attain the

synonymous of h u m a n purpose

terms. life.

Sadhana

recognise

class

to

which

aspirant

Without Sadhana the means

Sadhana

can

achieve

prescribe dangerous qualified

suitable and to

Sadhana. notion the

Nowadays of imagining form the

aspirants that in for they the the

oflife. It is

is that which produces or practice by which

Siddhi or desired

wrong adopt

perfection. end may He be who

the

highly

highest This is

of Yoga reason

attained. is can sincere make of the and great goal earnest who in is firm, the only patient and

beginning downfall he is not

of their ofthe yet will

Sadhana.

majority ready be to

of aspirants. take to Yoga. to

This The

itself s h o w s real, a and

persevering The

progress is or

spiritual by a

path. of

qualified Guru, learn

attainment

possible

course

aspirant surrender Yoga

humble to the

enough G u r u ,

approach the G u r u

practical

spiritual

discipline in

persistant exercise

sadhana. training Sadhana of the

himself the G u r u

serve

from T h e

G u r u . is Deify none the the other into him G u r u . supreme than the in Supreme order will will Diksha He of to only Divine elevate you of be his

Sadhana body, in senses,

consists the mind

the

and

and psychic according is or

faculties. to the

differs

different and

individuals tastes. Sadhya

capacity, is attained

tempera through

M o t h e r the really own you.

Herself, benefited.

descended Serve

the

world T h e n

ment

Sadhya is is God

that which Brahman. into four

aspirant. accord

Sadhana. The the

untiringly. blessing

bestow

upon

Sadhana

divided and

classes,

according

to

physical,

mental

moral

qualities Mridu (higher) and for

(mild), Adhiforms

M a d h y a Diksha is gives is of lit the giving of the M a n t r a and so from by the sin. G u r u . As Sakti the m a t r a m a fYoga. The (Puja) spiritual at the knowledge destroys the

(middle) (the

and

Adhimatraka is

highest)

who . . .

qualified A d h i k a r i

all

Initiation one lamp

flame is

of a n o t h e r ,

divine to

means exterior ; or

employed mental (austerity) when the ;

are

various, service of

such Guru,

as

worship study of etc.

consisting disciple. the

M a n t r a The from

c o m m u n i c a t e d fasts, observes

G u r u

disciple the tears the

Brahmacharya

a n d gets

scriptures

.Tapas follows

the mind

Paneha-tattva and senses a r e '

M a n t r a

M a n t r a

G u r u . the veil of mystery truth mystic behind and enables the

Siddhi scriptural You will give truths. cannot lead by and

controlled, .

Initiation disciple These to are

and when the aspirant attains The Vasanas A and

Self-realisation.

grasp

hidden in

cravings or

resist. > " > T h e y

resist,-persist,

generally them

veiled by

language. Self-study

recur.-

Dheera

spiritual

hero ," with patience, can attain triumph.

understand you to

self-study. The in

only you,

greater the flash

ignorance. perspective torch

G u r u which

only to

will

perseverance Pray and you

and

eternal

vigilance

Diksha, He you will will

right his

study on

the

scriptures. which

attain

Mother's.Grace. even an iota

, Without Mother's\ Grace progress. Sadhana Sadh M ;

of Self-realisation

the

truth

cannot make

of spiritual

grasp

immediately.

Sakti is M o t h e r ' s G r a c e . and bodily necessities

G u r u is Mother's Grace. which a Sadhak gets are

Grace.

24 Persist will have ultimately. Tear in your victory Do off o l d Sadhana. over mind, with a You will senses pure grow and

TANTRA

YOGA

strong old evil

and you habits C H A P T E R VII

Sadhana bad

mind and concentration. new good habits.

habits. Cultivate Sakti.

Cultivate divine Rise

E r a d i c a t e evil mind, and

traits.

virtues. above

Steady the body and mind with Tapas purity, senses. That austerity faith, Tapas is is penance effulgence or

TAP AS
austerity. by the The Sadhaka of Tapas. shines Real

strengthen attain

Sadhana

Self-realisation-

spiritual

practice

Qualifications of a disciple
The devotion, He abstain diligent, good to qualifications dispassion, be of the disciple control are of the truthfulness,

concentration

and meditation.

Sattvic, Rajasic, Tamasic Tapas

performed by men is with the utmost or pure. of is gaining Rajasic, faith, without desire for fruit, harmonised with and for Sattvic the

should from all.

intelligent, to all and

a believer in beings. He He

Vedas. must be must be

He ever

must doing

injury

vigilant, That respect, unstable austerity honour and and practised worship object ostentation,

patient

persevering.

fleeting. done under the or a deluded understanding, another, is

Tantra
All Guru or Mere Guru that There Guru is Sadhana spiritual should teacher. be

Sadhana
done under the direction of a with

That

austerity

Self-torture to be

or' w i t h

object

of destroying

declared is not are of m u c h learnt. Guru, M a n t r a and Deva. use. It is from a the force the The

Tamasic who

of darkness. severe austerities, and unenjoined by

book-knowledge Sadhana is no and

men

perform

Yoga

scripture,

wedded to elements in their the

vanity

egoism, impelled by the tormenting also to be the of the body and

difference mother and

between

of their desire aggregated seated in

and passions. forming inner

Unintelligent, body, know these

father,

Brahman.

Shava Sadhana
This tion Sadhana. A The He human a corpse sits on on is the the laid back back the with of the and its then of the wants face body to the ground. man. is practised Only by the some fearless Vira can Sadhaks practise in the this cremasort of ground.

Purusha

demoniacal

resolves.

Sadhaka draws If the

of the

dead

Yantra is

worships. corpse ; be turns it round

rite the

successful the benefit.

head he

and or

asks some The

Sadhaka

boon

Salvation

material Devi

speaks

through

the

mouth

ofthe

dead

man.

C H A P T E R

V I I I

C H A P T E R

I X

VRATA
Vrata part of is performed or for p u r i f i c a t i o n of the K a r m a . mind. It is a It is a of Siddhi perfection Siddhi observe the Vrata various kinds day of of Lord of Vratas each such as Ekadasi Satya fruition One Siddhi in or is perfection.

SIDDHI
Siddha is one is who has by attained Sadhana. and form

Naimittika

voluntary

Self-realisation. means kinds. attain etc. major Siddhis Siddhi success,

Siddhi

attained

Self-restraint. Hindus Vrata, on

literally of all may Yoga eight

achievement,

attainment

eleventh in h o n o u r of

fortnight.

in

speech,

Siddhi

in

M a n t r a ,

N a r a y a n a Vrata in

Narayana,

Varalakshmi AnantaVrata, Vrata. Lord

h o n o u r

Goddess Savitri

M o t h e r Vrata,

Lakshmi, J a n m a s h t a m i Pradosha to

The becoming Laghima of

are

Anima of

(the

power

of

p a d m a n a b h a C h a n d r a y a n a Some Vishnu to fast on

Vrata, Vrata, Ekadasi,

small), (the

M a h i m a

(the

power light), (the

becoming (the

great), power any moon, ofhaving power

Krischara or Pradosha

Vrata, days,

power heavy),

of becoming Prapti approach of finger),

G a r i m a of

propitiate fast on to

becoming the

power

reaching even to

and

Lord the On On

Siva, Sun. Nirjal

respectively. Some Ekadasi fast on do

Some

Sundays propitiate a and drop do

where, to all to

power

to

distant Prakamya

things (the

propitiate Siva.

Mondays not day The take they priest in

reach desires

it with

tip

power

Lord

they Vrata

even fast reads

realised), all or

Ishitva the

(lordship), control

Vashitva over

(the

of water. Pooja and

S atyan arayan a of Lord In vigil

c o m m a n d The

perfect are

elements). (clairvoyance), (assuming into into at and Yogi the his any

worship Katha. fast,

Vishnu.

Satyaof Lord On on the the the

narayana Siva, Sri they

Sivarathri and do

Vrata

h o n o u r Siva. fast

minor Sravan

Siddhis

Doora

Darshan rupa

keep

worship the.

of L o r d devotees aim at

Doora form body,

(clairaudience), Parakaya a dead Iccha of

K a m a

Krishna

J a n m a s h t a m i Krishna. the senses

Vrata, All and

you or

like),

Pravesh body

(entering entering (Death present as He the

another it by will), future), likes to

birthday heart, Lord. and doing

of Lord

Vratas

purifying to

animating his

and

controlling The

cultivating in

devotion earning

transforming Trikala Kaya exhaust ledge stars and

soul),

Mrityu past, bodies life).

worldly people kinds

are always busy At to to least

money days

J n a n a Vyuha all his past

(knowledge (taking as

various they and

of work.

during to

these

m a n y in one gets Siddhi

of Vrata, to and d o J a p a to

have

opportunities meditation,

introspect, study

worship, scriptures

Karmas life.

gets of the rises

know of air

intense

holy

ofhis and leaves The

He Vayu

knowledge : The

cluster in the

practise Vrata heart. Vrata to has

self-analysis. are observed for

C h a n d r a y a n a expiation

Vrata and

and to

planets. the

Yogi

Krischara purify the Each c o m m o n

o f sins

ground.. of all Siddhis of births ' is and after liberation deaths Siddhis He as he will and or Moksha, with . get

greatest from the

its

peculiarities. kinds.

Certain The fasts is or

features

are

freedom

cycle

union

Vrata or

of different sexual No

aspirant takes

observes milk and

P a r a B r a h m a or S u p r e m e B e i n g , The a aspirant they He are should not

Brahmacharya fruits or light

continence, fish or meat

run the the I

diet.

taken.

downfall. them as

may'misuse obstacles ; - v.: in

powers. spiritual <** ..

should and

ignore teach

path,

the goal directly.

, . . ; > < : .

C H A P T E R

VIII

C H A P T E R

IX

VRATA
V r a t a is part of Self-restraint. Hindus Vrata, Vrata on in Narayana observe the Vrata honour in various honour of kinds day of of Lord of Vratas each such as Ekadasi Satya AnantaVrata, Vrata. Lord Sundays a drop and do Satyaof Lord On on to the the the days form body, Trikala Kaya exhaust ledge stars and has its peculiarities. kinds. or meat is continence, fish fasts Certain The or features milk are and a Para The Doora you or minor like), his Siddhis performed or for p u r i f i c a t i o n of the Karma. mind. It is a It is a of Siddhi Siddhi fruition One Siddhi in is perfection. means kinds. attain etc. major power heavy), power realised), all or to

SIDDHI
Siddha is one who has attained and form

Naimittika

voluntary

perfection or Self-realisation. literally of all may Yoga eight small), (the the success,

Siddhi is

attained by Sadhana. attainment

achievement,

eleventh

fortnight. Lakshmi,

Siddhi

in

speech,

Siddhi

in

Mantra,

Narayana,

Varalakshmi

Goddess Savitri or Krischara

Mother Vrata, Vrata, days, on do

The becoming Laghima of to all to where, reach desires

Siddhis (the

are

Anima of

(the

power (the to (the

of

padmanabha Ghandrayana Some to fast on Vishnu Lord Pooja Siva, Sri heart, Lord. and to and purify doing do Japa to the of Vrata, and

Vrata, Vrata, Ekadasi, Siva, Sun. Nirjal

Janmashtami Pradosha to propitiate fast o n take even they priest in of Lord devotees aim in at fast reads Siva. fast

Mahima

power light), (the distant

becoming

great), power anymoon, power

of becoming Prapti approach Ishitva the

Garima things (the over

Pradosha S o m e fast

becoming

power

of reaching even power

Lord On On

respectively. Ekadasi they Vrata

Some not

propitiate the Siva.

Mondays day The

to propitiate

it with

tip of finger),

Prakamya (lordship), control

of having

Vashitva

of water. narayana

Satyanarayana of Lord In

command

perfect are

elements). (clairvoyance), (assuming into into at his and Yogi the it any by another will), future), likes cluster in the to of air know-

and worship Katha. t h e y fast, Krishna of Lord

Vishnu. and

Sivarathri Vrata, All and

Vrata the

honour

Doora Pravesh body of one gets

Darshan rupa

k e e p vigil Krishna. the kinds

do worship Vratas

Sravan

(clairaudience), Parakaya a dead Iccha as many in He soul), (taking life. , ground.. of cycle all

Kama and

Janmashtami senses

(entering entering (Death present as the He Yogi

birthday

purifying

animating Jnana

controlling various they and

cultivating At to to least study expiation

devotion

transforming Vyuha all

Mrityu past, bodies life). : The

The worldly people have

are always busy

earning money these to worship, scriptures Vrata o f sins and and to

(knowledge Karmas ,Vayu

of work. meditation, observed for

during holy

opportunities self-analysis.

introspect,

his past the

gets of the rises

intense are

ofhis and leaves The

knowledge

practise Vrata heart. Vrata to or

Ghandrayana

planets.

Siddhi

Krischara

greatest the or

Siddhis Being.> run

is and

liberation deaths and

or

Moksha, with

Each common fruits or

freedom

from

ofbirths

union

Vrata

of different sexual No

aspirant takes

observes

Brahma The

Supreme

Brahmacharya

aspirant

should not

after

Siddhis He

as

he

will

get

light diet.

taken.

downfall. them as

He m a y ' m i s u s e the are obstacles in the

powers. spiritual

should and

ignore teach

they

path,

the

goaL directly.

RULES

FOR

THE

WORSHIP

OF

PARA-SAKTI

29 have their this parts same

spiritual entered bodily C H A P T E R X around Matric The I which shall will tell give you you the both rules for the and worship salvation. of Para-Sakti.. Hear with wisdom lips. and worship worship worship worship. and the way of is Para-Sakti mental further The the former is said to be Of into the of t w o these, kinds : the sound. Para be o f t h e audible is formally ways A abandon and is adopted, Here Arghya, offering other the the in many we into The Padya, scents, articles etc. in be not one lised ness, the while Devi the special And, is evolution and from a the of the Matrika Mantra and uttered is It by the into should never worshipper, gross, be be fine in and The audible can inchoate

students the

who

have

become

Jivanmuktaswho but is still subsist form the only When is called sound its in of that

portals

of I m m o r t a l i t y , perceived human the of the heart, and by

state the

as mortal men. sound in heard final the in naval is or

Pasyanti body. it

Mantric sound as

Yogis

in the

RULES FOR THE WORSHIP OF PARA-SAKTI

Madhyama. becomes and form of the in to its said in gross throat

fourth

stage the neck others is

Mantric comes It is

it enters by

out ofthe n o w in its

T h e n it is called V a i k h a r i . be heard If the and too, uttered If it be is fit said to and the is Mantra Pasyanti type. is said to worship is

attention. The external external Tantrika the Vedas In

besides in Mantric uttered fine be of the to do

the p r o d u c e r superfine worship in type its ; is and

state

and

worship. sub-divided is Tantrikas. all the

again, and of

stages,

Vaidika

superfine form, person in the

Madhyama

m e a n t for

followers

form the worship

l a t t e r for

ofthe

gross form. worship, waste should time

this

the

w o r s h i p for who do rush same of not to

Devatas the

who

mental not

prescribed.

Those

follow ruin.

prescribed

external

worship, performing worship ; and

should latter. too, fixed not

his

ofDevata-worship, For respects, have Sakti as in

will

energies The two

Puja the the case

procedure

internal forms is

of Devi or another

is in so

further some fixed or

classified part of the located.

Sivalinga Deity),

worship.

also

:one the

located

Asana

(seating bathing,

ofthe

invocation, fruits

internal

constitution

Achamana, flowers, of food, also Here one's Mantra exist.

dressing, offering invoked

ornamentation, sweets, and of and

latter

superior mode internal from

of worship. of Sakti to may and be the in any

illumination, drinks, the which deity is Of is

garlands, the the

sandal-pastes, revoked in all

prostrations, after Puja

localised centres,

worship Muladhara

of the in

Ajna

unrea-

heart.

Mantras mother the

worship, the

Matrika should do

internal the form the Sadhaka

worship worships indicated latter, he one

is established purely in one's h u m a n system. or the Divine Mantra the The and in Matrika Her. Devi by the loses with

consciousin a

Mantras

Samvit part ofthe

In the former Mother or seed-letters of the be with should

pronounced.

Without

Matrika

Mantras

himself in

conception worship consonance

ofthree kinds. superfine. Satguru, from

It varies worshipper, And after or has this

according to the divided Mantra can Matrika

degree ofspiritual learnt learnt

becomes with

performed

intense of the means Oh

devotion preceptor.

instructions " Samvit " Therefore, be always means

initiation. scriptures. four in is

Para-Sakti, Great Munis (In

and

in

fact n o t Puja

anything

merely

Sastras Mantra the

else. places in the human Vaikari. The to form, should really

of Naimisha, this case with pure

Para-Sakti or worship

Every Of these in of the this

important its

worshipped. Bliss

constitutionPara, Para is Muladhara inchoate

Pasyanthi, Matra centre sound of the

Madhyama extra-superfine human system. only

and

Atmic

of self-identity different from

Para-Sakti.) consciousness are e n t a n g l e d . is

sound-origin advanced-

Whatever c o n s i d e r e d to

appears be '

Samsara '

in w h i c h souls

discernible

30 Therefore, Samsara, Witness, qualities The faith (' the the Sakti duality Sakti, by his the of attributes one the in order to destroy and the quite

TANTRA ignorance as free the from

YOGA by

RULES

FOR

THE

WORSHIP

OF

PARA-SAKTI

31

caused all

Nyasa Nyasa It is various is a very important tips body, of the and powerful of the by Tantrik rite. on

must

worship name,

Para-Sakti other

universal kinds and great of order is

Soul of form one

o f all t h i n g s , and to the

placing parts

of the of the

fingers

right hand

limiting first

conditions with of

accompanied

Mantra.

belonging wise blessed

universe. therefore of by and worship nature

should

Kavacha
The to one Brahman in the is the the world, is here parts object Vishnu may invoked of the of is by different the to name in The heart. the his of protect of as Lord of the that different body. Parabrahman head. in the protect

Para-Sakti that all

the the

pure

unconditioned H r e e m ') He One by the must part earlier

consciousness signifying avoid of this forms

Matrika

Mantra in

consciousness. details recommended himself of and destroy must Then the identify he must with Parathe Para-

thought

Sahasrara P a d m a in invoked the

Supreme Protector throat, Ishta so

meditation utter

discourse,

Supreme constant too, kind own as of Divine

Sublime meditation. between Mother Puja of

perfect

consciousness worshipper by him. wherein perceives the the

aspirant

Mantras

Devata. May the the Supreme Supreme Brahman Lord the protect the heart, head,

him,

worshipped Para-Sakti with and the

That

Sadhaka divine end of

May May May May May May The golden The

protect the throat, face, hands.

identification will of told

all-embracing supreme as

Vishnu the the He He

protect

consciousness, direct life. Thus the

devoutly worships surely the you

Maheswar by

Lord Lord

protect protect my

the my

Self-experience method been to

gain him

Pooja by Her

of Para-Sakti me. in the : manner

directed you all described Devithree Vedic the God,,

protect

feet, in all its parts always. in a

in the V e d a has proceed forthwith with Pooja, is the Divine

Therefore

protect my body is written on and

worship is

Mantra ball and gets

birch-bark the neck, attains

and or on

encased the right

greatest joy. worship of three ofthe three kinds and Siva-Pooja, Each the That mental is God of these form, say of worship. gross to or worship worship into Bhaktas. types form. :

worn

round

arm.

wearer

protection

all k i n d s

ofpowers.

and the

subdivided into Vedic worship divided and the form Absolute of

Tantric

Mudra
Mudra pleasure is and made. the two to In The is ritual the of the is there manual There Devata placed are an on gestures. are 108 Mudra mudras. Mudra of the side gives In is left o' act; gesture Devatas. offering are

w o r s h i p is subtle and ..worship

external

of God

through

images,

welcoming (Avahana) making right thumbs the Puja. made.

appropriate Matsya back on each the

finally

identification

oneself with

Goddess.

(Arghya) finlike

Bhuta Saddhi
Bhuta purification The Deva that all The one are body. Suddhi of five He is an important of which the that sinful Tantrik the body rite. is It meansa new and. until elements dissolves infuses is in imagines body composed.

hand

extended

the done

hands. during

Similarly

M u d r a s for t h e v a r i o u s

Sadhaka Sadhaka element absorbed

and makes is

i n t o t h e b o d y t h e life o f t h e D e v i . Kundalini the aroused on, other and so

absorbed into Brahman.

THE

PANCHA

TATTWA

33 that he of the on Japa worship. m a n with Vaidik Maithuna (talking (making in for private sexual Kriyanishpatti not merely a woman is actual namely of it), eyes with union), at who very is not strict but (play a has got a are who lotus. is shining is is Deva body. of the

The C H A P T E R XI This as worship of Sakti. fish M, M's. propaon union is Mental

Sadhaka Bhuta worship in like the red is

thinks

Suddhi. raiment

Various seated Her

Nyasas Devi red

performed. thought Her with then dark done.

performed

THE
The The (Matsya), (Maithuna). they The gation. destroy The meaning. the Sadhanas Wine mean Brahman Supreme, Atma are Pancha The great Pancha Tattwa are

PANCHA TATTWA
is essential for the

being is of

body light

rain-cloud. crescent is external by a

forehead

Pancha Tattwas parched As vulgarly Tattwas Pancha sins,

wine

(Madya), (Mudra)

meat and

(Mamsa), sexual the or five and letter

moon.

of M a n t r a

cereal called stand

T h e r e u p o n there Sexual lawful to this Ashtanga (thinking with

t h e y all

commence for

with

intercourse is or upon a It it), sin.

Pancha-ma-kara drinking, the five

him point.

The

Dharma

eating

borbids

Maithuna Keli

Tattwa,

elements

of worship

eightfold Prekshanam (talking resolve act). it), or

Smaranam women), women), Adhyavasaya accom-

Maha-pataka-nasanam. Tattwas have not (Vira) always as or their they Sattvic literal refer to (Divya)

Kirtanam

Pancha The

women), (wish ofthe

meaning (Pasu),

differs

according

Guhya-bhashanam Sankalpa plishment (determination

Tamasic

Rajasic

respectively. may be or the eternal wine ; o r i t m a y b e c o c o a n u t w a t e r o r i t m a y or the Wine intoxicating is a symbol or knowledge, knowledge to of

towards sexual can

(actual

God-intoxication Absolute. Bliss

A his

Tantrik

have to She and

c o p u l a t i o n -with her She is wife his is husband should not a

his by be

wife. the

He

calls

denote the

wife his

Sakti.

Wife is a h o u s e - G o d d e s s ,

G r i h a L a k s h m i or sacramental as an (Ardhangani). scriptural regarded

of Yoga

knowledge of

Graha-devata Sanskara The rite. union

united

(Atma The union

Gnana). of Siva or is actions is that with act and Sakti in the upper lotus which brain is the centre

of marriage. of m a n

object of enjoyment. thousand-petalled the to act the by Lord. knowledge and all pain by which the Maithuna. aspirant

p a r t n e r in veritable

life

sacred

known

as

Sahasrara (meat) all his

Mamsa consecrates Matsya Sadhaka

(fish)

Sattvic

sympathises is leads is fire the to ;

the pleasure of

ofall

beings. with

Mudra evil which Wine arth ;.

abandoning

associations

bondage. flesh is air ; fish is water ; cereal is

sexual u n i o n is ghee, honey white are brinjal, Mudra.

ether. are red all substitutes garhc masur fish. are (a for wine. substitutes kind with of rice, the Salt, for wheat hands grain),

Milk, ginger-, meat. and and red '1

sesamum, White sesamum are with

beans,

radish,

s u b s t i t u t e s for Offering

Paddy,

grain

of flowers Maithuna.

a p a r t i c u l a r M u d r a is

C H A P T E R C H A P T E R XII

XIII

UPACHARA
Yantra The chara. materials used or acts d o n e T h e y a r e sixteen in n u m b e r . 1. 2. 3. 4. Asana Svagata Padya Arghya Vishesh 5. Achamana lips). 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. Madhuparka Snana Vastra (water (cloth). (jewels). (perfume). (flowers). (incense). (light). (food) ; Tambulam (betel-nut). (honey, for ghee, milk and curd). (seating of the in Puja are called Upaworship. Hence image). of the Devata). the feet). (general) and on a (welcoming (water for takes It the subdues

YANTRA
place lust, of the image. It is an object of cfJiva.

anger and other

sufferings

it is called Y a n t r a . drawn on paper. It is engraved

T h e Y a n t r a is a d i a g r a m , metal also. A Y a n t r a Yantras designs body

is a p p r o p r i a t e d to a specific D e v a t a are peculiar to each to the Devata.

1 1

washing

only. are of

Various various is the

They

[offering S amanya (special)]. (water for sipping

according Devata. common figure

object

of worship.

Yantra and cleansing the They All

ofthe a

Yantras a

have

edging with the the

called four

Bhupura. which

have and

quadrangular the

doors

encloses The and then nicates

separates first the has by

Yantra

from upon

external Devata He to of then the the Yantra

world. or Deity

bath).

Sadhaka arouses the Devi Divine

meditates Devata in thus

himself. aroused into

commuYantra. by the The Devata

presence been the the vital

Abharana Gandha Pushpa Dhupa Dipa

When are

the

invoked airs the

the

appropriate infused is Devata

M a n n a , therein thereby

(Prana) Yantra.

Pranapratishtha in

ceremony.

installed

Naivedya

Neeranjana Vandana

(arathi). Kriya (prostration, prayer)

o r N a m a k

CHAKRA PUJA

C H A P T E R CHAKRA The women the swamin _ All distinction There Raja, on the Deva worshippers alternately. Bhairava. or Chakreswar) eat, of are and drink caste. various Maha. kinds of sit The sits in Sakti The with

X I V POOJA a circle (Bhairavi) of the Sakti (chakra) sits in on the Chakra, men the and of

left

Sadhak,

Lord his

(Chakra-

centre. There is no

and

worshipping

together.

Chakras Chakra

such

as

the

Vira, fruits

Each

bestows

various

worshippers

therein.

C H A P T E R MAN Manasic with any to flowers, kind Lord Pooja etc. is ASIC

X V POOJA than Bhima o f his But of all external was not Pooja doing

more

powerful that

Arjuna He

thought was

ofworship. Siva. He mentally world. He

proud

external Bhima the Pooja able of to

worship to of

offered J5e/-leaves. the was 5e/-leaves doing Siva from of

offered Bel-trees of

Lord the Siva. the

Siva whole The Bel-leaves once

Manasic were the not head

Lord

attendants offered saw He by a

of Lord Bhima

remove Siva. baskets leaves

Lord

Arjuna of

large thought by

band

people

carrying these

i?e/-leaves. be thus, ? " to those "

within to

himself that Siva you and carry

should them leaves

offered

him

Lord do

questioned these leaves Belwere

Brothers, replied, Siva

wherefrom " by with

They our Arjuna

Arjuna,

these through He than

offered Pooja." that

Lord was

Bhima

his came the

Manasic to know

struck was

wonder. powerful

Manasic and

Pooja that

more was a

external His

worship pride

Bhima

better devotee very by

than

him.

was

destroyed. Pooja

He can

became be do wjll done

humble. advanced with students. sandal when in

Manasic Beginners paste, you do

should

certainly You

worship have more

flowers,

incense

etc.

concentration the

Manasic set

Pooja.

Mentally

enthrone

Devata etc. and

Singhasana Him Offer a seat.

with Apply

diamonds, sandal

pearls, to

emeralds, forehead sorts

Offer body.

paste and

His

Arghyam, Offer

M a d u p a r k a various to kinds the in one

various

of flowers, and M a h a world. Pooja of

clothes. Naivedyam. Do one not be

offruits, the

sweetmeats ofthe, In fruit

Offer

Lord

fruits

whole

miserly even offered only

Manasic stale

Pooja.

Manasic a

man A

plantain !

and in

handful

gram. he could

miserable be

miserly

man

Even In the

Manasic end

Pooja

not

generous

and I by to

liberal. do with

the

mentally speech, my own This of

r e p e a t : " by. t h e nature, will

Whatever by all the

action senses,

body, or by

by

mind, I offer your

the

intellect Supreme

of t h e m and

the

Lord."

purify

heart

remove

the

taint

of expectation

reward.

C H A P T E R

XVI

BHAVA IN WORSHIP
Bhava divine and is mental attitude. that Spiritual counts mental much in attitude is C H A P T E R XVII

Bhava.

It is B h a v a

meditation

worship. There is delay the in the or vision Bhav she only rich of God tasted a because before very you she do not Mantra mantraha of which is : one Yoga is is

MANTRA YOGA
the Lord gave was is and Lord He a little love. to Lord. be rich kinds hymns that but cultivate the divine Japa, the Bhav prayer, again and of D h a n n a Bhagat. much Bhilini offered pleased. God wants with a does only little are an or exact from the science. thinking round Mananat or of births and trayate iti

have them to your

the to

Bhilini-bhav fruits Rama. Lord Bhagat Lord. golden or fruit faith will to you are

offered Dhanna the

only

which

by the

Manan released

constant

recollection deaths

R a m a was highly

of Punjab The temples or and

little

cooked vegetable He

Mantra. Mantra one. etc. rhythmical into vibrations of the o f its of the Siddhi obtain sounds is its regulates and the fruit. by Sadhana, Siddhi the is ability the to is Divinity. is the dirt Mantra of the and mind its The such presiding repetition as lust, Devata of the anger,

delighted. pleased

not want flower,

presents. if it is

Mantra removes

divine

power.

devoted

heart.

immensely

Mantra greed,

water,

offered w i t h

intense

devotion, You again tion

The devotion, Cultivate with divine of Bhav the and meditation of devoforms make him a

have love, the will

unsteady vibrations Mantra the Devata the

sheaths Mantra a n d to is when

aspirant,

trans-

through and There

faith,

divinity. efficaceous Mantra is

and service

nine

modes

Bhav. in worship. that and is They are

When presiding attained, generated

Sakti ;

awakened perfect

four singing

appears

Mantra

Brahma-bhav, during Japa,

dhyana-bhav,

bhav prayer, is and exists

Devata or sound by is

revealed. is the Guna of Akash in it. arranged are in the the in reor earth. It

puja-bhav. " I am are Sri is

Sabdha not A definite way

The one, or sage nor and the

realisation that the that nothing

everything soul Brahman Sri Bhava.

Brahman, Supreme is Sri For

produced Mantra sequence

Akasa,

but manifests of must of the who seed or certain the be

Brahman,"

individual

Soul

composed of sound Mantra Svara

letters letters

Brahma-Bhav Sankara, such or a realised Vrata. upon of the all

of which (rhythm)

highest had is

state. this

Dattatreya,

presentative Sabdha is

signs. to the

intoned and

proper (sound).

Yagnavalkya there Puja,

Supreme

according

Varna itself.

neither worshipper nor worshipped, Dharana, meditation heart still and Bhava is lower. Dhyana, by the the Puja the Japa, Stava

neither Yoga

manifestation has the and a Bija the

Chit-Sakti gave which

nor

Every Matra, power, a the

Mantra Devata, Sakti

Rishi or

it to the world, gives it a

Constant --Devata and Bhavas. in prayer is

Yoga-process Bhav. is the and all Bhav

special

the Puja

Dhyana

Japa, lowest the at

hymns

Kilakam of the

pillar. with faith, of the latent ; devotion Sadhaka, in the illumi-

Constant arid purity and and purifies

repetition augments awakens the

Mantra or

is g e n e r a t e d oht of the servant Bhav

dualistic notions Lord. once. You Puja Brahma through

the

Sakti Mantra Siddhi

power

ofworshipper You will have to Bhava Bhava. Japa,

worshipped, have the

Chaitanya on the and its

cannot to The

Brahma the

Mantra 'nation, The Sadhana

bestows

Mantra

Sadhaka

slowly heart prayer

ascend must and be

ladder

of Bhavafrom Bhava to thoroughly

freedom, Mantra Sakti

peace, is

eternal

bliss from The

I m m o r t a l i t y follow. sleep through a mass the. of

Dhyana

Bhava

and from D h y a n a purified meditation.

awakened aspirant.

of the

M a n t r a * is

hymns,

40 radiant powers. releasing Tejas the or cosmic energy. produces and the Mantra harmony. awakens It has

TANTRA

YOGA

MANTRA

YOGA

41

Supernatural the power of

The of the shed

whole

system will You will You and You

be

charged be ever in

with the the

powerful

vibration of the will exalted ecstasy, compose Divine and

Mantra

Mantra. profuse mood.

will

Prema will be You

or Love in an

super-cosmic

consciousness.

Devata. Divine

experience of A n a n d a . will You get will

muscular You inspiration, have

twitchings revelation, will Siddhis,

tears

Japa of Mantra
R e p e a t the for The sika Japa. has tion a some time, It variety. mental Japa. Even great goes The is no Manasika may to come Mantra v e r b a l l y for with some time. It is called is or Japa process any is of time, in a whisper practice. ManaJapa. Bhava The purificaa n d m e n t a l l y for s o m e gets The in a disgusted is verbal The mind wants termed Vaikhari any

insight, inspiring

intuition poems.

Parama-Ananda. various of Heaven. constantly. (love This from

monotonous

Aishwarya, Repeat Do feel must When it for with and the you in in flow

treasures the Name

repetition

very powerful. repetition, or humming the the heart

will

lead

quite of your

easily to control o f m i n d . heart) Anuraga long, profusely repeat the the

Do it with absolute the You the This that heart, affection). from eyes.

S r a d d h a (faith). bottom must Lord. the in the intensely Tears is

Repetition

whisper

termed without the

Upamshu

Antarika-Prema (intense painful from the

mechanical purifying come later

repetition on when

effect o n

mind.

separation your

feeling will

of mental

is

Viraha-Agni. Devata Anahata

on. loud Japa in Japa is the you shuts difficult mind when out This for after is all one worldly sounds. in loud and There Japa. break tries in

Name

remember of your

dwelling Chakra,

chambers

break of J a p a here.

advantage people,

m i d s t of a

blazing light.

ordinary a while.

Purascharana
The in to a mode until of repetition a a fixed of a Mantra is with feeling with in is and right order called particular manner, substantial definite number out n u m b e r of times, of J a p a of the Mantra,

W h e n e v e r sleep take the Repeat the time. When The sleep check to

overpower is

doing Japa in

at night,

Mala

y o u r h a n d a n d roll the This will in, loudly. stand Give you and says the be a up up do in

beads.

This will put a loud Japa. Japa at this of Japa.

sleep. Mala comes

another advantage o f tin-

Mantra

observances obtain

reached,

Manasika the J a p a .

benefit

remind

stoppage

Puras charana. The Practitioner fruits, cooked offered to holy place rivers, huge of pilgrimage caves, tops as holy forests, and of hills below places holy the fit place on the conthe (rice of Purascharana roots with or he and ghee, may of a Mantra curd, and on pure should barley, and Biksha

Sandilya Japa which times Japa) Japa. Do J a p a verbal Japa heart or Japa. ofJapa Do or (loud Vedas, while connot more gives

Sandilya gives

Upanishad the reward a

: as

"

The or a

Vaikhari in the humming, thousand (mental Vaikhari

take

vegetables,

milk, along God)

tubers, sugar live

pronunciation) heard the a by

stated

Havishya alone. Any banks fluence all

milk,

Upamshu Vaikhari crore

Japa, ;

whispering gives the

which has been

anyone,

reward than

than

Manasika Japa more the

reward

times

of holy are

and mountains, for doing

of rivers,

Ashwata tree

in

the

throat two with

or

Kantha, in a loud This for breath.

for

one

year. Do or it

This is in the kind Manasika This

these

recommended

Vaikhari Japa the Nabhi

tone. is mental one year.

Purascharana. The nprth, it is the north Sadhaka only. to his should One he m a y sit facing bathe bath and either three the he east a day, or even or the

H r i d a y a for it in is< a s s o c i a t e d you on

years. the in

or navel

during Japa.

D u r i n g the night time, should take atleast

m a y sit f a c i n g and if once,

times twice,

When every hair

advance the body,

practice, will repeat

every the

pore

in

the

skin,

impossible,

Mantra

forcibly.

according

convenience

prevailing

circumstances.

42
An the in advanced Mala which is at one aspirant all. is. It can all use any Mala u p o n or the

TANTRA

YOGA

43
MANTRA YOGA

he stage

may

not

use

Brightness, ment, Siddhi, motive dispassion if or the desire

clearness towards

and

tranquillity will

of mind, dawn without on

content M a n t r a any selfish do

depends

ofevolution or Vira silk bring

sense-objects, is T h e selfish

P a d m a , for be

Siddha, Japa. used

Swastika,

Sukha,

Purascharana behind any him it. petty real

done

Asana or

r e c o m m e n d e d skin should and

C o t t o n as seat

cloth, which

blanket, will

aspirant end.

should

not

tiger

Purascharana will not inner obtain bring

for to

S akam a-Up asana and an experience aspiration The

Saubhagya,

J n a n a

Siddhi. from ofthe all worldly objects, one being

spiritual should Deity be

knowledge done realise done with

Abstracting merged in the the

the

m i n d meaning

or to

strength. the grace

Japa ofthe is

inner

M a n t r a , too of

should repeat T h e as M a n t r a are

and is

the

Deity.

M a n t r a , be

n e i t h e r very repeated in as the

quickly m a n y

nor lakhs

slowly. times

best and done

Purascharana

that

which this

for s e l f - p u r i f i c a t i o n that is

should letters

there

Atma-Sakshatkara. will bring

After or

the

Purascharana ofthe

contained n u m b e r and the

M a n t r a . done vary day during by or each day Every of the should day be

Sakshatkara

realisation

Deity.

T h e constant, finishing t h a t are done also

of J a p a not

should

day. oblations to

after

Japa,

Ahutis equal in

of ghee in the

Charus

prescribed, be at

n u m b e r sacred

one-tenth Or

ofthe Japa this may

should be done

offered the

fire.

else,

end

of each n u m b e r

lakh. o f J a p a total is over, oblations should each

W h e n equal be in

the

required to

n u m b e r in

one-tenth uttering

of the the

Japa

done, with

offered or

Yajna,

same

M a n t r a

offering In

Ahuti. one he is unable worship done, to the perform Deity, J a p a do, in and observe to its the to

case

restrictions, total Japa

can

addition in

already and on times

further

equal

n u m b e r afterwards.

one-tenth, Sleeping Deity three

feed the a

Brahmins bare day, times

a n d

M a h a t m a s celibacy, the

ground, prayer every as to day,

worship faith

of in

the the

Deity,

M a n t r a , are to

bath be

three

a b a n d o n i n g during

of oil-bath, M a n t r a -

observed

strictly

vows

the

S a d h a n a . T h e and he Sadhaka not should touch not his sit placing with its be one leg on the other,

should m i n d times. or

feet

hands. meaning done t h a t

C o n c e n t r a t i o n is very essential walking T h e even etc., here

of the at and ail

on

the Japa

M a n t r a should this

and not

when

there

looking be

side in

and

side.

U p a s a k a in mind, covering

should and the

never

engaged

other

activities

should face

not.be any

m u r m u r i n g , kind

grumbling,

or

with

ofgarment.

BIJA-AKSHARAS

45

mystic. Devata T h e C H A P T E R X V I I I i.e., of

The

form by of

of it. the

the

Bija-Mantra

is

the

form

of

the

signified Bijas the

five or the Air,

M a h a b h u t a s presiding Fire, R a m , are

or

great

elements, of the are The as

Devatas viz,-, Ether,

intelligences and and here,

BIJA-AKSHARAS
A Bija-Akshara Every of all of is a seed-letter. has his is or It her Om or the is own or a very powerful Bija-Akshara. for it

elements, respectively meanings example.

Water Vam given

Earth, Lam. to serve

H a m , of a few

Yam,

Bija-Mantras >

M a n t r a . T h e is greatest

Devata

Bija-Aksharas the

Pranava, the

Om
Om the the three entire ' consists of t h r e e letters the is : A, three the U and states M. of state or It signifies

the

symbol Om is the of the

P a r a - r a h m an , within sound sounds are itself all or or the

P a r a m a t m a n Bija-Aksha seed from

Himself. ras. which T h e which M a n t r a n o u n c e d subtle or the Om all letters is

contains general

other

the

c o m m o n seeds

periods

of time, ' the ' is A '

consciousness, or Virat and

particular the root to

secondary

proceed. from is is the Om no pro real

existence. U ' ' is M the

waking state

alphabet of all

only and

emanations letters. O m , form called

Vishwa. and

dreaming the

H iranyagarbha or detail Ishwara in afcd

sounds than

There as it of the

Taijasa. Study the

sleeping

state in

superior

or greater is an of

O m . gross is

Prajna.

M a n d u k y o p a n i s h a d o f Om.

order to

ordinarily, state

outward which

understand

meaning

inaudible

sound

Amatra As the N a d a this In this and M a n t r a , Bindu Lord Ha

Haum
is that should Siva. which be Au is Sadasiva. sorrow, The With

immeasurable Devatas so the are the

fourth aspects

transcendental or forms or of the

state. One

various Being, m a n y O m . the

Supreme are so viz-, give this of the

m e a n Siva

dispels

various or forms letters

Bija-Aksharas of 'A', or an or only the ' U

Bija-Mantras Bija M of or ' or do

M a n t r a

worshipped.

aspects Even

Supreme ' and state '

M a n t r a , not really Even

the

Dum
Here means the or Da means Durga. U means to protect, signifies N a d a action

transcendental sound primal of In from Om the the is only

original

sound.

triliteral highest sound ear. ceeds and the

expression Vibration. by Yogis

manifestation T h e not Om

mother

of the

universe. is the

Bindu M a n t r a

D h w a n i is heard

transcendental by the the ordinary pro

(worship

prayer).

This

of Durga.

and of

Kreem
With Kali. the this M a n t r a Kalika is is the should be worshipped. N a d a Ka is

correct navel,

p r o n u n c i a t i o n with a deep by and

sound

h a r m o n i o u s at the the

vibration, part of is

gradually nostrils

manifests the

itself

stages or

upper

Ra is B r a h m a . Bindu

M a h a m a y a . dispeller

is m o t h e r of

where

Anuswara

C h a n d r a b i n d u

universe.

of sorrow.

sounded. Generally Sometimes the it a Bija-Mantra consists of a single For letter Bindu up T h e do of letter. Ha This means is the of is thef Siva. M a n t r a Ra is of

Hreem
of M a h a m a y a or huvaneshwari. M a h a m a y a . means the

constitutes " K a m "

several has a

syllables. single and

example, with the

Prakriti. the

means Bindu

Bija-Mantra or the Some such as

N a d a

mother sorrow.

universe.

Anusvara together. letters, have any a

C h a n d r a b i n d u , Bija-Mantras the M a n t r a "

N a d a are

are

blended

dispeller

m a d e

c o m p o u n d This lakshmi. the Ra M a n t r a means

Shreem
of Mahalakshmi. means Sha is M ah a or

H r e e m . " and Their

Bija-Mantras not is convey subtle,

significant on

inner their

m e a n i n g face.

often

meaning

meaning

wealth.

satisfaction

46
c o n t e n t m e n t . Ishwara. N a d a is m e a n s Apara the or the

TANTRA

YOGA

BIJA-AKSHARAS

47

manifested of sorrow.

B r a h m a n

or use

Bijas of

have

no

meaning Their

according is whose as

to the

the own

ordinaryform they or are.

Bindu

dispeller

language. of a the form letter, The

meaning Devata power

Aim
This swati. is the Bija-Mantra the of Saraswati. of sorrow. Ai means This is Sara also

Swarupa They are Each B r a h m a n . or D e v i is are

particular ofthe subtle

M a n t r a

creative is a

Dhwani. form of any of the

syllable primary the

and M a n t r a

M a n t r a in the

Bindu

m e a n s

dispeller

worship

Deva All

G u r u - Bij a .

k n o w r J as forms

M u l a - M a n t r a as sound be know

( t - M a n t r a ) .

Kleem
This is the Ka means that Kamabija. may also Ka means the Lord La N a d a and of desire means and dispels

letters

of Sakti

powers. by persons who have

The knowledge ( K a m a d e v a ) . Indra. Bindu sorrow. m e a n or Krishna. satisfaction. happiness

Bija-Mantras of Sanskrit

can and

recited the

proper

intonation.

c o n t e n t m e n t which

m e a n

brings

Hoom
In the is this M a n t r a , Bindu Ha is Siva. the U is Bhairava. of of N a d a is

Supreme. threefold Bija

means or

dispeller (coat

sorrow. mail).

This

o f V a r m a

a r m o u r

Gam
This means is the Ganesha-Bija. of sorrow. Ga means Ganesha. Bindu

the

dispeller

Glaum
This La means is also that a M a n t r a which means of G a n e s h . Au Ga means Ganesha. lustre or

pervades. the

means of sorrow.

brilliance.

Bindu

dispeller

Kshraum
This Ra is Bindu is the Bija Au o f N a r a s i m h a . means " with ofsorrow. m a n y ' Bija V y a a m other ' is Bija-Mantras the Bija of ' which VyasaR a a m ' of Ksha teeth is Narasimha. upwards."

B r a h m a n . m e a n s are, the

pointing

dispeller like these,

There signify

various '

Devatas. is the

M a n t r a ,

B r u m '

ofBrihaspathi-Mantra, Sauh are the

of R a m a - M a n t r a . Bala Vicche T ripu rasun dar i. are the

Aim

Kleem Aim

Bija-Mantras

H r e e m of

Kleem

G h a m u n d a a y a i

Bija-Mantras

C h a m u n d e s h w a r i .

SRI

VIDYA

49 ofthe Sadhaka and who of Lalita Mantra is the is and to realise with his identity or of the

The first with C H A P T E R X I X Tripura, universe.

aim the the

Yantra Mahasakti

then

Lalita

creator and

director

sm VIDYA
Sri dashi letters. and is should should Japa from Mantra. a or Vidya the In called not is the great Mantra It is for it of also it is Tripurasundari called the formed The a very got or could Sakti B h u v a n e s h w a r i or its Mahamaya. developed or the of this accord. Siddhi that other form of this Panchaof fifteen letters and aspirant Siva. doing directly other

If th not alone. Therefore duced.

Para-Sakti produce the world It is

were the by cannot both

not be

united which created all

with is the by

Para-Siva, within alone Tattvas nor are

she by

universe

Herself. pro-

Siva

Panchadashakshari, Shodashi

of t h e m

consists

of sixteen

Shodashakshari. M a n t r a from for is a This that it of this this passing Mantra

W i t h o u t Siva there There In shipped. postures, the is no

is no

Devi.

W i t h o u t Devi there is no Siva and Sri Bhurja Sakti. is woror

directly get initiation start of So Guru it who reciting own is has rule after got is his

Guru,

difference form

between

himself or

external Yantra is plates.

of worship on are or

the the and

Chakra with

o f it,

powerful

inscribed Mantras or sorts offood

leaf of gold

imperative

should be Mantra. Mantra through be have the

metalic

repeated Prasad. or acme to

gestures, of incense,

waving

of light

Arati

offerings

The should a be

general repeated of

(Sri certain done. to be

Vidya) stages Then done.

Naivedya Sri practices ofYoga. of the between of V i s h n u Brahma Indra Devi. Vishnu, Pusha, ;

or various Chakra can Sri is

one's

the

highest point When you

which in the the is is is the

Yoga Sri

of self-purification Purascharana Purascharana and After have this to The are a have should of not very be Sri well good can not own and Sri or her

through

Mantras. should Maha Tantrika) and

In the

beginning

lead.

attain

perfection

Ganesh-Mantra (Vaidika up or

V i d y a there is nothing more Devi. the ; In the Sri

left for y o u t o g a i n b y Chakra (Nagara) in

practice centre seat of of All that that

of Gayatri-Mantra,

Mrityunj ay a-Mantra Shodashakshari

Chakra with forty-three seventeenth the and

triangles is the mansion walls,

Durga-Mantra the taken

Panchadashakshari for J a p a . should not be this. a of

eighteenth and and the

between the sixteenth between other fourteenth Lokapalas

seventeenth fifteenth of the says

Vidya

repeated Only Guru the Sri are

by those

those who and

who have who

acquainted knowledge take up the this

with of the by Japa

and The

(protectors Purana ' Vayu, Vasus, on Devi,

world). :

Sanskrit

language (who has do very Vidya.

t h e s e r e s i d e (in t h e r e s p e c t i v e p l a c e s ) for t h e s a k e o f w o r s h i p p i n g ' Devi Bhagavata Yama, Adityas, meditate " Brahma, Tvashta, Viswadevas, of creation, Indra, Aswins, Varuna, Bhaga, Agni, the Kubera, cause

been

directly approach

initiated

Mantra Others Japa to

Siddhi) their

Mantra

and which

should

only

Rudras,

Ishta

Mantras

easy

Marutganas, preservation

all t h e s e and and the in in

pronounce The or has his

remember. or Sri Yantra o f Sri is is the the Yantra of Lalita, Devata aspect

destruction. beyond centre extent, area, the in the countless Ocean the lamp lacs Gem myriads Island of world's than is a the

Chakra the Yantra.

Outside systems, thousand a supreme adorned 4 in

Tripurasundari, Brahman. Chakras ;

Devata

Vidya. supreme

Every Sakti

of the

of Nector, of the world,

more there in the

Lalita

crores city with

(Ratnadwipa),. height and twenty-

of the The the is

h u n d r e d crores

extend the

from

the

point the

or in

Bindu the Bhupura

called to which

o f Sri

Vidya, three walls

ofYojanas

Sarvandamaya outermost called

Supreme of the

Siva-Sakti Chakras

centre

twenty-five

representing

section

five'Tattvas.

Trailokyamohana.

SYMPOSIUM

ON

SAKTI

51

2
Sakti C H A P T E R SYMPOSIUM I T a n t r a (Sri The references the the fact to P. that the C. in six o f its Diwanji, the Yoga Retd. Judge, Bombay) there four said as the are it in no and some Jabala and leads that or facts which Siva, in also have have call Tejas in " the exthe Now such a it is possible That the from Vayu the the to has five viz-, group of the been and Prithvi and forms is all these by and may our arrange be clear ancients which or The Beyond Sparsa them and who Thev they water, whole these of portion as in way us that our view Sankhya universe done Yoga or ON X X SAKTI As aware Ifwe not we as long of a it as we (By live or in Swami and Creation Sadanandd) move that When in this universe, and find we are it.

Power

Sakti universe that and and

sustains we

motivates

think ofwhat the at first of the speak

itselfis, inhabit

we shall speak and We such

that it is universe, itmen, universe Not as more, only heat, we

appears. beings

of the the

constitute find things. things Nay, greed, charity, sense sense as

birds, early the the Upanishads Kanda. process which class to the are Chakras, latent Pithas, do we

beasts, find sound, the and We the as go like also also

plants

minerals. also and but fear, universe and we to some When also

consisting light, find in etc., etc. wrong, the others things looks

of tangible concrete universe, love, find

intangible electricity.

matter hatred, mercy, in the of

Vahnisthana, development

the Kundalini, of the the

of rousing

magnetism

powers, Varaha, Yogis

avarice, the the do do be

jealousy, generosity, and and and what

of the several to the early

Upanishads others to

Smarta

such

compassion,

Darsana,

Trisikh-Brahmana, enable that kind no

Yoga-chudamani perform miracles, made by in Yoga the Tantra and the ofthe in been the

of right true

sense We out

ofthe speak

beautiful

ofthe

inference age of the Yoga.

beginning known is inference ofthe the form

had as

good.

things so,

perishable In truth,

of Yoga

imperishable. of our sight is matter

we m e a n

that some

Kundalini that the ment is with of the Hatha plained specific on the of the

That and

supported of the Sakti

and

some

not.

processes be

ofrousing

Kundalini, ofthe Lord

develop-

really found

e n e r g y or force.

Chakras

union

Kundalini Lord the

said to the

a microcosmic (symbol) the Yoga in on Yoga and the It on in some that and above the

Linga

of the of the

located and as the the

head Yoga, in

forehead, of the Yoga as and a

were

dependent

upon and in

complete. given started Pancha or fire, in

Prana later such the

Apana,

philosophies. elements earth, or ether. ofthe Apas

detail

Upanishads and

primordial Akasa five

treatises Tantra

S iva-S amhita, those Tantra, of Pranaof those who to and of m i n d Yogis

Bhutas,

Gheranda-Samhita KLularnava-Tantra yama set a itself w a s higher is early U p a n i s h a d s . value Raja the resulting what those lays in who special the six therefrom called from valued

Hatha-Yoga-Pradipika such others, was in that the in

or wind

Mahanirvana process the age

of creation

concrete

made

combinations

different p r o p o r t i o n s elements." Rupa there are They (form),

of these are Rasa

elements. (sound), and

experimental

stage age and

the five T a n m a t r a s Sabda (taste) concrete dealt in with them the

corresponding to the (sense Gandha (smell). in found and this in make equipKarmaand

later from

that the the

five elements. touch),

Self-realisation progressed in the

peace

the

Hatha Yoga treatises, Yoga, powers

Having fashion, use ment our individual

disposed ancients concrete of The which

of the have

part the to

of creation equipment recognize

Yoga same on from

above to the to

special Tantra ofthe Ajna.

more

the the

acquisition

of miraculous

powers which latent

Jivas

enables objects

progressed

Yoga,

of these consists

universe. and the

This five

emphasis Chakras

development

the five J n a n a - I n d r i y a s former are the windows

Muladhara

Indriyas.

of consciousness

52 the these ofas latter Manas The ment mind which gained. mind ofthe so so universe. eagle it and are that to and that are the a instruments entity of action. is needed, To and

TANTRA

YOGA

SYMPOSIUM

ON

SAKTI

53 Intelligenceany we find in be its vibration it to the i.e., three Chalana It the or change not That

make that is

use

of

which or refuse to

is

also ;

Cosmic nor it It any,

Indriyas,

separate

spoken

modification take

can

resistance. c o m i n g from own

does

or the mind. also used special is by set regarded the of a have get a Jiva. for its for Indriyas seeks the eye buffalo by our ancients as to the an instruspecial

into

Supreme

mind be a For that

Being

(Purusha).

shines

splendour.

According so in has to that the

Patanjali's experience may of be the a buffalo's The Jiva Thus, common common (2) the Gandha.

shining it is Coming in Creation, Ahamkara begin to mixed is from ; the we this Apas Rupa From guna, From comes up the from get ;

that enables down from the

recognized. we of" have I." Rajas the next and entity Tamas It comes TamoAkasa. Tejas

system of Yoga,

the Jiva creates

o w n special use a universe create experience the

Mahat, the sense

Ahamkara,

The

moment

particular Jiva example, it may has a to

comes, with

Gunas Satva, comes the Rasa Sabda comes

manifest themselves. Tamoguna that Rasa ; Sabda Rupa, the and from Sparsa

From Ahamkara, evolves. affected Vayu, at it we From by the elements, Tejas last is ;

when it is

buffalo's (one of the six

Tanmatra. Sparsa same viz, from finally

Man can to (1) or

different than are special sense (1)

experience. human Aviseshas things. I-ness," Manas eye. or The and

creates see

special

Jnana-Indriyas)

from it is from

Gandha.

much

more there or

same

A h a m k a r a as first of the ; Apas Vayu from

according things things five The (2)

Patanjali,

primordial comes when

sixteen

Viseshas Sabda, and

comes

Ahamkarathe viz-, special

of" the

Prithvi. affected when by Rajas, affected we will.) out the the is ; can for of seer unilike ofthe but of be use

Tanmatras, Viseshas the ten

Sparsa,

Rupa,

Rasa and

Likewise, come by think the ofits Thus ten Satva,

Ahamkara, From Manas.

things are (3)

(or B u d d h i ) ,

Indriyas.

Ahamkara,

it is and

Indriyas,

the five

Bhutas

(elements).

comes

(When

speak

of Manas,

threefold aspects pfintelligence, we ? see The Drisyam that the of entire Purusha. universe

emotion has

Order of Creation
come the There which, and in the or the status is an order be of Creation give o f all The The Power, us to mentioned a the Sakti is last it is clear idea objects called is in and our scriptures forces from we see Sakti, ofthe verse Isvara, Supreme when spoken its own we duality the projection He What about and Jivas if u n d e r s t o o d , should universe. Being. or Alinga. mark." Sakti or will of w h a t position Purusha, Pradhana, any unpure themselves is the scriptural is spoken Amsa is view is that the J i v a is of as the is or partial the we Jivas, own Drashta seen). The Jiva manifestation view the are in

assigned First This

universe.

emanated means that possible

(that which This the not

Supreme Prakriti,

Sakti

either as to

imperishablethe Purusha. are and of as mind, other in not its discussing Amsas

name not

" without

Advaitin's

distinguishing differentiated e v e n its (or (only

meaning

universe, The

region

recognize Power. Matra Satvic Pradhana

of Advaita. or fractions. Indriyas features, own facial

therefore, creates shape,

existence. or

T h a t is the Alinga) It is came the

Para-Sakti or Supreme F r o m the or the \ Mahat Linga of pure

Each Jiva a n d its mental

itself

It can be called A t m a Prakriti the Linga).

Sakti or Chit Sakti.

making

o f t h e five B h u t a s . every level.

T h a t is w h y each person is different from outlook and spiritual

manifestation

force in t h e A l i n g a . There The by the first the is are and three by the '

GunasSatva, Prakasha by and its third

Rajas

and the

Tamas. second In only Mahat and in in and

Now the

it

is

the

Jiva mind also

which and We for

makes Indriyas have as

use for

o f its

equipment pain the or

detected

or. brilliance, power we are

form with

of body, and the

experiencing itself from the Prakriti that

movement Satva

of resistance. hidden find

pleasure

finally called

liberating seen

Mahat

qualities shows itself.

of Rajas

Tamas

contact

universe.'

universe

Therefore,

cannot

itselfis only Sakti, variously

Pradhana,

54

TANTRA YOGA

SYMPOSIUM ON SAKTI

55

Alinga. L e t u s n o w e n q u i r e , i n brief, i n t o h o w this S a k t i m a n i f e s t s itself t h r o u g h t h e d i f f e r e n t o b j e c t s i n c r e a t i o n . Manifestation of Sakti We shall start from the m i n e r a l kingdom. I f w e dissolve c o m m o n salt a n d c o p p e r s u l p h a t e i n w a t e r t o t h e s a t u r a t i o n p o i n t o f e a c h a n d l e a v e t h e s o l u t i o n u n d i s t u r b e d for a few d a y s w e s h a l l find t h a t c o m m o n salt c r y s t a l s a n d c o p p e r s u l p h a t e crystals a r e deposited in t h e b o t t o m . Now, who gave t h e b r a i n t o t h e c o m m o n salt particles t o s e p a r a t e them selves f r o m t h e c o p p e r s u l p h a t e p a r t i c l e s a n d f o r m c o m m o n salt crystals ? T h e a n s w e r is t h a t it is t h e ' m i n e r a l B u d d h i ' (or m i n d ) t h e creation of the J i v a embodied in the mineral ( c o m m o n s a l t o r c o p p e r s u l p h a t e ) t h a t g a v e t h e o r d e r for the a r r a n g e m e n t of the particles in that particular manner. T h a t " m i n e r a l B u d d h i " is t h e universally prevalent Sakti o r P r a k r i t i a s i t m a n i f e s t s itself t h r o u g h t h e m i n e r a l . In the case of t h e f o r m a t i o n of crystals, we h a v e t h e Sakti showing itself a s c o h e s i o n . But in the m i n e r a l world we have Sakti m a n i f e s t i n g i t s e l f a s h e a t , l i g h t , s o u n d , m a g n e t i s m a n d electri city. The h i g h e s t f o r m in w h i c h it shows itself is as e l e c t r i c i t y . We can call this manifestation of Sakti t h e n a m e of B h u t a S a k t i for t h e r e a s o n t h a t i t i s r e v e a l e d b y t h e t h i n g s m a d e u p of the Pancha Bhutas. Passing on to the p l a n t world, we notice that the Sakti s h o w s itself i n a h i g h e r d e g r e e . T h e plant has the power of t a k i n g i n food t h r o u g h w a t e r , e t c . , a n d i t c o n s e q u e n t l y g r o w s . T h e r e w e see life o r P r a n a . T h i s Sakti h a s to be called P r a n a Sakti b e c a u s e it is different from electricity. It is n o t merely proton a n d electron. W e often see b i g p l a n t s u s u a l l y b a n y a n p l a n t s g r o w i n g o n t h e t o p o f t e m p l e walls a n d b r e a k i n g those stone walls. T h e life e n e r g y i n t h e g r o w i n g p l a n t is greater a n d m o r e powerful t h a n the electron energy in the stone wall. T h a t manifestation of t h e cosmic Sakti t h r o u g h plants m a y b e called P r a n a Sakti. I f w e n o w g o t o t h e a n i m a l world, w e shall f i n d t h a t a n i m a l s h a v e a still h i g h e r f o r m o f e n e r g y . T h e y have got t h e m i n d w h i c h c a n f i n d o u t relations t o a c e r t a i n extent b e t w e e n c a u s e a n d effect, a n d w h i c h c a n h a v e a m o r e a c u t e sense o f p a i n a n d p l e a s u r e . T h e a n i m a l m i n d will also s h o w

will-power. T h i s is M a n o s a k t i . It is superior in kind a n d not merely in degree to the P r a n a Sakti of the plant. As against the Manosakti of the a n i m a l , the P r a n a Sakti of the p l a n t is n o w h e r e . Atma Sakti Above the ordinary animal stands m a n . He has n o t m e r e l y d i s c r i m i n a t i o n b u t also t h e a e s t h e t i c a n d t h e e t h i c a l sense, i n o t h e r w o r d s , h e h a s t h e full use o f t h e i n t e l l e c t u a l , emotional a n d volitional powers. T h a t i s w h y h e s t a n d s far above the animal. His Sakti m a y be spoken of as the Jiva Sakti, because the J i v a embodied in a h u m a n being makes full use o f t h e M a n a s a n d t h e I n d r i y a s . B e y o n d t h e o r d i n a y J i v a S a k t i , w h i c h e v e r y h u m a n beinghas, t h e r e is the special Sakti which we find in saints, w h o are a b l e t o h a v e full c o n t r o l o f t h e i r m i n d s . T h e g r e a t Yogi w h o i s e x p e r t i n C h i t t a V r i t t i N i r o d h a , i.e., t h e c o n t r o l o f t h e modifications o f t h e m i n d , has w h a t w e m a y call A t m a Sakti, b e c a u s e w h e n h e h a s c l e a r e d t h e m i n d o f its a g i t a t i o n s , i t r e c e i v e d t h e e n e r g y o f t h e A t m a n r e s i d i n g i n his b o d y . This i s t h e h i g h e s t form o f S a k t i w h i c h m a n , a s m a n , c a n a s p i r e for. W h e n t h e p e r f e c t m a n lays d o w n his b o d y , h e i s free t o r e m a i n a p a r t f r o m t h e P a r a m a t m a n o r t o m e r g e h i m s e l f i n it. I f h e c h o o s e s t o r e m a i n s e p a r a t e , h e will b e r e n d e r i n g service t o t h e different o r d e r s o f b e i n g s i n t h e u n i v e r s e . I n d o i n g so, t h e y will b e m a k i n g use o f C h i t S a k t i ( w h i c h i s also A t m a Sakti) a n d thus helping G o d in the discharge of H i s functions.
3

Mother (Dr. . M. P.

Worship M.A., Ph.D.)

Mahadevan,

T h e r e i s a n e x q u i s i t e verse i n t h e S v e t a s v a t a r a U p a n i s h a d exquisite b o t h in form a n d m e a n i n g which reads : " T h o u art w o m a n ; T h o u art m a n ; T h o u art lad, a n d the m a i d e n t o o ; T h o u a r t t h e o l d m a n w h o t o t t e r s w i t h a stick ; T h o u a r t b o r n w i t h T h y face t u r n e d e v e r y w h e r e . " I n m y r i a d forms G o d 'appears. In t h e gracefulness of w o m a n a n d in t h e strength of m a n , in the joy of youth a n d in the wisdom of age, the D i v i n e P o w e r m a n i f e s t s itself.

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Tin's is n o t all. It is G o d ' s Sakti t h a t creates all t h i n g s , s u s t a i n s t h e m a n d w i t h d r a w s t h e m u n t o itself. And as P o w e r a n d t h e Possessor o f P o w e r a r e non-different, G o d H i m s e l f h a s often b e e n c o n c e i v e d a s S h e . T h e M o t h e r h o o d of God is a very old conception. A m o n g t h e relics o f a n c i e n t civilization a r e t o b e f o u n d images of the M o t h e r Goddess. In one of the hymns of the R i g V e d a , Sakti is described as residing in heaven a n d s u p p o r t i n g the e a r t h . In a n o t h e r passage the goddess A d i t i ( m e a n i n g t h e ' B o u n d l e s s ') is identified w i t h all gods a n d a l l m e n , w i t h ' w h a t e v e r h a s b e e n a n d w h a t e v e r shall be.' In the T a i t t i r i y a U p a n i s h a d the teacher, while giving his final i n s t r u c t i o n to t h e p u p i l says : ' R e g a r d t h y m o t h e r as a god.' In t h e K e n o p a n i s h a d a s t o r y is told of I n d r a , t h e king ofthe Devas, who, on account o f t h e pride of power and v i c t o r y , c o u l d n o t r e c o g n i z e G o d w h e n H e a p p e a r e d before h i m a n d h a d t o r e c e i v e w i s d o m from t h e M o t h e r . " T h e n in t h e s a m e r e g i o n o f t h e sky, I n d r a c a m e a c r o s s a w o m a n w h o was shining brightly, U m a the daughter of H i m a v a n . He a s k e d H e r , ' W h a t S p i r i t is this ? ' S h e r e p l i e d : ' It is Brahman. ' A n d t h e r e a r e a host o f m i n o r U p a n i s h a d s which speak of Sakti as the highest Being, as the absolute B r a h m a n , one w i t h o u t a second. Matrilatry A s y s t e m of p h i l o s o p h y a n d a set of o c c u l t p r a c t i c e s h a v e been woven r o u n d M a t r i l a t r y or M o t h e r worship in India. A n d S a k t i s m h a s b e e n o n e o f t h e p o t e n t forces for t h e spiritual regeneration of the Hindus, t h o u g h in corrupt times a n d p r a c t i s e d b y ineligibles i t h a s l e d t o c e r t a i n a b u s e s . The S a k t a s a c c e p t t h e V e d a s a s t h e basic s c r i p t u r e s a n d t h e S a k t a - T a n t r a s a s texts e x p o u n d i n g t h e m e a n s t o a t t a i n t h e g o a l set forth i n t h e V e d a s . A s t h e K a m i k a A g a m a p u t s it, t h e T a n t r a , is so called because it explains (Tanoti) in great detail knowledge concerning Tattva (truth) a n d M a n t r a ( m y s t i c syllables) a n d b e c a u s e i t saves. ( T r a n a t ) . T a n t r a is t h e s a v i n g k n o w l e d g e , t h e craft w h i c h carries t h e SQUI safely t o t h e p o r t o f f r e e d o m . It is w r o n g to regard the T a n t r a s a s b o o k s o f n e c r o m a n c y , m a g i c spells a n d m y s t e r i o u s

formulae. T h e y a r e o p e n s c r i p t u r e s from w h i c h all persons w i t h o u t distinctions o f caste, c r e e d o r colour m a y d r a w i n s p i r a tion. T h e y a r e p r i m a r i l y S a d h a n a Sastras, t h e t e a c h i n g a b o u t t h e p a t h s t o perfection. Advaita Saktism T h e m e t a p h y s i c a l position o f A d v a i t a o r n o n - d u a l i s m i s t a k e n over b y t h e S a k t a a s t h e f o u n d a t i o n a l t h e m e . R e a l i t y is o n e , a n d t h a t is S a t c h i d a n a n d a , existence, consciousness, bliss. As Sir J o h n Woodroffe p o i n t s o u t , " S a k t a d o c t r i n e is a special p r e s e n t m e n t of t h e so-called M o n i s m , ( A d v a i t a : L i t . ' n o t - t w o ' ) , a n d S a k t a r i t u a l , even i n those c o n d e m n e d forms w h i c h h a v e g i v e n rise t o t h e abuses b y w h i c h this s c r i p t u r e is m o s t g e n e r a l l y k n o w n , is a p r a c t i c a l a p p l i c a t i o n of it. T h e S a k t a s u b s c r i b e s w i t h o u t r e s e r v a t i o n t o t h e viewthat ultimate Reality is one, of the nature of Pure Consciousness or E x p e r i e n c e ' p e r se ' a n d t h a t it is t h e g r o u n d of t h e m a n i f e s t universe w h i c h a p p e a r s t h e r e i n t h r o u g h M a y a . B u t w h i l e t h e Advaita. o f S a n k a r a w o u l d r e g a r d this a p p e a r a n c e a s illusory, t h e A d v a i t a o f t h e S a k t a w o u l d consider i t to be r e a l . M a y a in S a k t i s m is n o t t h e i n d e t e r m i n a b l e n e s c i e n c e t h a t s o m e h o w illusorily manifests t h e w o r l d , b u t real p o w e r or Sakti identical with ultimate Reality, causing the o r i g i n a t i o n , s u s t e n t i o n a n d d e s t r u c t i o n o f t h e universe. P u r e Consciousness a s t h e u n p e r t u r b e d s u b s t r a t e ( N i r g u n a B r a h m a n ) i s Siva. T h e same Reality in the Creative Force or the ' elan v i t a l ' is Sakti. T h e S a m m o h a n a T a n t r a says : " W i t h o u t Prakriti or Sakti the transmigratory world cannot be. W i t h o u t P u r u s h a o r Siva t r u e k n o w l e d g e c a n n o t b e attained. Therefore both should be worshippedthe M a h a k a l i a n d t h e M a h a k a l a . " T h e A b s o l u t e is a w o r d , is SivaSakti, M a n - W o m a n , or God-power. I t evolves i n t o t h e w o r l d o f finite existence, a n d y e t does cease t o b e w h a t i t is, n a m e l y , p u r e Consciousness, E x i s t e n c e a n d Bliss. T h e i n d i v i d u a l soul o r t h e P a s u - J i v a i s n o n e o t h e r t h a n Siva. T h r o u g h l i m i t a t i o n it feels e s t r a n g e d , or s u n d e r e d from its 'moorings. T h r o u g h s u b l i m a t i o n i t i s resolved, a l o n g w i t h t h e u n i v e r s e , i n t o t h e u n i t a r y Consciousness w h i c h i s perfect Bliss.

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P o p u l a r religion has identified Sakti with M a h a d e v i ( m a g n a m a t e r ) , the e t e r n a l S p o u s e o f Siva a n d the a d o r a b l e Sister o f N a r a y a n a . But the Saktas realize t h a t the Supreme M o t h e r transcends the divine trinity of Brahma, Vishnu a n d Rudra. She is D u r g a or P o w e r as Action (Kriya) ; She is L a k s h m i or P o w e r as Will ( I c c h a ) ; She is Saraswati or Power as Knowledge ( J n a n a ) . F o r t h e first t h r e e d a y s o f N a v a r a t r i S h e i s w o r s h i p p e d a s D u r g a , for t h e s e c o n d t h r e e d a y s a s L a k s h m i , a n d for t h e l a s t t h r e e d a y s a s S a r a s w a t i . A n d on t h e t e n t h d a y She is a d o r e d as Rajarajeswari. the Q u e e n - M o t h e r t r a n s c e n d i n g t h e triple aspects t h a t go to constitute the changing world. Creation and D e s t r u c t i o n A u n i q u e feature of H i n d u i s m , in general, a n d of Saktism, i n p a r t i c u l a r , i s t h a t t h e p o w e r s o f d e s t r u c t i o n a r e n o t dele g a t e d t o S a t a n s t a n d i n g opposite a n d alien t o G o d . The M o t h e r n o t only creates b u t also destroys. D e a t h loses all its h o r r o r w h e n i t i s r e g a r d e d a s a p o r t a l t o n e w life. Destruc t i o n i s n o d e s t r u c t i o n w h e n i t l e a d s t o a fresh m o d e o f e x i s t e n c e . J u s t as creation is an expression of the divine power, so too is destruction. H e n c e the Sakta conceives of the M o t h e r both a s T r i p u r a s u n d a r i , t h e b e a u t i f u l c r e a t r i x a n d a s t h e terrific K a l i , t h e d a r k Goddess, w h o revels i n t h e d a n c e o f d e a t h . S w a m y V i v e k a n a n d a c a p t u r e s t h e spirit of the Sakta in a h y m n t o K a l i w h e r e h e signs : " Come Mother, come ! For Terror is T h y name, D e a t h is in T h y breath, And every shaking step D e s t r o y s a w o r l d for e v e r ; T h o u time, the All-destroyer ! Come, Mother, c o m e ! " S y m b o l of B r a h m a n It is o f t e n c r i t i c i z e d t h a t S a k t i s m is ' a d o c t r i n e t e a c h i n g t h e p r i m a c y o f t h e F e m a l e a n d t h u s f i t o n l y for suffragette

m o n i s t s , ' t h a t is ' a m e r e f e m i n i z a t i o n of o r t h o d o x V e d a n t a . ' T h a t this c r i t i c i s m i s p o i n t l e s s will b e e v i d e n t w h e n o n e u n d e r stands the implications of the Sakta-doctrine. It is no more w r o n g t o c a l l G o d M o t h e r t h a n t o call H i m F a t h e r . From t h e e m p i r i c a l p o i n t o f view, b o t h t h e p r i n c i p l e s , s t a t i c a n d d y n a m i c , m a l e a n d f e m a l e , a r e n e e d e d for e x p l a i n i n g w o r l d creation. T h e S a k t a lays t h e e m p h a s i s o n t h e f e m a l e be c a u s e , w h i l e t h e m a n ' s p a r t i n p r o c r e a t i o n i s fleeting a n d momentary, the woman's p a r t is more abiding a n d intimate. T h e S u p r e m e M o t h e r sacrifices H e r s e l f t o b e c o m e t h e w o r l d . A n d so, f r o m this p o i n t o f view, t h e M o t h e r - c o n c e p t i o n i s more important than the Fatherhood of God. At the s a m e t i m e ths S a k t a k n o w s well t h a t f r o m t h e t r a n s c e n d e n t a l s t a n d p o i n t t h e d i s t i n c t i o n s o f sex h a v e n o a p p l i c a t i o n t o t h e A b s o l u t e . T h e S a n s k r i t w o r d M a t r i (in E n g l i s h ' M o t h e r ' ) is b o t h feminine a n d masculine. The Mahakala-Samhita addresses the M o t h e r thus in a h y m n : " T h o u art neither girl, n o r m a i d , n o r old. I n d e e d , T h o u a r t neither female, nor male, nor neuter. T h o u art inconceivable, immeasurable P o w e r , t h e B e i n g o f all w h i c h exists, v o i d o f all d u a l i t y , t h e S u p r e m e B r a h m a n , attainable only t h r o u g h illumination or wisdom."
OM SAKTI MA YAM J A G A T

The Sakta System (By Sri Dewan Bahadur K. S. Ramaswamy Sastrigal) T h e S a k t i p h i l o s o p h y also i s a s o l d a s t h e V e d a s . I d o n o t t h i n k t h a t t h e r e i s a n y r e a l basis for t h e W e s t e r n v i e w w h i c h i s e c h o e d b y D r . R a d h a k r i s h n a n w h e n h e says : ; ' Sakti W o r s h i p , there is no doubt, prevailed originally a m o n g the non-Aryans a n d was gradually a d o p t e d by the Aryans." T h e R i g V e d a refers t o R u d r a n i a n d B h a v a n i . T h e Devi S u k t h a in t h e R i g V e d a (X-125) is a real source of t h e Sakti doctrine. I t says : " I a m t h e S o v e r e i g n Q u e e n , t h e t r e a s u r y o f all t r e a s u r e s ; t h e c h i e f o f a l l o b j e c t s o f w o r s h i p w h o s e a l l - p e r v a d i n g self a l l D e v a t a s m a n i f e s t , w h o s e b i r t h place is in t h e midst of t h e causal waters ; w h o b r e a t h i n g

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f o r t h gives f o r m t o t h e c r e a t e d w o r l d s a n d e a r t h e x t e n d s b e y o n d t h e m , s o vast a m I i n g r e a t n e s s . " I n i t a n d i n Sri Sukta, B h u Sukta, Neela Sukta a n d Durga Sukta we have the C e n t r a l truth of Sakti enunciated in wonderful words. In the K e n o U p a n i s h a d She is described as U m a , Haimavathy Bahu Sobhamana (Uma, daughter of Himavan and infinitely r a d i a n t ) a n d as bestowing B r a h m a v i d y a on G o d Indra. In the Devi U p a n i s h a d a n d other Sakta Upanishads H e r glory is described in detail. T h u s Devi is not only the p r i n c i p l e o f c r e a t i o n , t h e p r i n c i p l e o f auspiciousness, t h e principle of cosmic energy, a n d t h e principle of austerity, ( T h a p a s i J w a l a t h i ) , b u t i s also t h e p r i n c i p l e o f D i v i n e k n o w ledge. She is J a d a Sakti a n d Chit Sakti. She is Iccha Sakti, J n a n a Sakti a n d K r i y a Sakti. S h e i s n o t o n l y the M a y a S a k t i b u t i s also M o k s h a L a k s h m i . In the Vaishnava A g a m a s Lakshmi is described as mercy a n d as the means of salvation. But in the Sakta A g a m a s , Devi is described as the creator a n d ruler of the Universe a n d as the Saguna aspect of B r a h m a as well. In the P u r a n a s also, h e r glory is sung. In the Ithihasas, she i s d e s c r i b e d a s h a v i n g s h o w n g r a c e t o R a m a a n d A r j u n a . I n t h e S r i m a d B h a g a v a t h a , s h e i s d e s c r i b e d a s t h e sister o f Krishna. But it is in the Sakta Agamas and Tantras a n d in the Devi B h a g a v a t h a that her glory is most elaborately sung. T h e S a k t a A g a m a s a r e f i v e S u b h a j a g a m a s , sixtyfour K a n t a g a m a s a n d e i g h t M i s r a g a m a s . I g o t from a friend o f m i n e a c o p y o f A g a s t y a ' s S a k t i S u t r a s w h i c h deserve a wide circulation a n d homage. T h e famous poems attribute d t o Sri S h a n k a r a viz-, S i v a n a n d a l a h a r i a n d S o u n d a r y a lahari show h o w he revelled in the worship a n d adoration of Siva a n d Devi. Baskararaya's c o m m e n t a r y on the Lalita S a h a s r a n a m a is a valuable work. Recently the enthusiastic labours of Sir J o h n Woodroffe ( A r t h u r Avalon) have m a d e T a n t r a works available to the modern reader. In the Sakti doctrine Siva is the S u p r e m e u n c h a n g i n g e t e r n a l consciousness a n d Sakti is His kinetic power. Siva a n d S a k t i a r e d e s c r i b e d a s P r a k a s a a n d V i m a r a s a i.e., glory a n d power. Siva is C h i t a n d Sakti is Chidrupini, i.e., s t a t i c a n d d y n a m i c consciousness. T h e y are really one. Siva becomes the creator of the Universe through the p o w e r

of S a k t i . If Siva is in u n i o n w i t h S a k t i , He b e c o m e s t h e L o r d o f t h e Universe ; if not, he cannot even move. Brahma, V i s h n u , a n d R u d r a p e r f o r m t h e functions o f c r e a t i o n a n d preservation a n d destruction of the Universe in accordance w i t h t h e will o f S a k t i . I t i s from H e r t h a t T i r o d h a n a (obscuration of the Divine nature) a n d A n u g r a h a (grace revelatory of Divine nature) come. T h e course o f m a n i f e s t a t i o n i s Siva, S a k t i , N a d a , Bindu and Suddhamaya. F r o m M a y a which assumes the form of Prakriti comes the evolution of the Universe, the total n u m b e r of categories being thirty-six as in the Saiva Tantras. T h e J i v a s a r e A m s a s o f Siva a n d a r e r e a l l y o n e w i t h Siva. Sir J o h n W o o d r o f f e says in his Shakthi and Shaktha : " T h e function of P r a k r i t i is to veil, l i m i t or finalise p u r e infinite formless consciousness, so as to p r o d u c e form, for w i t h o u t such l i m i t a t i o n t h e r e c a n n o t b e t h e a p p e a r a n c e o f form." These G u n a s work b y m u t u a l suppression. The function o f T a m a s i s t o veil consciousness, o f S a t h v a t o reveal it a n d of Rajas the active principle to m a k e either T a m a s suppress S a t h v a o r S a t h v a suppress T a m a s T h e forms o f life a r e therefore t h e stairs ( S o p a n a ) o n w h i c h m a n m o u n t s t o t h e s t a t e o f infinite e t e r n a l a n d formless bliss. O n e p e c u l i a r f e a t u r e i s t h a t Siva i s d e s c r i b e d a s S a t c h i d a n a n d a , N i r v i k a r a (changeless), N i s h k a l a (partless), N i r m a l a (untouched by M a y a ) , Nirguna (without attributes), Arupa ( w i t h o u t form) a n d a l l - p e r v a s i v e like s p a c e . Sir J o h n W o o d r o f f e says : " T h e S a k t a T a n t r a is t h u s A d v a i t a V a d a , for i t p r o c l a i m s t h a t P a r a m a t m a a n d J i v a t m a a r e o n e . " O n e of the Devi's n a m e s in Lalita S a h a s r a n a m a m is " Brahm a t m e i k a s w a r u p i n i " (whose n a t u r e is of t h e i d e n t i t y of Brahma and Atman). T h e S a m m o h a n a T a n t r a says i n C h a p t e r V I I I t h a t Sri S a n k a r a c h a r v a w a s a n i n c a r n a t i o n o f G o d Siva for t h e d e s t r u c t i o n o f B u d d h i s m . T h e Sakti w o r s h i p p e r i s a s k e d t o m e d i t a t e a t d a w n o n t h e following verse : " I am the Devi a n d none other. I am B r a h m a n w h o i s b e y o n d a l l grief. I am of the form of S a t c h i d a n a n d a a n d a m e t e r n a l l y free i n m y n a t u r e . " T h e g r e a t g l o r y o f t h e S a k t i d o c t r i n e i s its affirmation t h a t t h e U n i v e r s e i s P o w e r a m a n i f e s t a t i o n o f D e v i ' s glory.

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B u t P o w e r i s n o t b l i n d physical force b u t i s t h e p o w e r o f k n o w l e d g e , t h e p o w e r o f bliss, t h e p o w e r o f love ( C h i t S a k t i , A n a n d a Sakti, P r e m a Sakti). While not denying the A d v a i t a d o c t r i n e t h a t from t h e s t a n d p o i n t o f n o u m e n a l r e a l i t y t h e r e i s i n r e a l i t y n o c r e a t i o n a t a l l , t h e S a k t i Sastras w h i c h a r e S a d h a n a S a s t r a s d e s c r i b e t h e U n i v e r s e a s the manifestation of Sakti. A n o t h e r g r e a t a s p e c t o f t h e S a k t i p h i l o s o p h y i s the e m p h a s i s p l a c e d b y i t o n Y o g a b y w h i c h t h e h i g h e r energies in us can be a w a k e n e d a n d brought into p l a y to help the world a n d t o e n a b l e u s t o realise t h e S u p r e m e . It teaches us h o w to a w a k e n t h e K u n d a l i n i S a k t i a n d p i e r c e t h e six centres o f p o w e r ( S h a t c h a k r a ) a n d realise t h e ineffable g l o r y o f SivaSakti in the Sahasrara (the spiritual centre in the brain). A t h i r d g r e a t f e a t u r e of t h e d o c t r i n e is t h e e m p h a s i s l a i d b y t h e s y s t e m o n m y s t i c m a n t r a s a n d w o r s h i p , t h o u g h all t h e S a d h a n a s i.e., n i s h k a m a K a r m a a n d B h a k t i a n d Y o g a a n d J n a n a are accepted as sadhanas (means of liberation). It is t r u e in some d e g r a d e d forms of Saktism there have been magic a n d i m m o r a l i t y a n d seeking of occult powers. T h e t h e o r y o f t h e five m a t h r a s m a d y a o r w i n e , m a m s a o r f l e s h , m a t s y a o r fish, m u d r a o r s y m b o l i c a l a c t s , a n d m a i t h u n a (sexual u n i o n ) i s a t r a v e s t y of t h e t r u t h . B u t it is notp r o p e r t o u n d e r m i n e t h e p u r e d o c t r i n e o n a c c o u n t o f its temporary degradations a n d corruptions. Sir J o h n W o o d roffe says well : " R i t u a l is an a r t , t h e a r t of religion. A r t is t h e o u t w a r d m a t e r i a l - expression o f i d e a s i n t e l l e c t u a l l y h e l d a n d e m o t i o n a l l y felt. R i t u a l a r t is concerned with the e x p r e s s i o n o f t h e s e i d e a s a n d feelings w h i c h a r e specifically called religious. It is a m o d e by w h i c h religious t r u t h is p r e s e n t e d , a n d m a d e i n t e l l i g i b l e i n m a t e r i a l forms a n d symbols t o t h e m i n d . -It a p p e a l s t o all n a t u r e s passionately sensible o f t h a t b e a u t y i n w h i c h , t o s o m e , G o d m o s t manifests Himself. B u t i t i s m o r e t h a n this, for i t i s t h e m e a n s b y w h i c h the m i n d is transformed a n d purified. T h e Sakta is thus t a u g h t t h a t H e i s o n e w i t h Siva a n d H i s P o w e r o f Sakti. T h i s is n o t a m a t t e r of m e r e a r g u m e n t . It is a m a t t e r of experience. I t i s r i t u a l Y o g a p r a c t i c e w h i c h secures t h a t e x p e r i e n c e for t h e m .

T h e concept of the M o t h e r h o o d of G o d is a most beautiful a n d t e n d e r a n d a t t r a c t i v e c o n c e p t . T h e G i t a says : " l a m t h e father o f t h e U n i v e r s e . I am the M o t h e r of the Universe." T h e Sakti c u l t i s o p e n t o all i n c l u d i n g w o m e n . G o d i s n e i t h e r m a l e n o r female. Gender has no place in the concepts of Divinity. B u t t h e M o t h e r aspect o f G o d i s n o less t r u e t h a n t h e father a s p e c t a n d i s infinite m e r c y a n d love a n d grace.
OM SAKTI MAYAM JAGAT

5 Sakti (Sri Yogi Gauri Prasad, Retd. Judge, Swarg Ashram)

E v e r y y e a r i n t h e l a t e r h a l f o f t h e m o n t h o f Asoj, H i n d u s , all over t h e B h a r a t v a r s h a w o r s h i p Sri D u r g a D e v i for n i n e d a y s c o n t i n u o u s l y , s e t t i n g u p o n e a c h o f those d a y s a p a r t i c u l a r image of that M a h a Sakti Devi, a n d conclude t h a t worship o n t h e 10th d a y o r t h e V i j a y a d a s a m i D a y . L e t us consider : w h a t does a l l this signify a n d h o w does this religious w o r s h i p h e l p u s i n fulfilling t h e a i m o f h u m a n life o n this e a r t h - p l a n e . In the Hindu mythology M a h a Devi or M a h e s w a r i is considered as the S u p r e m e Sakti or Power of the S u p r e m e Being a n d is known as J a g a d a m b a , the creatrix of the universe. According to S a n k h y a She is the M u l a - P r a k r i t i or Supreme Prakriti of the S u p r e m e Purusha. T h e w o r d " S a k t i " c o m e s from t h e r o o t " S a k " w h i c h m e a n s " to be a b l e , " " to do " a n d this i n d i c a t e s b o t h activity a n d capacity therefor. S a k t i because it is t h e p r o d u c t i v e or c r e a t i v e p r i n c i p l e is symbolically f e m a l e , b u t it is i n reality n e i t h e r m a l e n o r f e m a l e , b u t only a p o w e r w h i c h manifests itself in v a r i o u s f o r m s . Sakti in its static s t a t e is C h i t - S a k t i a n d in its k i n e t i c , s t a t e it is M a y a - S a k t i . (1) As C h i t - S a k t i she is t h e U l t i m a t e C h a n g e l e s s Reality ;

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(2) A s M a y a - S a k t i s h e e v o l v e s i n t o a n d a p p e a r s i n t h e form of the world. T h e s e t w o a r e i n t h e i r essence : (1) T h e E n d u r i n g R e a l t h a t i s Herself a n d (2) F o r m s of Herself, t h e p a s s i n g yet r e a l objects of Experience. According to Sakta D a r s h a n , the Universe is the product of these t w o S a k t i s C h i t - S a k t i a n d M a y a - S a k t i . It is in t h e n a t u r e o f this U l t i m a t e R e a l i t y ( C h i t ) t o m a n i f e s t itself. I n C h i t o r C o n s c i o u s n e s s t h e r e i s t h e seed o f P o w e r t o manifest itself a s o b j e c t t o l i m i t e d c e n t r e s o f it. T h a t seed i s t h e collectivity of all t e n d e n c i e s ( S a m s k a r a s ) t o w a r d s life a n d f o r m a c q u i r e d i n a n infinite n u m b e r o f p a s t universes. The distinctive changes in such collective tendencies in terms of T i m e i s d e s i g n a t e d a s Y u g a a n d i s classified i n a c c o r d a n c e w i t h t h e p r e d o m i n a t i n g e l e m e n t o f G u n a i n t h a t collective tendencies. T h a t in w h i c h P u r e Sattva G u n a prevails is called Satya Y u g a a n d so on. W e t h u s see t h a t S a k t i m e a n s b o t h p o w e r i n g e n e r a l a n d e v e r y p a r t i c u l a r f o r m of P o w e r . Life is a p o w e r of consciousness or C h i t t h a . M i n d also is a p o w e r a n d so is matter. M i n d is constantly functioning in the form of Vrittis. R e a s o n i n g , will a n d feeling o r B h a v a a n d s o forth a r e a l l a s p e c t s o f m i n d - p o w e r i n its g e n e r a l sense. Power t r a n s l a t e d t o t h e m a t e r i a l p l a n e i s force a n d therefore o n l y o n e a n d t h e grossest a s p e c t o f S a k t i o r P o w e r . In short, all these aspects or special powers are limited forms of the G r e a t Creative P o w e r , the M a t a D u r g a Devi, the M o t h e r (Ambika) of the Universe. I t i s She w h o p e r s o n a l i z e s in t h e f o r m of all b e i n g s in t h e u n i v e r s e ; a n d it is S h e a g a i n w h o a s t h e essence o f s u c h p e r s o n a l i z a t i o n s , i s t h e S u p r e m e Personality ( P a r a h a m t a ) ' w h o in manifestation is " G o d in a c t i o n . " W o r s h i p of M a h a - S a k t i is not, therefore, worship of these limited forms ; b u t of the Divine Will, K n o w l e d g e a n d Action as revealed in the Universe. Wors h i p o f m e r e force i s A s u r i k . F o r c e , h o w e v e r , m a y b e m o r a l i s e d b y t h e g o o d p u r p o s e w h i c h i t serves. T h e antethesis is not rightly between m i g h t a n d right, b u t between might in the

service o f t h e r i g h t a n d m i g h t i n t h e service o f the w r o n g . T o w o r s h i p force m e r e l y i s t o w o r s h i p m a t t e r . Similarity between Sankhya system and Sakta doctrine of Sakti I t h a s b e e n s t a t e d a b o v e t h a t i n t e r m s o f S a n k h y a system, M a h a - S a k t i i s t h e M u l a - P r a k r i t i o f the S u p r e m e P u r u s h a . S p e a k i n g i n a g e n e r a l w a y , w e m a y c o n v e r t t h e s e c o n d elem e n t of t h a t system, viz-, t h e Infinite P u r u s h a s i n t o o n e Siva a n d P r a k r i t i i n t o Siva's P o w e r o r Sakti a n d t h e n affirm t h a t Siva a n d Sakti a r e n o t a s t h e S a n k h y a says t w o independent Realities, but one Reality in twin aspect static a n d k i n e t i c a n d t h u s p e r c e i v e s o m e s i m i l a r i t y b e t w e e n t h e S a n k h y a a n d t h e S a k t a d o c t r i n e s o f Sakti. Sankhyan P u r u s h a is c h a n g e l e s s Consciousness ( C h i t ) . So is Siva. P r a k r i t i is as u n l i m i t e d c a u s e , t h e p r i n c i p l e of c h a n g e , a n d as effect l i m i t e d c h a n g i n g forms, w h i c h a r e a s effects o r m o d i fications of t h e i r cause. S i m i l a r l y , Sakti is t h a t w h i c h in itself u n c h a n g e a b l e , p r o d u c e s forms o u t of itself, as m a t e r i a l cause, t h e w o r l d o f c h a n g e . In common language, we speak of t h e P o w e r or Sakti of Siva, b u t strictly Sakti is Siva ; t h e r e i s n o Siva w i t h o u t S a k t i n o r Sakti w i t h o u t Siva. T h i s s u b s t a n t i a l units' w i t h diversity o f aspects involves a n o t h e r distinct view o f t h e n a t u r e o f cosmic process. In Sankhya t h e r e a r c t w o realities ; in Sakta-cioctrine there is o n l y o n e with d u a l aspect. As we are dealing here with the Power-aspect of Consciousness t o recollect a n d i m a g i n e forth t h e u n i v e r s e , w e m a y s p e a k o n l y o f P o w e r o r Sakti, i f w e a r e careful t o r e m e m b e r t h a t the universe is the p r o d u c t of Chit-Sakti a n d Maya-Sakti, t h a t is, C h i t o r Consciousness i n its a s p e c t a s p o w e r a n d efficient c a u s e a n d M a y a - S a k t i o r p o w e r a s m a t e r i a l c a u s e . T h e r e is thus one ultimate enduring absolute Reality of which all o t h e r r e l a t i v e realities a s m i n d , life a n d m a t t e r a r e t r a n s i e n t forms. T h e U l t i m a t e Reality is Eternal Being-Consciousness ( S a t - C h i t ) w h i c h in itself is changeless. Consciousness w h e t h e r transcendent or i m m a n e n t never changes or moves. If in t h e w o r l d process it a p p e a r s to do so, this is d u e to t h e m o d e s of m i n d of w h i c h it is t h e basis. But this consciousness
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is n e v e r t h e l e s s a t r u e efficient cause, t h a t is, o n e w h i c h m o v e s w i t h o u t itself b e i n g m o v e d . As such, it is consciousnessp o w e r ( C h i t - S a k t i ) . B u t i t m a y b e a s k e d w h a t i s this S u b s t a n c e - E n e r g y w h i c h is t h e m a t e r i a l c a u s e of this u n i verse ? T h e a n s w e r d e p e n d s o n h o w w e look a t it. I f w e look a t i t from t h e o t h e r - w o r l d a s p e c t , t h a t is, t h e R e a l i t y w h i c h we call S a k t i or P o w e r as it is in itself, t h e n t h e a n s w e r is t h a t it is consciousness ( C h i d r u p i n i S a k t i ) . If we look at it on t h i s - w o r l d s i d e , t h e n it is t h e R o o t - S u b s t a n c e - E n e r g y of t h e Universe which appears as mind and matter. T h a t root as cause is however n e i t h e r the one nor the other, b u t the P o w e r ( M a y a - S a k t i ) t o p r o d u c e t o itself a n d t o a p p e a r a s b o t h , w h e n consciousness becomes outer-turned (Bahirmukhi) a n d sees in its g r a d u a l a w a k e n i n g to t h e w o r l d , t h e " T h i s " (Idam) or Universe. The t w o attitudes or states of consciousness Consciousness has' two attitudes, inner ( A n t a r m u k h i ) and outward-turned (Bahirmukhi). I n t h e first a n d i n its fullest sense t h e r e is an e x p e r i e n c e in w h i c h t h e r e is no s u b j e c t or object. In t h e s e c o n d t h e object or " T h i s " ( I d a m ) i s g r a d u a l l y e x p e r i e n c e d a t first a s p a r t o f a n d t h e n o u t s i d e itself. T h e r e is a p o l a r i s a t i o n in t h e (first) u n i t a r y consciousness of " I " ( A h a m ) a n d " T h i s " ( i d a m ) , t h e e x p e r i e n c i n g s u b j e c t a n d his w o r l d . T h e latter is as real as the former w h i c h perceives it, b u t since b o t h a r e t r a n s i e n t a n d c h a n g e t h e i r r e a l i t y is r e l a t i v e . F u l l , timeless, spaceless, endless, persistence is the Absolute R e a l which is the S u p r e m e Experience. In the Sakta Sastras the evolution of consciousness i n 3 6 T a t t v a s o r stages i n t o m i n d a n d m a t t e r h a s b e e n explained in great detail a n d complication a n d in technical terms of their own. T h e y s h o w t h e origin o f e v e n P u r u s h a a n d Prakriti. I n fact P u r u s h a a n d P r a k r i t i T a t t v a s m e r e l y m a r k t h e s t a g e of e v o l u t i o n or v i b r a t i o n , w h e n t h e " T h i s " ( I d a m ) or o b j e c t of t h e " I " ( A h a m ) is t h r o w n o u t of t h e Self a n d b e c o m e s a n o u t e r t h i n g d i s t i n c t from it. In other words, t h e y ( P u r u s h a a n d P r a k r i t i ) a r e the i m m e d i a t e r o o t o f e m p i r i c a l r e a l i t y , b u t t h a t r o o t i s itself g r o u n d e d i n t h e soil o f consciousness w h i c h is ultimately Samvit or the S u p r e m e

( C h i d r u p i n i ) E x p e r i e n c e Itself. T h i s is M a y a - S a k t i to t h e Sakta. She in o n e a s p e c t is t h e u l t i m a t e changeless R e a l i t y . S h e i n a n o t h e r a s p e c t does evolve i n t o a n d a p p e a r i n t h e forms of t h e w o r l d . T h e r e is t h u s a r e a l yet t r a n s i e n t diversity in a r e a l a n d e n d u r i n g unity. D o u b t l e s s this d o c t r i n e does n o t e x p l a i n h o w logically G o d d e s s ( S a k t i Devi) c a n b e c h a n g e l e s s a n d yet change. B u t i n this respect t h e M a y a o f S a n k a r a c h a r y a w h i c h is" n e i t h e r real n o r u n r e a l also r u n s c o u n t e r t o logic. T h e h i g h e s t t r u t h i s alogical. T h e S a k t a says, " b e t t e r a c c e p t b o t h the r e a l i t y o f the c h a n g i n g w o r l d w h i c h i s i m p o s e d b y M a y a o n u s i n o u r o r d i n a r y e x p e r i e n c e , a s also t h e r e a l i t y of the changeless w h i c h is e x p e r i e n c e d in Y o g a . " In spiritual experience the problem disappears. And,_ s o S i v a says in t h e K u l a r n a v a T a n t r a : " S o m e desire d u a l i s m ( D v a i t a v a d a ) , others monism (Advaitavada). Such, however, k n o w n o t m y t r u t h w h i c h i s b e y o n d b o t h m o n i s m a n d dualism, (Dvaitadvaitavivarjita)." T h e Sakta T a n t r a s are a form of Advaita V e d a n t a . All w o r s h i p p e r s a r e p r a c t i c a l realists w h a t e v e r t h e i r d o c t r i n e m a y be. A Sakta prays to t h e ( D u r g a Devi) M o t h e r k n o w i n g t h a t t h e form o f t h e O n e as M o t h e r is that in which She appears to him. This feature of t h e S a k t a d o c t r i n e is well illustrated in the D e v i B h a g a vatham. T h e n a r r a t i o n runs thus : W h e n Siva refused his wife Satiji p e r m i s s i o n to a t t e n d t h e Y a g n a o f h e r f a t h e r D a k s h a , even t h o u g h she r e p e a t e d l y b e s o u g h t it, t h e J a g a d a m b a D e v i seeing t h a t h e r h u s b a n d ' s v a n i t y h a d influenced h i m , a s s u m e d a very t e r r i b l e f o r m w i t h t h e object o f s h a t t e r i n g t h a t v a n i t y . P o n d e r i n g for a m o m e n t i n h e r m i n d , Satiji o p e n e d h e r t h r e e fearful eyes a n d o v e r p o w e r e d Shankerji (Siva) w i t h illusion. Siva stood still l o o k i n g a t t h e D e v i , w i t h h e r Hps p a r t e d i n a n g e r a n d eyes s h i n i n g like d e s t r u c t i v e fire. O n being t h u s l o o k e d a t t h e D e v i s u d d e n l y d i s p l a y e d t h e t e r r i b l e t e e t h i n H e r terriblemouth and laughed aloud. O n h e a r i n g t h a t frightful s o u n d o f l a u g h t e r S h a n k e r M a h a d e v a w a s p a r a l y s e d w i t h fright. O p e n i n g his three eyes w i t h g r e a t effort, Siva s a w ( b u t o n c e ) the world-terrifying aspect of J a g a d a m b a . W h e n he looked u p o n h e r , h e r b o d y i m m e d i a t e l y lost its g o l d e n c o l o u r a n d took on t h a t of a d a r k mass of crushed eye-paint (Anjana).

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S h e a p p e a r e d n a k e d as space, w i t h dishevelled hair, with a l o l l i n g t o n g u e a n d four a r m s . S h e w a s t e r r i b l y furious, bathed in sweat ( c a u s e d b y h e r a n g e r ) a n d o f frightful c o u n t e n a n c e , g a r l a n d e d w i t h skulls, b e a r i n g o n h e r h e a d t h e b r i l l i a n t c r o w n a n d a c r e s c e n t m o o n , s h i n i n g like 1 0 m i l l i o n suns. H e r voice t h u n d e r e d loudly. I n s u c h a fearful a s p e c t Satiji stood d a z z l i n g by the mass of h e r own brilliant Tejas (energy) before M a h a d e v a a n d u t t e r e d l o u d peals of laughter. Seeing t h a t wonderful a p p e a r a n c e of the Devi, Shankerji l o s t a l l s e l f - c o n t r o l a n d i n p a n i c s o u g h t t o f l e e i n all d i r e c t i o n s . S e e i n g S i v a t h u s o v e r c o m e w i t h fear, t h e D e v i a g a i n u t t e r e d p e a l after p e a l o f d r e a d f u l l a u g h t e r a n d w i t h t h e o b j e c t o f reassuring h i m shouted " Fear not ! Fear not ! " Hearing t h i s c r y a n d fierce p e a l o f l a u g h t e r M a h a d e v a f r a n t i c a l l y r u s h e d a g a i n i n flight i n e v e r y d i r e c t i o n . But in whatever d i r e c t i o n h e r a n h e s a w a fearful f o r m before h i m . After h a v i n g thus r u n towards each of the ten quarters ofthe Heaven, h e s a w n o n e w i t h o u t d a n g e r for h i m ; s o h e sat d o w n o n e a r t h a n d s h u t his t h r e e eyes a n d w h e n h e o p e n e d t h e m h e s a w b e f o r e h i m S h y a m a ( b l a c k l a d y ) w i t h a s m i l i n g face, H e r eyes wide a n d terrible a n d her h a i r dishevelled. Seeing her vi t h u s , M a h a d e v a , a s i f i n g r e a t fear a s k e d , Who art Thou, S h y a m a ? W h e r e h a s my b e l o v e d wife S a t i g o n e ? " D e v i said : " M a h a d e v a , I a m t h y S a t i h e r e s t a n d i n g before thee. W h y is thy m i n d so confused today. Do I a p p e a r to t h e e different from t h y S a t i ? " S i v a said : " I f t h o u r e a l l y a r t m y b e l o v e d S a t i ( d a u g h t e r o f D a k s h a ) w h y h a s t h o u b e c o m e b l a c k a n d fearful ? W h o a r e these forms of terrible shape, s t a n d i n g in all directions a r o u n d me. Amongst these which a r t t h o u ? Tell me everything for t h e s e w o n d e r f u l forms h a v e m a d e m e g r e a t l y a f r a i d . " Sati said : " I am t h e subtle ( b e y o n d the reach of speech a n d m i n d ) M u l a p r a k r i t i w h o creates a n d destroys. Owing to t h e p r o m i s e I h a d a f o r e t i m e g i v e n t h e e ( t o bless t h e e for t h y T a p a s y a ) I i n c a r n a t e d as a fair girl in D a k s h a ' s h o u s e merely to get a n d c h a r m thee as my husband. I have today a s s u m e d t h i s fearful a s p e c t t o t e r r i f y D a k s h a a l o n e . T h e ten t e r r i b l e f o r m s w h i c h t h o u seest i n e a c h o f t h e ten d i r e c t i o n s .are e a c h o f t h e m m y a s p e c t s . Seeing thee so greatly afraid

a n d t u r n i n g i n all d i r e c t i o n s I s t o o d before t h e e b l o c k i n g t h e m b y these, t h e forms o f m i n e . Siva said : " T h o u a r t t h e s u b t l e M u l a p r i k r i t i w h o creates, preserves a n d destroys. I t i s n o t possible t h a t o n e s h o u l d k n o w thee w h o art beyond the reach of speech a n d mind. S o , n o t k n o w i n g t h e e , t h r o u g h g r e a t illusion, I h a v e said un pleasant words to thee. Pardon me, Parameshwari, the offence I h a v e t h u s c o m m i t t e d . Tell me the n a m e s of each o f t h e s e t e n d r e a d f u l forms o f t h i n e , s t a n d i n g i n e a c h o f t h e ten quarters. D e v i said : " T h e d a r k - c o l o u r e d f o r m w i t h t e r r i b l e eyes w h i c h t h o u d o e s see b e f o r e t h e e is K a l i . S h e w h o is above thee of S h y a m a (dark blue) colour is M a h a m a y e , t h e very i m a g e o f M a h a k a l e . T h e lean d e s t i t u t e a n d v e r y frightful D e v i w h o m t h o u seest on t h y r i g h t side is, high-soulcd M a h a d e v a , M a h a v i d y a C h i n n a m a s t a . Shamb h u , t h e D e v i o n t h y left side i s B h u v a n e s w a r i . She w h o is b e h i n d y o u i s D e v i B a g a l a m u k h i , d e s t r o y e r o f foes. She w h o a p p e a r s as a w i d o w on t h e s o u t h - e a s t is D e v i M a h a v i d y a D h u m a v a t i , a great Ishvari. T h e Devi on the south-west is Tripurasundari (Kamala). In the north-west is M a l a n g i a n d in the north-east M a h a v i d y a Shodashi, a great Ishvari. S h e w h o is b e l o w y o u is B h a i r a v i . S h a m b u ! Be n o t afraid. O f m y m a n y forms (90 m i l l i o n s o f m a n i f e s t a t i o n s ) these t e n a r e t h e best ( t h e m o s t p e r f e c t V i b h u t i s ) . " (Vibhuti is the thing which characterises the higher nature. V i b h u is one w h o i s a l l - p e r v a d i n g a n d V i b h u t i i s b o t h t h a t w h i c h i t dis p l a y s a n d t h e p o w e r b y w h i c h i t displays.) F r o m the above P u r a n i c story we thus g a t h e r t h a t the t e n D e v i s a r e t h e t e n p r i n c i p a l D i v i n e S a k t i s m e a n t t o over c o m e a n d resist a l l A s u r i c e l e m e n t s i n this w o r l d w h i c h per v a d e i n a l l t h e t e n d i m e n s i o n s o f this g l o b e . All this is n o t a figure of s p e e c h or an i m a g i n a r y s y m b o l ; b u t sublime conscious bodies of p o w e r a n d energy t h a t e m a n a t e a n d c o m e d o w n f r o m t h e s u p r e m e a b o d e t o uplift t h e e a r t h e o n s c i o u s n e s s a n d divinise i t i n t h e h u m a n b e i n g s . These deities a r e N a m e s , Powers a n d Personalities o f t h e Universal G o d h e a d a n d t h e y represent e a c h some essential m i g h t a n d energy of the S u p r e m e Divine Being. T h e y manifest the

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c o s m o s a n d a r e m a n i f e s t i n it. T h e y r e c o g n i s e i n t h e soul o f m a n their brother a n d ally a n d desire to help a n d increase him b y t h e m s e l v e s i n c r e a s i n g i n h i m , s o a s t o possess his w o r l d w i t h their Light, Strength a n d Beauty. T h e s e deities call m a n t o a divine companionship a n d alliance ; they attract and uplift h i m t o t h e i r f r a t e r n i t y , i n v i t e his a i d a n d offer theirs a g a i n s t t h e sons o f d a r k n e s s a n d d i v i s i o n t h e Asufic e l e m e n t in m a n . M a n i n r e t u r n calls t h e d e i t i e s t o his sacrifice, offers t o t h e m his o w n m i n d , p o w e r a n d w i l l , a n d receives t h e m b a c k r e - e n l i g h t e n e d , r e - e n f o r c e d a n d r e - s t r e n g t h e n e d a s their gifts i n t o his b e i n g a n d i n t o his life. G o d s o r t h e i r Sakties a s Goddesses are not simply poetical personifications of abstract ideas or of psychological a n d physical functions of N a t u r e . T o t h e V e d i c seers they w e r e l i v i n g realities ; t h e vicissitude o f t h e h u m a n soul r e p r e s e n t s a c o s m i c s t r u g g l e n o t m e r e l v of principles a n d tendencies, b u t of the Cosmic Powers which support and embody them. These are the Devatas and demons or Asuras. On the world-stage a n d in the indiv i d u a l soul t h e s a m e r e a l d r a m a a n d "play w i t h t h e s a m e p e r s o n a g e s is e n a c t e d . _ W h a t is t h e p u r p o s e of this P l a y ; w h a t is t h e e n d to be a c h i e v e d ? I t is, o f c o u r s e , c o m i n g d o w n o f t h e S u p r e m e Chit-Sakti or Power-Consciousness to the physical or material consciousness a n d e s t a b l i s h i n g itself a s t h e s u p r e m e s t allruling element in the h u m a n being. It is only then that it takes direct charge of the work to be done in a n d through the h u m a n system. But, before the arrival of the hour of t h a t c o m i n g d o w n , m u c h w o r k h a s t o b e d o n e for p r e p a r i n g t h e h u m a n i n s t r u m e n t b y its o w n Y o g a - f o r c e w h i c h i s a special P o w e r o f t h e S u p r e m e B e i n g , a s u b t l e i n s t r u m e n t for t h e p u r i f i c a t i o n o f t h e b e i n g a n d m a k i n g i t f i t t o receive a n d h o l d t h e i n f i l t r a t i o n s o f t h e forces o f s t r e n g t h a n d k n o w l e d g e a n d p e a c e into the system. N o w let u s carefully s t u d y a n d m a k e a b r i e f n o t e o f s o m e o f these c a r d i n a l p r i n c i p l e s o f this s y s t e m o f w h a t i s c o m m o n l y expressed a s " T h e T a n t r a " o r " T h e T a n t r a Sastra." T h e use of this expression itself is d u e to a m i s c o n c e p t i o n a n d leads to others. T h e w o r d " T a n t r a " has been derived

from t h e root " T a n " to s p r e a d . T a n t r a is t h a t (Sastra or s c r i p t u r e ) by w h i c h k n o w l e d g e is s p r e a d . T h e suffix " T r a " is from t h e root " to s a v e . " T h a t k n o w l e d g e is s p r e a d w h i c h saves ( T a n y a t e V i s t a r y a t e J n a n a m a n e n a i t i Tan tram). W h a t i s t h a t b u t religious k n o w l e d g e w h i c h saves ? So, T a n t r a S a s t r a is a treatise w h i c h d e a l s w i t h t h a t K n o w l e d g e . K n o w l e d g e in t h e Sastric sense is a c t u a l immediate (Shakshatkara) experience or demonstration, not m e r e r e a d i n g a b o u t i t i n books, h o w e v e r d i v i n e a n d h o w e v e r useful a s a p r e l i m i n a r y s u c h s t u d y m a y b e . Tantras were t h u s r e g a r d e d r a t h e r as a scientific discovery t h a n as a revelation ; t h a t is s o m e t h i n g discovered by t h e self r a t h e r t h a n from without. T a n t r a s are thus claimed to be the revealed means by which the Tattvas a n d other matters a n d powers m a y be discovered. In s h o r t , the T a n t r a Sastras or A g a m a s form a p r a c t i c a l p h i l o s o p h y , i.e., a p h i l o s o p h y w h i c h n o t m e r e l y argues but experiments. I n fact, a l l m u s t a c t w h o h a v e n o t achieved. F o r this reason every a n c i e n t faith h a s its r i t u a l . A W e s t e r n w r i t e r h a s expressed t h e o p i n i o n t h a t t h e T a n t r a Sastra w a s a t least i n its origin a l i e n a n d i n d e e d hostile t o t h e V e d a s . H e said t h a t " W e a r e strongly o f t h e o p i n i o n t h a t i n t h e i r essence, t h e two p r i n c i p l e s a r e f u n d a m e n t a l l y o p p o s e d a n d t h a t t h e T a n t r a s only used V e d i c forms to m a s k its essential o p p o s i t i o n . " T h i s is n o t a c o r r e c t view t o t a k e . I g n o r a n t n o t i o n s p r e v a i l o n t h e subject o f t h e r e l a t i o n o f the T a n t r a s t o V e d a s a n d t h e V e d a s t o T a n t r a . F r o m a n outside s t a n d p o i n t t h e historical s p e c u l a t i o n i s t h a t the worship of the Great Mother, the m a g n a mater of the N e a r E a s t , t h e A d y a S a k t i o f t h e S a k t a T a n t r a i n its essentials i s o n e o f t h e oldest a n d m o s t w i d e s p r e a d religions i n t h e w o r l d , a n d o n e w h i c h i n I n d i a w a s possibly, i n its origin i n d e p e n d e n t o f t h e B r a h m a n i c religion a s p r e s e n t e d t o u s i n the Vaidik Samhitas a n d Brahmanas. I f this b e so, i t w a s later on mingled with the V e d a n t a tradition, so that the S a k t a faith of t o d a y is a p a r t i c u l a r p r e s e n t a t i o n of t h e g e n e r a l Vedantik teaching. W h a t e v e r be the origins of the Sakta d o c t r i n e s , it w o u l d be a m i s t a k e to o v e r l o o k t h e possibility o f t h e so-called " T a n t r i k " t r a d i t i o n h a v i n g b e e n fed by w a y s o f t h o u g h t a n d p r a c t i c e w h i c h w e r e n o t , i n t h e strict sense o f t h e t e r m , p a r t o f t h e V a i d i k cult c r i n t h e line o f its d e s c e n t .

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T h e latest t e n d e n c y i n m o d e r n W e s t e r n p h i l o s o p h y i s t o rest u p o n i n t u i t i o n o r s u p e r - c o n s c i o u s n e s s , a s i t w a s f o r m e r l y t h e t e n d e n c y t o glorify d i a l e c t i c s . But intuition, however, h a s t o b e l e d i n t o h i g h e r a n d h i g h e r possibilities b y m e a n s o f S a d h a n a , w h i c h is m e r e l y the g r a d u a l unfolding o f t h e Spirit's vast latent m a g a z i n e of power or Sakti which everybody possesses i n himself. I t will b e f o u n d i n t h e c o m p i l a t i o n c a l l e d " Y a t i - D h a r m a - N i r n a y a " t h a t even D a n d i n s of S r i S a n k a r a ' s S c h o o l follow a T a n t r i k r i t u a l s u i t e d to their state. Consciousness explained L e t u s , after t h i s d i g r e s s i o n , r e v e r t t o o u r s t u d y a n d d w e l l o n t h e first p r i n c i p l e s w h i c h form t h e s h e e t - a n c h o r o f this study of Sakta Sastra. I t i s a V e d a n t i c d i c t u m t h a t conciousnessChitis f u n d a m e n t a l to being, to all existence Sat. I t h a s b e e n a x i o m a t i c t r u t h w i t h t h e mystics a n d sages of the U p a n i s h a d s . It is necessary to b e a r in m i n d w h a t is m e a n t by consciousness. Obviously it is something aware of itself ; it is in m a n , a self-evident a w a r e n e s s w h i c h t h o u g h s u b j e c t i v e , y e t is n o t l i m i t e d to his s u b j e c t i v e b e i n g . T h i s is b e c a u s e , a l t h o u g h it is infinite a n d o n e , still t h e r e is in it an inherent power which is immense a n d deployed in multiple forms of consciousness. W e m a y call i t m a n i f e s t a t i o n o f t h e m a n y from t h e O n e . Diversity in Unity. In our own p s y c h o l o g y w e c a n p e r c e i v e this t w o f o l d d i s t i n c t i o n i n c o n s c i o u s n e s s . O n e a s p e c t o f i t i s t h e a p p r e h e n d i n g consciousness w h i c h consists i n t h e a w a r e n e s s " I a m , " t h e consciousness o f I-ness ; a n d a n o t h e r i s t h e c o m p r e h e n d i n g consciousness t h a t " a l l i s . " T h u s , t h e essential o n e , t h e u n i t y o f all e x i s t e n c e is t h e b a s i c consciousness on w h i c h is f o u n d e d t h e m a n i f o l d d e v e l o p m e n t o f itself.
T

T h e diverse forms it assumes are worked out by the power (Sakti) t h a t is ever implicit in the c o m p r e h e n d i n g movem e n t of the Force in the infinitude of the S u p r e m e Being. T h i s d i v e r s i t y o f f o r m s i n t h e m a n i f e s t a t i o n i s released i n d e g r e e s a n d k i n d , i n q u a l i t y a n d b u l k , s o m u c h s o t h a t w e find a p p a r e n t a b s e n c e o f s e n t i e n c e i n m a t t e r , W h a t w e call i n a n i m a t e objects. B u t e v e r y w h e r e consciousness is p r e s e n t ;

o n l y its manifestation differs in r a n g e because t h e i n s t r u m e n t s o f expression differ i n form a n d q u a l i t y a n d k i n d . Another point of utmost i m p o r t a n c e to be noted is that o n c e w e a c c e p t t h a t consciousness ( C h i t - S a k t i ) i s o m n i p r e s e n t a n d infinite, w e h a v e also a c c e p t e d t h a t i t i s n o t confined t o t h e b o u n d a r i e s o f t h e t h r e e - d i m e n s i o n a l s p a c e . A p a r t from its r e s e r v e a s t h e ( A v y a k t a ) u n m a n i f e s t , i t c o m p r e h e n d s i n its infinitude a n essential extension i n w h i c h i t p o u r s o u t of its i n h e r e n t force vast masses of e n e r g y t h a t go to b u i l d the w o r l d . T h i s e x t e n s i o n is in its root an e x p a n s i v e m o o d a n d a s p e c t o f t h e D i v i n e S p i r i t a n d s h o u l d n o t b e conf o u n d e d w i t h t h e p h y s i c a l s p a c e i n w h i c h w e p e r c e i v e this stellar universe. W e h a v e t o b e a r this fact i n m i n d w h e n w e a r e i n s t r u c t e d t h a t c r e a t i o n p r o c e e d s from a b o v e . It is a s t a t e m e n t o f t h e mystics a l l t h e w o r l d over. In I n d i a we find it repeatedly mentioned in the Vedas. In die Vedic t e x t , i t i s used i n t h e sense o f " T h e R e s i d u a l a b o v e " ( U t s h i s t a ) . Obviously it is so termed because a n y n u m b e r of creations c a n n o t d i m i n i s h t h e i n f i n i t u d e o f t h e S u p r e m e B e i n g t h a t for e v e r r e m a i n s a b o v e t h e c r e a t i o n w h i c h d e s c e n d s f r o m it. W h e n the S u p r e m e Chit-Sakti of the Supreme Being above d e p l o y s c e r t a i n e n e r g i e s for t h e c r e a t i o n o f t h e w o r l d s , H e r e m a i n s still i n e x h a u s t i b l e a n d rests t h e r e f o r m i n g t h e f o u n d a tion a b o v e U p a r i - B a d h w a f o r t h e creation i n its d o w n w a r d course. F o r , w h i l e t h e r e is no q u e s t i o n of d i r e c d o n in r e g a r d to t h e Infinite Consciousness in itself, as t h e r e is n o t h i n g inside or o u t s i d e of it, every m a n i f e s t a t i o n in it, t h r o w n i n t o c r e a t i o n o u t of it h a s a b o u n d a r y , w h i c h m e a n s t h a t it is e n d o w e d w i t h t h e p r o p e r t y o f d i r e c t i o n a s r e l a t e d t o similar objects o f c r e a d o n a s well a s t o t h e source a n d s u p p o r t o f its o w n being in the All-Existence. B u t this s o u r c e a n d f o u n d a tion of c r e a t e d existence is c o n s t a n t l y a b o v e t h e p e r c e i v i n g consciousness i n t h e e m b o d i e d b e i n g , w h e t h e r t h e e m b o d i m e n t i s i n d i v i d u a l o r u n i v e r s a l a n d cosmic i n f o r m a t i o n . N o r c a n w e say t h a t t h e r e i s n o t h i n g p e r m a n e n t l y a b o v e t h e e m b o d i e d being in spatial terms of the experiencing consciousness o n t h e g r o u n d t h a t t h e p e r c e p t i o n i s p u r e l y objecttive- - F o r i t m u s t b e n o t e d t h a t all p e r c e p t i o n s a r e subjective a n d a l l k n o w l e d g e o f t h e o b j e c t i v e i s subjective, n a y all t h e objective existence itself is a m a n i f e s t a t i o n w o r k e d o u t by t h e

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S a k t i force e m a n a t i n g from t h e I n f i n i t e Consciousness a n d a b i d e s in it ; a n d in this sense t h e objective existence itself rests in the subjective a n d a p p r e h e n d i n g aspect of the consciousness i n t h e u n a l t e r a b l e i n f i n i t u d e o f t h e S u p r e m e Being. I n this c o n t e x t w e m u s t r e m e m b e r t h a t c r e a t i o n starts i n i t i a l l y from other dimensions of space (Chidaksha) in the higher a l t i t u d e o f B e i n g , p r o c e e d s t h r o u g h v a r i o u s g r a d e s i n the d e s c e n d i n g o r d e r before a r r i v i n g a t a s t a t e i n w h i c h w e p e r c e i v e its m a t e r i a l a s p e c t i n p h y s i c a l s p a c e . T h e cosmos o f w h i c h o u r e a r t h i s a p a r t o c c u p y i n g t h e lowest r u n g l o w e s t r u n g b e c a u s e t h e r e a r e m a n y levels a b o v e a n d a t t h e s u m m i t i s t h e G o d h e a d , t h e c r e a t i v e spirit w h o s u p p o r t s t h e c o s m i c s y s t e m f r o m a b o v e a n d t h e r e i s t h e f o u n d a t i o n o f this created existence. T h e s e g r a d e s i n cosmic e x i s t e n c e a r e r e a l l y v a r i o u s levels a n d states o f consciousness w i t h t h e i r c o r r e s p o n d i n g f i e l d s for a c t i v e p a r t i c i p a t i o n i n t h e cosmic s c h e m e w h i c h w e c a l l the. p l a n e s o f b e i n g . T h e cosmic system itself i s a n e m b o d i m e n t o f t h e d i v i n e spirit, t h e c r e a t i v e G o d h e a d or I s h w a r a presiding over it above a n d entering into it in a s u p p o r t i n g erect column w i t h the higher end at the s u m m i t a n d the lower end here on our earth-plane. This vertical column of support is termed ' S k a m b a . " In the A t h a r v a V e d a (Book X ) t h e r e a r e t w o long h y m n s i n w h i c h t h e G o d h e a d has been described as S k a m b a , the source, support a n d s u b s t a n c e o f a l l t h a t exists. It is the S k a m b a t h a t upholds (Dadhara) it is the S k a m b a that enters into a n d possesses a l l t h i s u n i v e r s e ( I d a m V i s h w a m ) B h u v a n a m A - v i v e s h a ) , says t h e V e d a . T h e S k a m b a i s t h e cosmic p i l l a r , t h e s p i n a l c o l u m n o f t h e cosmic b e i n g , r e p r e s e n t e d i n t h e e v o l u t i o n of the h u m a n b o d y , by the b a c k b o n e , the axial pole or spinal c o r d , w h i c h gives t o t h e h u m a n b o d y , its e r e c t p o s t u r e . N e x t we have to r e m e m b e r that in the higher regions of consciousness w e d o n o t s p e a k o f vehicles, for t h e i r p l a c e i s t a k e n b y r a d i a n c e s ; t h e consciousness w h i c h h a s l o c a l i s a t i o n i n t h e p h y s i c a l b o d y , i n h i g h e r stages o f its d e v e l o p m e n t , gets c o n c e n t r a t e d in a c e n t r e as a Lighf>Power from w h i c h r a y s issue forth in all d i r e c t i o n s . In all c r u c i a l stages of e v o l u t i o n w h e n a higher principle is to be evolved, however intense m a y be the evolutionary-urge in the Earth-Spirit, whatever intrinsic m e r i t the evolutionary-force m a y have, the higher
:

p r i n c i p l e t h a t w a i t s for m a n i f e s t a t i o n h a s t o a w a i t t h e c o m i n g d o w n o f a P o w e r from t h e p l e n a r y h o m e o f t h a t p r i n c i p l e a n d to lift it up from its s u b m e r g e d wakefulness. T h i s is h o w life o r C h a i t a n y a - S a k t i h a s e n t e r e d i n t o m a t t e r a n d m i n d a n d c h a n g e d t h e m i n t o l i v i n g m a t t e r for t h e expression o f Spirit t h r o u g h thinkingself-conscious life. This princip l e t e c h n i c a l l y c a l l e d S u p e r m i n d is a L i g h t , w h i c h c o n n o t e s m u c h m o r e t h a n w h a t it l i t e r a l l y denotes. It is n o t a figure of speech or an i m a g i n a r y s y m b o l , b u t a s u b l i m e conscious b o d y o f L i g h t t h a t e m a n a t e s a n d comes d o w n from t h e s u p r e m e p l a n e o f consciousness ( C h i t - S a k t i ) t o uplift t h e e a r t h consciousness a n d divinise i t i n t h e h u m a n b e i n g b y establishi n g itself a s t h e s u p r e m e p r i n c i p l e o f all k n o w l e d g e , life a n d a c t i o n in m a n . It is a special divine p o w e r b e c a u s e it is n o t a Sakti o r p o w e r g e n e r a t e d b y h u m a n effort i n t h e c o u r s e o f t h e w e l l - k n o w n lines of S a d h a n a . T h i s P o w e r or Sakti is a c t i v e i n its o w n r i g h t , t h o u g h t h e h u m a n i n s t r u m e n t c a n a n d i n fact has to c o n t r i b u t e to its effectiveness, by submitting to its work, by making an exclusive call upon it, by an all-round willing consent to its working. It is t h e D a i v a m ( P r o v i d e n c e ) of t h e Gita. T h e wise, all-seeking will t h a t i s a t w o r k i n t h e w o r l d . ( G i t a C h . X V I I I , 5 , 14). T h e Divine T r u t h , S a t y a m , a s t h e V e d i c Rishis saw. is n o t a mere staiic R e a l i t y of t h e m e t a p h y s i c i a n , bul it is e v e r active by c o n s t a n t l y r a d i a t i n g its C h i t - S a k t i ( W i l l - P o w e r ) to feed a n d sustain t h e w o r l d s . I t h a s its o w n w a y a n d w o r k s i n its own r i g h t R i t a . If S a t y a m is the T r u t h , the w a y of working that T r u t h is Rita, Right. H e n c e t h e t r i p l e f o r m u l a o f t h e A t h a r v a Veda- Satyam, Ritam, Brihat. It is the way of the working of the T r u t h , that is the Right, the L a w which in a later language was denoted by D h a r m a . It is the w a y the Divine illumined will w o r k s , t h a t i s t h e R i g h t , t h e t r u e L a w . T h e Rishis p r a y for a k n o w l e d g e o f t h e L a w o f T r u t h S a t y a - D h a r m a y a . I t w a s t h e T r u t h - L a w w h i c h a l l sages a n d seers o f t h e V e d i c period sought to know a n d work upon. I n fact t h e t w o concepts which h a v e played a d o m i n a n t p a r t in the personal a n d social life o f t h e p e o p l e o f B h a r a t a v a r s h a , since t h e V e d i c times are the Satyam a n d the R i t a m . T h e e a r l y seers o f D h a r m a s a w t h a t t h e T r u t h - L a w i s really t h e T r u t h - W i l l o f t h e D i v i n e a n d c a n o p e r a t e i n life a s a n i n n e r a n d s p i r i t u a l

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l a w , a s well a s a r u l e o f p e r s o n a l c o n d u c t . T h e y applied the principle of Dharmathe Sakshat-Krita-Dharmanah a s t h e w a y o f t h e D i v i n e W i l l t o all life, p e r s o n a l a n d p u b l i c a n d e x t e n d e d t h e s a m e t o t h e g o v e r n m e n t o f t h e group-life represented by the State, Rajya D h a r m a . Thus Dharma b e c a m e a r u l i n g p r i n c i p l e of all life, w h o s e n a t u r e is r e a l l y h i d d e n in the secret-heart, H r i d a y a . This was the idea of D h a r m a that the ancients h a d when they called upon m a n to l o o k for i t w i t h i n a n d e n j o i n e d t h a t t h e assent o f t h e h e a r t w a s necessary to a particular course of action. Even M a n u , w h e n h e w a s codifying t h e l a w s o f e t h i c a l c o n d u c t used t h e phrase " Hradaya-Abhyanujnana." T h e true D h a r m a is the L a w of T r u t h S a t y a - D h a r m a ; it is the way that the Divine Will works in each. M a h a t m a Gandhi applied that S a t y a - D h a r m a o r S a t y a g r a h a t o a c h i e v e f r e e d o m t o this c o u n t r y a n d d i d i t successfully. Therefore, if one wants to be a t r u e d o e r o f d i v i n e w o r k s , h i s first a i m m u s t b e t o get r i d t o t a l l y o f all p e r s o n a l desires a n d s e l f - r e g a r d i n g ego. He m u s t grow in the divine consciousness of the Divine Sakti of S a t y a , till t h e r e i s n o difference b e t w e e n his o w n will a n d t h e will of the Divine M o t h e r Sakti. H e m u s t r e g a r d his life a s g i v e n t o h i m o n l y for t h e d i v i n e w o r k a n d t o h e l p i n t h e divine manifestation. No m o t i v e except the divine M o t h e r ' s i m p u l s i o n i n y o u , n o a c t i o n t h a t i s n o t H e r conscious A c t i o n in you a n d through you. T h e r e m u s t b e n o d e m a n d for fruit a n d no s e e k i n g for r e w a r d ; t h e onlv fruit for you is t h e p l e a s u r e o f t h e D i v i n e M o t h e r a n d t h e fulfilment o f h e r w o r k , y o u r only r e w a r d a constant progression in Divine Consciousness. W h i l e this t r a n s f o r m a t i o n i s b e i n g d o n e , i t i s m o r e t h a n e v e r n e c e s s a r y t o k e e p o n e s e l f free f r o m a l l t a i n t o f t h e p e r version o f t h e Ego. T h e r e must be no a t t a c h m e n t to the work o r t h e result, n o c l a i n i t o possess t h e S a k t i t h a t s h o u l d possess you, no pride of the instrument, no vanity or arrogance. W h e n one is completely identified with the Divine M o t h e r S a k t i a n d feels n o l o n g e r a n o t h e r a n d s e p a r a t e b e i n g , i n s t r u m e n t , servant or worker, b u t truly a'child a n d eternal portion o f H e r consciousness a n d force, then, p e r f e c t i o n will c o m e . H e will t h e n k n o w a n d see a n d feel t h a t h e i s a b e i n g a n d p o w e r f o r m e d b y h e r o u t o f herself, p u t o u t for h e r p l a y , b e t a l w a y s safe i n h e r . T h e m o t h e r i s t h e consciousness-force

o f t h e S u p r e m e a n d far a b o v e all she creates. There are t h r e e w a y s o f being o f t h e M o t h e r o f w h i c h w e c a n b e c o m e a w a r e w h e n w e e n t e r i n t o t o u c h o f oneness w i t h t h e Conscious F o r c e , t h a t u p h o l d s us a n d t h e universe, viz-, (i) T r a n s c e n d e n t (it) U n i v e r s a l (Hi) I n d i v i d u a l . A s t h e o n e t r a n s c e n d e n t o r i g i n a l Sakti, t h e M o t h e r s t a n d s a b o v e all t h e w o r l d s a n d b e a r s t h e S u p r e m e D i v i n e i n h e r e t e r n a l consciousness. All is S h e , for all a r e p a r c e l a n d p o r t i o n o f t h e D i v i n e Consciousness-Force. Nothing can be h e r e o r e l s e w h e r e b u t w h a t she decides a n d t h e S u p r e m e sanctions ; n o t h i n g c a n t a k e s h a p e e x c e p t w h a t she m o v e d b y t h e S u p r e m e perceives a n d forms after casting i t i n t o seed i n h e r creating; A n a n d a . T h e Matra-Sakti, the Universal M o t h e r , works out whatever is transmitted by her transcendent consciousness from t h e S u p r e m e a n d e n t e r s i n t o t h e w o r l d s t h a t she has m a d e ; her presence fills a n d supports t h e m with t h e d i v i n e spirit a n d t h e d i v i n e all-sustaining force a n d d e l i g h t w i t h o u t w h i c h t h e y c o u l d n o t exist. E a c h is something that she h a s seen i n h e r vision, g a t h e r e d i n t o h e r h e a r t o f b e a u t y a n d power, a n d created in her Anand. Nearer to us are the w o r l d s of a perfect s u p r a m e n t a l c r e a t i o n in w h i c h t h e M o t h e r is t h e s u p r a m e n t a l M a h a - S a k t i , a P o w e r of D i v i n e O m n i scient W i l l a n d o m n i p o t e n t K n o w l e d g e ( J n a n a ) a l w a y s a p p a r e n t i n its unfailing w o r k s a n d s p o n t a n e o u s l y perfect i n e v e r y process. T h e r e all m o v e m e n t s a r e t h e steps o f T r u t h ; t h e r e all beings a r e souls a n d p o w e r s a n d bodies o f t h e D i v i n e L i g h t ; t h e r e all e x p e r i e n c e s a r e seas, floods a n d w a v e s of an absolute intense A n a n d a . But, here, where we dwell are the worlds of ignorance, of m i n d a n d life a n d b o d y s e p a r a t e d i n consciousness from t h e i r s o u r c e , of w h i c h this e a r t h is a significant c e n t r e a n d its e v o l u t i o n a c r u c i a l process. T h i s , t o o , w i t h all its o b s c u r i t y a n d struggle and imperfection is upheld by the Universal M o t h e r ; this, t o o , is i m p e l l e d a n d g u i d e d to its s e c r e t a i m by the M a h a - S a k t i . T h e s e p o w e r s a n d personalities a r e t h e m a n y d i v i n e forms a n d personalities i n w h i c h m e n h a v e w o r s h i p p e d h e r u n d e r different n a m e s t h r o u g h o u t t h e ages. All

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t h e scenes o f t h e e a r t h - p l a y h a v e b e e n like a d r a m a a r r a n g e d , p l a n n e d a n d s t a g e d b y h e r w i t h t h e cosmic G o d s for h e r assistance a n d h e r s e l f a s a v e i l e d a c t o r . In her deep great l o v e for h e r c h i l d r e n , s h e h a s c o n s e n t e d t o p u t o n herself t h e c l o a k o f this o b s c u r i t y , c o n d e s c e n d e d t o b e a r t h e a t t a c k s a n d t o r t u r i n g influences of the powers of the Darkness a n d the Falsehood, b o r n e to pass t h r o u g h the portals o f t h e birth that is d e a t h , t a k e n u p o n h e r s e l f t h e p a n g s a n d s o r r o w s a n d sufferings of the creation, since it seemed that thus alone could it be lifted t o t h e L i g h t a n d J o y a n d T r u t h a n d E t e r n a l Life. T h i s i s t h e g r e a t sacrifice c a l l e d s o m e t i m e s t h e sacrifice o f t h e Purusha, but m u c h more deeply the holocaust of Prakriti, t h e sacrifice o f t h e D i v i n e M o t h e r . F o u r g r e a t A s p e c t s ( S w a r o o p ) o f t h e D i v i n e M o t h e r , four o f h e r l e a d i n g P o w e r s a n d P e r s o n a l i t i e s h a v e stood p r o m i n e n t , i n H e r g u i d a n c e o f this U n i v e r s e a n d i n h e r d e a l i n g s w i t h this terrestrial play or Lila. T o t h o s e four g r e a t aspects o f Saktis w e give t h e four g r e a t n a m e s (1) M a h e s w a r i , (2) M a h a l a k s h m i , (3) M a h a s a r a s w a t i a n d (4) M a h a k a l i . Maheswari is h e r p e r s o n a l i t y of c a l m witness a n d c o m prehending wisdom a n d tranquil benignity and inexhaustible c o m p a s s i o n a n d s o v e r e i g n a n d s u p r a s s i n g majesty a n d all ruling greatness. She is the mighty a n d wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the Supreme Light, to a treasure-house of all Divine Knowledge, to the measureless movement of the Divine Mother's movement. To t h e wise she. gives a g r e a t e r a n d m o r e l u m i n o u s w i s d o m ; t h o s e t h a t h a v e vision she a d m i t s t o h e r counsels. Though she is above all, b o u n d by n o t h i n g , a t t a c h e d to n o t h i n g in the u n i v e r s e , y e t s h e h a s m o r e t h a n a n y o t h e r the heart of the Universal Mother. Mahalakshmi is vivid a n d sweet a n d wonderful with her deep secret of beauty and harmony and fine rhythm, h e r i n t r i c a t e a n d subtle opulence, h e r compelling attraction a n d captivating grace. W h e r e t h e r e i s affinity t o t h e r h y t h m o f t h e secret w o r l d - b l i s s ( A n a n d a ) a n d r e s p o n s e to. t h e c a l l o f a l l - b e a u t i f u l a n d c o n c o r d a n d u n i t y a n d t h e g l a d f l o w o f m a n y lives t u r n e d t o w a r d s t h e D i v i n e , i n t h a t a t m o s p h e r e she c o n s e n t s t o a b i d e . B u t all t h a t i s u g l y a n d m e a n a n d base, all t h a t i s p o o r , s o r d i d

a n d s q u a l i d , all t h a t i s b r u t a l a n d coarse r e p e l s h e r a d v e n t . W h e r e she f i n d s herself i n m a n ' s h e a r t s u r r o u n d e d w i t h selfishness a n d h a t r e d a n d j e a l o u s y a n d m a l i g n a n c e a n d e n v y a n d strife, a d i v i n e disgust seizes u p o n h e r a n d she w i t h d r a w s . E v e n ascetic b a r e n e s s a n d h a r s h n e s s a r e n o t p l e a s i n g t o her, n o r t h e suppression o f t h e h e a r t ' s d e e p e r e m o t i o n s a n d t h e rigid repression o f t h e soul's a n d life's p a r t o f b e a u t y . For it is t h r o u g h love a n d b e a u t y t h a t she lays o n m e n t h e y o k e o f t h e Divine. A d m i t t e d t o t h e h e a r t , she reveals t o i t t h e m y s t i c secrets o f t h e ecstasy t h a t surpasses all k n o w l e d g e , m e e t s devotion with the passionate attraction of the Divine a n d lifts w i s d o m t o t h e p i n n a c l e s o f w o n d e r a n d casts o n perfection t h e c h a r m t h a t m a k e s i t e n d u r e for ever. Mahasaraswati is t h e M o t h e r ' s power of work a n d her spirit of perfection and order. S h e is t h e m o s t skilful in executive faculty a n d t h e n e a r e s t t o p h y s i c a l N a t u r e w h i l e M a h e s w a r i lays d o w n t h e l a r g e lines o f t h e world-forces, M a h a k a l i drives t h e i r e n e r g y a n d i m p e t u s , M a h a l a k s h m i discovers their rhythms and measures ; b u t Mahasaraswati presides over their detail of organisation and execution, relation of parts and effective combination of forces and unfailing exactitude of result and fulfilment. T h e science a n d craft a n d t e c h n i q u e of things are Mahasaraswati's province. N o t h i n g s h o r t of a perfect perfection satisfied h e r a n d she is r e a d y to face an e t e r n i t y of toil if t h a t is n e e d e d for t h e fulness of h e r c r e a t i o n . Therefore of all t h e M o t h e r ' s p o w e r she is t h e m o s t long-suffering w i t h m a n a n d his t h o u s a n d i m p e r f e c t i o n s . A m o t h e r to our w a n t s , a friend in o u r difficulties, a persistent a n d t r a n q u i l c o u n s e l l o r a n d m e n t o r , c h a s i n g a w a y w i t h h e r r a d i a n t smile t h e c l o u d s of g l o o m a n d fretfulness a n d depression ; she is firm, quiet a n d persevering in the deep a n d continuous u r g e t h a t drives u s t o w a r d s t h e i n t e g r a l i t y o f t h e h i g h e r nature. All t h e w o r k o f t h e o t h e r p o w e r s leans o n h e r for its completeness. Mahakali i s o f a n o t h e r n a t u r e . N o t wideness b u t h e i g h t , n o t w i s d o m b u t force a n d s t r e n g t h a r e h e r p e c u l i a r p o w e r . T h e r e i s i n h e r a n o v e r w h e l m i n g intensity, a m i g h t y passion df force to a c h i e v e , a d i v i n e violence r u s h i n g to s h a t t e r e v e r y limit a n d obstacle. T e r r i b l e i s h e r face t o t h e A s u r a , d a n g e r o u s a n d ruthless h e r m o o d a g a i n s t t h e h a t e r s o f t h e D i v i n e ;

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for s h e i s t h e w a r r i o r o f t h e w o r l d s w h o n e v e r s h r i n k s from t h e batde. Indifference, negligence a n d sloth in the divine work she c a n n o t b e a r a n d she smites a w a k e at once with sharp p a i n , if n e e d be, the untimely s l u m b e r e r a n d loiterer. She, too, is the Mother and her love is as intense as her wrath ; a n d s h e h a s a d e e p a n d passionate kindness. If her anger is dreadful to t h e hostile a n d the v e h e m e n c e of h e r presence painful to t h e w e a k a n d timid, she is loved a n d worshipped by the g r e a t , t h e s t r o n g a n d t h e n o b l e , for t h e y feel t h a t h e r b l o w s b e a t w h a t is rebellious in their material into strength a n d perfect t r u t h , h a m m e r straight w h a t is wry a n d perverse a n d expel w h a t i s i m p u r e a n d defective. N o t h i n g c a n satisfy h e r t h a t falls s h o r t o f t h e s u p r e m e ecstasies, t h e h i g h e s t h e i g h t s , t h e n o b l e s t a i m s , t h e l a r g e s t vistas. Therefore, with her is the victorious force o f t h e divine, a n d it is by g r a c e of h e r fire a n d p a s s i o n a n d s p e e d i f t h e g r e a t a c h i e v e m e n t o f life c a n b e d o n e n o w r a t h e r t h a n hereafter. M a h e s w a r i or M a h a m a y a is the S u p r e m e Power. In T a n t r i c Shastra the power-holder a n d the p o w e r are as such one, though the transformations of power are many. We s p e a k o f t r a n s f o r m a t i o n o r e v o l u t i o n b e c a u s e p o w e r a n d its h o l d e r a r e h e l d t o b e b o t h efficient a n d m a t e r i a l c a u s e o f t h e world. S t r i c t l y s p e a k i n g c r e a t i o n (ex n i h i l o ) i s n o t t a u g h t by a n y system of Hinduism. But each system presupposes s o m e " p o t e n t i a l m a t t e r " o u t of w h i c h the world is evolved in r e c u r r i n g cycles from e t e r n i t y to eternity. By " potential m a t t e r " i n t h i s s t a t e m e n t i s m e a n t t h a t w h i c h i n itself i s n o t m a t t e r p r i m e or otherwise, but is the cause o f t h e becoming, amongst other things o f t h e material world. T h a t cause is the p o w e r of consciousness which in T a n t r i c is known as " M a y a Sakti." T h i s C o s m i c P o w e r t h o u g h itself u n m e a s u r e d a n d undefined, measures out (the root m e a n i n g of the word M a y a ) o r m a k e s f i n i t e f o r m s i n t h e formless I n f i n i t e , w h i c h t o g e t h e r ( f o r m a n d formless) c o n s t i t u t e o n e a l o g i c a l W h o l e (Purna). T h i s P o w e r was called t h e M a g n a M a t e r in the a v a antique West a n d in India is n a m e d M when it finitizes ; a n d M a h a - M a y a when it liberates from the finite. T h e g r o u n d of m a n ' s b e i n g is the S u p r e m e ' I ' ( P u r u s h a ) , w h i c h t h o u g h in Itself b e y o n d finite personality, is yet ever finitely p e r s o n a l i z i n g as t h e beings of the Universe. " Sa-aham "

( S h e I a m ) : ;this is t h e S u p r e m e M a y a S a k t i , k n o w n in T a n t r a Shastra as Maheswari. U n t i l t h e r e i s i n fact a c h a n g e , M a y a S a k t i i s m e r e l y t h e p o t e n c y of becoming in Being and as such is wholly one w i t h the M o t h e r Sakti. But Potency or Power as the material c a u s e c o n t a i n s its effect a n d t h e l a t t e r i s t h e c a u s e m o d i f i e d . T h a t C a u s e i s t h e P o w e r o f Consciousness, w h i c h a s t h e i n d i v i d u a l c e n t r e d i v i d e s itself i n t o Self a n d not-Self, a s t h e Consciousness-Whole. Creation is m o v e m e n t , an uncoiling of Maya-Sakti. H e n c e the world is called " J a g a t " in Sanskrit w h i c h m e a n s " what moves." A s t h e n a t u r e o f this m o v e m e n t i s c i r c u l a r o r s p i r a l t h e w o r l d i s s a i d t o h a v e evolved i n r e c u r r i n g cycles. T h i s C h i t - S a k t i w h e n i t manifests a s e n e r g y , i.e., M a y a Sakti has a twin-aspect of potential a n d kinetic energy. T h a t p o w e r o f C h i t f r o m w h i c h f o r m i s d e r i v a b l e , i.e., the p o w e r which p r o d u c e s form is called Prakriti-Sakti. T h i s P r a k r i t i - S a k t i i s t h e i m m e d i a t e s o u r c e a n d t h e consti tuent of mind and matter. T h e c o r r e s p o n d i n g conscious (Chit) aspect o f t h e same Power is Purusha. Prakriti is the kinetic a n d P u r u s h a , t h e static aspect of Maya-Sakti. W e t h u s g e t t h e scientific d o c t r i n e t h a t t o e v e r y f o r m o f a c t i v i t y t h e r e is a s t a t i c b a c k g r o u n d . N e g a t i o n being a function of Sakti. F o r instance, just as an a t o m or electron consists o f a s t a t i c c e n t r e a r o u n d w h i c h m o v i n g forces revolve, so in the h u m a n body K u n d a l i n i is the e a r t h - c e n t r e t h e static c e n t r e (or K e n d r a in Sanskrit) r o u n d w h i c h P r a n a S a k t i i n k i n e t i c a s p e c t a s t h e forces o f t h e b o d y , w o r k . The w h o l e b o d y a s v e h i c l e o f m i n d a n d m a t t e r (as S a k t i o f t h e T a t t v a s ) i s i n ceaseless m o v e m e n t ; a n d t h e K u n d a l i n i (static) S a k t i i s t h e i m m o b i l e s u p p o r t o f all these m o v e m e n t s . In this connection we h a v e to r e m e m b e r t h a t t h e r e is no v e h i c l e o f m i n d a n d m a t t e r w h i c h does n o t d i s p l a y i n v a r y i n g d e g r e e s o m e C h i t - S a k t i o r consciousness a n d t h e r e i s n o vehicle of Consciousness w h i c h is n o t in p e r p e t u a l m o t i o n . I n - t h e universe M a h e s w a r i is the Static Aspect of the M a h a M a y a Sakti a n d M a h a - K a l i , M a h a - L a k s h m i a n d M a h a Saraswati, t h e various Cosmic, K i n e t i c Saktis ever working i n this g l o b e o f o u r e a r t h - p l a n e . Cosmic creative evolution 6

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being in the n a t u r e of a polarisation in being into Static a n d K i n e t i c a s p e c t s o f C h i t - S a k t i t h u s differs from e v o l u t i o n i n t h e u n i v e r s e itself. W h i l e i n t h e c r e a t i v e e v o l u t i o n o f t h e universe, from t h e s t a n d p o i n t of Chit-Sakti, it is true t h a t the Cosmic B e i n g or I s w a r a is t h e c a u s e of t h e u n i v e r s e yet it is also e q u a l l y t r u e t h a t w h i l e t h e u n i v e r s e as effect is t h e cause m o d i f i e d , t h e C a u s e a s c a u s e r e m a i n s w h a t i t was, i s a n d will b e , e.g., L i g h t from L i g h t . B u t in t h e case of e v o l u t i o n in t h e universe itself, t h e m a t e r i a l c a u s e w h e n p r o d u c i n g a n effect ceases t o b e w h a t i t w a s , e.g., m i l k t u r n e d i n t o c u r d ceases t o b e milk. We have t o b e a r this basic distinction a l w a y s i n m i n d w h e n d e a l i n g w i t h creative Sakti of P a r a - B r a h m a n as Creator of the Univ e r s e a n d e v o l u t i o n i n t h e c r e a t e d u n i v e r s e itself. A c c o r d i n g to S a k t h a d o c t r i n e t h e u n i v e r s e is a D y n a m i s m a n expression o f Sakti ( k i n e t i c ) a n d a n infinite reservoir of Power or Sakti (Static). I t is, h o w e v e r , a u t o d y n a m i c as such expression of P o w e r or Sakti. F r o m t h e V e d a n t i c o r m e t a p h y s i c a l p o i n t o f view P u r e C h i t - S a k t i as S u p r e m e W i l l is t h e efficient c a u s e ( N i m i t t a ) a n d M a y a - S a k t i a s M u l a - P r a k r i t i i s the i n s t r u m e n t a l a n d m a t e r i a l ( U p a d a n a ) cause of the Universe. Metaphysically s p e a k i n g i t m a y b e said t h a t t h e w h o l e c r e a t i o n i s a m o v e m e n t b e t w e e n t w o i n v o l u t i o n s , s p i r i t i n w h i c h all i s i n v o l v e d a n d o u t o f w h i c h all evolves d o w n w a r d t o t h e o t h e r p o l e o f m a t t e r , a n d m a t t e r i n w h i c h also all i s i n v o l v e d a n d o u t o f w h i c h all evolves u p w a r d to the other pole of Spirit. T h e r e are other great personalities o f t h e Divine Mother, b u t t h e y a r e m o r e difficult t o b r i n g d o w n a n d h a v e n o t stood o u t in front with as m u c h p r o m i n e n c e in the evolution of the earth-spirit. T h e r e a r e a m o n g t h e m Presences i n d i s p e n s a b l e for t h e s u p r a m e n t a l r e a l i s a t i o n m o s t o f all o n e w h o i s h e r P e r s o n a l i t y o f t h a t m y s t e r i o u s a n d p o w e r f u l ecstasy a n d A n a n d a w h i c h flows from a s u p r e m e d i v i n e L o v e , t h e A n a n d a t h a t h o l d s t h e key of a w o n d e r f u l divines t life a n d even n o w s u p p o r t s from its secrecies t h e w o r k o f all the o t h e r P o w e r s o f the Universe. B u t , h u m a n n a t u r e b o u n d e d , egoistic a n d o b s c u r e is i n a p t to receive these g r e a t P r e s e n c e s or to s u p p o r t

their mighty action. O n l y w h e n these F o u r h a v e f o u n d e d t h e i r h a r m o n y a n d freedom o f m o v e m e n t i n t h e t r a n s f o r m e d m i n d , life a n d b o d y , c a n those o t h e r r a r e P o w e r s manifest i n the earth-movement a n d the s u p r a m e n t a l action become possible. If you desire this t r a n s f o r m a t i o n , p u t yourself in t h e h a n d s o f t h e M o t h e r a n d h e r P o w e r s w i t h o u t cavil o r resistance a n d let h e r d o u n h i n d e r e d h e r w o r k w i t h i n y o u . T h r e e things y o u m u s t h a v e c o n s c i o u s n e s s , p l a s t i c i t y a n d unreserved surrender. F o r you m u s t b e conscious i n y o u r m i n d a n d soul a n d h e a r t a n d life a n d t h e very cells o f your body, aware of the M o t h e r a n d her Power a n d their w o r k i n g ; for a l t h o u g h she c a n a n d does w o r k in y o u even i n y o u r obscurity a n d y o u r u n c o n s c i o u s p a r t s a n d m o m e n t s , i t i s n o t t h e s a m e t h i n g a s w h e n you a r e i n a n a w a k e n e d a n d living c o m m u n i o n with her. T h e unreserved surrender of y o u r i n n e r a n d o u t e r b e i n g will b r i n g this plasticity i n t o all t h e p a r t s of y o u r n a t u r e ; consciousness will a w a k e n e v e r y w h e r e i n you b y c o n s t a n t o p e n n e s s o f w i s d o m a n d l i g h t a n d force, t h e h a r m o n y a n d b e a u t y , t h e perfection t h a t c o m e s flowing d o w n from a b o v e . E v e n t h e b o d y will a w a k e a n d u n i t e at last its consciousness s u b l i m i n a l no l o n g e r to t h e s u p r a m e n t a l consciousness force, feel all h e r p o w e r s p e r m e a t i n g from a b o v e a n d below a n d a r o u n d it a n d thrill to a s u p r e m e love a n d A n a n d a . But b e o n y o u r g u a r d a n d d o n o t try t o u n d e r s t a n d a n d j u d g e t h e d i v i n e M o t h e r b y y o u r little earthly mind. T h e h u m a n m i n d s h u t i n the prison o f its half-lit obscurity c a n n o t follow t h e m a n y - s i d e d freedom o f t h e steps o f the D i v i n e S a k t i . T h e rapidity and complexity of h e r vision a n d a c t i o n o u t r u n its s t u m b l i n g c o m p r e h e n s i o n ; t h e m e a s u r e s o f h e r m o v e m e n t a r e n o t its m e a s u r e m e n t s . O p e n r a t h e r y o u r soul t o h e r a n d b e c o n t e n t t o feel h e r w i t h t h e psychic n a t u r e a n d see h e r w i t h the psychic vision t h a t a l o n e m a k e s a s t r a i g h t response to t h e T r u t h . Avoid also t h e e r r o r o f t h e i g n o r a n t m i n d ' s d e m a n d o n t h e d i v i n e P o w e r s t o act a l w a y s a c c o r d i n g t o o u r c r u d e surface n o t i o n s of omniscience a n d omnipotence. For our mind clamours to b e impressed a t e v e r y h o u r b y m i r a c u l o u s p o w e r a n d e a s y success a n d d a z z l i n g s p l e n d o u r ; otherwise it c a n n o t believe that here is the Divine. T h e r e a r e conditions t h a t h a v e b e e n laid d o w n b y S u p r e m e W i l l ; t h e r e a r e m a n y t a n g l e d
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knots that h a v e to be loosened a n d cannot be cut a b r u p t l y asunder. T h e Divine Consciousness and Force are there to do at each m o m e n t the thing t h a t is needed in the conditions o f t h e labour, take always the step that is decreed a n d shape in t h e m i d s t of i m p e r f e c t i o n s t h e p e r f e c t i o n t h a t is to c o m e . B u t o n l y w h e n t h e s u p e r m i n d h a s d e s c e n d e d i n y o u , she deals d i r e c t l y a s t h e s u p r a m e n t a l S a k t i w i t h s u p r a m e n t a l natures. Follow your soul and not your mind ; y o u r soul t h a t a n s w e r s t o t h e T r u t h , n o t t h e m i n d t h a t leaps a t a p p e a r a n c e s . T r u s t t h e D i v i n e P o w e r a n d s h e w i l l free t h e g o d l i k e e l e m e n t s i n y o u a n d s h a p e a l l i n t o a n expression o f D i v i n e N a t u r e ; b u t t h a t t h e c h a n g e m a y a r r i v e , t a k e form a n d e n d u r e , t h e r e i s n e e d e d t h e call from b e l o w w i t h a will t o recognise a n d n o t to deny the Light w h e n it comes a n d there is needed the s a n c t i o n of t h e S u p r e m e from a b o v e . T h e power that mediates between the sanction, a n d the call is the presence and power of the Divine Mother. T h e M o t h e r ' s power a n d not any h u m a n e n d e a v o u r a n d T a p a s y a c a n a l o n e e n d t h e lid a n d t e a r t h e c o v e r i n g a n d s h a p e t h e vessel a n d b r i n g d o w n T r u t h a n d L i g h t a n d Life D i v i n e a n d t h e I m m o r t a l A n a n d a i n t o t h e w o r l d o f o b s c u r i t y , f a l s e h o o d , d e a t h a n d suffering.
OM SHANTIH, SHANTIH, SHANTIH 6

m a d G a h u t h , whose t o m b i s a t G w a l i o r , w e n t t o A s s a m for the study of the H i n d u T a n t r i k a philosophy. T h e result o f his researches he e m b o d i e d in a Persian book, A b i - H y a t or t h e ' W a t e r of Life.' T a n t r i k a p h i l o s o p h y , t h o u g h often m i s u n d e r s t o o d , is a w o n d e r f u l p r o d u c t o f t h e s p i r i t u a l genius o f t h e H i n d u s . It is suited for subtle a n d philosophical minds. As it was not m e a n t for t h e c o m m o n masses, t h e initiates o f T a n t r i k i s m expressed their doctrines in obscure a n d symbolic language. A k n o w l e d g e of t h e following basic ideas will h e l p to c l e a r m a n y misunderstandings. T h e y a r e (a) M o t h e r w o r s h i p , (b) S y m b o l of t h e s u b c o n s c i o u s m i n d , (c) Sex-symbols, (d) I d o l w o r s h i p , (e) K u n d a l i n i S a k t i . We shall d e a l w i t h these o n e by one : Mother Worship In the T a n t r i k a philosophy G o d is worshipped in the form o f t h e D i v i n e M o t h e r , o r D e v i . She is invoked by various n a m e s such as Lakshmi, Saraswathi, M a h a Kali, Durga or Tripurasundari. I n t h e S e m i t i c religions, s u c h a s I s l a m , o r J u d a i s m , o r Christianity, G o d is 'worshipped as Father. Mother worship a p p e a r s to t h e followers of these religions as s o m e t h i n g n o v e l a n d strange. I n fact, t h e w o r s h i p o f t h e D i v i n e M o t h e r i s o l d e r t h a n t h e w o r s h i p of G o d as F a t h e r . Essentially, G o d is n e i t h e r m a l e n o r female. He is the absolute Reality. But h u m a n l a n g u a g e i s b o u n d t o express its ideas a b o u t H i m i n r e l a t i v e terms. Naturally, in a society where the father is the h e a d o f t h e family, a n d t h e c h i l d i s a c c u s t o m e d t o t r e a t its f a t h e r a s t h e m a n i n a u t h o r i t y , i t c a n easily i m a g i n e G o d i n t h e form of a f a t h e r . B u t this k i n d of c o n c e p t i o n is of a later g r o w t h . Anthrop o l o g i c a l r e s e a r c h shows t h a t p r i m i t i v e m a n e v e r y w h e r e lived i n a m a t r i a r c h a l society. I n t h i s k i n d o f society, t h e wife o r m o t h e r w a s t h e h e a d o f t h e family. T h e wife d i d n o t g o t o h e r h u s b a n d ' s family after m a r r i a g e , b u t t h e h u s b a n d w e n t a n d lived w i t h t h e family o f t h e w i f e . Such types of societies still exist i n M a l a b a r a n d a r e v e r y c o m m o n i n

Assamese Tantrikism : (By Sri

Its

Significance Dhubri)

Anwarul Hasan,

Like M a l a b a r , A s s a m i s t h e c r a d l e o f H i n d u T a n t r i k a philosophy a n d religion. I n t h e T a n t r a Sastras, K a m a r u p a i n A s s a m h a s b e e n c a l l e d t h e j e w e l o f all s a c r e d p l a c e s . T h e famous temple of Goddess K a m a k h y a has attracted millions o f devotees- from all o v e r I n d i a . I n t h e texts o f Tibetan Buddhism, translated by D r . Evan-Wentz, there are e v i d e n c e s t h a t m a n y L a m a s a n d \Yogis from T i b e t c a m e t o K a m a r u p a for i n i t i a t i o n . \ Assam was also r e p u t e d to be a. land of occultism a n d psychical research. A m o n g the c o m m o n p eople of I n d i a ' t h e m a g i c of K a m a r u p a ' w a s f a m o u s . H i s t o r y tells us t h a t one m e d i e v a l M u s l i m divine a n d mystic, H a z r a t M u h a m -

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Tibet. T h e r e n o w n e d Sanskrit scholar a n d the erstwhile S a n s k r i t professor o f t h e L e n i n g r a d U n i v e r s i t y , R a h u l S a n k r i t y a y a n , has proved t h a t a m o n g the ancient Aryans the m a t r i a r c h a l p a t t e r n s of society d i d c e r t a i n l y exists. ' It is in s u c h societies t h a t t h e w o r s h i p of the D i v i n e M o t h e r was developed. This kind of worship became very p o p u l a r a n d soothing to the m i n d , as none could exceed in t h e filial affection o f t h e m o t h e r for h e r c h i l d . This conc e p t i o n w a s a g r e a t h e l p t o t h e d e v o t e e . J u s t a s c h i l d felt m o r e a t e a s e w i t h its m o t h e r t h a n its f a t h e r , t h e d e v o t e e w a s also a t t r a c t e d t o t h e D i v i n e M o t h e r t h a n a n y t h i n g else. T h e a b s o l u t e s u r r e n d e r o f t h e soul b e c a m e a m a i n f e a t u r e . T h u s i t i s significant t h a t i n o t h e r forms o f H i n d u religion a s well. M o t h e r w o r s h i p i s synthesised w i t h t h e w o r s h i p o f God as Father. Sita a n d R a m a , R a d h a a n d Krishna are worshipped together. D e v i - w o r s h i p is a p o t e n t i n s t r u m e n t for t h e r e m o v a l of sex-cravings. T h e a s p i r a n t sees t h e D i v i n e M o t h e r i n e v e r y f e m a l e f o r m a n d tries t o m a i n t a i n his a t t i t u d e a s s u c h . C a r n a l e m o t i o n s c a n n o t t h r i v e i n this case, for a n y o n e can i m a g i n e h o w sacred is the person of one's own mother. T h e s a c r e d w o r d Om ' is also a 'relic of the a n c i e n t Aryan M o t h e r worship. In every language of the world, t h e s o u n d M a expresses t h e i d e a o f m o t h e r , a s for e x a m p l e s , in E n g l i s h , m o t h e r ; in L a t i n , m a t e r ; in S a n s k r i t , M a t r i ; in F r e n c h , m a m m o n ; in Persian, m a d a r ; in Arabic, u m m a n d so on. I n fact, this s o u n d c o m e s t o t h e c h i l d n a t u r a l l y w h i l e i t i s s u l k i n g a t t h e b r e a s t o f its m o t h e r . W h e n it tries t o m a k e s o m e s o u n d , a s t h e nose i s o b s t r u c t e d b y t h e b o s o m o f its m o t h e r a n d t h e m o u t h e n g a g e d i n suckling, t h e sound ma is produced. T h e s a c r e d M a n t r a ' Om ' o c c u r s in every religion o f t h e world. In C h r i s t i a n i t y it o c c u r s as A m e n ; in I s l a m as A m i n . T h e Buddhists c h a n t ' Om M a n i P a d m e H u m . ' Om is really a u n i v e r s a l n a m e for G o d . \ Symbols of the Subscons'cious Mind T h e researches o f m o d e r n psychoanalysis reveal a n d emphasise the great i m p o r t a n c e o f t h e symbols in the emotional
;

life o f m a n . P r i m i t i v e m a n t h o u g h t i n symbols a s h e h a d n o v o c a b u l a r y t o express a b s t r a c t ideas a n d qualities. Before t h e a l p h a b e t was i n v e n t e d t h e r e was only p i c t u r e - r e a d i n g o r writing. T h e a n c i e n t E g y p t i a n ' Book of t h e D e a d ' is w r i t t e n in p i c t u r e s y m b o l . M o d e r n p s y c h o l o g y h a s s h o w n t h a t m a n h a s got two m i n d s , t h e conscious a n d t h e subconscious m i n d . In the sub-conscious m i n d , all t h e m e m o r i e s o f t h e c h i l d h o o d a n d also all t h e e x p e r i e n c e s u n d e r g o n e b y t h e h u m a n r a c e since t h e d a w n o f history a r e t r e a s u r e d a n d s t o r e d u p . It is the place of all o u r g r e a t feelings a n d e m o t i o n s , as distinct from intellectual thoughts a n d reasonings. It is also t h e seat of telep a t h y , c l a i r v o y a n c e , h y p n o t i s m a n d o t h e r occult p o w e r s . I n n o r m a l m a n t h e a c t i v i t y o f t h e subconscious m i n d i s s h o w n in d r e a m s . T h e subconscious m i n d thinks entirely i n s y m b o l s . W h i l e sleeping if s o m e feeling of a m b i t i o n is a r o u s e d we d r e a m t h a t we a r e flying in the air ; if t h e r e is s o m e fear i n o u r m i n d w e d r e a m o f d e m o n s a n d frightful a n i m a l s , a n d so on. T h e subconscious m i n d is also i n f l u e n c e d by t h e suggestion o r r e p e t i t i o n o f t h e same i d e a a g a i n a n d a g a i n . It c a n also be influenced by l o u d sounds like r i n g i n g of bells or music. T h e subconscious m i n d can h a r d l y b e i n f l u e n c e d b y i n t e l l e c t u a l ideas. M o d e r n psychiatrists like D r . C a r l G u s t a y J u n g h a v e d e v e l o p e d several systems o f h e a l i n g m e n t a l a n d n e r v o u s diseases by a careful s t u d y of t h e symbols of t h e subconscious m i n d as shown in dreams a n d hallucinations a n d attitudes c r e a t e d by p a s t e x p e r i e n c e s of the p a t i e n t . They h a v e f o u n d t h a t s y m b o l s a r e a l m o s t t h e only w a y t o r e a c h t h e s u b c o n s c i o u s m i n d o f t h e p a t i e n t , a n d t o d i r e c t his e m o t i o n s t o w a r d s h e a l t h a n d sanity. T h e g r e a t s y m b o l s like t h e Cross, t h e T a u , t h e S w a s t i k a , t h e circle, e t c . , o c c u r a g a i n a n d a g a i n i n h i s t o r y . Sex-symbols T h e p r e s e n c e o f sex-symbols i n H i n d u t e m p l e s h a s d r a w n t h e criticism o f v a r i o u s foreign w r i t e r s w h o h a v e n o t c a r e d

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t o d e l v e d e e p e r i n t o t h e m e a n i n g o f t h e objects. T h e phallus w a s t h e s y m b o l for c r e a t i v e p o w e r i n t h e p r i m i t i v e m a n . I t i s still s o i n t h e s u b c o n s c i o u s m i n d o f t h e m o d e r n m a n . T h e s e s y m b o l s a r e f o u n d i n all religions o f t h e w o r l d , e x p r e s s e d differently. T h e y represent God, the Creator. There is no vice i n t h e i r s y m b o l o g y . It was a n a t u r a l , straightforward a n d h e a l t h y i m a g i n a t i o n o f t h e p r i m i t i v e m a n a n d his successors. T h e r e was nothing indecent, or immoral, or wicked bias in the m i n d s o f t h e simple, primitive people w h o created these symbols. T h e n o r m a l sex-instinct c a n n e v e r b e o u t r i g h t d e n o u n c e d or ignored. It can only be sublimated. By drawing our a t t e n t i o n t o t h e c o s m i c , c r e a t i v e a s p e c t o f t h e sex-instinct a n d b y r a i s i n g o u r s e l v e s o v e r t h e r e a l m s o f p h y s i c a l desires, t h r o u g h d i s c r i m i n a t i o n , reflection a n d Y o g i c discipline t h e sexinstinct can be transmuted into spiritual energy. The Hindu T a n t r i k s y m b o l s a r e t h e r e f o r e , i n t e n d e d for g r a d u a l l y c o n v e r t i n g t h e s e x - d e s i r e i n t o O j a s for s p i r i t u a l a t t a i n m e n t s . T h e y d o n o a d v o c a t e suppression b u t s u b l i m a t i o n . Idol Worship I d o l s a r e o f t w o k i n d s , (a) t h o s e r e p r e s e n t i n g t h e i m a g e s of J e s u s Christ, B u d d h a , K r i s h n a , or R a m a , w h o m the devotee believes t o h a v e b e e n i n c a r n a t i o n o f G o d , a n d (b) those representing the symbolic image of some aspect of God, as for e x a m p l e s , S a r a s w a t i ( k n o w l e d g e o f l e a r n i n g ) , L a k s h m i ( w e a l t h o r b e a u t y ) , a n d s o on. A b o u t t h e f o r m e r class o f idols t h e r e c a n n o t b e a n y p h i l o s o p h i c a l difficulty. I f t h e d e v o t e e believes t h e m t o h a v e been Divine incarnations, he has a right to worship their i m a g e s , e x a c t l y a s h e w o u l d h a v e idolised t h e m h a d t h e y lived. Idolisation is not u n k n o w n a m o n g materialistic n a t i o n s , a s for e x a m p l e s , V . I . L e n i n o r J . V . S t a l i n . The u t i l i t y o f t h e l a t t e r class o f s y m b o l s h a s a l r e a d y b e e n e x plained. I n d e e d , symbols are m u c h m o r e powerful a n d effective i n a r o u s i n g t h e e m o t i o n s o f t h e s u b c o n s c i o u s m i n d t h a n m e r e l y a b s t r a c t , i n t e l l e c t u a l i d e a s : it is n o w a w e l l established t r u t h of m o d e r n psychology. S o m e S e m i t i c religions a s I s l a m a n d J u d a i s m forbid idol w o r s h i p b e c a u s e t h e i r p r o p h e t s felt t h a t t h e w o r s h i p o f t h e

i d e a of G o d as an. a b s t r a c t e n t i t y was sufficient. B u t really t h e use o f s y m b o l s i s c o m m o n t o a l l religions. For example, i n I s l a m a n d J u d a i s m sacrifice o f a n i m a l s o n c e r t a i n occasions is permitted. T h e purpose, it is explained, is to b r i n g to our m i n d t h e necessity o f sacrificing ourselves o u r l o w e r n a t u r e , t o G o d . E v e n m e t a p h y s i c a l ideas o f G o d a r e i n fact s y m b o l s , a n d w i t h o u t s o m e k i n d o f association o r o t h e r , c o n c e p t i o n o f G o d i s n o t possible for t h e h u m a n m i n d . T h e r e is a n o t h e r mystic reason for i d o l w o r s h i p . T h o u g h t s a r e p o t e n t i a l entities. They continue to remain in t h e subconscious m i n d a n d influence o u r c o n s c i o u s t h o u g h t s a n d attitudes. A devotee w h o worships Krishna or R a m a is h e l p e d b y t h e t h o u g h t - f o r c e s o f millions o f d e v o t e e s w h o h a v e m e d i t a t e d u p o n a n d w o r s h i p p e d these d i v i n e symbols through centuries. H e r e the racial, traditional m i n d is touched. T h e n a m e o f G o d i s also a s y m b o l . T h e r e m u s t b e some s o r t of association to c a p t u r e o u r a t t e n t i o n . If I i n v e n t a n e w n a m e for G o d for myself, for e x a m p l e , A Q B o r P . 2 3 9 . I shall n o t feel m u c h religious e m o t i o n w h i l e u t t e r i n g these names. If on t h e o t h e r h a n d I use a s y m b o l w h i c h h a s been u s e d b y m a n k i n d for a l o n g t i m e , a s A l l a h o r K r i s h n a o r some pleasant a n d sacred personality, I shall be easily inspired. T h e r e a s o n for this h a s a l r e a d y b e e n e x p l a i n e d . S a n k i r t a n , N a m a z , C h u r c h choir, o r s i m p l e r e p e t i t i o n o f t h e L o r d ' s n a m e also a r o u s e t h e e m o t i o n s o f t h e s u b c o n s c i o u s mind. R e l i g i o u s m u s i c , t h e r i n g i n g of bells in t e m p l e s , or the s o n o r o u s c h a n t s o f K a l m a s o r p s a l m s a r e definitely useful a n d a l m o s t u n i v e r s a l l y n e c e s s a r y for t h e s a m e p u r p o s e . Kundalini Sakti K u n d a l i n i Y o g a i s t h e o c c u l t process for t r a n s m u t i n g the physical energy into Ojas Sakti. T h e h u m a n consciousness i s t a k e n t h r o u g h six different g r a d e s o f p e r c e p t i o n u n t i l it merges in the Absolute. T h e r e is some direct evidence on this p o i n t c o m i n g f r o m T i b e t a n systems o f Y o g a . D r . EvansW e n t z h a s t r a n s l a t e d s o m e T i b e t a n s c r i p t u r e s i n his book T i b e t a n Yoga a n d Secret Doctrine, where the H a t h a Yogic exercises, b y w h i c h L a m a s c o u l d e n d u r e t h e c o l d r i g o u r o f

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T i b e t a n winters without a n y w a r m covering are described. T h e six C h a k r a s o r t h e p l e x i i o f t h e K u n d a l i n i Y o g a a n d o t h e r T a n t r i k Y a n t r a s a r e a n c i e n t symbols of the subconscious mind. S o m e o f t h e s e s y m b o l s h a v e b e e n d e c i p h e r e d inde p e n d e n t l y b y a n t h r o p o l o g i s t s a n d p s y c h o a n a l y s t s like D r . J u n g (vide : T h e i n t e g r a t i o n o f t h e p e r s o n a l i t y , C . G . J u n g ) . T h e Y o g i c K r i y a s a n d t h e processes o f a s c e n d i n g t h e K u n d a lini S a k t i h a v e b e e n d e s c r i b e d i n d e t a i l b y S w a m y Siva n a n d a in his b o o k , Kundalini Toga.

M o t h e r first so t h a t s h e may introduce Hei spiritual < lull I to t h e F a t h e r for its illumination or Self-realisation. Thai is w h y t h e d e v o t e e s h a v e placed Radha, Sita, G o u r i first in the Jugal n a m e s viz-, R a d h a K r i s h n a , Sita Rama, t roul i S h , i n k e r , U m a S h a n k e r , B h a v a n i S h a n k e r , L a k s h m i N.u iv.in.i. " M o t h e r ' s g r a c e is b o u n d l e s s . H e r m e r c y is i l l i m i t a b l e . H e r k n o w l e d g e i s infinite. Her power is immeasurable. H e r g l o r y is ineffable. H e r s p l e n d o u r is indesi r i b a b l e . Shir gives y o u B h u k t i ( m a t e r i a l p r o s p e r i t y ) a n d M u k i i l i b e r a t i o n ) also. " T h e K u n d a l i n i S a k t i i s b o t h c o s m i c and i n d i v i d u a l . T h e c o s m i c i s c a l l e d M a h a K u n d a l i n i a n d the i n d i v i d u a l one the Kundalini. S h e lies d o r m a n t i n the M u l a d h a r a C h a k r a in t h e f o r m of a s e r p e n t i n e p o w e r or coiled up e n e r g y k n o w n as the K u n d a l i n i Sakti. S h e i s a t t h e centre, o f t h e life of t h e U n i v e r s e . S h e is t h e p r i m a l force ol life lh.it underlies all existence. S h e vitalises t h e b o d y t h r o u g h t h e S u s h u m n a N a d i a n d nerves. She nourishes the body with chyle a n d blood. S h e vitalises t h e u n i v e r s e t h r o u g h H e r energy. " W o r s h i p of Devi in t h e f o r m of Sri V i d y a is of t w o k i n d s , viz., i n t e r n a l for a d v a n c e d s t u d e n t s a n d e x t e r n a ! for t h e less evolved s t u d e n t s . " Practical instructions a r e given by S w a m i S i v a n a n d a for t h e e x t e r n a l form o f w o r s h i p o f D e v i , i n h i s b o o k . " A n a n d a Lahari Translation and Commentary " : " Get up in the morning at 4 A . M . Have your bath and other purificatory acts. Then perform your Nitya-karma in a s e p a r a t e Pooja r o o m . P l a c e t h e r e i n t h e p h o t o s of y o u r I s h t a Devata, \ o u r G u r u a n d t h a t o f T r i p u r a s u n d a r i , t h e W o r l d M o t h e r a n d g e n e r a t r i x o f this U n i v e r s e i n w h o s e praise A n a n d a Lahari is sung. After p e r f o r m i n g y o u r N i t y a k a r m a h a v e a full r e a d i n g o f A n a n d a L a h a r i with e x t r e m e faith a n d devotion. K e e p a ghee l a m p burning throughout your Pooja time. I n t h e e n d , w a v e lights, b u r n i n c e n s e a n d c a m p h o r before t h e D e v i , y o u r Ishta D e v a t a a n d others. ' Place the offerings of c o c o a n u t , honey, milk, fruits etc. before the deity a n d take t h e sacred Prasad. w i t h o u t fail.", 1 ) o this r e g u l a r l y

7
Worship of God as Mother (By Sri Anwarul Hasan)

T h e worship of G o d as the Divine M o t h e r has been p r e v a l e n t f r o m times i m m e m o r i a l . Prof. S i g m o n d F r e u d says in his Totem and Taboo : " T h e g r e a t m a t e r n a l deities have perhaps everywhere preceded the paternal deities." T h e ancient Egyptians worshipped Her under the name of Isis. It would be a m a t t e r of great interest to the students of c o m p a r a t i v e religion to trace the parallel d e v e l o p m e n t of this idea in the H i n d u a n d Christian Religions. A b r i e f o u t l i n e o f t h e H i n d u i d e a s o n this p o i n t m a y b e given here in the inspiring words of S w a m y Sivananda Saraswati. " M o t h e r w o r s h i p is the worship of G o d as the Divine M o t h e r S r i M a t a . H e r manifestations a r e countless. Durga, Kali, Bhagavati, Bhavani, Ambal. Ambika,Jagadamba, K a m e s w a r i , G a n g a , U m a , C h a n d i , C h a m u n d i , Lalita, Gouri, Kundalini, , Rajeswari, T r i p u r a s u n d a r i etc. a r e all H e r forms. R a d h a , Durga, Lakshmi, Saraswati a n d Savitri are t h e five Prakritis. T h o u g h e a c h n a m e pro d u c e s a specific r e s u l t , y e t it m a y also p r o d u c e a g e n e r a l result. You m a y repeat a n y one of the names of the Devi. I f y o u w i s h t o o b t a i n a p a r t i c u l a r fruit, y o u m u s t i n v o k e t h e goddess by the corresponding n a m e . " T h e U p a s a n a o r w o r s h i p of' D e v i , o r U n i v e r s a l M o t h e r l e a d s t o a t t a i n m e n t o f k n o w l e d g e o f t h e Self. It behoves, therefore, t h a t the aspirant should a p p r o a c h the

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" T h i s will relieve y o u o f a l l p a i n s , miseries, a n d t r i b u l a tions. Y o u will a t t a i n h i g h p o s i t i o n a n d success i n life, a n d u l t i m a t e l y a t t a i n S a y u j y a M u k t i also a s s t a t e d i n s t a n z a 22. P r a y to M o t h e r Goddess with a melting heart with faith a n d devotion. I a s s u r e you, y o u will h a v e r a p i d success i n life a n d s p i r i t u a l p r o g r e s s . " T h e internal form of worship of Devi is described by S w a m i S i v a n a n d a a s follows : " I n t h e i n t e r n a l f o r m o f w o r s h i p t h e r e are n e i t h e r rituals n o r ceremonies. The s u p r e m e being in the form of Siva united with the Sakti is w o r s h i p p e d a t t h e v a r i o u s c e n t r e s o f e n e r g y o f the h u m a n b o d y o r C h a k r a s o r lotuses. T h o s e w h o p e r f o r m the i n t e r n a l m o d e of worship believe in the identity of Siva a n d Sakti, in t h e a w a k e n i n g of K u n d a l i n i , a n d in taking it up through the v a r i o u s C h a k r a s , t o S a h a s r a r a o r t h e t h o u s a n d - p e t a l l e d lotus, t h r o u g h worship, J a p a o f M a n t r a , w h e r e the individual soul unites with the S u p r e m e Soul. " Saktism helps the aspirant to arouse the K u n d a l i n i a n d u n i t e H e r w i t h L o r d S i v a a n d t o e n j o y t h e s u p r e m e bliss of Nirvikalpa Samadhi. W h e n K u n d a l i n i sleeps m a n i s awake to the world. H e h a s o b j e c t i v e consciousness. When s h e a w a k e s , h e sleeps. H e loses a l l consciousness o f t h e world a n d becomes one with the Lord. Mother Kundalini Sakti unites with L o r d Siva in S a h a s r a r a d u r i n g Nirvikalpa Samadhi. " T h e Yogi opens the m o u t h of Sushumna through P r a n a y a m a , B a n d h a s a n d M u d r a s a n d awakens the sleeping K u n d a l i n i o r the p r i m o r d i a l energy i n M u l a d h a r a a n d takes it to Sahasrara at the crown of the h e a d through the lower six c h a k r a s . T h e l o w e r six C h a k r a s a r e t h e r e s t i n g p l a c e s o r stages of K u n d a l i n i . H e e x p e r i e n c e s different k i n d s o f bliss a n d power a t different centres. Ultimately Kundalini unites w i t h h e r Lord P a r a m a Siva a t Sahasrara. Now Nirvikalpa S a m a d h i takes place. T h e Yogi attains liberation a n d g e t s h i g h e s t k n o w l e d g e a n d bliss\ T h e Yogi is tempted in t h e lower Chakras or resting places. H e gets p o w e r s a n d v a r i o u s sorts o f h a p p i n e s s . H e s h o u l d t r y t o r e a c h his f i n a l or p e r m a n e n t abode, the Sahasrara. H e should shun all Siddhis.

" Fearlessness, unruffled s t a t e of m i n d , dispassion, c o n s t a n t m e d i t a t i v e m o o d , desirelessness, c o n t e n t m e n t , spirit u a l bliss, p e a c e , i n n e r s p i r i t u a l s t r e n g t h , d i s c r i m i n a t i o n , selfr e s t r a i n t , o n e - p o i n t e d n e s s o f m i n d , s t r o n g faith i n t h e existence o f I s h w a r a , a n d d e v o t i o n a r e t h e signs t h a t i n d i c a t e t h a t t h e K u n d a l i n i is awakened. Steadiness o f m i n d , steadiness o f A s a n , p u r i t y , s t r o n g y e a r n i n g for l i b e r a t i o n , m e r c y , s w e e t v o i c e , lustre i n t h e eyes, p e c u l i a r g l o w i n t h e face a n d c h a r m i n g personality are the marks of one whose Kundalini is awakened. All t h e a b o v e q u o t a t i o n s h a v e b e e n t a k e n from S w a m i Sivananda's commentary on A n a n d a Lahari. I n his " W i s d o m o f Siva " h e h a s t h r o w n s o m e f u r t h e r l i g h t o n t h e subject of Kundalini Yoga. " Sadhana, Dhriti, Sthirata, Dhairya, Laghava, Prat y a k s h a , a n d N i r v i k a l p a S a m a d h i a r e t h e seven stages o f Kundalini Yoga. W h e n t h e K u n d a l i n i begins t o rise u p w a r d s , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m of e l e c t r i c light." R e a d e r s w h o a r e desirous of obtaining further information a b o u t t h e m y s t e r i e s o f D e v i w o r s h i p a n d t h e S a k t a school o f philosophy should read S w a m i Sivananda's English commentary on A n a n d a Lahari. A n a n d a L a h a r i is a devotional p o e m o f f o r t y - o n e s t a n z a s b y Sri S a n k a r a c h a r y a , c o n t a i n i n g beautiful h y m n s in praise of Devi or the goddess T r i p u r a sundari. In the words of Swami Sivananda, " A n a n d a Lahari is universally recognised as an ancient a n d authoritative T a n t r i c work. T h e r e a r e thirty-five c o m m e n t a r i e s o n this book. T h e s t a n z a s c o n t a i n v a r i o u s M a n t r a s o r m y s t i c form u l a , a l o n g w i t h Y a n t r a s , o r d i a g r a m s , for w o r s h i p o f D e v i , a n d for t h e a t t a i n m e n t o f v a r i o u s S i d d h i s o r p o w e r s . W o r l d l y p e o p l e g e n e r a l l y u s e t h e verses o f t h i s h y m n for i n v o k i n g t h e D e v i for t h e fulfilment o f w o r l d l y d e s i r e s . " T h e starting p o i n t of o u r research to trace the developm e n t of these i d e a s in t h e C h r i s t i a n religion is a p a p e r by D r . E r n e s t J o n e s , i n c l u d e d i n his " Essays i n A p p l i e d P s y c h o analysis/' published in the International Psychoanalytical "Library. I n this p a p e r , D r . E r n e s t J o n e s d r a w s o u r a t t e n t i o n to t h e Christian T r i n i t y , consisting of the Father, Son a n d Holy Ghost. He points out that it would be more

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reasonable to suppose t h a t the third person in a T r i n i t y the o t h e r two o f w h i c h a r e t h e F a t h e r a n d S o n s h o u l d b e t h e M o t h e r a n d not the Holy Ghost. H o w then d i d t h e H o l y G h o s t c o m e in ? Q u o t i n g v a r i o u s h i s t o r i c a l s o u r c e s , D r . J o n e s , says t h a t o r i g i n a l l y t h e C h r i s t i a n T r i n i t y r e a l l y consisted o f t h e F a t h e r , S o n a n d M o t h e r (i.e., t h e H o l y V i r g i n M a r y , M o t h e r o f G o d ) . B u t l a t e r o n , d u e t o v a r i o u s h i s t o r i c a l reasons w h i c h n e e d n o t be discussed'here, the Semitic m i n d developed a repugnance to the idea of a feminine deity, a n d the Holy Ghost was s u b s t i t u t e d for t h e D i v i n e M o t h e r . We shall not repeat the a r g u m e n t s of Dr. Jones, but s h a l l t r y to find verification for his c e n t r a l thesis in o t h e r fields of h u m a n knowledge. It is r e m a r k a b l e that, using a n o t h e r viewpoint of D e p t h Psychology, Dr. Carl Gustav J u n g arrives at the same conclusion. H e says, i n his I n t e g r a t i o n o f t h e P e r s o n a l i t y : " T h e f e m i n i n i t y i n t h e G o d h e a d i s k e p t secret a n d t o say t h a t the H o l y Ghost is Sophia counts as a heresy. It was quite in l i n e w i t h this p s y c h o l o g i c a l fact w h e n t h e H o l y G h o s t w a s t a k e n a s S o p h i a a c c o r d i n g t o t h e h e r e t i c a l i n t e r p r e t a t i o n , for t h e H o l y Ghost was the mediator of the birth in the flesh, a n d t h u s m a d e i t possible for t h e l u m i n o u s G o d h e a d t o b e c o m e visible i n t h e d a r k n e s s o f t h e w o r l d . I t was this conn e c t i o n t h a t a r o u s e d t h e suspicion t h a t t h e H o l y G h o s t was f e m i n i n e , for M a r y w a s t h e d a r k e a r t h o f t h e f i e l d , ilia t e r r a v i r g o n o n d u m p l u v i i s r i g a t a ( t h a t v i r g i n soil n o t y e t w a t e r e d b y t h e r a i n s ) a s A u g u s t i n e called h e r . D r . J u n g says t h a t h e h a s f o u n d t h e feminine a s p e c t of G o d r e c u r r i n g as a spiritual p r o b l e m in the unconscious m i n d s o f his C h r i s t i a n p a t i e n t s . Let us summarise here some r e l e v a n t c h a r a c t e r i s t i c s o f t h e H o l y G h o s t a s i t occurs i n Christian literature. (1) T h e f e m i n i n e s y m b o l of t h e d o v e is often used for t h e H o l y Ghost in the Bible. (2) T h e s y m b o l of fire is also u s e d for t h e H o l y G h o s t . T h e H o l y G h o s t i s e x p e r i e n c e d a s a Celestial F i r e . On the day of Pentecost, the H o l y Ghost c a m e d o w n on the Apostles in the form o f " t o n g u e of fire."

(3) T h e H o l y G h o s t confers seven s p i r i t u a l gifts on t h e sincere believer. T h e C h r i s t i a n h y m n says, C o m e H o l y G h o s t o u r souls inspire A n d l i g h t e n w i t h Celestial F i r e . T h o u the Holy Spirit A r t W h o dost thy sevenfold gifts i m p a r t . T h y blessed u n c t i o n from a b o v e , Is c o m f o r t , p e a c e a n d fire of love. (4) T h e H o l y G h o s t is e x p e r i e n c e d as a c o n d i t i o n of g r e a t s p i r i t u a l bliss a n d serenity. T h a t is w h y it is called t h e C o m f o r t e r i n t h e H o l y Bible. In the Christian h y m n s we find : Come Holy Ghost, eternal God P r o c e e d i n g from a b o v e B o t h from t h e F a t h e r a n d t h e S o n , T h e G o d o f p e a c e a n d love T h o u a r t the very Comforter I n grief a n d all distress T h y h e a v e n l y comfort from o n h i g h N o t o n g u e c a n i t express. T h e f o u n t a i n a n d t h e living spring O f j o y celestial, T h e f i r e s o b r i g h t , t h e love s o sweet T h y unction spiritual. B u t the four a t t r i b u t e s o f t h e H o l y G h o s t d e s c r i b e d a b o v e a r e t h e very s a m e a t t r i b u t e s w e h a v e f o u n d i n o u r s t u d y o f the Kundalini Sakti. T h e Holy Ghost is a feminine symbol o i G o d , a n d s i m i l a r l y t h e K u n d a l i n i Sakti i s only a n a s p e c t of the Devi. She is the Cosmic Kundalini. K u n d a l i n i Yoga is simply the internal, philosophical mode of worshipping Devi. Again, the H o l y Ghost is represented by the symbol of f i r e , a n d a s S w a m i S i v a n a n d a tells us, w h e n t h e K u n d a l i n i begins to rise u p w a r d , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m o f electric light. T h e K u n d a l i n i S a k t i h a s also b e e n c a l l e d by-some w r i t e r s " t h e S e r p e n t F i r e . " T h e K u n d a l i n i S a k t i passes t h r o u g h six l o w e r C h a k r a s a n d finally comes to the Seventh Centre, the Shasrara. T h e r e

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a r e seven stages of K u n d a l i n i Y o g a according to S w a m i Sivananda. S i m i l a r l y t h e H o l y G h o s t confers seven s p i r i t u a l gifts o n m a n k i n d . Both the K u n d a l i n i Sakti a n d the Holy Ghost, when e x p e r i e n c e d , l e a d t o a f e e l i n g o f s p i r i t u a l j o y , serenity o f m i n d a n d divine ecstasy. W h e n t h e K u n d a l i n i rises, t h e Y o g i gets v a r i o u s k i n d s o f Siddhis or miraculous powers. S i m i l a r l y S a i n t P a u l tells us, i n t h e H o l y B i b l e t h a t all k i n d s o f gifts, like t h e gift o f p r o p h e s y , t h e gift o f feeling e t c . , a r e c o n f e r r e d b y t h e H o l y G h o s t . T h u s w e find t h a t t h e i n t e r n a l , p h i l o s o p h i c a l m o d e o f worshipping Devi as individual Kundalini Sakti indwelling w i t h i n us, a n d t h e e x t e r n a l c e r e m o n i a l w o r s h i p o f D e v i a s D u r g a , K a l i , B h a v a n i o r T r i p u r a s u n d a r i , w h i c h exist a s o n e unified s y s t e m o f d e v o t i o n a l t h o u g h t i n t h e H i n d u religion, h a v e b e c o m e s e p a r a t e d from e a c h o t h e r i n C h r i s t i a n i t y , t h e individual K u n d a l i n i being represented as the Holy Ghost, i n d w e l l i n g w i t h i n us, a n d i n s p i r i n g u s t o a l l g o o d w o r k , a n d t h e Cosmic Sakti or Devi being represented by the Holy Virgin Mary. T h e s e t w o p a r a l l e l lines o f t h o u g h t w h i c h h a v e b e c o m e disconnected or torn out of their context in the C h r i s t i a n r e l i g i o n , a r e seen a s t w o a s p e c t s o f t h e s a m e s p i r i t u a l experience in the symmetrical a n d synthetic philosophy of the T a n t r a s . Various puzzling problems of Christianity a r e solved i n t h e light o f H i n d u m y s t i c a l p h i l o s o p h y . The H o l y G h o s t i s n o t o n l y a s u b s t i t u t e f i g u r e for t h e V i r g i n M a r y , but is identical with Her. A l t h o u g h t h e H o l y V i r g i n , M o t h e r o f G o d , w a s left o u t from t h e C h r i s t i a n T r i n i t y , t h e o r i g i n a l t e n d e n c y c o n t i n u e d t o a s s e r t itself i n C h r i s t i a n t h o u g h t . L e t us m a k e a brief historical survey of M a r i o l a t r y , or mystical devotion to M a r y . (1) V e r y e a r l y i n t h e C h r i s t i a n C h u r c h , A u g u s t 15th w a s f i x e d a s t h e d a t e o f t h e A s s u m p t i o n o f t h e Blessed V i r g i n , t h a t i s t o say, o f t h e m i r a c u l o u s p a s s i n g o f t h e M o t h e r o f t h e L o r d . J u v e n a l , B i s h o p o f J e r u s a l e m , gives t h e following account of the event (quoted in Smith's Dictionary of the B i b l e , a r t i c l e o n M a r y t h e V i r g i n , V o l . I I , p a g e 269) : " F r o m an ancient a n d most true tradition, we have r e c e i v e d , t h a t a t t h e t i m e o f t h e g l o r i o u s falling asleep o f

H o l y M a r y , M o t h e r o f G o d , all t h e holy apostles borne aloft in a m o m e n t of t i m e , c a m e t o g e t h e r to J e r u s a l e m ; a n d w h e n they w e r e n e a r h e r they h a d a vision o f a n g e l s B u t after t h r e e d a y s , o n t h e a n g e l i c m u s i c c e a s i n g , those o f t h e apostles w h o w e r e p r e s e n t o p e n e d t h e t o m b , a s o n e o f t h e m , T h o m a s , h a d b e e n a b s e n t , a n d o n his a r r i v a l w i s h e d t o a d o r e the body which has borne God. B u t h e r all g l o r i o u s b o d y they could not find a n d they came to no other conclusion t h a t H e , w h o h a d c h o s e n t o t a k e flesh o f t h e V i r g i n M a r y w a s also p l e a s e d , after h e r d e p a r t u r e , t o h o n o u r h e r i m m a culate and unpolluted body with incorruption, and to transl a t e h e r before t h e c o m m o n r e s u r r e c t i o n o f a l l m e n . " Some believed t h a t she h a d never really died, b u t h a d b e e n taken to God. (2) N e a r a b o u t this t i m e , t h e d o g m a o f t h e P e r p e t u a l V i r g i n i t y o f t h e H o l y M a r y w a s also d e v e l o p e d . This dogma m e a n s t h a t n o t o n l y t h e r e h a d been t h e V i r g i n B i r t h o f J e s u s C h r i s t , t h e son o f G o d , b u t also, t h a t t h e so-called brothers of Jesus were not real brothers, but step-brothers. (3) O n D e c e m b e r 3 t h , 1854, P o p e P i u s I X , b y his Bull, ' Ineffabilis D e u s ' a n n o u n c e d t h e D o g m a of t h e I m m a c u l a t e C o n c e p t i o n o f t h e V i r g i n M a r y , t o a n A s s e m b l y o f Bishops, at St. Peters, R o m e . T h e C h r i s t i a n t e a c h i n g asserts t h a t all m e n , e x c e p t i n g J e s u s C h r i s t , a r e b o r n w i t h the t a i n t o f o r i g i n a l sin. J e s u s C h r i s t i s a n e x c e p t i o n t o this r u l e , a s h e w a s really an Incarnation of God. T h e dogma of the Immaculate Conception of M a r y m e a n s that as the Son of G o d was born sinless, similarly H i s H o l y M o t h e r w a s free from o r i g i n a l sin from h e r v e r y b i r t h , by a special d e c r e e of G o d . These d o g m a s p r o d u c e d a state of m i n d in which the Virgin M a r y came to be regarded as something,akin to divine. I t c a m e t o b e b e l i e v e d t h a t t h e son o f G o d h a d m a d e H i s H o l y M o t h e r Q u e e n o f H e a v e n , p u t all t h i n g s u n d e r H e r a u t h o r i t y , a n d t h a t S h e b y h e r p o w e r f u l intercession w i t h G o d , could b e s t o w all k i n d s o f benefits, b o t h s p i r i t u a l a n d material, on H e r devotees. Or as Swami Sivananda says i n his i n t r o d u c t i o n t o A n a n d a L a h a r i , " H e h a s h a n d e d o v e r t h e p o w e r o f a t t o r n e y t o H i s consort D u r g a . It is M o t h e r D u r g a o n l y w h o looks after the affairs o f t h e w o r l d . " 7

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T A N T R A

YOGA.

SYMPOSIUM

ON

SAKTI

9>

Devotion to t h e Virgin M a r y has p r o d u c e d some of the most beautiful kind of religious literature in the Christian M i d d l e Ages. L e t u s s t u d y s o m e o f its a s p e c t s : (1) T h e f o l l o w i n g M a n t r a m i s u s e d b y t h e R o m a n C a t h o l i c Christians w h e n reciting the rosary, or the Christian Mala, " H a i l M a r y , full o f G r a c e , b l e s s e d a r t t h o u a m o n g s t w o m e n , a n d blessed i s t h e fruit o f t h y w o m b , Jesus. Holy M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a t t h e h o u r of Death, Amen." T h e w o r d ' r o s a r y ' refers to a l e g e n d . It is s a i d t h a t once a young m o n k was reciting the rosary. In a vision, t h e V i r g i n M a r y w a s seen b y his side, a n d a s the words o f t h e r o s a r y c a m e o u t o f his M o u t h , t h e y t u r n e d i n t o roses, a n d t h e Blessed V i r g i n w a s s e e n w e a v i n g g a r l a n d s o u t o f t h e m , a n d p u t t i n g t h e m o n his h e a d . (2) I t i s t h e c o m m o n p r a c t i c e w i t h R o m a n C a t h o l i c Christians to begin a N o v e n a to t h e Virgin M a r y to get d i v i n e h e l p w h e n i n distress. T h e Virgin M a r y is invoked for n i n e d a y s h e n c e i t i s c a l l e d t h e N o v e n a . Says S w a m i S i v a n a n d a , " Do special Pooja on N a v a r a t r i days. T h e s e n i n e days a r e very sacred to Devi. Plunge yourself in H e r w o r s h i p . " (3) S a i n t T h e r e s e o f t h e C h i l d J e s u s was^a g r e a t d e v o t e e of the Virgin M a r y . I n h e r A u t o b i o g r a p h y she w r i t e s h o w s h e o n c e fell s e r i o u s l y ill i n h e r g i r l h o o d , s o t h a t h e r life w a s d e s p a i r e d of, b u t s h e w a s m i r a c u l o u s l y c u r e d b y t h e H o l y Virgin. We shall give t h e story in t h e words of the saint herself. " T h e n looking t o w a r d s t h e statue, she i m p l o r e d o u r L a d y ' s a s s i s t a n c e w i t h a l l t h e f e r v o u r o f a m o t h e r w h o begs t h e life o f h e r c h i l d a n d w i l l n o t b e r e f u s e d a n d t h a t c r y o f f a i t h forced t h e g a t e s o f h e a v e n . " U t t e r l y exhausted, a n d finding no h o p e on e a r t h , I too sought m y H e a v e n l y M o t h e r ' s aid, a n d entreated h e r with all my h e a r t to have pity on m e . " Suddenly the statue became animated and radiantly beautifulwith a divine beauty t h a t no words of mine can ever convey. T h e l o o k u p o n o u r L a d y ' s face w a s u n s p e a k a b l y

k i n d a n d sweet a n d compassionate, b u t w h a t p e n e t r a t e d t o t h e v e r y d e p t h s o f m y soul w a s h e r g r a c i o u s smile. Instantly a l l m y p a i n v a n i s h e d , m y eves f i l l e d , a n d b i g t e a r s fell silently, tears of purest heavenly j o y " W h e n m y sister s a w m e g a z e f i x e d l y o n t h e s t a t u e , s h e s a i d to h e r s e l f : ' T h e r e s e is c u r e d . ' It w a s t r u e . " T h i s s t o r y , w h i c h tells o f t h e f i r s t e c s t a s y e x p e r i e n c e d b y t h i s g r e a t C h r i s t i a n S a i n t m a y w e l l serve a s a n e x a m p l e , o f t h e r e l i g i o u s e m o t i o n s felt b y C h r i s t i a n d e v o t e e s t o w a r d s t h e Virgin Mary. V a r i o u s C h r i s t i a n mystics h a v e expressed t h e feminine aspect of G o d . In ' T h r e e F a m o u s Occultists ' W. P. Swains o n gives a g o o d s u m m a r y . " O u r One-Twain Father-Mother God of which Harris speaks is essentially i d e n t i c a l w i t h t h e Will a n d W i s d o m of J a c o b Boehme, the F a t h e r a n d M o t h e r o f A n n a Kingsford. A b h a a n d A i m a o f t h e K a b a l a h , a n d O s i r i s a n d Isis o f t h e old Egyptian Theosophy. In the most ancient times, the Supreme was symbolised by t h e letters I . O . signifying Father-Mother. All a n c i e n t r e l i g i o n s t a u g h t t h e d u a l i t y o f t h e D i v i n e n a t u r e , t h e feminine finding expression through o u t t h e a g e s , u n d e r v a r i o u s n a m e s s u c h a s Isis, S o p h i a , M a d o n n a etc. J u d a i s m has always esoterically t a u g h t the d u a l n a t u r e of the supreme, while in the R o m a n Catholic C h u r c h w e f i n d this t r u t h veiled u n d e r t h e worship o f V i r g i n Mary." ( p p . 183-184). S o let u s offer o u r P r a y e r t o t h e D i v i n e M o t h e r : 1. Hail M a r y . Full of Grace, Blessed a r t T h o u a m o n g s t w o m e n , a n d blessed i s t h e fruit o f T h y w o m b , J e s u s . H o l y M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a n d at the h o u r of d e a t h . A m e n ( T h e Christian Rosary). 2. O u r p r o s t r a t i o n s t o T h e e , D e v i , All A u s p i c i o u s O n e , g i v e r o f success a n d p r o s p e r i t y , t h e a b o d e o f t h e helpless, t h e O n e w i t h t h r e e eyes a n d o f w h i t e c o l o u r , c o n s o r t o f L o r d Narayana. Adorations to the W o r l d - M o t h e r w h o creates, preserves o r sustains this universe t h r o u g h H e r Sakti a n d bestows p e r e n n i a l j o y a n d S u p r e m e P e a c e t o H e r devotees(AncientHindu Prayer).

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YOGA

3. T r i p u r a S u n d a r i ! A d o r a b l e M o t h e r ! I b o w to Thee. W i t h o u t T h y g r a c e n o o n e c a n g e t success i n s p i r i t u a l S a d h a n a a n d salvation in the e n d . Compassionate M o t h e r ! T h o u art an ocean of mercy. Bless m e . I f I g e t a d r o p f r o m t h a t o c e a n will i t d r y u p ? me. my sweet M o t h e r ! I am T h y child. Jeye Tripu'ra Sundari ! 4. Guide me. Protect me. Save

Salutations.(Swami

Sivananda).

L e t all m y idle talks b e J a p a sound divine All gesture b e M u d r a , all steps a r o u n d T h y seat All lying d o w n P r a n a m , all w h a t I e a t A l l j o y for t h e S u p r e m e , for T h e e a l l a c t s o f m i n e . (Ananda Lahari) Durge Durge Durga BOOK TWO

NADA YOGA

5.

Jeya Jeya

Sri D u r g a , J e y a Sri D u r g e , J e y a

Sri D u r g e , J e y a Sri Durge, Jeya

Sri Sri Sri

Saranam Saranam

J e y a Sri D u r g a , J e y a Pahimam, J e y a Sri D u r g a , J e y a Rakshamam.

Sri D u r g a , J e y a

Sri D u r g a , J e y a Sri D u r g a (Swami Sivananda)

Sadasivoktaani INFLUENCE OF SOUND ON MIND T h e deer is e n t r a p p e d by sweet sound. T h e c o b r a is e n c h a n t e d by sweet music. R a g a Punnagavarali charms the cobra. N a d a entraps the mind. T h e m i n d gets L a y a i n s w e e t N a d a . T h e m i n d is attracted by sweet N a d a . T h e r e f o r e , y o u c a n easily c o n t r o l t h e m i n d T h r o u g h the practice of N a d a Yoga.

Vasanli Lokey, Naadhaanusandhaanasamaadhimekam Manyaamahe Maanyatamam Layaanaam. In this w o r l d t h e r e exist a l a k h a n d a q u a r t e r types of L a y a S a d h a n a , all told b y S a d a Siva. W e consider t h e N a d h a a n u s a n d h a n a S a m a d h i a s t h e best o n e a m o n g t h e v a r i o u s types o f L a y a s .

Sapaadaiaksha-Layavadhaanaani

Tubhyam Twaam Manmahe Taltwapadam Layaanaam, Bhavatprasadaat Pavanena Saakam Vileeyatey Vishnupadey Mano Mey. N a d a n u s a n d h a a n a ! M a y this S a l u t a t i o n b e u n t o t h e e . "We h o l d y o u as t h e t r a n s c e n d e n t s t a t e in all L a y a s . By y o u r grace, my mind attains Laya in the abode of Vishnu, along with Prana.

Naadaanusandhaana

Namoslu

Sarva Chintaam Parityajya Saavadhaanena Chetasaa, JVaada Eva Annsandheyo Toga Saamrajyam Icchataa. B y o n e w h o i s desirous o f a t t a i n i n g p e r f e c t i o n i n Y o g a , N a d a a l o n e h a s g o t t o b e closely h e a r d ( m e d i t a t e d u p o n ) , h a v i n g a b a n d o n e d all t h o u g h t s a n d w i t h a c a l m m i n d . Sankaracharya, ' Toga- Taaraavali.'

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NADA YOGA

Naasanam a

Siddha

Sadrsam

Na

Kumbhakasamam Na Xaada Sadrso

Balam Layah.

CHAPTER II NADA YOGA M o k s h a p r i y a said :

Kecharee

Sanaa

Mudraa

T h e r e i s n o A s a n a l i k e S i d d h a s a n a , n o s t r e n g t h like t h a t Sivasamhita* Swamiji ! Please i n s t r u c t me on N a d a Y o g a .

Swami S i v a n a n d a replied : N a d a is sound. B r a h m a n willed. T h e r e was a SatSankalpa. A vibration or Spandan arose. T h e r e was v i b r a t i o n of . T h i s is N a d a . T h e m i n d i s fixed o n N a d a o r A n a h a t s o u n d s a r e h e a r d in the ear. I t gets L a y a o r d i s s o l u t i o n . T h e Yogi enters i n t o S a m a d h i a n d a t t a i n s K n o w l e d g e o f t h e Self. This is N a d a Yoga. N a d a Y o g a i s also c a l l e d L a y a Y o g a . K u n d a l i n i Y o g a i s also c a l l e d L a y a Y o g a . M i n d i s n a t u r a l l y a t t r a c t e d b y sweet s o u n d s . It is e n t r a p p e d by the sweet sounds, j u s t as a deer is e n t r a p p e d by sweet m u s i c . W h e n t h e m i n d gets a b s o r b e d i n t h e A n a h a t s o u n d s y o u will a t t a i n k n o w l e d g e o f h i d d e n t h i n g s . Y o u will heatPara-Vak. Y o u will d e v e l o p t h e e y e o f i n t u i t i o n . E v e n t u a l l y the m i n d is absorbed in B r a h m a n or the Absolute. Sit i n P a d m a s a n o r S i d d h a s a n o r S u k h a s a n . Close t h e ears with the t h u m b s . This is Shanmukhi M u d r a or Vaishnavi M u d r a . H e a r the Music of A n a h a t sounds. N o w y o u will h a v e w o n d e r f u l c o n c e n t r a t i o n . D o J a p a (Ajapa J a p a ) o f S o h a m with b r e a t h o r any Mantra. P r a c t i s e P r a n a y a m a for o n e o r t w o m o n t h s . You will h e a r t h e t e n s o u n d s c l e a r l y a n d enjoy t h e m u s i c o f t h e soul. A b a n d o n all worldly t h o u g h t s . Control your passion. Become indifferent to all objects. P r a c t i s e Y a m a (selfrestraint) or S a d a c h a r a (right conduct). Concentrate your attention on the Anahata sound which annihilates the mind.

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GOAL OF LIFE

CHAPTER

III

GOAL OF LIFE Life in t h e i n d i v i d u a l , in its o n t o l o g i c a l a s p e c t is b u t a ceaseless s t r i v i n g after n o n - e n d i n g u n a l l o y e d bliss, e t e r n a l , i m m o r t a l , p e r e n n i a l Bliss. Scriptures have proved it beyond d o u b t , S a g e s a n d S a i n t s a r e v o i c i n g i t forth ever since t h e d a w n o f c r e a t i o n t h a t t h a t S u p r e m e Bliss can a n d s h o u l d b e h a d i n o n e ' s o w n Self. T h u s Self-realization, Self-awareness or S e l f - E x p e r i e n c e - W h o l e , Aparokshaanubhooti is t h e summum bonum o f h u m a n e x i s t e n c e . T h a t a l o n e will b r i n g t o a n e n d all o u r p a i n s a n d m i s e r i e s . B u t , h o w best a r e w e t o a t t a i n that ? A t m a c h a i t a n y a S a m a d h i o r A p a r o k s h a J n a n a i s possible only w h e n t h e m i n d b e c o m e s p u r e a n d S a t t w i c . Purity of m i n d is h a d only w h e n the little ' I,' egoism or A h a m k a r , is c u r b e d , a n n i h i l a t e d w h i c h m e a n s t h a t I-ness a n d M i n e - n e s s have got to be a b a n d o n e d . I n t u r n , t h a t involves p u r i t y a n d control of the Indriyas. Unless the mind is cultured a n d controlled, the Indriyas c a n n o t be controlled. T h u s , in a circular way, we come again to the mind. Rightly did the Sages e x c l a i m : Mana Eva Manushyaanaam Kaaranam Bandha MokshayohMind a l o n e is t h e c a u s e for m e n ' s release a n d bondage. P r a c t i c a l i n v e s t i g a t i o n i n t h a t d i r e c t i o n h a s led t h e Sages t o c o n c l u d e t h a t P r a n a a n d M i n d a r e i n t e r d e p e n d e n t in their functional abilities. As long as one remains uncontrolled, the other c a n n o t be controlled. If one is under c o n t r o l , t h e o t h e r , t o o , c o m e s u n d e r c o n t r o l o f its o w n a c c o r d . It is not e n o u g h if they a r e simply controlled. As long as t h e y a r e n o t a n n i h i l a t e d , V a s a n a s will n o t leave u s . Unless Vasanas are destroyed Chitta cannot be destroyed. The destruction of Chitta alone can lead us to J n a n a . T h u s w e a r e left w i t h t w o c o u r s e s . Firstly to bring the P r a n a u n d e r c o n t r o l t h r o u g h v a r i o u s a r d u o u s Y o g i c processes, a n d t h e n t o c o n t r o l t h e m i n d a n d w i t h d r a w i t from e x t e r n a l

objects a n d fix it on the Self. S e c o n d l y , we c a n t r y to a n n i h i l a t e t h e m i n d t h r o u g h effecting Mano-Laya by finding such a h i g h e r p o w e r f u l p r i n c i p l e t o w a r d s w h i c h m i n d will n a t u r a l l y r u n a n d i n t o w h i c h i t will m e r g e itself t h u s e n t e r i n g i n t o a s t a t e o f L a v a . T h e sages f o u n d t h a t M a n o - L a y a followed b y M a n o N a s a w a s a safer m e a n s t o a t t a i n Self-realisation t h a n t h e a r d u o u s process o f c o n t r o l l i n g t h e m i n d a n d c u l t u r i n g i t w h i c h is always attended by the d a n g e r o f t h e m i n d j u m p i n g into the o l d grooves o f V a s a n a s a t a n y m o m e n t . I n t h e c o u r s e o f f u r t h e r p r a c t i c a l investigations t h e S a g e s a n d Seers f o u n d t h a t S o u n d h a d t h e p o w e r t o a t t r a c t t h e m i n d a n d a b s o r b it, s o t o s a y . Thus Mano-Laya and Mano-Nasa through N a d a Yoga ( u n i o n o r m e r g e r i n t o S o u n d ) w a s f o u n d t o b e a n effective a n d safe m e a n s t o Self-realization.

CHAPTER IV POWER OF SOUND Supercharged w i t h t r a n s c e n d e n t soul-force, S o u n d is, in a l l c r e a t i o n , t h e o n e , p o w e r f u l p r i n c i p l e t h a t w i d e l y influences a n d effectively b r i n g s u n d e r c o n t r o l a l l o t h e r m a n i f e s t a t i o n s . M a n y e x a m p l e s c a n b e q u o t e d t o b e a r t e s t i m o n y t o this c l a i m of s o u n d with reference to b o t h the individual a n d the cosmos. We have h e a r d h o w T a n s e n was able to m a k e it rain t h r o u g h the M e g h a R a g , how he lighted the l a m p through singing in D e e p a k R a g . T h e r e are, again, certain accounts r e l a t i n g t o t h e T i b e t a n L a m a s , w h i c h tell u s h o w t h e L a m a s d r o v e away a n d dispersed rain-bearing clouds, or gathered the clouds a n d m a d e t h e m to rain by blowing the horns a n d the trumpets and beating the drums. W e h a v e also seen h o w the d e e r o r the c o b r a gets l u r e d t h r o u g h sweet m u s i c . T h a t act o f theirs a t t h e p r e - r a t i o n a l l e v e l c l e a r l y s h o w s t h a t t h e r e exists a c e r t a i n r e l a t i o n s h i p between sound a n d m i n d a n d that the mind naturally runs t o w a r d s s o u n d a n d i n d o i n g so, forgets t h e e x t e r n a l w o r l d altogether. T h e r e thus being a n a t u r a l tendency in all c r e a t i o n to find solace a n d p e a c e in sound, at the r a t i o n a l l e v e l w e c a n o n l y d o t h e s a m e w i t h b e t t e r efficiency a n d result, a n d we d o . H o w m a n y persons in the work-a-day world drown their w o r l d l y miseries a n d p a i n in sweet r h y t h m i c music ? Even an ignorant m a n who knows not the , , of music stands spell-bound, as t h o u g h t h r o u g h some magic, when he hears s o m e sweet melodious music. T h a t goes o n l y t o p r o v e t h a t i n t h e p r e s e n c e o f r h y t h m i c s o u n d m i n d refuses t o t h i n k about anything other than that sound. T h e i g n o r a n t m a n e x c l a i m s after h e a r i n g s o m e n i c e m u s i c ' I e n j o y e d it w e l l . I k n e w n o t h i n g ' a n d t h a t excla m a t i o n is almost identical with t h a t o f t h e m a n w h o exclaims, ' I slept well, I k n e w n o t h i n g . ' T h a t clearly proves t h a t m i n d w a s e n j o y i n g a s t a t e o f o n e n e s s w i t h s o u n d , j u s t like its a t t a i n ? ing L a y a in causal i g n o r a n c e d u r i n g d e e p sleep. All t h e s e t h i n g s o n l y s h o w u s t h e s u p e r i o r i t y o f S o u n d o v e r o u r m i n d s , a n d t h e u n s h a k e a b l e basis o f N a d a Y o g a a n d t h e usefulness o f S o u n d i n effecting M a n o - L a y a . CHAPTER V

SOUND AND BRAHMAN Sound i s t h e f i r s t m a n i f e s t a t i o n o f t h e A b s o l u t e . We know n o t anything about the n a t u r e o f t h e Absolute a s i t exists e x c e p t t h a t I t is. W i t h all their kindness, the S c r i p t u r e s h a v e t r i e d t o tell u s a l l a b o u t the c r e a t i o n , h o w i t proceeded from the Absolute. T h e y say : B r a h m a n was one and non-dual. It thought, ' E k o ( a ) h a m , Bahusyam.' That caused a vibration eventually b r i n g i n g i n s o u n d a n d t h a t S o u n d w a s , w h e n c e a r e a l l other manifestations. F r o m t h a t w e c a n say, a s a n i n f e r e n c e : A s l o n g a s t h e force o f t h e B r a h m a - S a n k a l p a lasts, t h e r e exists t h e c o s m i c v i b r a t i o n a n d t h e S o u n d . When the v i b r a t i o n ceases t h e S o u n d also d i s a p p e a r s i n t o t h e transcen d e n t a l Being. D u r i n g the v i b r a n t stage creation proceeds, t h e e l e m e n t s a n d t h e T a n m a t r a s a r e successively b o r n f r o m t h e previous ones, a n d f i n a l l y q u i n t u p l i c a t i o n takes p l a c e a n d w e h a v e t h e w o r l d a s w e see i t . D u r i n g the c e s s a t i o n o f t h e v i b r a t i o n , t h e r e v e r s e t a k e s p l a c e a n d t h e r e i s i n v o l u t i o n , all this world disappearing into sound a n d sound disappearing into B r a h m a n . Thus, all creation. Sound is virtually t h e c o m p r e h e n s i b l e b a s i s for N a t u r a l l y , therefore, it has the power to absorb

the other manifestations. B r a h m a n i s i n c o m p r e h e n s i b l e i n its t r a n s c e n d e n t a s p e c t . T h e n e a r e s t a p p r o a c h t o i t i s o n l y S o u n d , o r w e c a n call Sound as Aparam Brahma.

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ANAHAT SOUND As in the macrocosm, so too, in the microcosm. All t h a t i s t o l d o f t h e U n i v e r s e a n d c o s m i c c r e a t i o n , can be applied in toto to the individual. O u r physical a n d astral bodies, our Indriyas a n d the m i n d , a l l s h o u l d h a v e s o u n d a s t h e i r basis. As we penetrate d e e p into t h e m they should only lead us to sound. As we analyse our individual existence, it should take us to Sound b e f o r e w e r e a c h t h e t r a n s c e n d e n t Self. I d a i k k a t t u C h i t t a r , a S o u t h I n d i a n M y s t i c , says in effect " Before t h e s o u n d i n y o u g e t s i n v o l v e d , s t r a t u m of OMkar." know the sub-

V a y u T a t t v a predominates the Anahat Chakra. So we a r e a b l e t o h e a r clearly a n d distinctly v a r i o u s s o u n d s a t t h e A n a h a t C h a k r a , t h e n a t u r e o f t h e s o u n d differing a c c o r d i n g to the disturbance caused by the motion of V a y u Tattva. A t this C h a k r a , w e c a n h e a r b o t h t h e S t h u l a a n d S u k s h m a sounds, a n d it depends upon the intensity of our concentration a n d the quietude in the Tattva. Mano-Laya to be Sought only in the Anahat Sound It is n o t impossible for us to effect M a n o L a y a in e x t e r n a l m u s i c . B u t i t will n o t l e a d u s t o o u r g o a l . M a n o Laya is only a m e a n s w h e r e a s o u r g o a l is o u r o w n Self. M e r g i n g the m i n d in e x t e r n a l s o u n d s c a n only be compared to d e e p sleep. It cannot help us with M a n o Nasa. Seeking M a n o Laya in the A n a h a t Sound is doubly effective. J u s t like t h e c h i l d r u n n i n g a u t o m a t i c a l l y t o w a r d s its m o t h e r , t h e m i n d will q u i c k l y r u n t o w a r d s t h e A n a h a t S o u n d since t h e l a t t e r is t h e basis for t h e m i n d . L i k e the c h i l d g e t t i n g i n t o a s t a t e o f oneness w i t h t h e m o t h e r very q u i c k l y , t h e m i n d too w i l l e n t e r i n t o a s t a t e o f L a y a i n t h e Anahat Sound. S e c o n d l y , b y d o i n g so, b y effecting t h e u n i o n o f m i n d w i t h t h e A n a h a t S o u n d , w e will b e a c t u a l l y causing t h e effect to d i s a p p e a r i n t o t h e c a u s e or, in o t h e r w o r d s , there will b e M a n o N a s a . G e t t i n g ourselves established first in t h e A n a h a t S o u n d a n d t h e n g o i n g to o u r o w n Self is b u t a form of K r a m a M u k t i . A n a h a t a s o u n d s o r t h e m e l o d y , a r e t h e m y s t i c sounds h e a r d b y t h e Yogi a t t h e b e g i n n i n g o f his cycle o f m e d i t a t i o n . T h i s subject i s t e r m e d N a d a - A n u s a n d h a n a o r a n e n q u i r y i n t o the mystic sounds. T h i s is a sign of p u r i f i c a t i o n o f t h e N a d i s or astral currents, due to P r a n a y a m a . T h e s o u n d s c a n also b e h e a r d after t h e u t t e r i n g o f t h e A j a p a G a y a t r i m a n t r a , " H a m s a S o h a m , " a lakh of times. T h e sounds are heard t h r o u g h t h e r i g h t e a r w i t h o r w i t h o u t closing t h e e a r s . The s o u n d s a r e d i s t i n c t w h e n h e a r d t h r o u g h closed e a r s . The e a r s c a n b e closed b y i n t r o d u c i n g t h e two t h u m b s i n t o the e a r s t h r o u g h t h e process o f Y o n i M u d r a . Sit o n ' P a d m a o r S i d d h a A s a n , close t h e e a r s w i t h r i g h t a n d left t h u m b , a n d

I t c l e a r l y i n d i c a t e s t h a t t h e r e exists a c e r t a i n s o u n d w i t h i n us s u p p o r t i n g all o u r activities a n d t h a t w h e n once t h a t sound g e t s i n v o l v e d i n t o its c a u s e , o u r p r e s e n t e a r t h l y life c o m e s t o an end. W h a t can it be other than the Sound that is the first m a n i f e s t a t i o n o f o u r Self before i t a p p e a r s a s t h e m i n d a n d t h e Indriyas ? N o r m a l l y , w h e n w e p l u g o u r b o t h e a r s a n d t r y t o listen w i t h i n u s , w e s h a l l h e a r this w o n d e r f u l s o u n d w h i c h goes b y the n a m e A n a h a t Sound. A n a h a t literally means u n b e a t e n , unstruck. Anahat S o u n d is so c a l l e d b e c a u s e it is n o t t h e r e s u l t of s t r i k i n g or b e a t i n g c e r t a i n t h i n g s like t h e r a i s i n g o f a n o t e o n t h e violin or the veena. I t c o m e s from t h e A n a h a t C h a k r a . Because the A n a h a t S o u n d comes from t h a t C h a k r a , the chakra is so n a m e d . S o u n d , a s i t o u g h t to, forms t h e b a s i s i n a l l t h e six c h a k r a s inside our body. In the lower three Chakras, it is not heard clearly since they a r e controlled by the T a t t v a s earth, fire andoectively from M u l a d h a r a .

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hear the sounds very attentively. Occasionally, you can h e a r t h e s o u n d s , t h r o u g h t h e left e a r a l s o . Practise to hear from t h e r i g h t e a r o n l y . W h y do y o u h e a r through the right ear only or h e a r distinctly t h r o u g h the right e a r ? Because of the influence of the solar n a d i , Pingala, on the r i g h t side o f t h e n o s e . T h e A n a h a t a s o u n d i s also c a l l e d Omkara Dhwani. It is d u e to the vibration of Prana in the heart. Ten kinds of Sounds N a d a t h a t is h e a r d is of 10 kinds. T h e first is chini (like t h e s o u n d of t h a t w o r d c h i n i ) ; t h e s e c o n d is c h i n i - c h i n i ; t h e t h i r d is t h e s o u n d of b e l l ; t h e f o u r t h is t h a t of c o n c h ; t h e f i f t h i s t h a t o f t a n t r i (lute) ; t h e s i x t h i s t h a t s o u n d o f t a l a ( c y m b a l s ) ; t h e s e v e n t h is t h a t of flute ; t h e e i g h t h is that of bheri ( d r u m ) ; the n i n t h is that of M r i d a n g a (double d r u m ) a n d t h e t e n t h i s t h a t o f c l o u d s , viz-, t h u n d e r . Voice of the Silence " Before t h o u s e t t ' s t t h y foot u p o n t h e l a d d e r ' s u p p e r rung, the ladder of the mystic sounds, t h o u hast to hear the voice o f t h y i n n e r G o d ( H i g h e r Self) i n seven m a n n e r s . The first is like t h e n i g h t i n g a l e ' s s w e e t v o i c e c h a n t i n g a s o n g of p a r t i n g t o its m a t e . T h e second comes as the sound of a silver c y m b a l o f t h e D h y a n i s , a w a k e n i n g t h e t w i n k l i n g stars. T h e n e x t i s a s t h e p l a i n t m e l o d i o u s o f t h e o c e a n s p i r i t i m p r i s o n e d i n its s h e l l . A n d this i s f o l l o w e d b y t h e c h a n t o f Vina. T h e fifth like s o u n d o f b a m b o o - f l u t e shrills i n t h i n e ear. It changes next into a trumpet-blast. T h e last v i b r a t e s like the dull r u m b l i n g of a t h u n d e r - c l o u d . T h e seventh s w a l l o w s all t h e o t h e r s o u n d s . T h e y die, a n d then are heard no more." Laya Yoga (Concentration of A n a h a t a Sounds) D h a r a n a is the intense a n d perfect concentration of the m i n d u p o n s o m e o n e i n t e r i o r o r e x t e r i o r o b j e c t o r s o u n d s like A n a h a t a sounds or any abstract idea, accompanied by comp l e t e a b s t r a c t i o n ( P r a t y a h a r a ) from e v e r y t h i n g p e r t a i n i n g t o t h e e x t e r n a l u n i v e r s e , n r t h e w o r l d o f senses.

Sit o n P a d m a o r S i d d h a A s a n a . Practise Yoni M u d r a b y closing the ears w i t h t h e t h u m b s . H e a r the i n t e r n a l sound through the right ear. T h e s o u n d w h i c h y o u h e a r will m a k e y o u d e a f t o all e x t e r n a l s o u n d s . Having overcome a l l obstacles, y o u will e n t e r t h e T u r i y a S t a t e w i t h i n 1 5 d a y s . In the beginning of your practice, you will h e a r m a n y loud sounds. They gradually increase in pitch a n d are heard m o r e a n d m o r e s u b t l y . Y o u s h o u l d t r y t o distinguish s o u n d s m o r e and more subtle. You m a y change your concentrat i o n from t h e gross s o u n d t o t h e s u b t l e , o r from t h e s u b t l e t o t h e gross, b u t y o u s h o u l d n o t a l l o w y o u r m i n d t o b e d i v e r t e d from t h e m t o w a r d s o t h e r objects. T h e m i n d h a v i n g a t f i r s t c o n c e n t r a t e d itself o n a n y o n e s o u n d f i x e s itself f i r m l y t o t h a t a n d i s a b s o r b e d i n i t . The m i n d b e c o m i n g insensible t o t h e e x t e r n a l impressions, b e c o m e s o n e with the sound as milk with water a n d then becomes rapidly absorbed in chidakasha (the akasa where chit prev a i l s ) . B e i n g indifferent t o w a r d s all objects, y o u , h a v i n g c o n t r o l l e d t h e passions, s h o u l d b y c o n t i n u a l p r a c t i c e c o n c e n t r a t e your attention u p o n the sound which destroys the mind. H a v i n g a b a n d o n e d a l l t h o u g h t s a n d b e i n g freed from all a c t i o n s , y o u s h o u l d a l w a y s c o n c e n t r a t e y o u r a t t e n t i o n o n t h e s o u n d , a n d t h e n y o u r c h i t t a b e c o m e s a b s o r b e d i n it. J u s t a s t h e bee d r i n k i n g t h e h o n e y a l o n e does n o t c a r e for t h e o d o u r , so, the c h i t t a , w h i c h is a l w a y s a b s o r b e d in s o u n d does n o t l o n g for sensual objects, a s i t i s b o u n d b y t h e s w e e t s m e l l o f t h e nada a n d h a s a b a n d o n e d its f l i t t i n g n a t u r e . T h e serpent chitta t h r o u g h listening to the N a d a , is entirely a b s o r b e d i n it, a n d b e c o m i n g u n c o n s c i o u s o f e v e r y t h i n g , c o n c e n t r a t e s itself o n t h e s o u n d . T h e s o u n d serves t h e purpose of a sharp goad to control the m a d d e n e d elephant c h i t t a w h i c h roves i n t h e p l e a s u r e g a r d e n o f t h e sensual objects. It serves the p u r p o s e of a s n a r e for b i n d i n g t h e d e e r c h i t t a . It also serves t h e p u r p o s e of a s h o r e to t h e o c e a n - w a v e s of chitta. T h e s o u n d p r o c e e d i n g from P r a n a v a , w h i c h i s B r a h m a n , i s o f t h e n a t u r e o f effulgence ; t h e m i n d b e c o m e s a b s o r b e d i n i t ; t h a t i s t h e s u p r e m e seat o f V i s h n u . T h e m i n d exists so l o n g as t h e r e is s o u n d , b u t w i t h its cessation, there is that state t e r m e d T u r i y a . This sound is absorbed in B r a h m a n a n d the soundless state is the s u p r e m e seat. 8

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T h e m i n d w h i c h a l o n g w i t h P r a n a has h < K a r m i c affinities destroyed by the constant concentration upon nada is absorbed in the u n s t a i n e d O n e . T h e r e i s n o d o u b t o f it. Being f r e e d from a l l states a n d a l l t h o u g h t s w h a t e v e r , y o u will r e m a i n like o n e d e a d . Y o u will b e c o m e a M u k t a . T h e r e is n o d o u b t a b o u t this. T h e b o d y i s c e r t a i n l y like a log a n d d o e s n o t feel h e a t o r c o l d , j o y o r s o r r o w . W h e n the spiritual s i g h t b e c o m e s f i x e d w i t h o u t a n y o b j e c t t o b e seen, w h e n t h e P r a n a b e c o m e s still w i t h o u t a n y effort, a n d w h e n t h e c h i t t a becomes firm w i t h o u t a n y support, you become B r a h m a n , (Brahmavit Brahman). Y o u m a y e x p e r i e n c e t h e t e n t h s o u n d w i t h o u t t h e first nine sounds t h r o u g h the initiation of a Guru. In the first s t a g e , t h e b o d y b e c o m e s c h i n - c h i n i : in t h e s e c o n d , t h e r e is t h e ( b h a n j a n a ) b r e a k i n g or affecting in the b o d y ; in t h e t h i r d , t h e r e is t h e ( b h e d a n a ) p i e r c i n g ; in t h e f o u r t h , t h e h e a d s h a k e s ; in t h e fifth, t h e p a l a t e p r o d u c e s saliva ; in t h e s i x t h , n e c t a r is a t t a i n e d ; in t h e s e v e n t h , t h e k n o w l e d g e of t h e h i d d e n t h i n g s i n t h e w o r l d arises ; i n t h e e i g h t h , P a r a v a k a i s h e a r d : i n t h e n i n t h , t h e b o d y b e c o m e s invisible a n d t h e p u r e d i v i n e e y e i s d e v e l o p e d ; i n t h e t e n t h , you a t t a i n t h e state of Para B r a h m a n . W h e n manas is destroyed w h e n v i r t u e s a n d sins a r e b u r n t a w a y , y o u s h i n e a s t h e effulgent, i m m a c u l a t e , e t e r n a l , stainless, S h u d d h a B r a h m a n . Om-

CHAPTER

VII

SOUND AND IMAGE Sounds are vibrations. T h e y give rise t o definite forms. E a c h s o u n d p r o d u c e s a form i n t h e invisible w o r l d a n d c o m b i nations of sound create complicated shapes. T h e textbooks o f science d e s c r i b e c e r t a i n e x p e r i m e n t s w h i c h s h o w t h a t n o t e s p r o d u c e d by c e r t a i n i n s t r u m e n t s t r a c e o u t on a b e d of s a n d definite g e o m e t r i c a l figures. It is t h u s d e m o n s t r a t e d t h a t r h y t h m i c a l v i b r a t i o n s give rise t o r e g u l a r g e o m e t r i c a l f i g u r e s . T h e H i n d u books o n m u s i c tell u s t h a t t h e v a r i o u s musical tunes, ' R a g a s a n d ' Raginis,' have each a particular s h a p e , w h i c h these books g r a p h i c a l l y describe. For instance, t h e M e g h a - R a g a is said to be a majestic figure s e a t e d on an e l e p h a n t . T h e V a s a n t - R a g a is d e s c r i b e d as a b e a u t i f u l y o u t h d e c k e d w i t h flowers. All this m e a n s t h a t a p a r t i c u l a r R a g a or Ragini, w h e n accurately sung, produces etheric v i b r a t i o n s w h i c h c r e a t e t h e p a r t i c u l a r s h a p e , said t o b e t h e c h a r a c t e r i s t i c o f it. T h i s view has recently received corrob o r a t i o n s from t h e e x p e r i m e n t s c a r r i e d o n b y M r s . W a t t s H u g h e s , t h e gifted a u t h o r o f " V o i c e F i g u r e s . " She d e l i v e r e d an i l l u s t r a t e d l e c t u r e before a select a u d i e n c e in L o r d L e i g h t o n ' s s t u d i o t o d e m o n s t r a t e t h e beautiful scientific discoveries o n w h i c h she h a d a l i g h t e d , a s t h e result o f m a n y y e a r s ' p a t i e n t labour. M r s . H u g h e s sings i n t o a simple i n s t r u m e n t c a l l e d an " E i d o p h o n e " w h i c h consists of a. t u b e , a r e c e i v e r a n d a f l e x i b l e m e m b r a n e , a n d she f i n d s t h a t e a c h n o t e a s s u m e s a definite a n d c o n s t a n t s h a p e , a s r e v e a l e d t h r o u g h a sensitive and mobile m e d i u m . A t t h e o u t s e t o f h e r l e c t u r e , she p l a c e d t i n y seeds u p o n t h e f l e x i b l e m e m b r a n e a n d t h e a i r v i b r a t i o n s set u p b y the notes she s o u n d e d d a n c e d t h e m i n t o definite geometric patterns. A f t e r w a r d s she used dusts o f v a r i o u s k i n d s , c o p o d i u m dust b e i n g f o u n d p a r t i c u l a r l y s u i t a b l e . A reporter, describing the shape of the notes, speaks of t h e m as remarkable revelations ofgeometry,perspectiveandshading; " S t a r s , spirals, s n a k e s a n d i m a g i n a t i o n s r i o t i n g in a w e a l t h of captivating methodical design." Such were . what
:

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YOGA

SOUND AND IMAGE

117

were first shown. O n c e w h e n Mrs. H u g h e s was singing a n o t e , a d a i s y a p p e a r e d a n d d i s a p p e a r e d a n d " I t r i e d , " she s a i d , " to s i n g it b a c k for w e e k s before ; at last I s u c c e e d e d . " N o w s h e k n o w s t h e p r e c i s e inflections o f t h e p a r t i c u l a r n o t e t h a t i s a d a i s y , a n d i t i s m a d e c o n s t a n t a n d definite b y a s t r a n g e m e t h o d of coaxing an alteration of crescendo a n d diminendo.A f t e r t h e a u d i e n c e h a d g a z e d e n r a p t u r e d a series o f daisies, s o m e w i t h succeeding rows of petals, delicately viewed, t h e y w e r e s h o w n o t h e r n o t e s a n d these w e r e daisies o f g r e a t !i beauty. H o w w o n d e r f u l ! H o w lovely ! " w e r e t h e audi ble e x c l a m a t i o n s t h a t arose from the late L o r d Leighton's studio, an exquisite form succeeded exquisite form on the s c r e e n ! T h e flowers w e r e f o l l o w e d by s e a - m o n s t e r s , ser p e n t i n e f o r m s o f s w e l l i n g r o t u n d i t y , full o f l i g h t a n d s h a d e a n d details, feeding in miles of perspective. After t h e s e n o t e s c a m e t h e r e f r o m o t h e r t r e e s , trees w i t h fruits falling, trees w i t h a f o r e - g r o u n d o f r o c k s , t r e e s w i t h sea b e h i n d . " Why," ;i exclaimed t h e people in the audience, t h e y a r e j u s t like Japanese landscapes." W h i l e in F r a n c e , M a d a m Finlang's singing of a h y m n to V i r g i n M a r y " Ave M a r i u m " b r o u g h t o u t t h e form of M a r y with child Jesus on h e r lap a n d again the singing of a h y m n to " B h a i r a v a " by a B e n g a l i s t u d e n t of B e n a r e s study i n g i n F r a n c e , g a v e rise t o t h e f o r m a t i o n o f t h e f i g u r e o f B h a i r a v a w i t h his vehicle, the d o g . T h u s r e p e a t e d singing o f t h e N a m e o f t h e L o r d builds u p g r a d u a l l y t h e form o f t h e D e v a t a or the special manifestation o f t h e D e i t y w h o m y o u seek t o w o r s h i p , a n d t h i s a c t s a s a focus t o c o n c e n t r a t e t h e b e n i g n i n f l u e n c e o f t h e D i v i n e Being, w h i c h , r a d i a t i n g from the centre, penetrates the worshipper. W h e n o n e e n t e r s t h e s t a t e o f m e d i t a t i o n , t h e flow o f t h e i n n e r V r i t t i is greatly intensified. T h e d e e p e r o n e goes i n t o m e d i t a t i o n t h e m o r e m a r k e d i s t h e effect. T h e concentra t i o n o f t h e m i n d u p w a r d s s e n d s a r u s h o f t h i s force t h r o u g h t h e t o p of the h e a d a n d the response comes in a fine rain of soft m a g n e t i s m . T h e feeling a r i s i n g from t h e d o w n w a r d power sends a wonderful glow through the body, a n d one feels as if he is b a t h e d in a soft k i n d of e l e c t r i c i t y .

T h e a b o v e e x p e r i m e n t s d e m o n s t r a t e t h e following facts:1. S o u n d s p r o d u c e shapes. 2 . P a r t i c u l a r n o t e s give rise t o p a r t i c u l a r forms. 3 . I f y o u w a n t t o g e n e r a t e a p a r t i c u l a r form, y o u m u s t p r o d u c e a d e f i n i t e n o t e in a p a r t i c u l a r p i t c h . T h e r e p e t i t i o n o f t h e P a n c h a k s h a r a M a n t r a , '' O m N a m a h S i v a y a " p r o d u c e s t h e f o r m o f L o r d Siva. The repetition of " Om N a m o N a r a y a n a y a , " the Ashtakshara M a n t r a of Vishnu, produces the form of Vishnu. In a M a n t r a , the vibrations to be p r o d u c e d by the notes are all important. M u c h emphasis is laid on the pitch (Swara) a s well a s f o r m ( V a r n a ) o f a M a n t r a . V a r n a literally m e a n s colour. I n t h e i n v i s i b l e w o r l d all s o u n d s a r c a c c o m p a n i e d b y c o l o u r s , s o t h a t t h e y g i v e rise t o m a n y - h u e d s h a p e s . In the same way colours are a c c o m p a n i e d by sounds. A particular note has to be used to p r o d u c e a p a r t i c u l a r form. D i f f e r e n t n o t e s i n different p i t c h e s give rise t o different shapes. I n t h e s c i e n c e o f M a n t r a s , w e use different M a n t r a s for t h e p u r p o s e o f i n v o k i n g different g o d s . If you worship L o r d S i v a y o u use " O m N a m a h S i v a y a , " b u t i n w o r s h i p p i n g V i s h n u o r S a k t i y o u will h a v e t o c h a n g e t h e M a n t r a . What h a p p e n s when a M a n t r a is recited ? T h e repeated recitation o f t h e M a n t r a produces i n the m i n d the form o f t h e D e v a t a or the Deity connected with the M a n t r a which is your Ishta, a n d t h i s f o r m b e c o m e s t h e c e n t r e o f y o u r consciousness w h e n y o u d i r e c t l y realise i t . I t is, t h e r e f o r e , s a i d t h a t t h e M a n t r a of t h e D e v a is t h e D e v a Himself. This m a y explain the mucli misunderstood d i c t u m of the M i m a m s a philosophers t h a t t h e g o d s d o n o t exist a p a r t f r o m t h e M a n t r a s ( M a n t r a t mako Devah). T h i s really means t h a t when a p a r t i c u l a r M a n t r a a p p r o p r i a t e to a p a r t i c u l a r god is properly recited, t h e v i b r a t i o n s s o set u p c r e a t e i n t h e h i g h e r p l a n e s a s p e c i a l f o r m w h i c h t h a t g o d e n s o u l s for t h e t i m e b e i n g .

CHAPTER

VIII i ,
it

CHAPTER

IX

THE FOUR STAGES OF SOUND T h e V e d a s form t h e s o u n d - m a n i f e s t a t i o n o f I s h w a r a . T h a t s o u n d h a s f o u r divisions. P a r a w h i c h f i n d s m a n i f e s t a t i o n only in P r a n a , Pasyanti which finds manifestation in the m i n d , M a d h y a m a which finds manifestation in the Indriyas a n d V a i k a r i w h i c h f i n d s m a n i f e s t a t i o n i n a r t i c u l a t e ex pression. A r t i c u l a t i o n is t h e last a n d grossest e x p r e s s i o n of d i v i n e sound energy. T h e highest m a n i f e s t a t i o n of sound energy, t h e p r i m a l voice, t h e d i v i n e v o i c e i s P a r a . T h e P a r a voice becomes the root-ideas or g e r m - t h o u g h t s . I t i s t h e first manifestation of voice. In Para the sound remains in an undifferentiated form. Para. Pasyanti, M a d h y a m a and Vaikari are the various gradations of sound. M a d h y a m a is the i n t e r m e d i a t e unexpressed state of s o u n d . I t s seat i s t h e heart. T h e seat of P a s y a n t i is the navel or the M a n i p u r a C h a k r a Y o g i n s w h o h a v e s u b t l e i n n e r vision c a n e x p e r i e n c e t h e P a s y a n t i s t a t e o f a w o r d w h i c h h a s c o l o u r a n d form, w h i c h i s c o m m o n for all l a n g u a g e s a n d w h i c h h a s t h e v i b r a t i n g homogeneity of sound. Indians, Europeans, Americans, Africans, J a p a n e s e , birds, beastsall experience the same B h a v a n a o f a t h i n g i n t h e P a s y a n t i s t a t e o f voice o r s o u n d . G e s t u r e is a sort of m u t e subtle l a n g u a g e . It is one a n d the s a m e for all p e r s o n s . A n y i n d i v i d u a l o f a n y c o u n t r y will m a k e t h e s a m e g e s t u r e b y h o l d i n g his h a n d t o his m o u t h i n a particular m a n n e r w h e n he is thirsty. As one a n d the same power or Sakti working through the ears become hearing, t h r o u g h t h e e y e s b e c o m e seeing a n d s o f o r t h , t h e s a m e P a s y a n t i a s s u m e s d i f f e r e n t forms o f s o u n d w h e n m a t e r i a l i s e d . T h e L o r d manifests Himself t h r o u g h His M a y a i c power f i r s t as P a r a V a n i at the navel, then as M a d h y a m a in the h e a r t a n d then eventually as Vaikari in the throat a n d m o u t h . T h i s is t h e d i v i n e d e s c e n t of H i s v o i c e . All t h e V a i k a r i is H i s voice only. I t i s t h e voice o f t h e V i r a t P u r u s h a . cV

WHAT IS NADA ? Sakti U

1

T h e union a n d m u t u a l relation of Front N a d a came Mahabmdu.

\"da

Slda htctiot
a S X

S a i l t J b e c o m e s for the f i r s t t i m e a c u v e

V K H etvmologically means sound. Sound i s not the o r o s s ^ o t m d w h i c h Is h e a r d by the e a r , N a d a the most 5 e aspect o f S a b d h a . N a d a develops m t o Bindu. N a d a is t h e first e m a n a t i o n stage in ,,,,; T h e second is Bindu. a l ^ M a n t r a s t h e p r o d u c t i o n of in N a d a a n d B i n d u ex.s

N a d a i s t h a t a s p e c t o f S a k t i w h i c h evolves

into

Bindu.

CHAPTER CHAPTER X DHVANI NADA, BINDU AND KALA An a s p i r a n t e n q u i r e s : " I w o u l d like to ask y o u to e n l i g h t e n m e o n t h e m e a n i n g o f t h e w o r d s , ' N a d a ' , "Bindu' a n d " K a l a , ' as they are used in H a t h a Yoga Pradipika, w h e r e it is said t h a t Siva a p p e a r s as N a d a , Bindu a n d K a l a . H o w can Siva, w h o is the S u p r e m e Reality, devoid of a n y q u a l i t y , possess K a l a w h i c h r e p r e s e n t s a p a r t i c u l a r g u n a o r quality ? " T h e p r i m a l s o u n d o r f i r s t v i b r a t i o n from w h i c h all creation has e m a n a t e d is N a d a . It is the first e m a n a t i v e stage in the projection of the universe (creation). N a d a is t h e first m a n i f e s t a t i o n of t h e u n m a n i f e s t e d A b s o l u t e . It is O m k a r a or S a b d a - B r a h m a n . I t i s also t h e m y s t i c i n n e r Sound on which the Yogi concentrates. B i n d u is n o t to be t a k e n in t h e sense of d r o p or v i t a l force. It is t h e i n c o n c e i v a b l e , s u b t l e p o i n t , t h e very root of all m a n i f e s t a t i o n . It is t h e p o i n t from w h i c h is p r o j e c t e d t h e p h e n o m e n a l u n i v e r s e o f n a m e s a n d forms. F r o m this p o i n t o r B i n d u e m a n a t e s all c r e a t i o n . T h e r e f o r e , i n its a s p e c t as t h e v i t a l s o u r c e of m a n i f e s t a t i o n , it is s o m e t i m e s u s e d in a sense a k i n to v i t a l force. Briefly p u t i n its p r i m a r y s e n s e , K a l a m e a n s a p a r t i c u l a r kind of divine power of quality ( G u n a ) . T h e r e is no question of Kala, in the case of P a r a m a - S i v a , w h o is N i r g u n a , without quality, a n d therefore K a l a t e e t a . The m o m e n t Sakti manifests, the Absolute Siva T a t t v a becomes present in His S a g u n a a s p e c t w h i c h i s also S a - k a l a . W h e n t h u s manifest, H e i s P u r n a k a l a m u r t i , e n d o w e d w i t h sixteen K a l a s . He w h o possesses o n e of these s i x t e e n K a l a s is c a l l e d a K a l a m u r t i ; f u r t h e r f r a c t i o n o f this b e c o m e s A m s h a m u r t i , a n d still f u r t h e r f r a c t i o n i s s o m e t i m e s c a l l e d A m s h a m s h a m u r t i .

XI

In certain sounds such as the beating of a chum, the roar o f t h u n d e r , t h e s o u n d s o f l a u g h i n g , c r y i n g e t c . , n o letters a r e manifested. This is D h v a n i . I n c e r t a i n o t h e r s , letters o r V a r n a s a r e manifested a s i n t h e case o f s o u n d s o f a r t i c u l a t e speech. This is V a r n a t m a k a sabdha. Sound is produced by the contact of one thing with a n o t h e r , o f t h e h a n d a n d t h e d r u m i n t h e case o f u n l e t t e r e d s o u n d a n d t h e vocal o r g a n s a n d e a r i n t h e c a s e o f u t t e r e d speech. But the A n a h a t sound is uncreate a n d self-produced. It is not caused by the striking of one thing against another. V a r n a t m a k a S a b d h a has a meaning. Every Dhvani also h a s a m e a n i n g . T h e sound of laughing indicates that a particular person is h a p p y . T h e sound of crying indicates t h a t a p a r t i c u l a r p e r s o n is in t r o u b l e . T h e s o u n d of a bell i n d i c a t e s t h a t tea or food is r e a d y . T h e s o u n d of a b u g l e indicates that there is p a r a d e .

NADANUSANDHANAM

123

CHAPTER

XII

NADANLJSANDHANAM .Practical Sadhana JVadanusandhanam m e a n s m e d i t a t i o n o n N a d a o r S o u n d t h a t is h e a r d at the A n a h a t C h a k r a . T h e e s s e n t i a l p r e - r e q u i s i t e s for this t y p e o f S a d h a n a a r e t h e s a m e a s those for a n y o t h e r Y o g a S a d h a n a . Ethical a n d m o r a l p r e p a r a t i o n s a r e the f i r s t i m p o r t a n t pre-requisites. Similarly, proficiency in H a t h a Yoga a n d P r a n a y a m is essential. It is b e t t e r to h a v e sufficient p r a c t i c e in c o n c e n t r a tion a n d meditation. T h a t will m a k e it easy for us to c o n c e n t r a t e i n w a r d l y a n d m e d i t a t e o n the A n a h a t s o u n d s . A j a p a J a p a o r J a p a o f ' S o h a m ' w i t h b r e a t h will h e l p you in your concentration on the subtle sounds. T h a t b y itself will take y o u to the A n a h a t sound. Sit i n P a d m a s a n a o r S i d d h a s a n a . Have the Shanmukhi or the Vaishnavi M u d r a . ( D e t a i l s a b o u t this c a n b e h a d from my b o o k Hatha Toga '.) Do A j a p a J a p a . Let your gaze be inwards. T h a t will l e a d y o u t o t h e A n a h a t s o u n d .
;

B e a r i n m i n d t h a t M a n o L a y a i s not t h e goal b u t t h a t M a n o N a s a a n d Self R e a l i z a t i o n i s t h e g o a l . R e m e m b e r n o t t o t a k e a n y special f a n c y o r liking for a n y p a r t i c u l a r s o u n d b u t try t o l e a d t h e m i n d from t h e f i r s t to t h e second, from t h e s e c o n d to t h e t h i r d , a n d so on to t h e tenth. T h e r e i s a n o t h e r school o f N a d a Y o g a t h a t d i s t i n g u i s h e s t h r e e different stages i n t h e h e a r i n g o f t h e s o u n d s . T h e first stage is when the P r a n a a n d A p a n a are led near the Brahmarandra. T h e second stage comes when they e n t e r t h e B r a h m a r a n d r a a n d t h e t h i r d w h e n t h e y a r e welle s t a b l i s h e d i n it. D u r i n g t h e f i r s t stage s o u n d s like t h a t o f t h e r o a r i n g sea, t h e b e a t i n g o f d r u m s e t c . a r e h e a r d . During t h e s e c o n d , s o u n d s l i k e those o f m r i d a n g a , c o n c h , e t c . a r e heard. I n t h e t h i r d s t a g e , s o u n d s like K i n k i n i , h u m m i n g o f t h e b e e , s o u n d o f t h e f l u t e o r t h e lute e t c . a r e h e a r d . K n o w l e d g e p e r t a i n i n g to h i d d e n t h i n g s arise in a p e r s o n w h o c a n h e a r well t h e s e v e n t h s o u n d (like t h a t o f t h e flute). I f h e c a n h e a r c l e a r l y t h e e i g h t h s o u n d t h e n h e will h e a r P a r a Vaak. With the n i n t h , he develops the Divine Eye. When h e h e a r s t h e t e n t h , h e verily a t t a i n s P a r a B r a h m a n .

you and will will

With Shanmukhi M u d r a in Padmasan or Siddhasan, c a n also l e a d t h e P r a n a a n d A p a n a into t h e S u s h u m n a then m e d i t a t e on the A n a h a t Chakra. T h e n also, y o u hear the A n a h a t sounds. T h e sweet m e l o d y o f t h e s o u n d s bestow on you greater power of concentration.

A t f i r s t y o u will h e a r ten different s o u n d s t h a t will m a k e y o u d e a f t o all e x t e r n a l s o u n d s . T h e sounds are : Chini, C h i n c h i n i , r i n g i n g o f t h e bell, b l o w i n g t h e c o n c h , s o u n d o f t h e l u t e , s o u n d o f t h e c y m b a l , t h a t o f t h e flute, like that o f a d r u m , of a m r i d a n g a a n d that of the t h u n d e r . T h e s e sounds should be h e a r d through the right ear. T h e r e a r e t w o a s p e c t s o f these s o u n d s , gross a n d s u b t l e . Y o u s h o u l d p r o c e e d from t h e gross ones t o t h e s u b t l e o n e s . I f t h e m i n d r u n s o n l y t o w a r d s t h e gross s o u n d s , d o n o t g e t perturbed. L e t i t get f i r s t a c c u s t o m e d t o a n d e s t a b l i s h e d i n t h e gross s o u n d . T h e n i t c a n b e led t o t h e s u b t l e s o u n d .

CHAPTER

XIII

CHAPTER

XIV

RELEASE OR MOKSHA T h e Mind t h a t i s a t t r a c t e d b y t h e A n a h a t s o u n d shall surely attain the state of S a m a d h i . J u s t like b e e t h a t t a s t e s t h e sweet h o n e y is n o t a t t r a c t e d by t h e smell of the flower, t h e m i n d too shall no m o r e r u n after t h e old Vasanas if once it hears the subtle A n a h a t sound. T h e mind-cobra hearing t h e A n a h a t s o u n d s t a n d s s p e l l - b o u n d s h a k i n g all v a s a n a s a n d wavering nature. F o r g e t t i n g t h e e x t e r n a l sense-world, i t gets o n e - p o i n t e d , a n d never w a n d e r s a b o u t thereafter. T h e sound t h a t is the n a t u r e of Om or P r a n a v a which is B r a h m a n itself, i s o f t h e f o r m o f E f f u l g e n c e . T h a t is the Supreme Abode of Lord Vishnu. In that mind attains Laya. That means Moksha. As long as the sounds (Anahat) a r e h e a r d , so long there exists t h e Akasa T a t t v a in the m i n d . As long as the A n a h a t s o u n d i s h e a r d , t h e m i n d exists. W h e n once the Anahat sound becomes Soundless Sound, B r a h m a n u b h u t i or A t m a n u b h u t i prevails. T h e X a d a w i t h s o u n d dissolves i n t o t h e A k s h a r a B r a h m a n . T h a t Soundless S o u n d alone is called the Supreme Abode. When the m i n d leaving t h e s u b t l e s o u n d goes t o t h e Soundless S o u n d , the m i n d a n d P r a n a enter into a state of L a y a in the N i r a k a r a B r a h m a n . T h e m i n d t h a t h a s b e c o m e o n e w i t h N a d a like m i l k i n w a t e r enters the Chidakasa along with the N a d a . There, a t t h a t m o m e n t , t h e t e n t h s o u n d , T h u n d e r , p r e v a i l s for a while : t h e n l i k e l i g h t n i n g t h e S u p r e m e Effulgence r e v e a l s i t s n a t u r e a t w h i c h m o m e n t t h e t h u n d e r - l i k e s o u n d becomesSoundless Sound, B r a h m a J n a n a or A t m a J n a n a dawns.

THE SACRED PRANAVA Sacred Om Om is the word of power, Om is the sacred mono-syllable, Om is t h e mystic letter, Om is the Immortal Akshara. I n O m t h e world rests, I n O m w e live a n d m o v e , I n O m w e g o t o rest, I n O m w e find o u r q u e s t . Sing O m rhythmically, C h a n t O m loudly, R o a r O m forcibly, Repeat O m mentally. D r a w strength from O m , Get inspiration from O m . Derive energy from O m , I m b i b e bliss f r o m O m . Glory to O m , Victoi to O m , Hosanna to Om, Hail to O m . Adorations to O m , Salutations to O m , Prostrations to O m , Devotion to O m , R e l y or. O m , Reflect o n O m , Cor~entrate on O m , Meditate on Om. Om ! Om ! Om

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NADA

YOG.

Om is t h e w o r d of p o w e r , Om is the sacred mono-syllable O m i s the highest M a n t r a , Om is the symbol of B r a h m a n , Om is Soham, O m is O m T a t S a t . Om is the source of everything, Om is the w o m b of Vedas, O m i s t h e basis for l a n g u a g e s , I n O m merge all Trinities, F r o m O m proceed all sounds, I n O m exist all objects. Sweet Om ! P o t e n t P r a n a v a ! T h e life o f m y life, T h e b o a t t o cross this S a m s a r a , H a r b i n g e r o f E t e r n a l Bliss, My Redeemer and Saviour ! Guide me a n d take me To B r a h m a n , the h i d d e n sage !

Nada is Sound N a d a is sound. Om is Nada Brahman. Veda is N a d a Brahman. S o u n d is v i b r a t i o n . N a m e is inseparable from form. T h e form m a y vanish. But the n a m e or sound remains. Om is the first vibration of sound. T h e world has come out of N a d a o i ' O m . I n P r a l a y a all s o u n d s m e r g e i n O n . S o u n d v i b r a t i o n i s gross a n d subtle. T h e quality of Akasa is sound. A k a s a is i n f i n i t e . S o y o u c a n f i l l t h e e a r w i t h t h e infinite s o u n d .

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NADA-BINDTJ UPANISHAD OF RGVEDA T h e syllable A i s c o n s i d e r e d t o b e its ( t h e b i r d O m ' s ) r i g h t w i n g , U , its left ; M , its t a i l ; a n d t h e a r d h a m a t r a ( h a l f - m e t r e ) is s a i d to be its h e a d . T h e (rajasic a n d t a m a s i c ) q u a l i t i e s , its feet u p w a r d s ( t o t h e loins) ; s a t t v a , its ( m a i n ) b o d y ; d h a r m a is c o n s i d e r e d t o b e its r i g h t eye, a n d a d h a r m a , its left. T h e B h u r l o k a is s i t u a t e d in its feet ; t h e B h u v a r l o k a , in its k n e e s ; t h e S u v a r l o k a , in its loins ; a n d t h e M a h a r l o k a , i n its n a v e l . I n his h e a r t i s s i t u a t e d t h e J a n o l o k a ; t h e T a p o l o k a i n its t h r o a t , a n d t h e S a t y a l o k a i n t h e c e n t r e o f t h e f o r e h e a d between the eyebrows. rara T h e n comes the M a t r a (or m a n t r a ) b e y o n d the Sahas(thousand rayed).

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If in t h e s e c o n d m a t r a , he b e c o m e s an illustrious Y a k s h a ; if in the t h i r d m a t r a , a v i d y a d h a r a ; if in t h e fourth, a g a n d h a r v a (these t h r e e b e i n g t h e celestial hosts). I f h e h a p p e n s t o d i e i n t h e f i f t h , viz-, a r d h a m a t r a , h e lives i n t h e w o r l d o f t h e m o o n , w i t h t h e r a n k o f a d e v a g r e a t l y glorified t h e r e . If in t h e s i x t h , he m e r g e s i n t o I n d r a ; if in t h e s e v e n t h , he reaches the seat of V i s h n u ; if in the eighth, R u d r a , the L o r d o f all c r e a t u r e s . If in the ninth, in M a h a r l o k a ; if in the tenth, in J a n o l o k a ; if in t h e e l e v e n t h , T a p o l o k a ; a n d if in t h e twelfth, he a t t a i n s the eternal state of B r a h m a . T h a t w h i c h i s b e y o n d these, viz-, P a r a b r a h m a n w h i c h is beyond (the above matras) the pure, the all-pervading, b e y o n d k a l a s , t h e e v e r r e s p l e n d e n t a n d t h e s o u r c e o f all j y o t i s (light) s h o u l d b e k n o w n . W h e n t h e m i n d goes b e y o n d t h e o r g a n s a n d t h e g u p t a a n d is absorbed, h a v i n g no separate existence a n d no m e n t a l a c t i o n , t h e n ( t h e g u r u ) s h o u l d i n s t r u c t h i m (as t o his f u r t h e r course o f d e v e l o p m e n t ) . T h a t person always engaged in the contemplation and a l w a y s a b s o r b e d i n i t s h o u l d g r a d u a l l y l e a v e off h i s b o d y (or family) following t h e c o u r s e o f y o g a a n d a v o i d i n g all i n t e r c o u r s e w i t h society. T h e n h e , b e i n g freed from t h e b o n d s o f K a r m a a n d t h e e x i s t e n c e a s a J i v a a n d b e i n g p u r e , enjoys t h e s u p r e m e bliss b y his a t t a i n i n g o f t h e s t a t e o f B r a h m a . O , I n t e l l i g e n t m a n , s p e n d y o u r life a l w a y s i n t h e k n o w i n g o f t h e s u p r e m e bliss, e n j o y i n g t h e w h o l e o f y o u r p r a r a b d h a ( t h a t p o r t i o n o f p a s t k a r m a n o w b e i n g enjoyed) w i t h o u t m a k i n g a n y c o m p l a i n t (of i t ) . E v e n after a t m a j n a n a ( k n o w l e d g e o f A t m a o r Self) h a s a w a k e n e d (in o n e ) , p r a r a b d h a does n o t l e a v e (him) : b u t h e does n o t feel P r a r a b d h a after t h e d a w n i n g o f T a t t v a J n a n a (knowledge of T a t t v a or truth) because the body a n d o t h e r things a r e a s a t ( u n r e a l ) , like t h e t h i n g s seen i n a d r e a m to o n e on a w a k i n g from it.

An a d e p t in yoga w h o bestrides the H a m s a (bird) thus (viz-, c o n t e m p l a t e s o n O m ) i s n o t affected b y K a r m i c i n f l u e n c e s o r b y t e n s o f c r o r e s o f sins. T h e first m a t r a h a s a g n i a s t h e d e v a t a ( p r e s i d i n g deity') ; t h e s e c o n d , v a y u a s its d e v a t a ; t h e n e x t m a t r a i s r e s p l e n d e n t l i k e t h e s p h e r e o f t h e s u n a n d t h e last, t h e A r d h a m a t r a t h e wise k n o w as belonging to v a r u n a (the presiding deity of water). E a c h o f these m a t r a s h a s i n d e e d t h r e e k a l a s ( p a r t s ) . T h i s is called O m k a r a . K n o w it by means ofthe dharanas, viz-, c o n c e n t r a t i o n o n e a c h o f t h e t w e l v e k a l a s , o r t h e v a r i a t i o n s o f t h e m a t r a s p r o d u c e d b y t h e difference o f s v a r a s ( o r intonation). T h e first m a t r a i s c a l l e d g h o s h i n i ; t h e s e c o n d , v i d y u n m a l i (or V i d y u n m a t r a ) ; the third, patangini ; t h e f o u r t h , v a y u v e g i n i ; t h e fifth, n a m a d h e y a ; t h e s i x t h , a i n d r i ; the seventh, vaishnavi ; the eighth, sankari ; the n i n t h , m a h a t i ; the tenth, d h r t i ; the eleventh, nari ; a n d the twelfth b r a h m i . If a person h a p p e n s to die in the first m a t r a (while c o n t e m p l a t i n g on it), he is b o r n again, as a great e m p e r o r in Bharatavarsha.

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T h a t ( p o r t i o n of the) k a r m a w h i c h is d o n e in former b i r t h s , a n d c a l l e d p r a r a b d h a d o e s n o t a t all affect t h e p e r s o n (tattvajnani), as there is no r e b i r t h to him. A s t h e b o d y t h a t exists i n t h e d r e a m i n g s t a t e i s u n t r u e so is this b o d y . W h e r e t h e n is r e b i r t h to a t h i n g t h a t is illusory ? H o w can a t h i n g h a v e a n y existence, when there is no b i r t h ( t o it) ? As the clay is the m a t e r i a l cause of the pot, so one learns from V e d a n t a t h a t Ajnana is the m a t e r i a l cause of the U n i v e r s e ; a n d w h e n A j n a n a c e a s e s t o exist, w h e r e t h e n i s t h e cosmos ? As a p e r s o n t h r o u g h i l l u s i o n m i s t a k e s a r o p e for a s e r p e n t , s o t h e fool n o t k n o w i n g S a t v a ( t h e e t e r n a l t r u t h ) sees t h e world (to be t r u e ) . W h e n he k n o w s it to be a p i e c e of r o p e , t h e illusory idea of a s e r p e n t v a n i s h e s . S o w h e n h e knov/s t h e e t e r n a l s u b s t r a t u m o f e v e r y t h i n g a n d a l l t h e u n i v e r s e b e c o m e s ( t h e r e f o r e ) v o i d (to h i m ) , where then is p r a r a b d h a to h i m , the body being a part o f t h e world ? T h e r e f o r e t h e w o r d p r a r a b d h a i s a c c e p t e d t o en lighten the ignorant (only). T h e n as p r a r a b d h a has, in course of time, worn out, he w h o is the sound resulting from the union of Pranava with B r a h m a n , w h o i s t h e a b s o l u t e e f f u l g e n c e itself, a n d w h o i s t h e b e s t o w e r o f a l l g o o d , s h i n e s h i m s e l f l i k e t h e s u n a t t h e dis persion of the clouds. T h e y o g i n b e i n g i n t h e s i d d h a s a n a ( p o s t u r e ) a n d practis ing the V a i s h n a v i m u d r a , should always h e a r the internal sound t h r o u g h the right ear. I n t h e b e g i n n i n g o f his p r a c t i c e , h e h e a r s m a n y loud sounds. They gradually increase in pitch a n d are heard m o r e a n d m o r e subtly. A t first, t h e s o u n d s a r e l i k e t h o s e p r o c e e d i n g f r o m t h e oeean, clouds, kettle-drum a n d cataracts ; in the middle (stage) those p r o c e e d i n g from m a r d a l a (a musical i n s t r u m e n t ) , bell, a n d b o r n .

A t t h e last s t a g e , those p r o c e e d i n g from t i n k l i n g bells, flute, v i n a ( a m u s i c a l i n s t r u m e n t ) , a n d bees. T h u s he hears m a n y such sounds m o r e a n d m o r e subtle. W h e n he comes to t h a t stage when the sound o f t h e great k e t t l e - d r u m i s b e i n g h e a r d , h e s h o u l d try t o d i s t i n g u i s h o n l y sounds m o r e a n d more subtle. H e m a y c h a n g e his c o n c e n t r a t i o n f r o m t h e gross s o u n d t o t h e s u b t l e , o r f r o m t h e s u b t l e t o t h e gross, b u t h e s h o u l d n o t allow his m i n d to be d i v e r t e d from t h e m t o w a r d s others. T h e m i n d having^ a t first c o n c e n t r a t e d itself o n a n y o n e s o u n d fixes f i r m l y t o t h a t a n d i s a b s o r b e d i n i t . I f ( t h e m i n d ) b e c o m i n g i n s e n s i b l e t o t h e e x t e r n a l im pressions, b e c o m e s o n e w i t h t h e s o u n d a s m i l k w i t h w a t e r , a n d t h e n becomes r a p i d l y a b s o r b e d i n C h i d a k a s a (the Akasa where Chit prevails). B e i n g i n d i f f e r e n t t o w a r d s a l l objects, t h e Y o g i n h a v i n g c o n t r o l l e d his p a s s i o n s , s h o u l d b y c o n t i n u a l p r a c t i c e con c e n t r a t e his a t t e n t i o n u p o n t h e s o u n d w h i c h d e s t r o y s t h e m i n d . H a v i n g a b a n d o n e d all t h o u g h t s a n d b e i n g freed from all a c t i o n s , h e s h o u l d a l w a y s c o n c e n t r a t e his a t t e n t i o n o n t h e s o u n d , a n d ( t h e n ) his c h i t t a b e c o m e s a b s o r b e d i n it. J u s t a s t h e bee d r i n k i n g t h e h o n e y ( a l o n e ) d o e s n o t c a r e for t h e c o l o u r , s o t h e c h i t t a w h i c h i s a l w a y s a b s o r b e d i n s o u n d , d o e s n o t l o n g for s e n s u a l o b j e c t s , a s i t i s b o u n d b y t h e sweet s m e l l o f N a d a a n d h a s a b a n d o n e d its f l i t t i n g n a t u r e . T h e serpent Chitta, t h r o u g h listening to the N a d a is e n t i r e l y a b s o r b e d i n it, a n d b e c o m i n g u n c o n s c i o u s o f every t h i n g c o n c e n t r a t e s itself o n t h e s o u n d . T h e s o u n d serves t h e p u r p o s e o f a s h a r p g o a d t o c o n t r o l the m a d d e n e d e l e p h a n t C h i t t a w h i c h roves i n t h e pleasureg a r d e n o f t h e sensual objects. I t serves t h e p u r p o s e o f a s n a r e for b i n d i n g t h e d e e r Chitta. I t a l s o serves t h e p u r p o s e o f a s h o r e t o t h e o c e a n waves of C h i t t a . T h e s o u n d proceeding from P r a n a v a w h i c h is B r a h m a n i s o f t h e n a t u r e o f effulgence, t h e m i n d b e c o m e s a b s o r b e d i n it : t h a t is t h e s u p r e m e s e a t of V i s h n u .

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T h e s o u n d exists till t h e r e i s t h e A k a s i c c o n c e p t i o n ( a k a s a s a n k a l p a ) . B e y o n d this is t h e (asabda) soundless P a r a b r a h m a n which is P a r a m a t m a . T h e m i n d exists s o l o n g a s t h e r e i s s o u n d , b u t w i t h its (sound's) cessation, t h e r e is the state called U n m a n i of M a n a s (viz-, t h e s t a t e o f b e i n g a b o v e t h e m i n d ) . T h e sound is a b s o r b e d in the Akshara (indestructible) a n d t h e soundless state is the supreme seat. T h e m i n d w h i c h a l o n g w i t h P r a n a ( V a y u ) h a s (its) k a r m i c affinities d e s t r o y e d b y t h e c o n s t a n t c o n c e n t r a t i o n u p o n N a d a is absorbed in the unstained O n e . There is no doubt of it. (all) M a n y Myriads of Nadas and many more of bindus become absorbed in the B r a h m a - P r a n a v a sound.

CHAPTER

XVI

TYAGARAJA ON NADOPASANA H i g h l y i n t e r e s t i n g a n d most p o p u l a r a m o n g t h e forms o f N a d o p a s a n a , is Sangeeta (Music). It is in Sangeeta or Sankirtana that Sreya a n d Preya, otherwise antagonistic to each other, meet. Sreya is that which leads to the Eternal G o o d of m a n , viz-, Self-realisation. P r e y a is t h a t w h i c h is immediately pleasant. It is generally recognised t h a t w h a t is P r e y a i s n o r S r e y a a n d vice versa. But here in Sangeeta or Sankirtana, Sreya a n d Preya are found together. Sangeeta pleases t h e e a r , i s a r i c h t r e a t t o t h e senses a n d t h e m i n d i n fact, s o m u c h s o t h a t t h e senses a n d t h e m i n d a r e t a m e d a n d c o n t r o l l e d b y i t ; a n d S a n g e e t a e n n o b l e s t h e soul a n d r e v e a l s t h e Self w i t h i n . M u s i c is, t h e r e f o r e , r e g a r d e d a s t h e best f o r m of Nadopasana. T h a t p r i n c e a m o n g musicians, the e m p e r o r a m o n g c o m p o s e r s , t h e crest-jewel a m o n g saints, t h e B h a k t a - S i r o m a n i w h o a d o r e d t h e L o r d w i t h sweet, s o u l - s t i r r i n g a n d perfect m u s i c S r i T y a g a r a j a w h o s e i n s p i r i n g songs i n p r a i s e o f L o r d R a m a a n d o n t h e f u n d a m e n t a l t r u t h s o f s p i r i t u a l life, a r e s u n g t h r o u g h o u t I n d i a b y e v e r y lover o f m u s i c for i n s p i r a tion a n d e n t e r t a i n m e n t , has repeatedly pointed out the divine glory of music. H e h a s a g a i n a n d a g a i n stressed t h e fact t h a t m u s i c i s n o t food for t h e senses a l o n e , b u t i s food for t h e soul. T y a g a r a j a says in t h e K r i t i " N a d o p a s a n a " : " It is t h r o u g h N a d o p a s a n a t h a t the Trimurties, the sage-authors of the great scriptures, the Maharishis who have p r o p o u n d e d D h a r m a , t h e seers w h o a r e m a s t e r s o f t h e a r t s a n d sciences, a n d t h o s e w h o a r e d e v o t e d t o m u s i c w i t h its t h r e e i n t e g r a l p a r t s o f B h a v a , R a g a a n d T a l a a l l these a r e e x p e r t s i n Nadopasana." It is a great truth worth r e m e m b e r i n g that all o u r g r e a t scriptures-the V e d a s , S m r i t i s , P u r a n a s , e t c . , a r e all set t o m u s i c a n d a r e m e t r i c a l c o m p o s i t i o n s . There is rhythm, metre a n d melody in them. Sama Veda,

B e i n g freed f r o m a l l s t a t e s a n d a l l t h o u g h t s w h a t e v e r , t h e Y o g i n r e m a i n s like o n e d e a d . He is a M u k t a . T h e r e is n o d o u b t a b o u t this. A f t e r t h a t , h e does n o t a t a n y t i m e h e a r t h e s o u n d s o f conch or d u n d u b h i (large kettle-drum). T h e b o d y i n t h e s t a t e o f U n m a n i i s c e r t a i n l y like a log a n d d o e s n o t feel h e a t o r c o l d , j o y o r s o r r o w . T h e Yogin's chitta h a v i n g given up lame or disgrace is in s a m a d h i above the three states. B e i n g freed from t h e w a k i n g a n d t h e s l e e p i n g states, h e a t t a i n s to his t r u e state. W h e n t h e ( s p i r i t u a l ) s i g h t b e c o m e s fixed w i t h o u t a n y o b j e c t t o b e s e e n , w h e n t h e V a y u ( P r a n a ) b e c o m e s still w i t h o u t a n y effort a n d w h e n t h e C h i t t a b e c o m e s firm w i t h o u t a n y support, he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.

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e s p e c i a l l y , is u n r i v a l l e d in its m u s i c . T h a t is w h y Sri T y a g a r a j a r e g a r c l s a l l t h e M a h a r i s h i s a n d seers a s N a d o p a s a k a s . T y a g a r a j a says : " T h e k n o w l e d g e of t h e science of music is capable of bestowing on you the State of S a r u p y a " (in his K r i t i : S a n g e e t a S a s t r a J n a n a m u ) . W h y ? Because " All sounds h a v e e m a n a t e d from O m . " ( I n his K r i t i " N a d a s u d h a ") He c o n t i n u e s : " This nectar (Sangeeta) w h i c h i s t h e essence o f P r a n a v a t h e O m - k a r a w h i c h i s itself t h e e s s e n c e o f all V e d a s , A g a m a s , S a s t r a s a n d P u r a n a s c a n r e m o v e a l l y o u r m i s e r i e s a n d b e s t o w e t e r n a l bliss u p o n you." H e c r o w n s this d e c l a r a t i o n w i t h t h e m a r v e l l o u s r e v e l a t i o n : " It is this S a n g e e t a t h a t h a s t a k e n form in this world as R a m a . " T h a t i s w h y h e said i n a n o t h e r K r i t i t h a t h e w h o a d o r e s t h e L o r d t h r o u g h S a n g e e t a will a t t a i n Sarupya Mukti. For, Sangeeta is identical with G o d ; a n d in accordance with the truth that you become what you intently meditate upon, the N a d o p a s a k a becomes N a d a swarupa or God. S a n g e e t a is n o t m e r e n e r v e - t i t i l l a t i o n . It is a Y o g a . E m p h a s i s i n g this t r u t h , Sri T y a g a r a j a says in his " S r i p a p r i y a " : " M u s i c w h i c h is c o m p o s e d o f t h e seven S w a r a s is a t r e a s u r e for t h e g r e a t T a p a s v i n s w h o h a v e c o o l e d t h e T a a p a T r a y a (Adhyatmik, Adhidaivik and Adhiboutik Taapaas)." I n fact, T y a g a r a j a w o u l d g o s o far a s t o d e c l a r e t h a t M o k s h a i s i m p o s s i b l e for o n e w h o h a s n o m u s i c i n h i m ! He says in " M o k s h a m u g a l a d a " : " I s t h e r e M o k s h a for those w h o have no knowledge of music which is based on B h a k t i , w h o d o n o t realise t h e t r u t h t h a t t h e S a p t a - S w a r a s h a v e e m a n a t e d from the P r a n a v a w h i c h is born of the union o f P r a n a a n d A g n i , a n d w h o h a v e a l i k i n g for t h e m e r e m e l o d y of t h e V e e n a , but have not understood the Siva-Tattva ? " T h u s , whilst music is'exalted to the status of a potent S a d h a n a for M o k s h a , T y a g a r a j a d o e s n o t fail a l w a y s t o p o i n t o u t t h a t t h e m e r e u t t e r a n c e of sounds will n o t bestow M o k s h a u p o n the songster a n d that the realisation of the Source a n d Goal o f M u s i c o u g h t t o b e s o u g h t after. I f o n e realises this T r u t h , h e a t t a i n s J i v a n m u k t i . T y a g a r a j a says in his " R a g a s u d h a r a s a " : " D r i n k t h e n e c t a r of R a g a m a n d get e n l i g h t e n e d . Whatever Siddhi, the most

difficult p r a c t i c e s l i k e Y a g a , Y o g a , e t c . , c a n b e s t o w o n y o u , y o u will easily g e t t h r o u g h N a d o p a s a n a . T h e y are Jivanm u k t a s w h o h a v e realised t h a t M u s i c w h i c h i s n o t h i n g b u t O m k a r a b o r n o f t h e Self a n d w h i c h h a s N a d a for its b o d y t h i s M u s i c a d o r n e d b y t h e S a p t a - S w a r a s i s itself t h e F o r m o f Sadasiva." Therefore it is that the Sadhaka is exhorted to realise t h e S i v a - T a t t v a w h i c h i s t h e S u b s t r a t u m for m u s i c . One cannot but be deeply moved at the wonderful tribute that T y a g a r a j a pays M u s i c , t h e N a d o p a s a n a , i n his s o n g , " I n t a k a n n a a n a n d a m e m i " in w h i c h he says : " S i n g i n g thy glorious N a m e s i n melodious tunes a n d d a n c i n g i n j o y w i t h t h e sole a i m o f h a v i n g t h y D a r s a n w i l l this n o t d o ? Is this n o t t h e s t a t e for w h i c h e v e n sages a s p i r e ? " For, T y a g a r a j a d e c l a r e s , N a d o p a s a n a itself bestows A d v a i t i c realisation on the S a d h a k a . H e says i n t h e s a m e s o n g : " I n t h e e I p e r c e i v e t h e w o r l d a n d I m e r g e myself i n t h e e , with my intellect clear a n d illumined." M a y y o u a l l r e a l i s e t h e Self t h r o u g h N a d o p a s a n a .

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CHAPTER

XVII

MUSICO-THERAPY Music is Sabda B r a h m a n . M a r k t h e p o w e r of gentle, sweet sounds, Sa, ri, g a , m a , p a , d h a , ni, sa. M u s i c h a s c h a r m s t o s o o t h e a f e r o c i o u s tiger. It melts rocks a n d bends the b a n y a n tree. I t e n r a p t u r e s , lulls a n d e n e r g i s e s . It elevates, inspires, strengthens a n d invigorates. It vibrates in the m e m o r y . It cures i n c u r a b l e diseases. T h e r e is music in the r u n n i n g brooks. T h e r e is music in the cry of children. T h e r e i s m u s i c i n all t h i n g s , i f y o u h a v e e a r s . M a n wants music to relax a n d elevate him. T h e d e v o t e e sits w i t h h i s E k a t a r a , T a m b u r a , T o m e l t h i s m i n d i n his L o r d i n s i l e n c e . N a r a d a Rishi roams a b o u t in the three worlds. W i t h his T a m b u r a i n his h a n d , s i n g i n g . " Sriman Narayana, Narayana, Narayana." Music helps the devotee to c o m m u n e with the L o r d . It makes the mind one-pointed quickly. A n a h a t music steadies the m i n d . H e a r i t d a i l y a n d m e l t t h e m i n d i n silence. Practise Yoni M u d r a to h e a r the Anahat. Enter into Samadhi through steady practice. Music is N a d a B r a h m a n . S a m a V e d a i s full o f h i g h class m u s i c . Ravana chanted Sama Veda and propitiated Lord Siva. Bhava, R a g a and T a l a t h e s e three constitute the w h o l e c o n c e p t i o n o f N l a L a y a w h i c h leads t o N a d a Brahman.
a c

Geeta, V a d y a a n d Nrityathese three make up Sangeeta w h i c h is offered in t h e service of t h e L o r d . Music captivates the m i n d . M u s i c elevates t h e m i n d to sublime heights of divine splendour. M u s i c causes L a y a o r dissolution o f t h e m i n d i n B r a h m a n o r t h e A b s o l u t e . H a r m o n i u m , Veena, Sitar, Saranghi, Dilroba, Violin, Villu, Yal, S w a r a m a n d a l , H a r p , etc., are the various kinds o f m u s i c a l i n s t r u m e n t s w h i c h express t h e v a r i o u s t u n e s t h a t h e l p t h e L a y a process. M u s i c is an a i d in t h e t r e a t m e n t of diseases. Music has a n e x t r a - o r d i n a r y p o w e r over disease. Harmonious r h y t h m caused by sweet music has attractive property. I t d r a w s o u t disease. T h e disease c o m e s o u t t o e n c o u n t e r the music wave. T h e two blend together a n d vanish in space. M u s i c soothes t h e b r a i n a n d t h e n e r v e s . I t lulls t h e whole system. I t s t i m u l a t e s , energises, i n v i g o r a t e s , galvanises a n d vitalises t h e w hole s y s t e m . I t affects t h e e m o t i o n s a n d a r o u s e s t h e i m p u l s e s t o a c t i o n a n d t h e r e b y influences all t h e vital f u n c t i o n s . It consists of a series of h a r m o n i o u s v i b r a tions, e l e c t r i c a l i n t h e i r n a t u r e a n d m a k e u p . M u s i c r e l a x e s n e r v o u s t e n s i o n a n d m a k e s those p a r t s oi ihe hotly affected by t e n s i o n to r e s u m e t h e i r n o r m a l functions. M u s i c i s h i g h l y beneficial i n t h e t r e a t m e n t o f n e r v o u s d i s o r d e r s , sleeplessness, e t c . Music has tremendous power to bring comfort a n d s o l a c e w h e n o n e is in a s t a t e of d e s p o n d e n c y or p a i n .
7

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CHAPTER

XVIII

THE SCIENCE OF THAAN Swami N a d a Brahmanandaji's Rare Mastery (By Sri Swami Chidananda)

T h e t e r m T h a a n implies, to p u t it simply, a musical flourish e x e c u t e d vocally by a songster, r e n d e r e d either in Sahitya form or t h r o u g h p u r e A l a p a n a . It is usually m a d e up of a c h a i n of successive n o t e p a t t e r n s t h a t a r e e i t h e r m a d e to c u l m i n a t e in a sudden climax, or m a d e to synchronise to a m a r v e l of most a c c u r a t e t i m i n g or gracefully worked r o u n d i n t o a circle, as it were, to a logical conclusion t h a t could be a n t i c i p a t e d to a nicety by the e x p e r i e n c e d h e a r e r with a trained ear a n d musical maturity. Two points may be n o t e d h e r e , viz-, t h a t t h e t h a a n i s a m e d i u m e m p l o y e d solely by the vocalist, a n d secondly, in the process of weaving o u t the n o t a t i o n a l p a t t e r n , t h e singer does n o t p r o n o u n c e t h e S w a r a or musical n o t e , b u t just intones it. Each thaan f o r m s a u n i t b y itself o r r a t h e r , a u n i t a r y s e r i e s o f n o t e s l i n k e d t o g e t h e r t o form a c o m p l e t e p a t t e r n . It is mostly e x e c u t e d with r a p i d i t y a n d is perfectly a n d a c c u r a t e l y timed w h e n i n t h e c o u r s e o f a s o n g ( G e e t ) w i t h its d e f i n i t e t a a l . I t m a y b e o b s e r v e d t h a t t h a a n a n d its v a r i a n t s , ulta-pulta, a r e always executed only in the C h a u p a t or the higher ' kaalaas ' or t e m p o , a n d n o t in the first two lower tempos, or the C h a u k a a n d M a d h y a m a kaalaas, as they a r e known in t h e D a k s h i n a d h i o r S o u t h e r n schools. T h e m o d e employed for ' V i s t h a r a ' * i n t h e s e t w o k a a l a a s u s u a l l y t a k e t h e form o f the Aalaap and the G a m a k and Khatak. T h e f i r s t , viz., t h e A a l a a p is in the V i l a m b i t or C h a u k a k a a l a a . T h e second a n d t h i r d , viz., G a m a k and Khatak arc in the Duppat, a p p r o x i m a t i n g t o t h e M a d h y a m a , also k n o w n a s t h e s e c o n d kaalaa. T h e S c i e n c e o f t h a a n h a d its g r e a t e s t e x p o n e n t i n T h a a n Sen, t h e M a s t e r songster, w h o flourished in the hey* Musical elaboration.

'I' s ' " lb'- I higln Tha., "I " cvci , thai i n S;i WIIII, whii i desci to th, this .
1

he Moghul E m p i r e u n d e r Akbar, the Great. Thaan ,s Akbar's C o u r t m u s i c i a n a n d a great favourite of ,peror. He d e v e l o p e d this i n t r i c a t e s c i e n c e to t h e peak of perfection. T h e countless t h a a n s t h a t Sen c r e a t e d a r e c l a i m e d b y his followers t o n u m b e r [ J n n c h a s K o t i T h a a n , " viz., f o r t y - n i n e c r o r e s . What k e d e g r e e of v a l i d i t y of t h i s c l a i m , yet, it is u n d e n i a b l e gifted m a s t e r w h o h a d a t t a i n e d t h e h i g h e s t S i d d h i ,eeta h a s left b e h i n d i n n u m e r a b l e t h a a n s t o p o s t e r i t y d o w n by h i m in voluminous manuscripts, s o m e of a r e s a i d t o b e i n t h e close c u s t o d y o f t h e l i n e o f m u s i c i a n s lc [ e nt f r o m h i m . T h e y style t h e m s e l v e s a s b e l o n g i n g " T h a a n Sen G h a r a n a . " A g r e a t l i v i n g e x p o n e n t of ;ence of T h a a n is S w a m i N a d a B r a h m a n a n d a .

sv-a-mi N a d a B r a h m a n a n d a j i h a s a t t a i n e d a r a r e m a s t e r y most jhJs difficult s c i e n c e b y a n e x t r e m e l y p a i n s t a k i n g :Ui<l ,-duOus p e r i o d o f d i s c i p l e s h i p u n d e r m a s t e r s o f t h e T h a a n Sen Qjjarana. Chiefly h e a t t r i b u t e s his k n o w l e d g e to i n t e r n e t r a i n i n g u n d e r t w o m a s t e r s , viz-, for a p e r i o d o f t h r e e years under the venerable Alladiya K h a n of K o l h a p u r S t a t e , a n d u n d e r t h e a g e d T a t a B u a o f B a n a r a s for a n o t h e r p e r i o d o f seven y e a r s . T h e s e w e r e y e a r s o f u n r e m i t t i n g toil, t r a i n i n g ! personal service a n d laborious p r a c t i c e . Nada B r a h m a n a n d a j i p r a c t i s e d clay a n d n i g h t . He could h a r d l y get e n o u g h sleep. H e k e p t p r a c t i s i n g far i n t o t h e s m a l l hours ofthe morning. He has n o w a t t a i n e d such a degree o f m a s t e r y i n this l i n e t h a t h e s h i n e s a s a u n i q u e p h e n o m e n o n am<, l l o . e x p o n e n t s o f t o - d a y . He manifests an a m a z i n g control over the vocal system. M a n i p u l a t i n g his a r t i c u l a tion j n m o s t i n t r i c a t e m a n n e r s t o p e r f e c t a n d split s e c o n d t i l t h , , g s , h e i s a b l e t o p r o d u c e t h a a n o f a s t o n i s h i n g types thai ^ a l d b e h a r d l y t h o u g h t c a p a b l e o f b e i n g p r o d u c e d . over s e c r e t o f N a d a B r a h m a n a n d a j i ' s g e n i u s m a y b e said t o lie i n h i s c o n t r o l o v e r t h e r a t e o f v i b r a t i o n a n d its l o ( . M I O , i i n a n y p a r t o f t h e b o d y a t will. By this t e c h n i q u e it i c l a i m e d t h a t v a r i o u s diseases a f f e c t i n g different p a r t s o f the t ) 0 d y c a n b e c u r e d a s w e l l a s p r e v e n t e d t h r o u g h t h i s inii - nal v i b r a t i o n . T h e i m p u l s e of vocal v i b r a t i o n is diverted :)| ' . a n y l i m b o r t h e t r u n k t o a n y p a r t o f t h e a n a t o m y even.

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as a c u r r e n t of electricity is d i r e c t e d along the circuit to a n y desired place or object. T h e peculiar feature here is that the vocal v i b r a t i o n thus directed is of the s a m e rate of the c o r r e s p o n d i n g t h a a n that is b e i n g p r o d u c e d by the singer at a particular m o m e n t . S w a m i N a d a Brahmanandaji is h i m s e l f a l i v i n g t e s t i m o n y t o this c l a i m a n d h e h a s n o t k n o w n a single d a y of illness. T h e f o l l o w i n g a r e s o m e o f t h e T h a a n s from t h e r e p e r t o i r e o f Sri S w a m i N a d a B r a h m a n a n d a j i : Ratt Thaan : It is p r o d u c e d in t h e c e n t r e of t h e t h r o a t region by a rapid vibration of the vocal chord, which a r e b r o u g h t together in a short c l a p p i n g m o v e m e n t within the throat. T h e s o u n d thus p r o d u c e d is in the n a t u r e of a short, h a c k i n g n o t e , g i v i n g a s t a c c a t o effect. It clears out all phlegm. T h e p r a c t i t i o n e r b e c o m e s free from ' k a p h a ' r o g a o r diseases a r i s i n g from t h e d i s b a l a n c e o f t h e p h l e g m a t i c h u m o u r s p e c i a l l y i n its m a n i f e s t a t i o n i n t h e r e g i o n o f t h e c h e s t a n d a b o v e it. Cala-ka-thaan : T h i s is p r o d u c e d in t h e c e n t r a l r e g i o n of the t h r o a t in t h e gullet p o r t i o n in front of the neck a n d involves the m a n i p u l a t i o n of the A d a m ' s Apple in a most e x t r a o r d i n a r y m a n n e r , s e t t i n g i t i n t o a n oscillatory m o t i o n of the utmost rapidity. Notes thus oscillated p r o d u c e the s t r a n g e effect o f a c h o r d o f m u s i c e c h o i n g a n d r e - e c h o i n g within the multiple arches ofthe ceiling of a Gothic Cathedral. G a l a - k a - t h a a n is a reliable w e a p o n in the h a n d s of the vocalist. I t i s a g r e a t d e s i d e r a t u m o f t h e voice c u l t u r i s t . F r o m simple soar throat to congestive a n d inflammatory c o n d i t i o n s o f t h e l a r y n x g i v e w a \ b e f o r e t h e r e g u l a r a n d system a t i c p r a c t i c e of this t h a a n . U n l i k e the ' r a n thaan,' t h e r e i s c o m p a r a t i v e l y lesser sacrifice o f m e l o d y i n t h e e m p l o y m e n t o f this t h a a n . AandolanThaan : T h e l o c a t i o n n o w i s t h e a c t u a l m o u t h cavity. A a n d o l a n is the vibrant notation produced with the h e l p o f t h e u v u l a o r t h e s m a l l t o n g u e , w h i c h i s set i n t o m o t i o n at an incredible rate. H e n c e , the significant n a m e A a n d o l a n , w h i c h m e a n s ' s w i n g i n g s u s p e n d e d ' a s i n fact t h e u v u l a is. This t h a a n cures all varieties of d r y cough, arising out of local irritation of t h r o a t a n d p a l a t e a n d not caused by

phlegm. T h e exercise o f t h e A a n d o l a n t h a a n gives rise t o a novel and not unpleasant sound of somewhat restricted volume. Ot Thaan : T h a a n p r o d u c e d solely by m a n i p u l a t i o n of t h e lips o r O t . T h e v o l u m e o f s o u n d i s still f u r t h e r r e s t r i c t e d in t h e e m p l o y m e n t of this t h a a n . It h a s a s t i m u l a t i n g effect u p o n t h e e n t i r e frontal d e n t a l r e g i o n o f t h e incisors a n d b i c u s p i d s . D e n t a l roots a r e t o n e d u p . E n s u r e s m o u t h health in the practitioner. Xasika Thaan : In this t h a a n t h e v i b r a t i o n is l o c a t e d within the nasal passage just b e n e a t h the bridge. It provides a p o w e r f u l s h a k e - u p to t h a t r e g i o n a n d a c t s as a v i g o r o u s c l e a n ser a n d toner. I t c o m b a t s colds, c o r y z a a n d r h i n i t i s . It banishes adenoids. It is s o m e t h i n g in t h e n a t u r e of a ' n e t i k r i y a , ' w i t h o u t t h e use o f t h r e a d o r w a t e r ; o r i n o t h e r w o r d s a ' S h a b d h a - n e t i , ' if o n e m a y e m p l o y s u c h a t e r m . Bada Jeeb-ka-thaan : As t h e n a m e d e n o t e s this t h a a n is p r o d u c e d w i t h t h e h e l p o f t h e t o n g u e itself b e i n g b r o u g h t i n t o vibratory motion. It is claimed that stuttering and stammeri n g c a n b e o v e r c o m e t h r o u g h a r e g u l a r p r a c t i c e o f this t h a a n . Danta Thaan : In e x e c u t i n g this t h a a n , t h e d e n t a l t h a a n , t h e r a p i d side-to-side m o v e m e n t o f t h e l o w e r r o w o f t e e t h i s e m p l o y e d t o set t h e notes i n t o v i b r a t i o n . T h e notes a r e a r t i c u l a t e d p l a i n from t h e t h r o a t . T h e y issue a s p l a i n notes w i t h o u t a n y sort o f g a m a k ' o r t r e m e l o u n t i l t h e y r e a c h t h e teeth a n d here, in their passage between the latter, the vibration is i m p a r t e d by the singer. T h i s t h a a n also h a s t h e effect o f s t r e n g t h e n i n g t h e t e e t h . Bina Jeeb-ka-thaan: H e r e t h e t o n g u e is h e l d t i g h t l y c l e n c h e d b e t w e e n t h e t e e t h , w i t h t h e tip p r o j e c t i n g o u t s i d e t h e lips. T h u s , all the m o v e m e n t of the tongue is completely arrested. I n this p o s i t i o n o f f i x i t y , the s i n g e r w e a v e s o u t his t h a a n w i t h r a p i d i t y o f e x e c u t i o n a n d r a t e o f v i b r a t i o n . T h e m o v e m e n t involves t h e r o o t o f t h e t o n g u e .
;

Chhati-ka-thaan : H e r e t h e v o i c e is b r o u g h t o u t p o w e r f u l l y r i g h t from t h e l u n g s w i t h v i g o r o u s i m p u l s e i m p a r t e d from t h e r e g i o n 'of t h e chest. This is not u n c o m m o n a m o n g Gawais. O n e w h o p r a c t i s e s C h h a t i - k a - t h a a n n e e d h a v e n o fear o f h e a r t troubles. 10

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Pet-ka-thaan : T h i s is a p o w e r f u l e x e r c i s e by w h i c h t h e practitioner thoroughly shakes up the entire gastro-intestinal system. T h i s t h a a n d e p e n d s for its v i b r a t i o n u p o n the forceful m o v e m e n t o f t h e d i a p h r a g m a s well a s t h e e n t i r e s t o m a c h wall. T h e rectus a b d o m i n i muscles a r e b r o u g h t i n t o vigorous play d u r i n g this t h a a n . No person however strong c a n succeed in a r r e s t i n g the m o v e m e n t of the singer's s t o m a c h d e s p i t e w h a t e v e r p r e s s u r e h e m a y e x e r t u p o n it. All t h e a b d o m i n a l v i s c e r a a r e i n v i g o r a t e d a n d t o n e d u p b y the Pet-ka-thaan. Threefold practice of , Madhyama and Xabhi. N o w we h a v e a process to perfect w h i c h is the a r d e n t a m b i t i o n of a l m o s t all vocal m a s t e r s . It is a p r o d u c t i o n of s o u n d in three pitches. In the Swara, Swami N a d a Brahman a n d a locates the voice vibrations in a most inexplicable m a n n e r u p o n t h e t o p of his h e a d . H e d o e s this i n a m y s t e r i o u s m a n n e r a n d w h e n this t h a a n i s i n progress, a p e r s o n p l a c i n g h i s h a n d o n t h e t o p o f t h e s i n g e r ' s h e a d will b e s t a r t l e d t o f i n d t h e s k u l l b e n e a t h his h a n d c o m m u n i c a t i n g t h e thrilling v i b r a t i o n c o r r e s p o n d i n g to the t h a a n in progress at the particular m o m e n t . F o r the M a d h y a , the vibration is located in the central p o i n t at the base of t h e t h r o a t between the two collar bones a b o u t the region where they j o i n the sternum. Whatever t h a a n t h e s i n g e r p r o d u c e s w i t h his v o i c e h e l d i n t h i s s t a t e o f M a d h y a i s felt o n l y a t t h i s p o i n t . F r o m here the singer suddenly drops down, as it were, a n d seems to r e a c h into t h e very root p o i n t of a r t i c u l a t e sound. T h e v o i c e , i s n o w s e e n t o issue f r o m d e e p d o w n o u t o f t h e region o f t h e N a b h i or the navel. H o l d i n g o n t o this N a b h i S w a r a , w e see h i m e x e c u t e a g a i n w i t h t h e s a m e masterya l l t h e i n t r i c a c y o f t h a a n , ulta-pulta, b o t h i n ' b o l ' a s w e l l a s in t h e ' k h a t ' f o r m . . T h e a b o v e p r a c t i c e o f t h a a n i n this threefold , M a d h y a a n d N a b h i , N a d a i s d o n e w i t h a d e g r e e o f facility, w i t h the singer switching a b r u p t l y from o n e pitch to a n o t h e r w i t h such perfect ease a n d c o n t r o l , t h a t is at o n c e a d m i r a b l e a n d astounding. T h i s difficult T r i p l e S a d h a n a h a s m y s t e r i o u s effects a n d benefits t h e e n t i r e s y s t e m o f t h e p r a c t i t i o n e r .

T h e b r e a t h v i b r a t i o n s h e l p t o a w a k e n v a r i o u s h i d d e n forces i n t h e b o d y , give a b u n d a n t r e s i s t a n c e p o w e r a g a i n s t diseases a n d grant a peculiar i m m u n i t y to him. Kundalini Thaan : T h i s t h a a n is a m y s t e r i o u s a n d n o v e l variety where the sound vibrations are taken even deeper d o w n t h a n t h e c e n t r e o f its issue, i.e., t h e N a b h i . After s e v e n y e a r s o f A b h y a s a p r o v e d futile t o a c h i e v e this t h a a n , t h e M a s t e r h a d all b u t given i t u p , b u t his e n t r y into t h e s p i r i t u a l life u n d e r t h e D i v i n e M a h a P u r u s h a , S w a m i S i v a n a n d a j i M a h a r a j , f i r e d h i m w i t h fresh z e a l t o t a k e u p t h e practice. And here some mysterious power helped h i m along a n d w i t h i n a few m o n t h s ' A b h y a s a d a y a n d n i g h t , S w a m i N a d a B r a h m a n a n d a attained Siddhi i n the K u n d a l i n i T h a a n . T h i s was soon after h e h a d t a k e n t h e holy o r d e r o f S a n n y a s f r o m his G u r u d e v a , S w a m i S i v a n a n d a j i M a h a r a j . T h e K u n d a l i n i T h a a n brings into play certain inner p r a n i c currents or N a d i s generally not active in the majority of beings. D u r i n g this t h a a n , t h e v i b r a t i o n s issue solely from the M o o l a a d h a a r a centre, at the base of the spinal column. T h e e n t i r e s y s t e m i s l u l l e d i n t o a s t a t e o f com plete quiescence. It almost seems as t h o u g h the entire vocal system has t a k e n a holiday a n d t h a t no p a r t of it a b o v e the N a b h i is involved in the p r o d u c t i o n of this s o u n d . It seems t o b e issuing f r o m n o w h e r e t h a t w e k n o w of. A soft g l o w o f p e a c e a n d s e r e n i t y suffuces t h e face o f t h e S w a m i j i w h e n he is engaged in producing the Kundalini T h a a n . T o r e n d e r t h e K u n d a l i n i T h a a n takes some t i m e o f preliminary singing. It c a n n o t be d o n e off-hand at a m o m e n t ' s notice. I t i s o n l y w h e n t h e s i n g e r h a s his v o i c e w a r m e d u p a n d t h e N a d a gets q u i c k e n e d t h r o u g h o u t the system t h a t he a t t e m p t s the K u n d a l i n i T h a a n . It has got a m y s t e r i o u s s o o t h i n g effect e v e n u p o n t h e h e a r e r w h o s e m i n d g e t s slowly c a p t i v a t e d a n d h e l d b y this l o w a n d h u m m i n g Nada. A t t h i s t i m e , a sense o f ecstasy seems t o s t e a l o v e r Swami N a d a Brahmanandaji who, when questioned, stated t h a t e v e n a s h o r t p r a c t i c e o f this K u n d a l i n i T h a a n h a s t h e p e c u l i a r effect u p o n h i m o f a c u r i o u s , i n d e s c r i b a b l e , i n t e g r a l s a t i s f a c t i o n of his e n t i r e b e i n g . " I feel " s a i d h e , " as w o u l d feel a h u n g r y m a n w h o h a s j u s t f e a s t e d t o his fill."

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T h e effect o f K u n d a l i n i T h a a n i s m o r e p s y c h i c t h a n physical. I t achieves t h e c l e a n s i n g o f all t h e subtle, i n n e r pranic currents or in other words ' Sarva N a d i Suddhi.' A peculiar feat : A p e c u l i a r e x e r c i s e p a i n s t a k i n g l y per fected t h r o u g h m u c h a r d u o u s p r a c t i c e d e m o n s t r a t e s ' t o u s S w a m i N a d a B r a h m a n a n d a j i ' s a m a z i n g control over N a d a Sakti. I t i s a n a l t o g e t h e r u n i q u e f e a t w h e r e h e s e n d s clown the vibrations of vocal N a d a into remote parts of the body a t will. T h u s w h e n he directs the r a p i d vibratory impulse of a t h a a n he is executing, a l o n g t h e a r m , it is found t h a t the impulse travels from the c e n t r e of t h e sound location right a l o n g t h e l i m b t o its e x t r e m i t y w h e r e i t sets t h e t e n d o n s i n t o r a p i d m o t i o n in perfect r h y t h m w i t h the t h a a n in question. At s u c h a t i m e t h e t e n d o n s at t h e b a c k of his c l e n c h e d fist a n d over t h e k n u c k l e s c a n b e distinctly seen i n r h y t h m i c motion. E v e n as m a n y as four pairs of muscular hands of strong young men grasping N a d a Brahmanandaji's h a n d t i g h t l y f r o m s h o u l d e r u p t o h i s w r i s t h a v e f a i l e d t o nullify t h e force o f this p r a n i c i m p u l s e t h u s sent u n d e r t h e impelling power of a r a p i d t h a a n . T h i s p h e n o m e n o n h a s baffled e v e n c l e v e r m e d i c a l m e n w h o , w i t h t h e i n t e n t i o n o f close observation, have themselves personallv joined in grasping N a d a B r a h m a n a n d a j i ' s a r m d u r i n g this t h a a n d e m o n s t r a t i o n . Before c o n c l u d i n g , h o w e v e r , o n e o b s e r v a t i o n h a s t o b e m a d e i n r e s p e c t o f these t h a a n s m e n t i o n e d a b o v e . Most of these t h a a n s comprise purely a S a d h a n a Vidya. They are usually not m a d e in the course of p u b l i c musical performances. R a t h e r , they are primarily practised by the votary of Sangeeta Sastra as an i m p o r t a n t p a r t of the training'. They are a i m e d at the a c h i e v e m e n t of b r e a t h control a n d perfection in voice c u l t u r e . T h e i r Abhyasa is in the n a t u r e of personal p r a c t i c e involving strenuous a n d i n t r i c a t e exercise. It is like the g y m n a s i u m W o r k - o u t of a m a s t e r pugilist or a c r o b a t w h o a i m s u l t i m a t e l y at d e m o n s t r a t i n g the total resultant perfec tion o f c o n t r o l , b a l a n c e a n d a c t i o n i n h i s o r h e r s p e c i a l a c t a n d feature. T h u s , it will be seen t h a t they a r e p u r e l v a subjective m a t t e r to the musician a n d their practice an i n t e g r a l p a r t o f his i n n e r d e v e l o p m e n t u p o n t h e h a r d up hill p a t h towards perfection. It will, therefore, be a mistake

t o seek for m e l o d y i n m o s t o f t h e s e t h a a n s . Nevertheless, some of t h e m do have definite musical v a l u e s i m u l t a n e o u s w i t h t h e i r r o l e i n t h e r e a l m o f b r e a t h c o n t r o l a n d v o i c e culti vation. N o w , s o far w e h a v e c o n s i d e r e d t h e p u r e l y t e c h n i c a l a n d the therapeutical aspects of the T h a a n . W e shall h e r e t r y t o see t h e m u s i c a l a s p e c t o f t h e s a m e . In w h a t relation the practice of t h a a n stands to the culture of real m u s i c a n d t h e r o l e i t p l a y s i n i m p a r t i n g t o t h e a r t i s t t h e gift o f t h e v o i c e b e a u t i f u l w i t h its t h r i l l i n g r i c h n e s s o f t o n e a n d t i m b r e will b e n o w s e e n . W e m a y say t h a t o n the m u s i c a l s i d e t h e t h a a n c o m p r i s e s a m a t c h l e s s f o u n d a t i o n for t h e a c h i e v e m e n t of sweetness of tone, excellence in melody a n d superb music. T h r e e things c o m b i n e to bestow t h e s t a m p of true great ness on a m u s i c i a n ; his success is p r o p o r t i o n a t e to t h e d e g r e e to w h i c h he masters these t h r e e factors. These three are firstly, t h e p i t c h w i t h its t h r e e f o l d g r a d a t i o n s o f t h e Stayi (octave), M a d h y a Stayi a n d the M a n d a r a Stayi. Secondly, the volume of voice, m a i n l y t h r o u g h the modula t i o n s o f w h i c h t h e a r t i s t i s a b l e t o e x p r e s s t h e different s u b t l e shades of Bhav. Thirdly, the tempo. It is here that the t h a a n S a d h a n a gives w o n d e r f u l h e l p t o t h e m u s i c i a n a n d m a y be said to be an indispensable requisite to one w h o is really serious a n d earnest a b o u t progressing t o w a r d s perfection in voice cultivation a n d c o n t r o l . As a S a d h a n a it is u n e q u a l l e d i n its a b i l i t y t o e n a b l e t h e s i n g e r t o a c h i e v e m a s t e r y o v e r t h e a b o v e - m e n t i o n e d t h r e e factors of pitch, v o l u m e a n d t e m p o . I t i s t h e m o s t effective m e a n s b y w h i c h t h e s i n g e r d e v e l o p s v o l u m e o f his v o i c e a n d a c q u i r e s c o n t r o l o v e r P r a n a o r b r e a t h . I t i s t h u s f o u n d t o b e a n i d e a l basis u p o n w h i c h t o b u i l d u p t h e s u p e r s t r u c t u r e of perfect a n d e n r a p t u r i n g m u s i c , such as will t h r i l l a n d m o v e t h e l i s t e n e r s w i t h its e n t h r a l l i n g m e l o d y , richness, a d m i r a b l e m a s t e r y of t e c h n i q u e as well as s u p e r b musical value. T h e test o f a t r u e m a s t e r m a y b e s a i d t o b e his a b i l i t y t o sing well i n all t h e t h r e e pitches, t h e Stayi, t h e M a d h y a Stayi a n d M a n d a r a Stayi a s well. This he must be able to d o w i t h u t m o s t ease, g r a c e a n d perfection. He must be able to

s w i t c h o n from o n e p i t c h t o t h e o t h e r w i t h r a p i d i t y a s well as unerring accuracy. T h e r e s h o u l d b e n o b l e m i s h i n his q u i c k p a s s a g e f r o m o n e p i t c h t o t h e o t h e r a n d also i n his r e n d e r i n g o f t h e S a h i t y a in each p a r t i c u l a r pitch held at the time. T h e difficult p r a c t i c e o f t h a a n S a d h a n a i s o f i n e s t i m a ble help to the m u s i c i a n in a c q u i r i n g this rare finish. T h e t h a a n , w h e n thus rightly understood a n d intelligently a n d e a r n e s t l y p r a c t i s e d , i s t h e g r e a t e s t friend a n d h e l p e r t o t h e wise s i n g e r i n his a t t e m p t t o s c a l e t h e h i g h p e a k s o f p e r f e c t i o n in music.

BOOK THREE

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CHAPTER

Austerities study of scriptures, a n d self-surrender constitute the Yoga of Purificatory Action.

T h r o u g h T a p a s , mortification, d u e to the destruction of i m p u r i t i e s , a r i s e p s y c h i c p o w e r s i n t h e b o d y a n d senses. By T a p a s , the m i n d , speech a n d Indriyas are purified. F a s t s a n d all religious o b s e r v a n c e s t h a t a r e l a i d d o w n i n D h a r m a Sastras a n d t h e r u l e s o f Y a m a a n d N i y a m a , A s a n a , P r a n a y a m a , etc., c o m e u n d e r T a p a s . In Gita Chapter X V I I , t h e t h r e e Slokas f r o m 14 to 16 d e s c r i b e t h r e e k i n d s of T a p a s , viz-, T a p a s o f b o d y , s p e e c h a n d m i n d . Psychic powers a r e t h e e i g h t S i d d h i s , A n i m a , M a h i m a , e t c . All these S i d d h i s can be acquired by the steady practice of Tapas. Manu says : " H e w h o s e s p e e c h a n d m i n d a r e p u r e a n d e v e r c a r e fully g u a r d e d , o b t a i n s all t h e fruits t h a t a r e o b t a i n e d b y m e a n s of V e d a n t . " B y t h e p e r f o r m a n c e o f T a p a s , all K l e s h a s (afflictions) a n d i m p u r i t i e s c a n b e d e s t r o y e d . What is Tapas ? T h a t w h i c h purifies t h e i m p u r e m i n d i s T a p a s . That which regenerates the lower a n i m a l nature and generates divine nature is T a p a s . T h a t w h i c h cleanses t h e m i n d a n d d e s t r o y s lust, a n g e r , g r e e d , e t c . , i s T a p a s . T h a t w h i c h p r o d u c e s B r a h m a T e j a s a n d destroys A s u r i c o r d i a b o l i c a l nature is Tapas. T h a t w h i c h destroys T a m a s a n d Rajas a n d increases S a t t v a i s T a p a s . T h a t w h i c h steadies t h e m i n d , a n d fixes i t o n t h e E t e r n a l i s T a p a s . T h a t which arrests the outgoing tendencies, extroversion or B a h i r m u k h a Vritti and produces introversion or A n t a r m u k h a Vritti is T a p a s . T h a t which destroys V a s a n a s , egoism, R a g - D w e s h a a n d g e n e r a t e s dispassion, d i s c r i m i n a t i o n a n d m e d i t a t i o n i s T a p a s . T a p a s is spiritual discipline, Yogabhyas or B r a h m a b h y a s . T a p a s is Brahma Chintan, worship, Sadhana and meditation. This is the third A n g a of N i y a m a in Raja Yoga. It is one o f t h e three items of Kriya Yoga. T a p a s means austerity

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155

or practice of p e n a n c e . T h e m a n o f T a p a s i s b r i l l i a n t like a b l a z i n g fire. T a p a s m e a n s r e s t r a i n t o f t h e senses a n d m e d i t a t i o n also. T a p a s leads to control of m i n d . S t a n d i n g o n o n e l e g , r a i s i n g o n e h a n d u p for a long t i m e i s also T a p a s . B u t this i s T a m a s i c T a p a s o f a n i g n o r a n t man. P a n c h a g n i T a p a s i s s i t t i n g i n t h e m i d s t o f four fires i n t h e h o t s u n , h a v i n g s u n a s t h e f i f t h f i r e . V a i r a g i s p r a c t i s e this v e r y o f t e n . D e s i r e m o v e s t h e senses. Desire c a n b e c o n t r o l l e d o n l y i f t h e senses a r e c u r b e d . Tapas a n n i h i l a t e s desires. Practise intelligent T a p a s . T a p a s i s a u s t e r i t y , c o n t r o l o f senses a n d m e d i t a t i o n . T h e a s p i r a n t i s b l a z i n g like f i r e ( T a p a a t i ) . H i s eves a r e b r i l l i a n t , his v o i c e s w e e t a n d forcible. His body is shining a n d beautiful. All are a t t r a c t e d towards h i m . H e i s like a magnet. A l l t h e s e a r e d u e t o his T a p a s c h a r y a . He who does T a p a s is T a p a s w i n . Tapaswins go to Tapoloka. B r a h m a n d i d T a p a s i.e., m e d i t a t i o n before H e c r e a t e d t h e universe. H e reflected o v e r H i s g r a n d p l a n o f c r e a t i o n . This is His Tapas. Purify y o u r s e l f t h r o u g h T a p a s a n d a t t a i n the ultimate goal. F o r m s of Tapas S t a n d i n g in w a t e r in w i n t e r is a lower form of T a p a s . S t a n d i n g i n h o t s u n i n s u m m e r i s a n o t h e r l o w e r form o f Tapas. P a n c h a g n i T a p a s i s a n o t h e r form o f T a p a s . Living o n s w e e t n e e m leaves o r d r i e d leaves i s a n o t h e r t y p e o f Tapas. P e r a m b u l a t i n g r o u n d G o v e r d h a n hill w i t h N a m a s k a r is a n o t h e r form of T a p a s . T r a t a k on the sun, walking barefooted, living n a k e d in s n o w y regions, fasting a n d V r a t a s like G h a n d r a y a n a V r a t a , E k a d a s i V r a t a , P r a d o s h V r a t a , Krishchara V r a t a , M o u n a o r v o w o f silence, A n u s h t a n , P u r a s c h a r a n a , vigils e t c . , a r e d i f f e r e n t k i n d s o f T a p a s . j Three K i n d s of Tapas T a p a s i s o f t h r e e k i n d s viz., p h y s i c a l , v e r b a l , a n d m e n t a l . B r a h m a c h a r y a , service o f g u r u a n d s a i n t s , p r a c t i c e o f A h i m s a o r n o n - v i o l e n c e a r e all T a p a s o f t h e b o d y . T h r o u g h the power of B r a h m a c h a r y a Bhisma and H a n u m a n did marvellous deeds. T h r o u g h the power of Chastity, D a m a y a n t i b u r n t the hunter, Anusuya converted the Trimurtis into babies,

Savitri brought back Satyavan from L o r d Y a m a . The power o f B r a h m a c h a r y a i s m o r e p o w e r f u l t h a n t h e p o w e r o f physical Tapas. T o s p e a k t h e t r u t h , t o o b s e r v e v o w o f silence, n o t t o h u r t others by unkind words or harsh words, to speak words t h a t a r e beneficial, s t u d y o f s c r i p t u r e s a r e all T a p a s o f t h e speech. Poise, m e n t a l r e s t r a i n t o r S a m a , p u r i t y o f n a t u r e , o n e - p o i n t e d n e s s o f m i n d , m e n t a l h a p p i n e s s , cheerfulness, c l e a n l i n e s s o f life, a r e all T a p a s o f m i n d . Abandon Tapas Abhimana Viswamitra's T a p a s was of a Rajasic type. He h a d Tapas Abhimana. H e w a s egoistic a n d w a s p r o u d o f his Tapas. He always fought w i t h the Sattvic Vasishta. His pride was quelled in the end. Both went to Lord Brahma, t h e c r e a t o r , to find o u t " W h o is a g r e a t e r T a p a s w i n ? " B r a h m a said, " He w h o brings the Surya Devata in my presence is a great T a p a s w i n . " Viswamitra approached Surya. S u r y a said, " Bring somebody to take up my work. I shall come to B r a h m a n o w . " Viswamitra was not able to d o it. T h e r e u p o n V a s i s h t a p l a c e d his B r a h m a D a n d a . It shone with brilliance a n d did the work of sun. Surya c a m e t o B r a h m a a n d p a i d his r e s p e c t s . V i s w a m i t r a p u t his head down in shame. A n d s i l e n t l y r e p a i r e d t o his a b o d e . Therefore a b a n d o n T a p a s A b h i m a n a . Practise Sattvic T a p a s a n d give u p T a m a s i c T a p a s . M a k e the T a p a s Sattvic a n d destroy egoism through self-surrender or A t m a Bhav. Mental Tapas M e n t a l T a p a s is more powerful than physical T a p a s . H e w h o b e a r s h e a t a n d c o l d does p h y s i c a l T a p a s . He i n c r e a s e s his p o w e r o f e n d u r a n c e , b u t h e m a y n o t b e a b l e t o b e a r insult. H e , will b e easily u p s e t b y a h a r s h o r u n k i n d word. H e m a y t a k e r e v e n g e a n d d o t i t for t a t . He has not control over the mind. H e h a s d i s c i p l i n e d o n l y his physical body. T o k e e p a b a l a n c e d m i n d i n all c o n d i t i o n s o f life, t o b e a r i n s u l t , i n j u r y a n d p e r s e c u t i o n s , t o b e e v e r serene, contented a n d peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger, to h a v e p r e s e n c e o f m i n d a n d f o r b e a r a n c e a r e all forms o f m e n t a l Tapas.

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Highest Tapas Conventionally, e a t i n g n e e m leaves, s t a n d i n g in water, s i t t i n g i n t h e h o t s u n , b e a r i n g h e a t a n d cold, s t a n d i n g o n o n e leg w i t h raised hands, etc., a r e considered as T a p a s . People speak of such persons as T a p a s w i n s . T h e y say, " R a m B r a h m a c h a r i i s a g r e a t T a p a s w i n , H e lives o n leaves a n d h a s no clothing. H e does P a n c h a g n i T a p a s i n h o t s u m m e r . " T h e s e a r e all forms of physical T a p a s . Philosophically m e d i t a t i o n is the highest form of T a p a s . Fixing the w a n d e r ing m i n d on God or Brahman is great Tapas. Vichara a n d N i d i d h y a s a n a are the highest T a p a s . E n q u i r y of " w h o am I ?" is the supreme Tapas. Pratyahara, Pranayama, Dharana a n d S a m a d h i , p r a c t i c e o f t h e four m e a n s , N a v a v i d h a B h a k t i are great Tapas. CHAPTER II

SWADHYAYA

B y s t u d y o f S c r i p t u r e s comes t h e c o m m u n i o n w i t h t h e tutelery deity. Swadhyaya is the study of scriptures such as Gita, Upanishads, R a m a y a n a , Bhagavat, etc. T h e study should b e (.lone w i t h c o n c e n t r a t i o n . You should understand w h a t you h a v e s t u d i e d a n d t r y t o p u t i n y o u r e v e r y d a y life all t h a t you h a v e l e a r n t . T h e r e will b e n o benefit i n y o u r s t u d y , if y o u *do n o t e x e r t to live up to t h e t e a c h i n g s of t h e scriptures. S w a d h y a y a i n c l u d e s also J a p a , t h e r e p e t i t i o n of M a n t r a s . B y c o n s t a n t s t u d y a n d its p r a c t i c e i n d a i l y life will l e a d o n e t o h a v e c o m m u n i o n w i t h G o d .

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159

CHAPTER III ISHVVARAPRANIDHANA

By self-surrender superconscious state.

ccmes

the

attainment

of Samadhi-

T h e s e l f - s u r r e n d e r s h o u l d b e free, p e r f e c t , u n c o n d i t i o n e d and ungrudging. T h e n t h e S a m a d h i w i l l c o m e b y itself. This S w a r a P r a n i d h a n a is highest self-surrender. A t m a Nivedana is self-surrender. In the Vishnu S a h a s r a n a m a it is said : " T h e h e a r t of one who has taken refuge in V a s u d e v a , w h o is wholly devoted to Vasudeva, gets entirely purified, a n d he attains B r a h m a n , the E t e r n a l . " T h e d e v o t e e offers e v e r y t h i n g t o G o d i n c l u d i n g his b o d y , m i n d a n d soul. H e k e e p s n o t h i n g for himself. He loses e v e n h i s o w n l i t t l e self. He has no personal and indep e n d e n t existence. H e h a s g i v e n u p h i s self for G o d . He has become part and parcel of God. G o d takes c a r e o f h i m a n d G o d treats h i m a s Himself. Grief a n d sorrow, p l e a s u r e a n d p a i n , t h e d e v o t e e t r e a t s a s gifts s e n t b y G o d a n d does n o t a t t a c h himself to t h e m . He considers himself as a p u p p e t of God and an instrument in the hands of God. H e d o e s n o t feel e g o i s t i c , for h e h a s n o e g o . His ego has g o n e o v e r t o G o d . I t i s n o t his d u t y t o t a k e c a r e o f his wife, c h i l d r e n , e t c . , for h e h i m s e l f h a s n o i n d e p e n d e n t e x i s t e n c e a p a r t from God. G o d will t a k e c a r e o f a l l . He knows h o w to lead the world in the right p a t h . O n e need not think that he is b o r n to lead the world. G o d i s t h e r e w h o will look t o e v e r y t h i n g w h i c h m a n c a n n o t e v e n d r e a m of. He h a s n o s e n s u a l c r a v i n g for h e h a s n o b o d y a s i t i s offered t o God. H e d o e s n o t a d o r e o r l o v e his b o d y for i t i s G o d ' s b u s i n e s s t o see t o it. H e o n l y feels t h e p r e s e n c e o f G o d a n d n o t h i n g else. H e i s fearless for G o d i s h e l p i n g h i m a t a l l times. H e h a s n o e n e m y for h e h a s g i v e n h i m s e l f u p t o G o d w h o h a s n o enemies o r friends. He has no a n x i e t y for h e h a s a t t a i n e d e v e r y t h i n g b y a t t a i n i n g t h e g r a c e o f G o d ^

H e h a s n o t even t h e t h o u g h t o f s a l v a t i o n ; r a t h e r h e d o e s not w a n t salvation, even, he merely wants God a n d nothing hut God. He is satisfied w i t h the love of G o d , for by t h a t t h e r e is n o t h i n g that is not attained. W h a t is there to be attained w h e n G o d has sent His G r a c e u p o n t h e devotee ? T h e d e v o t e e does n o t w a n t t o b e c o m e s u g a r b u t t a s t e s u g a r . T h e r e is pleasure in tasting sugar, but not in becoming sugar itself. So t h e d e v o t e e feels t h a t t h e r e is s u p r e m e j o y m o r e in loving God than in becoming God. G o d shall take complete care o f t h e devotee. " I a m T h i n e , " says t h e d e v o t e e . T h i s s e l f - s u r r e n d e r i s A b s o l u t e L o v e for G o d a l o n e . T h e r e is nothing but God-consciousness in the devotee. E v e n a g a i n s t his o w n wishes, t h e d e v o t e e shall b e c o m e o n e w i t h G o d a n d lose h i s i n d i v i d u a l i t y . This is the law of being. T h e H i g h e s t T r u t h i s A b s o l u t e n e s s a n d t h e soul rises a b o v e t h r o u g h different states o f consciousness u n t i l i t attains Absolute perfection w h e n it becomes identical with God. T h i s i s t h e c u l m i n a t i o n o f all a s p i r a t i o n a n d love. T h e r e a r e i n n u m e r a b l e verses i n t h e B h a g a v a d g i t a a n d t h e B h a g a v a t a e s t a b l i s h i n g t h e t r u t h t h a t self-surrender i s t h e only w a y t o a t t a i n t h e S u p r e m e . K r i s h n a teaches t o A r j u n a t h a t self-surrender, t o t a l a n d exclusive, a l o n e c a n give h i m p e a c e a n d r e l i e v e h i m f r o m a l l sins. O n e w h o studies the B h a g a v a d g i t a a n d the S r i m a d B h a g a v a t a will c o m e t o k n o w w h a t a g r e a t i m p o r t a n c e i s g i v e n to t o t a l s e l f - s u r r e n d e r . F o r s e l f - s u r r e n d e r is t h e a n n i h i l a t i o n o f i n d i v i d u a l consciousness a n d t h e a t t a i n m e n t of Absolute Consciousness. This is equal to Nirvikalpa Samadhi. T h e devotee flies to the state of the highest M a h a b h a v a and merges himself in God. T h e wave subsides in the ocean. T h e spark becomes one with fire. T h e r a y is absorbed into the Sun. T h e m i n d merges in the A t m a . T h e individual loses itself i n t h e A b s o l u t e . T h e d e v o t e e b e c o m e s o n e w i t h God. W o r l d l y consciousness vanishes i n t o u n i v e r s a l c o n sciousness. M a n b e c o m e s G o d a n d t h e m o r t a l becomesImmortal.*

SECRET OF SURRENDER

161 T h e r e is

of t h e s e S l o k a s , he will r e a l i s e t h e g o a l of life s o o n .

CHAPTER

IV

SECRET OF SURRENDER Sakrudeva Abhayam prapannaya tawasmiti cha yachate sarvabhutebhyo dadamyelad vritanmama.

" I r e m o v e all fears of all b e i n g s e v e n if they c o m e to M e o n l y o n c e a n d seek M y r e f u g e ; c a l l i n g t h e m s e l v e s as M i n e T h i s is My v o w . " [Sri Ramachandra's Vow.) T h r o u g h o u t the G i t a there is a ringing note that surrender a n d d e v o t i o n a r e a b s o l u t e l y n e c e s s a r y for t h e a t t a i n m e n t o f God-consciousness. In reality, t h e n i n e m o d e s of devotion ( N a v a v i d h a B h a k t i ) a r e r e d u c i b l e t o o n e , viz-, A t m a n i v e d a n . T h e f o l l o w i n g G i t a S l o k a s will i m p r e s s o n y o u r m i n d t h e i m p o r t a n c e of devotion a n d self-surrender. Tameva Tat
l:

saranam

vachha

sarva

bhavena prapyasi

Bharata saswatam.

prasalatparam

sthanam

F l e e u n t o H i m for s h e l t e r w i t h a l l t h y b e i n g , B h a r a t a ; by His G r a c e t h o u shall obtain s u p r e m e p e a c e , the everlasting dwelling-peace." {Chap. XVIII, 6 2 ) Manmanabhava madbhakto Mamevaishyasi satyam te madyaji pralijane mam priyosi namaskuru me.

n o d o u b t o f this. T h e s e l f - s u r r e n d e r m u s t b e t o t a l , u n g r u d g i n g a n d un reserved. Y o u m u s t n o t k e e p c e r t a i n desires for g r a t i f i c a t i o n . M i r a says : " I h a v e g i v e n m y w h o l e h e a r t , m i n d , i n t e l l e c t , soul, my all to my G i r d h a r G o p a l . " T h i s i s p e r f e c t selfsurrender. A r e a l d e v o t e e will n o t ask t h e L o r d e v e n for M u k t i . S o l o n g a s t h e s u b t l e d e s i r e for l i b e r a t i o n l i n g e r s i n o n e ' s heart he c a n n o t claim himself to be a true devotee of the Lord. T h o u g h t h e d e s i r e for e m a n c i p a t i o n i s o f S a t t v i c n a t u r e , yet t h e devotee h a s b e c o m e a slave of M u k t i . He is still selfish a n d so is unfit to c a l l h i m s e l f a s i n c e r e l o v e r of God. H e h a s not yet m a d e total, unreserved self-surrender. T o ask for M u k t i i s a v a r i e t y o f h y p r o c r i s y . Can a true devotee d a r e ask a n y t h i n g f r o m G o d , w h e n h e fully k n o w s t h a t H e is an o c e a n of love a n d compassion ? A real devotee never complains against God. A raw B h a k t a s p e a k s ill o f G o d w h e n h e i s i n distress. H e says " I have d o n e 25 lakhs of J a p a . I am studying B h a g a v a t daily. Yet God is not pleased with me. He has not removed m y suffering. God is blind. He has not heard my prayers. W h a t sort of G o d is L o r d K r i s h n a ? I h a v e n o faith i n H i m . " A r e a l B h a k t a rejoices i n suffering, p a i n a n d d e s t i t u t i o n . He welcomes grief a n d sorrow always, so t h a t he m a y not forget G o d e v e n for a s e c o n d . He h a s t h e firm belief t h a t G o d d o e s e v e r y t h i n g for his g o o d o n l y . Kiinti Devi prayed to K r i s h n a : " L o r d ! g i v e me p a i n a l w a y s . T h e n only I will r e m e m b e r T h e e a l w a y s . " In P u r i a saint w h o completely dedicated himself to Lord H a r i was seriously ailing f r o m c h r o n i c dysentery. H e be c a m e quite helpless. L o r d H a r i o f P u r i w a s s e r v i n g h i m for m o n t h s in the form of a servant. T h e L a w of P r a r a b d h a is inexorable. N o b o d y c a n e s c a p e f r o m t h e o p e r a t i o n o f this infallible l a w . T h e Lord did not want the Bhakta to take a n o t h e r b i r t h for t h e e x h a u s t i o n o f h i s P r a r a b d h a . So His d e v o t e e h a s t o suffer f r o m p r o t r a c t e d a i l m e n t . T h i s w a s his Karmic purgation. But H e himself served h i m , a s the devotee surrendered himself completely. Look at the un11

" M e r g e t h y m i n d i n M e . b e M y d e v o t e e , sacrifice t o M e , p r o s t r a t e thvself before M e , t h o u shalt c o m e even to Me." (Chap. XVIII, 65) Sarvadharman Aham Twa " Abandoning all Parilyajya duties mamekam come to saranam Me, vraja ma for sucha. shelter ;

sarvapapebhyo

mokshayikshyarni

s o r r o w n o t , I l i b e r a t e t h e e from all s i n s . " portant Slokas of the Gita. The

(Chap. XVIII, 66) teachings of

S l o k a s 6 5 a n d 6 6 o f C h a p t e r X V I I I a r e t h e m o s t im gist o f t h e Lord Krishna is here. I f a n y o n e c a n live i n t h e t r u e spirit

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Y O G A

SECRET

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b o u n d e d m e r c y of the Lord, f i e b e c o m e s a slave o f H i s devotee when they entirely d e p e n d u p o n H i m . S e l f - s u r r e n d e r d o e s n o t m e a n r e t i r e m e n t i n t o t h e forests. I t does n o t m e a n g i v i n g u p o f all activities. T a m a s or inertia i s m i s t a k e n for s e l f - s u r r e n d e r . T h i s is a sad mistake. What is w a n t e d is internal surrender. T h e ego a n d desire m u s t be annihilated. This will constitute real surrender. The Rajasic m i n d s t a n d s 'obstinate to effect complete selfsurrender. O b s t i n a c y is a great obstacle to surrender. The l o w e r n a t u r e a g a i n a n d a g a i n rises u p t o a s s e r t itself. T h e r e is r e s u r r e c t i o n of desires. D e s i r e s g e t s u p p r e s s e d for s o m e t i m e . A g a i n t h e y m a n i f e s t t h e m s e l v e s w i t h r e d o u b l e d force. Man is d r a g g e d h i t h e r a n d t h i t h e r by these desires. Believe in the D i v i n e possibilities. C o m p l e t e l y dedicate yourself to the Lord. H a v e full t r u s t i n H i m . Rest in peace. All c a r e s , w o r r i e s , a n x i e t i e s , t r i b u l a t i o n s a n d e g o i s t i c efforts will ter minate now. Look at P r a h a l a d a ' s s u r r e n d e r a n d faith in G o d ! He completely resigned himself to Lord H a r i . No other thought save t h o u g h t s o f G o d o c c u p i e d his m i n d . H e h a d H i s full G r a c e a n d b e n e d i c t i o n e v e n t h o u g h h e w a s i l l - t r e a t e d b y his father in a variety of ways. He was h u r l e d d o w n from the t o p o f a cliff. He was t r a m p l e d upon by the elephant. He was poisoned. H e w a s t h r o w n i n t o t h e sea w i t h t h e legs tied by iron chains. C o b r a s were t h r o w n over him. His nose was f i l l e d w i t h p o i s o n o u s gas. He was thrown into fire. Boiling oil w a s p o u r e d over his h e a d . Y e t his faith in N a r a y a n a was not shaken even a bit. T h e n a m e of N a r a y a n a w a s a l w a y s o n his lips. S u c h m u s t be the faith of every devotee. P r a y to G o d fervently. " L o r d ! M a k e m y will s t r o n g t o resist a l l t e m p t a t i o n s , t o c o n t r o l m y I n d r i y a s a n d l o w e r n a t u r e , t o c h a n g e m y o l d evil h a b i t s a n d t o m a k e m y s u r r e n d e r complete a n d real. E n t h r o n e Thyself in my heart. Do n o t l e a v e t h i s p l a c e e v e n for a s e c o n d . Use my body, m i n d a n d organs as thy instruments. M a k e me fit to dwell in T h e e for e v e r . " Give up all ideas of d u t y a n d responsibility. Allow the Divine Will to work u n h a m p e r e d now. T h i s is the secret

of surrender. Y o u w i l l feel y o u a r e a c h a n g e d b e i n g . This exalted state is ineffable. A g r e a t t r a n s f o r m a t i o n will c o m e u p o n you. Y o u w i l l b e e n v e l o p e d b y a h a l o o f d i v i n e efful gence. Y o u will b e d r o w n e d i n i n d e s c r i b a b l e bliss, p e a c e a n d joy. Y o u r o l d l i t t l e self i s d e a d n o w . You are n o w a c h a n g e d spiritual being. Y o u r i n d i v i d u a l will i s m e r g e d i n t h e cosmic will. You are now illumined by the divine light. All i g n o r a n c e h a s m e l t e d n o w . Enjoy the i m m o r t a l d i v i n e life w h e r e i n t h e r e i s n e i t h e r d e s p a i r n o r fear, n e i t h e r h u n g e r n o r thirst, neither d o u b t n o r delusion. Shine in Divine Splendour a n d Glory.

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SELF-SURRENDER Self-surrender is S a r a n a g a t i or A t m a Nivedan. This is o n e of the nine modes of Bhakti. T h e Bhakta (devotee) starts w i t h S r a v a n or h e a r i n g the Lilas a n d G u n a s of the L o r d , slowly ascends t h e different rungs in t h e l a d d e r of Bhakti Yoga a n d ultimately reaches the highest rung, A t m a Nivedan. T h e will of t h e devotee becomes one with the cosmic Will. T h e devotee becomes one with the Lord a n d enjoys all divine A i s w a r y a ( V i b h u t i s ) . Eight siddhis a n d n i n e R i d d h i s roll u n d e r his feet. T h e y s t a n d w i t h folded h a n d s to obey implicitly the c o m m a n d s of the devotee. The d e v o t e e feels a n d sees t h e L o r d i n e v e r y h a i r follicle o f his b o d y , in every a t o m a n d molecule. This state is Achintya (unthinkable) a n d Anirdeshya (indescribable). L o r d speaks a n d w o r k s t h r o u g h t h e d i f f e r e n t o r g a n s o f H i s B h a k t a , a s his egoism is totally destroyed. T h e obstacles that stand in the w a y o f S e l f - S u r r e n d e r a r e desires a n d e g o i s m . T h e selfsurrender must be total, unreserved, ungrudging and unconditioned. S o m e t i m e s t h e d e v o t e e k e e p s c e r t a i n desires for his o w n gratification. T h a t is the reason why he is not able to m a k e p e r f e c t s e l f - s u r r e n d e r a n d h a v e D a r s h a n o f his I s h t a m . The egoism is v e r y stiff a n d o b s t i n a t e . I t i s like hard granite. I t h a s t o b e split a s u n d e r t h r o u g h c o n s t a n t h a m m e r i n g w i t h the chisel of Bhakti. Even the very h a r d d i a m o n d is pierced through by another harder material and a slender wire is passed t h r o u g h the hole in the d i a m o n d w h e n a necklace is m a d e . E v e n s o this h a r d A n t a h k a r a n o r h e a r t m u s t be pierced t h r o u g h by self-surrender a n d the slender t h r e a d of Bhakti m u s t be passed t h r o u g h the heart. Then o n l y L o r d will t a k e H i s s e a t i n t h e h e a r t o f H i s d e v o t e e . T h e devotee even expects G o d to do the self-surrender for himself. T h i s i s m e r e foolishness o n l y . H e will h a v e t o d o t h e s e l f - s u r r e n d e r himself. R e m e m b e r this p o i n t w e l l . T a m a s o r i n e r t i a i s m i s t a k e n for s e l f - s u r r e n d e r . In Patanjali Yoga Sutras there is an aphorism " Ishwara pranid h a n a a d w a " " S a m a d h i can be attained by surrendering the

little self a n d t h e fruits of o n e ' s a c t i o n s at t h e feet of L o r d . " Self-surrender is one o f t h e three limbs of Kriya Yoga. Then a g a i n Self-surrender is one of t h e five items in N i y a m a . T h e K r i y a Y o g a d e s t r o y s t h e f i v e K l e s h a s (afflictions) a n d p r e p a r e s t h e m i n d for u n i o n w i t h t h e L o r d . L o r d K r i s h n a says in H i s G i t a : " A b a n d o n i n g all d u t i e s , c o m e u n t o M e a l o n e for s h e l t e r , s o r r o w not. I will l i b e r a t e t h e e from s i n s . " T h i s is a powerful S a r a n a g a t i - m a n t r a t h a t w i l l h e l p t h e d e v o t e e i n effecting his self-surrender i f h e k e e p s u p t h e B h a v o f this S l o k a c o n s t a n t l y before his m i n d . T h i s c o r r e s p o n d s t o t h e S a r a n a g a t i - m a n t r a " Sri R a m a S a r a n a m M a m a " " I s u r r e n d e r m y s e l f to Sri R a m a " of B h a k t a s o f Sri R a m a , " Sri K r i s h n a S a r a n a m M a m a " " I s u r r e n d e r m y s e l f to Sri K r i s h n a " of B h a k t a s of L o r d Krishna, " Sreeman Narayancharanau Saranam prapadye " " I s u r r e n d e r m y s e l f to L o r d N a r a y a n " of B h a k t a s of L o r d Hari. Those who repeat the above Mantras with Bhav will get t h e g r a c e o f t h e L o r d s o o n . T h e y will b e a b l e t o d o p e r f e c t self-surrender. Repetition of these formulae, " I a m T h i n e , M y L o r d , All i s T h i n e , T h y will b e d o n e " will h e l p you i n g e t t i n g L o r d ' s g r a c e a n d i n effecting selfsurrender. Even if you say once from the core of your heart, from the central, i n n e r being, with one-pointed devotion, w i t h ICO p e r c e n t of y o u r m i n d or 16 a n n a s of m i n d ' I am T h i n e , M y L o r d ' t h e g u l f t h a t s e p a r a t e s y o u from G o d w i l l b e bridged over a t once. T h e m i n d , Chitta, heart, intellect a n d soul s h o u l d all c o m b i n e h a r m o n i o u s l y effecting t h e surrender. T h e n o n l y t h e s e l f - s u r r e n d e r will b e t r u e , c o m p l e t e a n d perfect. I f t h e m i n d says ' I a m T h i n e m y L o r d , ' i f t h e B u d d h i says " I a m M r . s o a n d so. I am an M . L . C . I know everything. I am a p o w e r f u l j u d g e , " if C h i t t a says " I must h a v e the Siddhi to get w h a t e v e r I w a n t " a n d i f t h e soul says " l a m a g r e a t d e v o t e e , " y o u a r e o n l y a hypocrite. You h a v e not m a d e a n y kind of self-surrender. Beware of moral a n d spiritual pride. M a y a assumes various s u b t l e forms. M o r a l and spiritual pride of aspirants are m o r e dangerous than the ordinary pride of wealth, power a n d position of worldly-minded persons.

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VI

SHAT KRIYAS IN HATHA YOGA T h e six p u r i f i c a t o r y e x e r c i s e s a r e D h a u t i , Basti, N e t i , Nauli, Tratak and Kapalabhati. Dhauti Purification is of two kinds, internal a n d external. I n t e r n a l purification c a n b e m a d e i n several ways. Here y o u will f i n d t h e t e c h n i q u e o f a n i m p o r t a n t e x e r c i s e . T a k e a fine p i e c e of c l o t h , 3 i n c h e s w i d e a n d 15 feet long. T h e b o r d e r s s h o u l d b e s t i t c h e d well a n d n o loose t h r e a d s h o u l d b e h a n g i n g f r o m t h e sides. Wash it with soap a n d keep it always clean. D i p it in tepid water. Squeeze o u t t h e w a t e r a n d s w a l l o w o n e e n d o f i t little b y l i t t l e . On t h e f i r s t d a y s w a l l o w o n l y o n e foot l e n g t h o f t h e c l o t h a n d d r a w it o u t slowly. After g r a d u a l p r a c t i c e y o u c a n s w a l l o w t h e w h o l e l e n g t h b y c a t c h i n g o n e e n d o f it. K e e p it in the s t o m a c h for a few m i n u t e s a n d t h e n slowly d r a w i t o u t . D o n o t b e h a s t y a n d d r a w o u t t h e c l o t h forcibly. W h e n the K r i y a is o v e r , d r i n k a c u p of m i l k . T h i s is a sort of l u b r i c a t i o n , for t h e t h r o a t . D o this w h e n t h e s t o m a c h i s e m p t y . M o r n i n g t i m e is good. I t will b e q u i t e sufficient i f y o u p r a c t i s e this, o n c e in 4 or 5 d a y s . T h i s is an e x c e l l e n t e x e r c i s e for t h o s e w h o a r e o f a f l a b b y a n d p h l e g m a t i c c o n s t i t u t i o n . G r a d u a l a n d steady practice cures G u l m a , gastritis a n d dysp e p s i a a n d all o t h e r diseases o f t h e s t o m a c h . Basti B a s t i is i n t e n d e d to r e m o v e c o n g e s t i o n in t h e i n t e s t i n e s . T h e r e a r e t w o v a r i e t i e s i n this e x e r c i s e , viz-, S t h a l a Basti a n d J a l a Basti. S t h a l a B a s t i : Sit o n t h e g r o u n d , s t r e t c h y o u r legs. N o w c a t c h h o l d o f y o u r toes w i t h t h e h a n d s . This is like P a s h i m o t t a s a n , b u t h e r e , y o u n e e d n o t b e n d m u c h till y o u r h e a d touches the knees. C a t c h i n g h o l d o f t h e toes w i t h t h e h a n d s , c h u r n t h e a b d o m i n a l m u s c l e s slowly w i t h a clown-

ward motion. C o n t r a c t sphincter muscles. After this p r a c tice, you will h a v e a free m o t i o n . J a l a Basti : T h i s is m o r e effective. S q u a t in a t a n k or river, very n e a r the shore, w h e r e the water is not m o r e than knee-deep. T h e buttocks should not touch the g r o u n d . T h e t r u n k m a y b e slightly b e n t f o r w a r d . N o w perform U d d i y a n a B a n d h a twice o r t h r i c e a n d t h u s t h r o w o u t all t h e air from the a b d o m e n . T h e n do Nauli Kriya. Open the anus through Aswini M u d r a . N o w a v a c u u m is created within the a b d o m e n a n d water automatically enters the colon. T h e n , come o u t of water a n d a g a i n with the help of U d d i y a n a B a n d h a a n d A s w i n i M u d r a e x p e l t h e w a t e r from the colon. Y o u c a n sit i n a t u b c o n t a i n i n g w a t e r a n d d o t h i s . I n t h e i n i t i a l s t a t e , y o u m a y n e e d t o insert a s m a l l b a m b o o tube five inches long, to help you keep the anus open. If you use t h e b a m b o o t u b e , t h e n l u b r i c a t e o n e e n d o f i t w i t h vaseline. T h i s i s o n l y for o c c a s i o n a l p r a c t i c e t o r e m o v e a c c u m u l a tion in i n t e s t i n e s . Neti U n c l e a n n o s t r i l s will l e a d y o u t o i r r e g u l a r b r e a t h i n g . I r r e g u l a r b r e a t h i n g will m a k e y o u sick. N e t i K r i y a i s int e n d e d for t h e p u r i f i c a t i o n of nostrils. T a k e a fine p i e c e of strong thread. T h e r e should be no knots throughout. I n s e r t t h e e n d s o f t h e t h r e a d i n t o e a c h nostril a n d c a t c h h o l d o f t h e loose t h r e a d f i r m l y . B y d e e p i n h a l a t i o n , y o u c a n d r a w the thread inside. T h e n slowly p u l l i t o u t . D o this t h r o u g h b o t h nostrils. T h e nostrils will b e t h o r o u g h l y cleansed. Nauli N a u l i is a p o w e r f u l exercise for r e g e n e r a t i n g , i n v i g o r a t i n g a n d s t i m u l a t i n g t h e a b d o m i n a l viscera a n d t h e g a s t r o intestinal or a l i m e n t a r y system. For the practice of Nauli, you should have a good practice of U d d i y a n a B a n d h a . S t a n d , legs a foot a p a r t a n d rest y o u r h a n d s o n t h e t h i g h s w i t h a slight c u r v e o f t h e b a c k . Do a strong a n d

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forcible e x p i r a t i o n t h r o u g h t h e m o u t h a n d k e e p t h e l u n g s completely empty. C o n t r a c t a n d forcibly d r a w t h e a b d o m i n a l muscles t o w a r d s the back. This is Uddiyana Bandha. T h i s is t h e first s t a g e of N a u l i . T h e n let loose t h e c e n t r e o f t h e a b d o m e n a n d c o n t r a c t t h e left a n d r i g h t s i d e o f t h e a b d o m e n . Y o u will h a v e all the muscles in the c e n t r e in a vertical line. T h i s is called Madhyama Nauli. K e e p it as long as you can retain in the position comfortably. T h e n y o u c a n release t h e muscles a n d inhale. This is the second stage of Nauli. A f t e r s o m e p r a c t i c e , c o n t r a c t t h e r i g h t side o f t h e a b d o m e n a n d l e t loose t h e left s i d e free. Y o u will n o w h a v e all t h e m u s c l e s o n t h e left s i d e o n l y . This is called V a m a n a Nauli. A g a i n c o n t r a c t t h e left s i d e a n d let loose t h e r i g h t side. This is D a k s h i n a Nauli. By such gradual practice, y o u will u n d e r s t a n d h o w t o c o n t r a c t t h e m u s c l e s o f t h e c e n t r a l , left a n d r i g h t s i d e o f t h e a b d o m i n a l m u s c l e s from side t o s i d e . P r a c t i s e like this for a few d a y s . T h e n d r a w the muscles in the centre. Slowly move them t o t h e r i g h t s i d e a n d t h e n t o t h e left s i d e i n a c i r c u l a r w a y . D o this s e v e r a l t i m e s f r o m t h e r i g h t t o left a n d t h e n d o i t i n a r e v e r s e w a y f r o m t h e left t o r i g h t s i d e . You should move t h e m u s c l e s a l w a y s w i t h a c i r c u l a r m o t i o n slowly. When you a d v a n c e in the practice you can do it quickly. This l a s t s t a g e o f N a u l i w i l l a p p e a r like ' c h u r n i n g ' w h e n t h e a b d o m i n a l m u s c l e s a r e i s o l a t e d a n d r o t a t e d from side t o s i d e . W h e n N a u l i i s d e m o n s t r a t e d b y a d v a n c e d s t u d e n t s , y o u will be surprised to observe the movements of the a b d o m i n a l muscles. I t will l o o k a s i f a n e n g i n e i s w o r k i n g i n t h e a b d o m i n a l factory. W h e n beginners w a n t to do Dakshina Nauli, they have to s l i g h t l y b e n d t o w a r d s t h e left s i d e a n d c o n t r a c t left m u s c l e s . W h e n they w a n t to do Y a m a n a Nauli, they have to b e n d a little to the right side. In M a d h y a m a Nauli push the entire m u s c l e s f o r w a r d b y c o n t r a c t i n g t h e t w o sides.
r

Tratak T h i s is s t e a d y g a z i n g at a p a r t i c u l a r p o i n t or object without winking. T h i s i s m a i n l y i n t e n d e d for d e v e l o p i n g t h e p o w e r o f c o n c e n t r a t i o n a n d m e n t a l focus. T h i s i s v e r y useful for a l l . Sit o n P a d m a s a n o r S i d d h a s a n . Y o u c a n sit e r e c t e v e n on a chair. K e e p t h e picture of your Ishta D e v a t a or the , p i c t u r e of Om or a b l a c k d o t on a p i e c e of w h i t e p a p e r . Look at the point or picture very steadily. You can gaze at a b r i g h t s t a r o r o n t h e flames o f a g h e e l a m p . Gazing at the t i p o f t h e nose a n d a t t h e s p a c e b e t w e e n t h e e y e - b r o w s i s also Tratak. W h e n you gaze at a particular point or picture, it is T r a t a k . Close y o u r eyes a n d f o r m a m e n t a l p i c t u r e o f t h e object. P r a c t i s e this for 2 m i n u t e s a n d c a u t i o u s l y i n c r e a s e the period. T r a t a k improves eye-sight. Diseases o f t h e eyes a r e removed. M a n y h a v e t h r o w n a w a y t h e i r s p e c t a c l e s after some practice in T r a t a k . It develops the power of concentrat i o n to a g r e a t d e g r e e . Kapalabhati K a p a l a b h a t i i s a n exercise for c l e a n s i n g t h e skull. K a p a l a m e a n s ' skull ' a n d B h a t i m e a n s ' to s h i n e . ' This e x e r c i s e m a k e s t h e skull s h i n i n g . Sit o n P a d m a s a n o r S i d d h a s a n . Close t h e eyes. Perform R e c h a k a n d P u r a k rapidly. This should be practised vigorously. O n e will g e t p e r s p i r a t i o n profusely. T h i s is a g o o d exercise for t h e l u n g s also. T h o s e who are well-versed i n K a p a l a b h a t i c a n d o B h a s t r i k a v e r y easily. Rechak s h o u l d b e d o n e forcibly b y c o n t r a c t i n g t h e a b d o m i n a l m u s c l e s . D o 2 0 e x p u l s i o n s for a r o u n d a n d g r a d u a l l y i n c r e a s e t h e n u m b e r t o 120. In K a p a l a b h a t i there is no K u m b h a k . K a p a l a b h a t i cleanses t h e r e s p i r a t o r y system a n d t h e n a s a l passages. It removes the spasm in bronchial tubes. Cons e q u e n t l y A s t h m a i s relieved a n d also c u r e d i n c o u r s e o f t i m e . T h e apices of the lungs get proper oxygenation. C o n s u m p t i o n is cured. Impurities of the blood are t h r o w n out; T h e c i r c u l a t o r y a n d r e s p i r a t o r y systems a r e t o n e d t o a considerable degree.

N a u l i K r i y a eradicates chronic constipation, dyspepsia a n d a l l o t h e r diseases o f t h e g a s t r o - i n t e s t i n a l s y s t e m . The liver a n d pancreas are toned. All o t h e r a b d o m i n a l o r g a n s will f u n c t i o n p r o p e r l y .

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VII

PRANAYAM Sit o n P a d m a s a n o r S i d d h a s a n . Slowly i n h a l e t h e a i r t h r o u g h b o t h t h e nostrils w i t h o u t m a k i n g a n y sound. Do not retain the breath. I m m e d i a t e l y exhale the air very, very slowly. R e p e a t this p r o c e s s t e n o r t w e n t y t i m e s b o t h m o r n i n g a n d evening. P r a c t i s e this r e g u l a r l y for t h r e e m o n t h s . T h e n y o u c a n a t t e m p t for t h e S u k h P u r v a k exercise w h e r e there is retention of breath. I n h a l a t i o n is t e r m e d as ' P u r a k , ' a n d ' K u m b h a k ' is r e t e n t i o n .
1

will g e t n e w s t r e n g t h e v e r y t i m e a n d y o u will n e v e r b e tired. W h e n y o u r e t u r n h o m e from t h e office y o u c a n p r a c t i s e this P r a n a y a m a a n d y o u will b e r e c h a r g e d w i t h fresh e n e r g y . T h e greatest a d v a n t a g e is that once you start doing it y o u will d o i t v e r y often ; a n d y o u r m i n d c a n n e v e r find a n e x c u s e for n o t p r a c t i s i n g this A t i - S u k h a - P u r v a k P r a n a y a m a , v e r y , v e r y easy a n d c o m f o r t a b l e P r a n a y a m a w h i c h h a s all t h e a d v a n t a g e s o f P r a n a y a m a , w i t h o u t its 'rules a n d r e g u l a t i o n s . ' D o i t from n o w w i t h o u t fail. Sukh Purvak Pranayam Sit o n P a d m a s a n o r S i d d h a s a n i n y o u r m e d i t a t i o n r o o m . Close t h e r i g h t nostril w i t h t h e r i g h t t h u m b . D r a w i n air slowly t h r o u g h t h e left n o s t r i l . N o w close t h e left nostril also w i t h t h e little a n d r i n g f i n g e r s o f t h e r i g h t h a n d . Retain the breath as long as you can comfortably do. T h e n exhale v e r y , v e r y slowly t h r o u g h t h e r i g h t nostril after r e m o v i n g the t h u m b . N o w h a l f t h e p r o c e s s i s over. T h e n d r a w i n t h e a i r t h r o u g h t h e r i g h t nostril a s soon a s you c o m p l e t e l y e x h a l e . R e t a i n t h e b r e a t h a s l o n g a s you c a n after closing t h e r i g h t n o s t r i l a n d t h e n e x h a l e t h r o u g h t h e left nostril after r e m o v i n g t h e little a n d t h e r i n g f i n g e r s . These six processes c o n s t i t u t e o n e P r a n a y a m . T o start w i t h , d o 1 0 P r a n a y a m s i n t h e m o r n i n g a n d 1 0 i n t h e evening. G r a d u a l l y increase the n u m b e r to 20 in each sitting. Gradua l l y i n c r e a s e t h e p e r i o d o f K u m b h a k also. H a v e a Bhava ' m e n t a l a t t i t u d e ) t h a t all t h e D e i v i S a m p a t a s m e r c y , love, forgiveness, S a n t i , J o y e t c . a r e e n t e r i n g y o u r system a l o n g w i t h t h e i n s p i r e d a i r a n d a l l t h e A s u r a S a m p a t s u c h a s lust, anger, greed etc. are being thrown out along with the exhaled air. Repeat Om or Gayatri mentally during Purak, K u m b h a k and Rechak. T h i s P r a n a y a m exercise r e m o v e s all diseases, purifies t h e N a d i s , s t e a d i e s t h e m i n d i n c o n c e n t r a t i o n . T h e next exercise is K e v a l a K u m b h a k wherein is neither Purak nor Rechak. T h e r e i s K u m b h a k o n l y . T h i s i s for a d v a n c e d Yogins. K u m b h a k is of t w o k i n d s , viz-, S a h i t a and Kevala. T h a t which is coupled with inhalation and exhalation is termed as Sahita K u m b h a k , which is described above. T h a t which is devoid of Purak a n d Rechak is

Rechak ' exhalation

S w a s a refers t o P u r a k a n d P r a s w a s a refers t o R e c h a k . Ati-Sukha-Purvak Pranayama

Technique : S i t c o m f o r t a b l y on a c h a i r , sofa or e a s y c h a i r . D r a w the air t h r o u g h both nostrils, as long as comfortable. R e t a i n as long as comfortable. R e p e a t your Ishta M a n t r a or " Om " w h i l e r e t a i n i n g t h e b r e a t h . T h e n e x h a l e as l o n g as comfortable. You need not observe any ratio between t h e i n h a l a t i o n , e x h a l a t i o n a n d r e t e n t i o n ; b u t let t h e i n h a l a t i o n a n d e x h a l a t i o n b e d e e p a n d full. Benefits : T h e benefits of this P r a n a y a m a a r e i n c a l c u l able. All t h e m u s c l e s a r e r e l a x e d . All t h e nerves a r e t o n e d . R h y t h m a n d h a r m o n y is established in the entire being. M i n d is calmed. Circulation is promoted. An inexpressible p e a c e a n d bliss c o m e t o r e i g n w i t h i n y o u . Y o u c a n do it in the m o r n i n g while lying in bed. Your m i n d will b e c o m e a l e r t for c o m m e n c i n g J a p a a n d D h y a n a . Y o u c a n d o i t w h e n t h e m i n d i s a b o u t t o lose b a l a n c e o n a c c o u n t o f t h e s e t t i n g i n o f l u s t , a n g e r o r o t h e r evil V r i t t i s ; t h e m i n d w i l l b e filled w i t h a g r e a t p o w e r t h a t will p r e v e n t t h e evil V r i t t i s f r o m d i s t u r b i n g it. Y o u c a n d o i t j u s t before c o m m e n c i n g y o u r s t u d y ; t h e m i n d will b e c o n c e n t r a t e d easily a n d w h a t you s t u d y will be indelibly impressed in your mind. Y o u c a n d o i t d u r i n g y o u r office-work : y o u

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Kevala Kumbhak. After y o u g e t m a s t e r y o v e r S a h i t a , i t i s s a i d , " w h e n after g i v i n g u p o f i n h a l a t i o n a n d e x h a l a t i o n , o n e h o l d s his b r e a t h with ease, it is K e v a l a K u m b h a k ( a b s o l u t e ) . " H e attains perfection.
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CHAPTER

VIII

CONCENTRATION C o n c e n t r a t i o n is p r a c t i s e d for s t o p p i n g t h e modifications ofthe mind. C o n c e n t r a t i o n i s h o l d i n g t h e m i n d t o o n e form or o b j e c t for a l o n g t i m e . T o r e m o v e t h e tossing a n d v a r i o u s o t h e r obstacles w h i c h s t a n d in the w a y of one-pointedness the p r a c t i c e of concentration on one thing alone should be m a d e . C o n c e n t r a t i o n is o p p o s e d to sensuous desires, bliss to flurry a n d worry, sustained thinking to perplexity, applied t h i n k i n g t o sloth a n d t o r p o r , r a p t u r e t o ill-will. T h e r e is no limit to the power o f t h e h u m a n mind. The m o r e c o n c e n t r a t e d i t is, t h e m o r e p o w e r i s b r o u g h t t o b e a r on one point. T h e r a y s o f t h e m i n d a r e s c a t t e r e d i n t h e case o f t h e worldly-minded persons. T h e r e is dissipation of m e n t a l energy in various directions. For the purpose of concentrat i o n , these s c a t t e r e d r a y s h a v e t o b e g a t h e r e d b y t h e p r a c t i c e of concentration a n d then the mind must be m a d e to turn towards God. C o n c e n t r a t i o n i s fixing t h e m i n d o n s o m e t h i n g e x t e r n a l or internal. T h e m i n d c a n b e f i x e d e x t e r n a l l y o n the p i c t u r e o f L o r d H a r i , L o r d K r i s h n a o r L o r d R a m a o r a n y o t h e r object or point. Internally it can be fixed on any Chakra or any p a r t of the body or on a n y abstract idea. I t i s easy t o c o n c e n t r a t e t h e m i n d o n e x t e r n a l objects. T h e m i n d has a natural tendency to go outwards. K e e p t h e p i c t u r e o f Sri K r i s h n a , R a m a , N a r a y a n a , D e v i o r L o r d J e s u s o r a n y p i c t u r e , i n front o f y o u . Look at it steadily without winking. Gaze at the head, then at the body, t h e n a t t h e legs. R e p e a t t h e s a m e process a g a i n a n d a g a i n . W h e n y o u r m i n d c a l m s d o w n look a t a p a r t i c u l a r spot only. T h e n close t h e eyes a n d m e n t a l l y visualise t h e p i c t u r e . You s h o u l d b e a b l e t o visualise t h e p i c t u r e very clearly e v e n i n its a b s e n c e . Y o u will h a v e t o call u p t h e m e n t a l

Benefits of Pranayam T h e i g n o r a n c e c a u s e d b y t h e K a r m a covers t h e l i g h t of knowledge. B y t h e p r a c t i c e o f P r a n a y a m this c o v e r i n g is destroyed by the development of concentration and knowledge. Hints on Pranayam I n t h e e a r l y m o r n i n g a n s w e r t h e calls o f n a t u r e a n d t h e n sit for t h e p r a c t i c e . P r a n a y a m should be d o n e in a well ventilated room. P r a n a y a m requires deep concentration and attention. D o not keep a n y o n e b y y o u r side. W h e n y o u finish t h e p r a c t i c e , t a k e a c u p o f m i l k , a f t e r 10 minutes. Do not take b a t h immediately. D o n o t p e r f o r m P r a n a y a m till y o u g e t f a t i g u e d . In the beginning o f t h e practice you m a y not be able to get the timeu n i t for d o i n g P u r a k , K u m b h a k a n d R e c h a k t h e r a t i o i s 1 : 4 : 2. W h e n y o u h a v e a d v a n c e d in t h e p r a c t i c e t h e r a t i o w i l l c o m e b y itself ; a n d y o u n e e d n o t d i s t r a c t t h e m i n d i n counting a n d keeping time-unit, Regular, steady practice is n e e d e d for a l o n g t i m e

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p i c t u r e at a m o m e n t ' s notice. K e e p i t t h e r e s t e a d i l y for some time. This is concentration. Y o u will h a v e t o p r a c t i s e this d a i l y . I f you w a n t t o i n c r e a s e y o u r p o w e r o f c o n c e n t r a t i o n , y o u will h a v e t o r e d u c e y o u r w o r l d l y desires a n d activities. Y o u will h a v e t o o b s e r v e silence e v e r y d a y for s o m e h o u r s . T h e n o n l y t h e m i n d c a n c o n c e n t r a t e v e r y easily a n d w i t h o u t difficulty. S i t i n l o t u s - p o s e ( P a d m a s a n ) w i t h crossed legs. Fix the g a z e on t h e tip o f t h e nose. This is called the nasal gaze. D o n o t m a k e a n y v i o l e n t effort. G e n t l y l o o k a t t h e tip of the nose. P r a c t i s e for o n e m i n u t e i n t h e b e g i n n i n g . G r a d u a l l y increase the time to half an hour or more. This, p r a c t i c e steadies the m i n d . It develops the p o w e r of concentration. E v e n w h e n y o u w a l k y o u c a n k e e p u p this practice. Sit i n l o t u s - p o s e a n d p r a c t i s e fixing t h e m i n d b e t w e e n the two eye-brows. D o this g e n t l y for h a l f a m i n u t e . Then g r a d u a l l y increase the time to half an h o u r or more. There m u s t n o t b e t h e least v i o l e n c e i n t h e p r a c t i c e . This removes tossing of m i n d a n d develops c o n c e n t r a t i o n . This is known as frontal gaze. P r a c t i s e c o n c e n t r a t i o n till t h e m i n d i s well e s t a b l i s h e d on the object of concentration. W h e n the mind runs away from the object bring it back a g a i n a n d again. Even if the m i n d runs outside during your practice do not bother m u c h . Allow it to r u n . Slowly try to b r i n g it to your object of concentration. B y r e p e a t e d p r a c t i c e t h e m i n d will b e f i n a l l y focussed i n y o u r o b j e c t . He who has gained abstraction ( w i t h d r a w i n g t h e senses f r o m t h e objects) will h a v e g o o d concentration. After h a v i n g gained strength in the practice of external concentration, you can concentrate internally on any of the even C h a k r a s (centres) o f s p i r i t u a l e n e r g y . Attention plays a very p r o m i n e n t part in concentration. By gets t h e Dhatus at) the removal practising concentration on M a n i p u r a C h a k r a one k n o w l e d g e of the construction of the body, the seven etc. By practising concentration on (the C h a k r a pit of the throat ( V i s h u d d h a C h a k r a ) , comes the o f h u n g e r a n d thirst. By practising concentration

on A n a h a t a C h a k r a (at the heart) comes the knowledge ol the mind. By the practice of concentration on Sahasrar C h a k r a (on t h e h e a d ) c o m e s t h e D a r s h a n o f S i d d h a s . These a r e s o m e o f t h e i m p o r t a n t i n t e r n a l c h a k r a s for t h e p r a c t i c e of concentration. You can concentrate on some of the abstract ideas such as ' p u r i t y , ' ' c o u r a g e , ' ' l o v e , ' ' m e r c y , ' e t c . Y o u c a n feel ' I am p u r i t y . ' ' I am full of m e r c y . ' ' I am full of love.' ' I am full of c o u r a g e ' e t c . Y o u c a n e v e n c o n c e n t r a t e on i d e a s s u c h as ' G o d is full of l o v e . ' ' G o d is O m n i p r e s e n t . ' ' G o d is full of l i g h t . ' ' G o d is full of K n o w l e d g e . ' I n C o n c e n t r a t i o n y o u will h a v e o n l y o n e V r i t t i o r w a v e in the mind-lake. T h e m i n d assumes the form of only one object. All o t h e r o p e r a t i o n s o f t h e m i n d a r e s u s p e n d e d .

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IX

MEDITATION " Dhyanam Nirvishayam Manah " T h a t s t a t e of t h e m i n d w h e r e i n there are no Vishayas or sensual thoughts is meditation. A c o n t i n u o u s flow of p e r c e p t i o n or t h o u g h t is D h y a n a or meditation. T h e r e is c o n t i n u o u s current in the mind on o n e object like the flow of w a t e r in a river. M e d i t a t i o n is the keeping of an unceasing flow of Godconsciousness. It is the flow of c o n t i n u o u s t h o u g h t of one thing or God or Atma. M e d i t a t i o n follows c o n c e n t r a t i o n . M e d i t a t i o n i s r e g u l a r flow o f t h o u g h t w i t h r e g a r d t o t h e object of concentration. M e d i t a t i o n i s t h e o n l y w a y for a t t a i n i n g i m m o r t a l i t y a n d e t e r n a l bliss. M e d i t a t i o n is of two m a i n k i n d s viz-, S a g u n a ( c o n c r e t e ) m e d i t a t i o n a n d Nirguna (abstract) meditation. In concrete m e d i t a t i o n the student c o n c e n t r a t e s o n t h e form o f L o r d K r i s h n a , R a m a , S i v a , H a r i , G a y a t r i o r Sri D e v i . In abstract meditation he concentrates the whole energy of the m i n d on one idea of G o d or A t m a a n d avoids comp a r i s o n s o f m e m o r i e s a n d all o t h e r i d e a s . T h e one idea fills the whole mind. S a g u n a m e d i t a t i o n is m e d i t a t i o n on a M u r t h y or form ofthe Lord. T h i s i s c o n c r e t e f o r m o f m e d i t a t i o n for p e o p l e of devotional temperament. This is meditation with Gunas or attributes of God. Repeat the N a m e of the Lord. Think of his a t t r i b u t e s , O m n i s c i e n c e , O m n i p o t e n c e , O m n i p r e s e n c e etc. T h e m i n d will b e f i l l e d w i t h p u r i t y . E n t h r o n e t h e L o r d i n t h e lotus o f y o u r h e a r t a m i d s t a b l a z i n g l i g h t . Mentally t h i n k o f H i s feet, legs, c h e s t , h e a d , h a n d s and" t h e o r n a m e n t s a n d d r e s s a n d a g a i n a n d a g a i n c o m e t o H i s face. Again a n d a g a i n r e p e a t this p r o c e s s . S a g u n a m e d i t a t i o n is m e d i t a t i o n on a f o r m . Select a n y M u r t h y y o u like best, e i t h e r S i v a , V i s h n u , R a m a o r

Krishna, according to your inclination or taste. An archer f i r s t a i m s a t grosser objects. T h e n h e takes u p m e d i u m objects. F i n a l l y h e s h o o t s a t finer a n d s u b t l e objects. Even so, o n e s h o u l d t a k e t o S a g u n a m e d i t a t i o n t o s t a r t w i t h a n d w h e n t h e m i n d i s t r a i n e d a n d d i s c i p l i n e d well, h e c a n h a v e Nirakara, Nirguna meditation. Saguna meditation removes Vikshep. M e d i t a t e on the m e n t a l picture of the M u r t h y or F o r m h a l f t o two h o u r s only i n t h e T r i k u t e ( t h e s p a c e b e t w e e n t h e two eye-brows) o r i n t h e h e a r t . See a n d feel t h a t t h e I s h t a m is present in every object in the universe. W h e n you m e d i t a t e , m e n t a l l y r e p e a t t h e M a n t r a o f t h e I s h t a m . Feel t h a t S a t t w i c q u a l i t i e s from t h e I s h t a m f l o w t o w a r d s y o u . Feel t h a t y o u Dossess this S a t t w i c B h a v a n a . Y o u will h a v e D a r s h a n o f vour Ishtam, if y o u are sincere in vour practice. T o start w i t h , m e d i t a t e for h a l f a n h o u r i n t h e m o r n i n g from 4 to 4-30 a n d for h a l f an h o u r in t h e e v e n i n g from 6 to 6-30 a n d g r a d u a l l y y o u c a n i n c r e a s e t h e t i m e u p t o 3 h o u r s for e a c h sitting. M o r n i n g t i m e is t h e best for m e d i t a t i o n . T h e m i n d i s refreshed after s o u n d sleep. Further Sattva predominates in the system as in the s u r r o u n d i n g a t m o s p h e r e . Nirguna M e d i t a t i o n is A h a m gra U p a s a n a . This is meditation O m . This i s meditation o n a n abstract idea. Sit i n P a d m a s a n . R e p e a t Om mentally. K e e p the m e a n i n g of Om always in the m i n d . F e e l t h a t you a r e t h e a l l - p e r v a d ing. Y o u a r e Infinite L i g h t . Feel t h a t y o u a r e t h e S h u d dha-Sat-Chit A n a n d a V y a p a k Atma, Nitya S h u d d h a B h u d d h a M u k t a . e t e r n a l l y free B r a h m a n . Feel t h a t you a r e C h a i t a n y a . Feel t h a t you a r e t h e ' A k h a n d a P a r i p o o r n a , E k a r a s a , S a n t a , Infinite, E t e r n a l , U n c h a n g i n g E x i s t e n c e . Lip repetition will n o t d o . I t s h o u l d b e t h r o u g h h e a r t , h e a d a n d soul. Y o u r w h o l e soul s h o u l d feel t h a t you a r e t h e s u b t l e , allpervading intelligence. T h i s feeling s h o u l d b e k e p t u p continuously. Negate the body idea w h e n you repeat Om mentally. W h e n y o u c h a n t O m feel : Infinity I a m , All l i g h t I a m . All J o y I a m . All G l o r y I a m . All p o w e r I a m . AU knowledge I am. All A n a n d a I a m . 12

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M e d i t a t e on the a b o v e ideas constantly. Constant. effort w i t h z e a l a n d e n t h u s i a s m i s i n d i s p e n s a b l e . Repeat mentally t h e a b o v e ideas incessantly. Y o u will realise. You will h a v e A t m a D a r s h a n . M e d i t a t e constantly a n d intensely : I am that Brahman o r t h e I n t e l l i g e n c e A b s o l u t e , Bliss A b s o l u t e , E x i s t e n c e A b s o l u t e . E v e r free, I m m o r t a l , e t e r n a l self-effulgent, self-luminous. self-contained, birthless, decayless, deathless, changeless, timeless, spaceless, limitless, secondless. E v e n i n N i r g u n a m e d i t a t i o n (formless) t h e r e will b e a n abstract mental image in the beginning of Sadhan. The a b s t r a c t i m a g e will v a n i s h e v e n t u a l l y . W h e n you meditate negate the n a m e s a n d forms. D o n o t m i s t a k e either the physical b o d y or the m i n d , the P r a n a , the intellect or the I n d r i y a s for t h e p u r e e t e r n a l A t m a n . T h e h i g h e s t Self i s e n t i r e l y d i s t i n c t from t h e s e . M e d i t a t e o n t h e a b o v e ideas a n d b r i n g t h e B h a v d u r i n g w o r k also. You can take up any o f t h e f o l l o w i n g f o r m u l a e : " I a m t h e All. I a m I n all. I am t h e I m m o r t a l Self in all. I am living T r u t h . " Bring back the m i n d to the point again a n d again if the mind wanders. Y o u c a n rotate the m i n d from one formulae to a n o t h e r i f t h e m i n d w a n d e r s a n d finally fix i t o n o n e f o r m u l a e o n l y , w h e n the m i n d has become steady. T h e m i n d will b e c o m e n o w like t h e s t e a d y f l a m e of a l a m p in a w i n d l e s s p l a c e . Y o u w i l l rest i n y o u r o w n S w a r o o p a , t h o u g h t l e s s s t a t e o f p u r e bliss. S a m a d h i o r s u p e r c o n s c i o u s s t a t e will e n s u e n o w .

CHAPTER SAMADHI

T h e m e d i t a t i o n i s S a m a d h i w h e n i t shines w i t h t h e o b j e c t o f m e d i t a t i o n a l o n e , a s i t w e r e d e v o i d o f itself. The thinker and the meditated become one. T h e mind becomes the Dheyarupa. T h e separate notions ' contemplation,' ' contemplated ' a n d ' contemplator ' vanish. In t h e s t a t e of S a m a d h i the aspirant is not conscious of any external o r i n t e r n a l objects. J u s t a s t h e a r r o w - m a k e r , h a v i n g h i s m i n d engrossed in the a r r o w , k n e w not the king passing by h i s s i d e , s o also, t h e Y o g i k n o w s n o t a n y t h i n g w h e n h e i s d e e p i n his m e d i t a t i o n . S a m a d h i o r blissful d i v i n e e x p e r i e n c e arises w h e n t h e ego a n d the m i n d a r e dissolved. It is a state to be a t t a i n e d b y o n e ' s o w n effort. I t i s limitless, divisionless a n d infinite. W h e n this e x p e r i e n c e i s r e a l i s e d , t h e m i n d , desires, a c t i o n s a n d feelings o f j o y a n d s o r r o w v a n i s h i n t o a v o i d . S a m a d h i is of various kinds. But of all of them there a r e o n l y v e r y few i m p o r t a n t o n e s . T h e S a m a d h i experienced by a Bhakta is Bhava S a m a d h i . T h e devotee attains the state t h r o u g h Bhava a n d M a h a Bhava. A B h a k t a w h o m e d i t a t e s o n t h e form o f L o r d K r i s h n a will see K r i s h n a a n d K r i s h n a o n l y e v e r y w h e r e , w h e n he is established in S a m a d h i . All o t h e r forms will d i s a p p e a r . T h i s is one kind of S a m a d h i . H e will see h i m s e l f a s K r i s h n a . G o p i s o f B r i n d a v a n , G o u r a n g a a n d E k a n a t h h a d this e x p e r i e n c e . T h o s e w h o m e d i t a t e o n t h e a l l - p e r v a d i n g K r i s h n a will h a v e a n o t h e r k i n d o f c o s m i c e x p e r i e n c e , t h e consciousness o f whole Virat. A g a i n t h e r e a r e t w o o t h e r v a r i e t i e s o f S a m a d h i , viz-, Savikalpa and Nirvikalpa Samadhi. In the first variety there i s T r i p u t i o r t h e t r i a d , viz-, k n o w e r , k n o w l e d g e a n d k n o w a b l e , .or seer, sight a n d s e e n . T h e Samskaras are not destroyed. I n . t h e l a t t e r t h e S a m s k a r a s a r e t o t a l l y fried o r d e s t r o y e d . T h e r e is no T r i p u t i , in Nirvikalpa.

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S a m p r a j n a t a i s a n o t h e r n a m e for S a v i k a l p a S a m a d h i . A s a m p r a j n a t a i s a n o t h e r n a m e for N i r v i k a l p a S a m a d h i . In N i r v i k a l p a S a m a d h i t h e r e is no ego-consciousness. E g o a n d m i n d m e l t a n d fuse i n B r a h m a n . The pure mind assumes the form of B r a h m a n . This is known as Nirbija Samadhi. T h e r e i s n o p r o p for t h e m i n d i n this S a m a d h i . T h e S a m s k a r a s a r e fried i n t o t o . Savikalpa Samadhi deepens into Nirvikalpa Samadhi. T h e r e is no idea of any kind in Nirvikalpa Samadhi. It is thoughtless Absolute Consciousness. Nirvikalpa m e a n s t h a t in which there is no Vikalpa. T h a t which is not associated with any idea is Nirvikalpa. No i m a g i n a t i o n , no functioning of m i n d or intellect. All vrittis totally cease. T h e r e is only p u r e Consciousness or awareness. All t h e S a m s k a r a s a n d V a s a n a s a r e fried i n toto. All n a m e s a n d f o r m s a r e b u r n t u p . Asti-BhatiPriya only remains. Asti-Bhati-Priya is Sat-Chit-Ananda. T h a t w h i c h e v e r exists i s A s t i ; t h a t w h i c h shines i s B h a t i . This is Absolute consciousness. A n d t h a t w h i c h gives h a p p i n e s s i s P r i y a ; this i s u n a l l o y e d Bliss, A n a n d a . In N i r v i k a l p a S a m a d h i t h e m i n d i s freed from d i s t r a c t i o n , attachments. I t rests u n m o v e d like t h e f l a m e o f a l a m p sheltered from the w i n d . I n S a m a d h i o r S u p e r - C o n s c i o u s n e s s t h e s t u d e n t gets himself m e r g e d in the L o r d . T h e senses, t h e m i n d a n d t h e intellect cease functioning. J u s t as river joins the ocean, the individual soul mixes w i t h the S u p r e m e Soul. The S a m a d h i b e s t o w s S u p r e m e k n o w l e d g e , a n d o n e i s freed from t h e w h e e l o f b i r t h s a n d d e a t h s a n d gets K a i v a l y a (Moksha) or liberation.

STORY OF SWAMI SIVANANDA

STORY OF SWAMI SIVANANDA G u r u d e v is m o s t k i n d in his or b e t t e r His Expressions of A p p r e c i a t i o n s h o w e r e d o n this h u m b l e J i v a , o n e o f His R e v e r e d Holiness's K i n d e r g a r t e n p u p i l s . M y efforts a r e i n a d e q u a t e t o t h e m a g n i f i c e n c e o f m y subject, t h y p r a c t i c a l , polifaceted, s u b l i m e a n d e n d u r i n g p h i l o s o p h y , l a d e n i n t h e l i b r a r y o f thy m a s t e r p i e c e s from t h y prolifin p e n . S w a m i O m k a r a n a n d a i s a m o s t scholarly a n d wise J i v a . G u r u d e v ' s i n s p i r a t i o n seems t o b e u p o n m e . I am w o r k i n g h a r d i n professional d u t i e s t o b e a b l e t o b e o f f i n a n c i a l assistance t o G u r u d e v ' s G l o r i o u s W o r k o f J n a n a Y a g n a . I t i s a s h a m e t h a t s o m a n y o f t h y m a n u s c r i p t s a r e still u n p u b l i s h e d a n d I , for t h e m o m e n t , a m i n c a p a b l e o f r e n d e r i n g assistance. As soon as I s t a r t c o l l e c t i n g my fees, I will s e n d y o u e n o u g h to publish one of your unedited manuscrips. Dr. Edward Bittencourt, Santiago, Chile. My a d m i r a t i o n is g r e a t for S i v a ' s s e r v a n t s : C h i d a n a n d a , O m k a r a n a n d a , K r i s h n a n a n d a a n d VeVikatesananda. Their m e n t a l brilliance brings me wonder. O n e never finds such young men in the West. S w a m i O m k a r a n a n d a especially shows a n a m a z i n g c a p a c i t y for t h e a s s i m i l a t i o n a n d expression of the wide range of philosophy a n d knowledge. T h e r e is no r e a s o n w h y I s h o u l d n o t a s s u m e t h a t these four S w a m i s w o u l d k e e p alive for t h e f u t u r e t h e t o r c h lit b y t h e G r e a t Sivananda. Lady Florence La Fontaine, Dillsboro, Indiana, U.S.A. I receive all y o u r b o o k s a n d P r a s a d a r e g u l a r l y . Need I say t h e y a r e ever a s o u r c e of c o n s o l a t i o n a n d h a p p i n e s s . As often as possible, I t u r n to s o m e b o o k or o t h e r of y o u r s for solace. Q u i t e often I look up to y o u r p h o t o s in v a r i o u s books a n d derive great peace. Lt. Col. A.N-S. Murthi, HQ. Eastern Command, Ranchi. I h a v e r e c e i v e d y o u r k i n d l e t t e r d a t e d 16th M a r c h , c o n t a i n i n g s o m e of t h e m o s t i m p o r t a n t i n s t r u c t i o n s ; also I h a v e r e c e i v e d a r e g i s t e r e d p a r c e l in w h i c h s o m e of t h e most v a l u a b l e l i t e r a t u r e w e r e enclosed. R e a l l y I a m v e r y very

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thankful to G o d a n d to your Holiness because you are giving m e a n o p p o r t u n i t y t o study y o u r teachings w h i c h t h e devotees are p r o p a g a t i n g a m o n g the people of the world. Thy t e a c h i n g s a r e v e r y e s s e n t i a l for t h e m o d e r n a g e , t o e s t a b l i s h peace between nations a n d communities. I am praying to t h e L o r d t h a t t h e devotees of y o u r H o l y A s h r a m be enabled t o p r o p a g a t e y o u r h o l y t e a c h i n g s i n t h e best p o s s i b l e m a n n e r , for t h e c a u s e o f h u m a n i t y a n d o n e n e s s . According to my faith, Self-realisation a n d t o l e r a n c e a r e t h e essence o f e v e r y religion. So I am very glad to k n o w t h a t you have no distinction between H i n d u s a n d Muslims. I have studied i n the H o l y Q u r a n t h a t t h e P r o p h e t s , M u n i s a n d Rishis a r e from one G o d a n d that they descend into the world according to the n e e d of the people a n d times. I w i s h t o c o m e t o A n a n d a K u t i r t o see t h e H o l y p l a c e w h e r e t h e G o d ' s M i s s i o n h a s b e e n s t a r t e d for t h e u n i t y o f t h e people of the world. Wall Ahmed Chowdhrj, Qadian, East Punjab.

L o ! t h a t h o p e a n d blessings t h e n o v e r f l o w n s p o n t a n e o u s l y f r o m T h y o c e a n o f D i v i n i t y n o w m i r a c u l o u s l y t o o k form. " Inexplicable, Unfathomable a n d Invisible a r e T h y G r a c e . " N o w at T r i v a n d r u m a n e w course of s t u d y in Medicine was s t a r t e d t w o years since wherein b o t h A l l o p a t h y a n d A y u r v e d a a r e t a u g h t side b y s i d e . T h e portions in Allopathy a r e s i m i l a r t o w h a t i s t a u g h t for t h e M . B . B . S . c o u r s e . Addi tionally Ayurveda a n d a c o m p a r a t i v e study of the occidental and oriental (B.A.M. & S. Degree Course) Bachelor of Ayurvedic Medicines a n d Surgery. I n o w a p p l i e d a n d g o t a s e a t w i t h o u t a n y b o d y ' s recom m e n d a t i o n a n d I h a v e t h e f i r m faith t h a t t h i s i s d u e t o T h y Invisible r e c o m m e n d a t i o n from A n a n d a K u t i r t h e A b o d e of A b s o l u t e Bliss. O u r w h o l e family i s h e l d u p a b o v e , f r o m a l l c a l a m i t i e s t h a t c o m e like the H i m a l a y a s , b u t melt like t h e s n o w i n T h y r a y s of D i v i n i t y . R . Ramachandran, Thycaud, Trivandrum. I h a v e k n o w n S r i S w a m i S i v a n a n d a j i M a h a r a j for m a n y years a n d have entertained t h e greatest respect a n d a d m i r a t i o n for h i m a n d h i s w o r k . H i s s i m p l e living a n d presence inspire those w h o m e e t h i m even casually. His d y n a m i c a n d attractive personality has created interest in and e n t h u s i a s m for a n c i e n t H i n d u c u l t u r e a n d r e l i g i o n t h r o u g h o u t India and abroad. H i s writings are as r e m a r k a b l e as thev are numerous. O n t h e o n e h a n d t h e y d e a l w i t h t h e profoundest problems of religion a n d philosophy, interpreting t h e m in t h e simplest l a n g u a g e ; on t h e o t h e r d a y they are so surprisingly practical t h a t aspirants find in their pages h e l p f u l s o l u t i o n s o f p e r s o n a l difficulties w h i c h t h e y m a y en counter in their S a d h a n a . F o r instance, I find Swamiji's b o o k Japa Yoga o f m u c h p r a c t i c a l h e l p a n d i t a n s w e r s several q u e s t i o n s w h i c h h a d b e e n i n m y m i n d for l o n g . This is only possible w h e n t h e w r i t e r is a c o m p l e t e m a s t e r of practice as well a s t h e o r y . I h a v e m y s e l f r e a d m a n y o f h i s books w i t h j o y - a n d p r o f i t t o myself. I t i s for t h i s r e a s o n , t o o , t h a t m a n y w h o h a v e n o t h a d the privilege of meeting h i m in person hold h i m i n t h e g r e a t e s t affection a n d r e s p e c t . -Dr. Pannalal, M.A., . s c . , L L . B . . D . L I T T . , C . S . I . , . . , I . C . S . . Allahabad.

All G l o r y b e t o t h e e . Mrs. C. is cured now by T h y Healing Grace, of her mental trouble. She is bright a n d cheerful. Really we have no other Adhar (support). Thou art our Saviour, our Protector, our Doctor, Father, Mother, o u r all-in-all. We are wholly T h i n e . T h o u art our Support. T h o u knowest everything. T h y blessings w e n e e d , t o feel T h y Presence a n d thy Power, t o r e m e m b e r the n a m e o f G o d a t all t i m e s , t o see a n d serve H i m a l o n e i n all. Dr. H. J. Chhatrapati, Junaaad.

It is with great joy I now place at T h y Lotus Feet, t h e l o n g c h e r i s h e d a m b i t i o n o f m y p a r e n t s a s well a s m i n e t o b e c o m e a m e d i c a l p r a c t i t i o n e r t o d o selfless s e r v i c e t o t h e s u f f e r i n g h u m a n i t y w i t h o u t a n y d e s i r e for f a m e , n a m e o r money, the noblest ideal p r e a c h e d a n d achieved by T h e e . I was d e n i e d admission in the Medical College at Triv a n d r u m (M.B.B.S. Degree Course) thrice. O n t h a t occa sion T h y H o l y Self s o o t h e d m e w i t h t h e D i v i n e B a l m o f h o p e " t h a t everything h a p p e n s a c c o r d i n g to His will." I clung t e n a c i o u s l y t o T h y a b o v e lines o f H o p e .

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OF SWAMI SIVANANDA

STORY OF SWAMI SIVANANDA

I am 23 years old a n d c o m e from a respectable family, b u t w a s led a s t r a y a n d b y m y a d d r e s s y o u will see I a m n o w serving my time in prison. I am a Christian. I h a d ( h e p l e a s u r e o f r e a d i n g y o u r b o o k e n t i t l e d Siva nanda the Apostle of Peace and Love. T h i s b o o k i n s p i r e d me a n d I felt m y s e l f c a r r i e d a w a y t o y o u r s h r i n e a t R i s h i k e s h . I was e x t r e m e l y h a p p y a n d c o n t e n t . I k n o w you a r e only interested i n t h e u p l i f t o f h u m a n i t y a n d d o n o t w o r r y a b o u t castes a n d creed. T h e r e f o r e , I t a k e this o p p o r t u n i t y to ask you to f a v o u r m e w i t h s o m e g o o d a d v i c e t h a t will h e l p m e i n life a s I h o p e to o b t a i n my f r e e d o m from this p r i s o n w i t h i n a p e r i o d of 21 m o n t h s . I h a v e e x p l a i n e d y o u r D i v i n e Life S t o r y t o s o m e o f the Prisoners here a n d they were delighted at the chance of h a v i n g h e a r d o f y o u r d i v i n e life s t o r y , a n d t h e y a s k e d m e t o w r i t e t o y o u t o s e n d s o m e o f y o u r p u b l i c a t i o n s for t h e P r i s o n L i b r a r y a s y o u s e n d for o t h e r L i b r a r i e s . We have two libraries here, one in English a n d another Hindi a n d Marathi. Therefore I request you to spare some of your p u b l i c a t i o n s for t h e s a k e o f n e a r l y 2 5 0 0 i n m a t e s o f this p l a c e . I assure y o u t h a t those w h o will r e a d y o u r p u b l i c a t i o n s will n e v e r c o m m i t a n y offence a f t e r t h e i r r e l e a s e , o n t h e con t r a r y t h e y w i l l follow y o u r P a t h .
:

m e o n t h e e v e n i n g o f t h e 2 3 r d i n s t a n t , I felt I w a s i n a s a c r e d temple a n d in the presence of a Godly Personage. Your h i g h s p i r i t u a l a t t a i n m e n t s a n d y o u r d e v o t i o n t o serve a n d save H u m a n i t y a r e really praiseworthy. M a y the Almighty bless y o u w i t h l o n g life, h e a l t h a n d h a p p i n e s s . M a y your n o b l e efforts t o l e a d h u m a n i t y t o i t s s p i r i t u a l g o a l b e c r o w n e d w i t h success. Y o u are a living e x a m p l e of a K a r m a Yogi. T h e w o r l d t o d a y i s i n n e e d o f p e r s o n s like y o u r n o b l e self. M a y y o u r w o r . h y d i s c i p l e s follow y o u r f o o t p r i n t s a n d fulfil this great need. P. Gobalakrishna Setty, .A., B.L., Deputy Chairman, Legislative Council, Mysore.

John

David

D'Souza,

Teravada

Central

Prison,

Poona.

I do long daily to t a k e shelter at the Ploly Feet of o u r Living Lord Sivananda. M a y He enable me to run up to H i m a n d s p e n d t h e r e s t o f t h i s r e t i r e d life o f m i n e i n H i s service. I am reading a n d re-re-re-reading Sivanancia's lectures d u r i n g His All-India T o u r . He is i n d e e d a living G o d in our midst. M a y H e i n s p i r e t h e rest o f t h e w o r l d , too, by a W o r l d T o u r : V. Raghavachari, Retired Professor, Xagpur.

I a r r i v e d h e r e safely y e s t e r d a y a f t e r c o m p l e t i n g m y tour in K a s h m i r a n d other parts in Northern India. Let me express my sincere a n d grateful t h a n k s to your noble self for a l l t h e k i n d n e s s , h o s p i t a l i t y a n d blessings e x t e n d e d to me. In the interview which you were pleased to g r a n t

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C o n g r a t u l a t e Sri O m k a r a n a n d a o n his interesting book j u s t received a n d read. Dr. Edward de Bittencourt, Santiago, South America. SHAKESPEARE ON SIVANANDA A masterly work from the pen of Sri Swami Omkarananda. W h e n I r e a d t h e b o o k Shakespeare on Sivananda my h e a r t began to develop wings a n d fly toward the Sacred Sivanandashram. I n t h e r e a l sense o f t h e w o r d , I a m now l i v i n g there. I m a d e for myself a perfect m e n t a l p i c t u r e of the A s h r a m situated on the sacred b a n k s of the Ganges and am d w e l l i n g in it. M i s s Kamalam, Madras. H o w y o u n g is S w a m i O m k a r a n a n d a , a n d yet so learned, s o c u l t u r e d , s o wise ! U n m i s t a k a b l y , he bears the m a r k of the Grace of Swami Sivananda, our Guru. F o r this reason, i t i s m y wish t h a t m a n y m o r e s i x t e e n - y e a r old boys should go to the divine M a s t e r with the h o p e of becoming, as the y e a r s roll b y , like S w a m i O m k a r a n a n d a . Mrs. Gita-Schnieder, Editor, ' S y n t h e s e U n i v e r s e l l e ', Geneva.

Select O p i n i o n s

and Reviews

T h e beauties of t h e s u p e r n a l character of our beloved M a s t e r S i v a n a n d a , a r e h a p p i l y b l e n d e d i n t o t h e felicitous lines o f i m m o r t a l S h a k e s p e a r e . T h e wonderful brain of S w a m i O m k a r a n a n d a , c o n s i d e r i n g h i s a g e , i s i n itself t h e p h e n o m e n o n of a m i r a c l e : to sip t h e celestial w i n e of his g e n i u s i s t o q u a f f t h e d r a u g h t o f bliss ; i t i s a n i n t e l l e c t u a l cum-aesthetic experience as rare as drinking c h a m p a g n e in the scorching A r a b i a n desert. Swami Sivananda must be proud of Swami Omkaran a n d a , a gem of youth a m o n g the pearls of the divine Master's little string t h a t a c c o m p a n i e s h i m a l o n g the r u g g e d r o a d of a life of s e r v i c e a n d m a n i f o l d s p i r i t u a l a c t i v i t y . It p r o v i d e s us a great delight to k n o w t h a t in S i v a n a n d a s h r a m , genuises a r e d o u b l e d by Yogis. I h a v e digested every w o r d in the writings of Swami O m k a r a n a n d a whose nimble intellect s e e m s t o l e a p , d a y after d a y , f u r t h e r a n d f u r t h e r . Lady Florence La Fontaine, PH.D., in Dillsboro, Indiana, the brochure U.S.A.

I was specially interested Shakespeare on Sivananda. Dr. C. P. Ramaswami

entitled

Ayyer,

Vice-Chancellor, Benares Hindu

University.

H o w I enjoy Shakespeare on Sivananda by S w a m i O m k a rananda. Dr. William Luftig, Brighton, England. O m k a r a n a n d a ' s small v o l u m e s convey in a very easy form a good impression of the p r a c t i c a l side of S w a m i Sivan a n d a ' s teachings. :Dr. Frederic Spiegelberg, M.A., P H . D . , Stanford University, California.

Swami Sivananda and the .Modern Man and Shakespeare on Sivananda : S w a m i O m k a r a n a n d a poses q u e s t i o n s t h a t o c c u r to a scientist arid e n l a r g e s o n t h e p h i l o s o p h i c a l r e t o r t o f t h e saint, h i g h e r t h a n P l a t o a n d H e g e l , Bergson a n d B r a d l e y a n d d e e p e r t h a n K a n t and Herbert Spencer. S w a m i S i v a n a n d a h a s his o w n views a b o u t G o d a n d M a t t e r . H e feels t h e p r e s e n c e o f t h e C r e a t o r a n d lives u p t o his h i g h c o n c e p t i o n o f u n i v e r s a l religion. W h a t Shakespeare would have thought of Swami S i v a n a n d a i s b r o u g h t o u t b y c l e a r a n d a p t q u o t a t i o n s from the great English poet a n d the a u t h o r has no hesitation in a s s e r t i n g t h a t S w a m i j i h a s a " w o n d e r f u l sweet air, w i t h a d m i r a b l e r i c h w o r d s t o i t , " a n d t h a t S w a m i j i i s " s o perfect a n d s o peerless." T h e r e is no d o u b t a study of the publications e m a n a t i n g from A n a n d a K u t i r would t e n d to a better unders t a n d i n g of ancient I n d i a n culture a n d religion. A. B. j \ . Sinha, ' S u n d a y S e a r c h l i g h t ' , Palna. I feel g l a d to see t h e p e a r l of a b o o k , Shakespeare on Sivananda. T h e d e p t h of t h e spirit of S w a m i S i v a n a n d a is

190
SHAKESPEARE ON SIVANANDA LECT OPINIONS A N D REVIEWS

191

unfathomable. T h e g r a n d a n d e v e r - s m i l i n g face Holiness is reflected in every syllable of t h e book. V. R. Subbarayudu,

of

His

. A . , Principal, City College, Hyderabad.

I r e a d t h e b o o k Shakespeare on Sivananda. I was simplv stunned a n d a s t o n i s h e d to witness t h e massive erudition of S w a m i O m k a r a n a n d a . He is a great genius. Pandit Chaman Lai, Principal, Chandausi.

Shakespeare on Sivananda is an a n g l e f r o m w h i c h he h a s viewed the M a s t e r critically. H i s fertile b r a i n a l o n e c o u l d h a v e c o n c e i v e d o f s u c h a b r i l l i a n t w o r k t h a t w o u l d afford g e n u i n e p l e a s u r e t o all t h o s e w h o a r e l u c k y e n o u g h t o g o t h r o u g h the w i s d o m - s t u d d e d pages of this s p i r i t u a l thriller. Indrajit Sharma, . A . , Clare-Dell, Armadale, Simla 3.

T h e book is from the pen of Swami O m k a r a n a n d a , the scholar-disciple of S w a m i S i v a n a n d a w h o is well-known in India and abroad. W e r e t h e world-famous English poet living today, he w o u l d h a v e discovered in S w a m i Sivananda, a n e m b o d i m e n t o f a l l e x c e l l e n c e s , a m o d e l h e r o for his i m m o r t a l works. I n o r d e r t o depict this the a u t h o r has t a k e n g r e a t pains in selecting from t h e d r a m a t i c works of Shakespeare, several a p p r o p r i a t e quotations t h a t delineate the greatness of S w a m i Sivananda. T h i s b o o k , i n brief, from t h e view-point of t h e writer, presents a beautiful p o r t r a i t u r e of t h e p e r s o n a l i t y of Swamiji in t h e words of Shakespeare. ' B o m b a y Samachar' (Gujarati Edition), Bombay.

T h e ' brilliant genius ' of S w a m i O m k a r a n a n d a j i has discovered the ' many-faceted greatness ' of S i v a n a n d a i n t h e s c a t t e r e d g e m s o f S h a k e s p e a r e i n his w o r k s . I always w o n d e r e d whether t h e spiritual Shakespeare could not be separated from the literary Shakespeare. T h a t task Omkara n a n d a j i h a s d o n e a d m i r a b l y well. We should be thankful t o h i m for t h i s u n i q u e r e s e a r c h s e r v i c e . I t i s m y fervent h o p e t h a t a thorough study of the portrayal of Sivanandaji in Shakespeare m a y bestow on us wisdom a n d peace. D. S. Krishnaiyer, .A., B.L., Matunga, Bombay 19.

Shakesbeare on Sivananda a t t e m p t s to p r e s e n t b o t h Shake speare's m o r a l s a n d Swamiji's characteristics in a nut-shell. ' T h e H i n d u O r g a n , ' Jaffna. I felt i m p e l l e d t o w r i t e t o c o n g r a t u l a t e S w a m i O m k a r a n a n d a on the high literary excellence a t t a i n e d by h i m in the p r o d u c t i o n o f t h a t t i n y g r a n d b o o k e n t i t l e d Shakespeare o n Sivananda. I n d e e d , he has a m p l y exhibited the novelty and o r i g i n a l i t y o f his g e n i u s . T h e book is truly an altogether different a n d delightful a p p r o a c h t o G u i u d e v S i v a n a n d a . I h a v e b e e n greatly i n s p i r e d by a perusal o f t h e book an dwish t h e a u t h o r t h e b e s t s u c c e s s i n his s p i r i t u a l l y i n s p i r e d l i t e r a r y career. T h e w h o l e t r e a s u r e o f k n o w l e d g e lies i m b e d d e d i n his spiritually illumined b r a i n . I wish t h e a u t h o r could bring out more volumes of the like-nature.

T h e a u t h o r c o n s i d e r s t h a t S w a m i S i v a n a n d a fulfils t h e h i g h e s t p e a k o f p e r f e c t i o n o f p e r s o n a l i t i e s w h i c h Shake speare has portrayed. T h e extracts from Shakespeare are well c h o s e n t o i l l u s t r a t e t h e p o i n t s . I t s h o u l d p r o v e i n t e r e s t i n g t o t h o s e w h o a r e a c q u a i n t e d w i t h t h e w o r k s o f S w a m i Siva nanda. ' Hyderabad Gazette.' So v e r y i n t e r e s t i n g is t h e w o r k , Shakespeare or. Sivaiinda, t h a t I r e a d i t t w i c e . E v e r y m o m e n t o f m y life, m a y t h e L o r d g u i d e m e t o follow t h e i n s t r u c t i o n s o f m y g r e a t Guru. F r i t z Klein Jelin, Bonn-on-Rhine, Germany. In the words of the writer of the Foreword " In the e n s u i n g p a g e s t h e a u t h o r h a s g i v e n u s his v i e w o f w h a t S h a k e s p e a r e w o u l d , feel a n d s a y i f h e w e r e n o w a l i v e a n d i f h e observed Swami S i v a n a n d a a t close q u a r t e r s . . . . The originality o f t h e w o r k lies i n t h e e m p l o y m e n t o f S h a k e s p e a r e ' s w o r d s for s u c h a d e l i n e a t i o n . " ( p . x x v ) . T h i s is of course n o v e l b u t t h e a u t h o r o f this w o r k s u r e l y c o n s i d e r s t h a t S w a m i S i V a n a n d a fulfils t h e h i g h e s t p e a k o f p e r f e c t i o n o f p e r s o n a l i t i e s which Shakespeare p o r t r a y e d . T h e e x t r a c t s from S h a k e -

192

SHAKESPEARE ON SIVANANDA

s p e a r e a r e well c h o s e n t o i l l u s t r a t e t h e p o i n t s . I t s h o u l d prov.j i n t e r e s t i n g r e a d i n g t o t h o s e w h o a r e a c q u a i n t e d w i t h the works of that G r e a t Master. . C. Varadachari, ' T h e H i n d u , ' Madras. BOOKS BY S w a m i O m k a r a n a n d a is steeped in Shakespeare. An a r d e n t y o u n g d i s c i p l e o f S w a m i S i v a n a n d a , h e finds b v a s t r e t c h o f i m a g i n a t i o n a n d i n t e l l e c t u a l t h o u g h t t h a t Shake s p e a r e ' s m o r a l i d e a l s a n d p h i l o s o p h i c a l d i c t a b e c o m e organi c a l l y e x e m p l i f i e d i n t h e life a n d c o n d u c t o f h i s M a s t e r . T h e a u t h o r h a s m a d e a n e l a b o r a t e analysis o f t h e great a n d a d m i r a b l e traits o f his M a s t e r a n d tried t o d o c u m e n t t h e m with q u o t a t i o n s from Shakespeare. N o v e l a s t h e m e t h o d is, it is a d m i r a b l y p u r s u e d a n d undoubtedly speaks volumes n o t o n l y a b o u t t h e w r i t e r ' s m a s t e r y o f all t h e w o r k s o f t h e E n g l i s h d r a m a t i s t , b u t also of his p e n e t r a t i n g s t u d y of the u n p l u m b a b l e s p i r i t u a l p r o f u n d i t i e s o f his g r e a t M a s t e r . T h e quotations are implemented in a dextrous m a n n e r to describe the d a z z l i n g personality of the spiritual Master, a n d t h e e l o q u e n c e a n d i m a g i n a t i o n o f Shakespeare seem t o a i d t h e l a n g u a g e s o a r h i g h e n o u g h t o fulfil t h e difficult task. T h e r e a d e r w i l l n o t fail t o c o n g r a t u l a t e t h e w r i t e r o n his ingenious device. Gnanasambandam, Dharmapuram, Mayavaram.

SWAMI SIVANANDA
R s . a. Ananda Lahari A s t h m a : Its C a u s e a n d C u r e B r a h m a Sutras, P a r t I B r a h m a Sutras, P a r t I I Boon to Diabetics B r a h m a n a n d a ' s Lectures Diamond Jubilee Volume* D y n a m i c Spiritual Awakening Gyana Jyoti Gita, the Universal Gospel H o w to Get Vairagya H i n d u Fasts a n d Festivals H o w to Become R i c h I n s p i r i n g Songs a n d K i r t a n s Japa Yoga Kundalini Yoga L o r d K r i s h n a , H i s Lilas a n d T e a c h i n g s L o r d S h a n m u k h a a n d His Worship M i n d , Its Mysteries & C o n t r o l (2 Parts) Mundakopanishad Nara^-i Bhakti Sutras Path i God-realization Pilgrimage to Badri and Kailas Principal Upanishads, Part 1 Psalms of Saint Siva* 2 1 7 5 1 1 12 2 3 1 2 3 2 3 3 5 4 3 6 1 3 0 1 6 2 0 8 0 0 8 8 0 0 0 8 8 4 0 0 0 0 0 (I 0 0 8 8 0 0 4

I n t h i s b o o k , t h e a u t h o r h a s e x p r e s s e d his a d m i r a t i o n , a n d described the characteristics of Swami Sivananda by m e a n s o f select q u o t a t i o n s c u l l e d o u t f r o m S h a k e s p e a r e ' s w o r k s a n d classified u n d e r n i n e titles s u c h a s ' A P a r a g o n o f All E x c e l l e n c e s , ' ' S i v a n a n d a ' s P r o m e t h e a n F i r e , ' ' L o v e r o f O r p h e u s ' Lute,' and so on. T h e book therefore contains n o t o n l y a p o r t r a y a l o f t h e c h a r a c t e r a n d g r e a t n e s s cfr^S . / a m i S i v a n a n d a , b u t i s a r e p e r t o r y o f n u m e r o u s e x c e l l e n t fp*aesages a n d lines from S h a k e s p e a r e . Containing an appreciation of S i v a n a n d a a n d brilliant gems from Shakespeare, the book is n a t u r a l l y very interesting. ' Federated India ', Madras.

13

194 R s . a. People's Preceptor* Psychic Influence Raja Yoga S i v a g y a n ' s Life o f S i v a n a n d a * Sivananda, the Mystic, Sage and Yogi* S w a m i S i v a n a n d a a n d D i v i n e Life* S u r e W a y s for S u c c e s s i n Life a n d G o d - r e a l i z a t i o n Saints a n d Sages Sivananda Vijaya (Drama)* Sivathe Enlightened* Siva Lilas Sangeeta Lila Y o g a Sankirtan Yoga Siva's Treasure .Sadhak's Guide Swara Yoga Sangeeta Bhagavat Sivananda's Letters to Gajanand Sivananda, the M o d e r n World-Prophet S i v a n a n d a , His Mission a n d Message* S i v a n a n d a , H i s Life a n d W o r k * Shakespeare on Sivananda* Ten Upanishads Uttara Yogi Vairagya Mala Voice of the Himalayas Wisdom Sparks W a v e s o f Bliss Yoga-Vedanta Dictionary Y o g i c H o m e Exercises 0 1 1 1 6 6 10 0 0 8 8 0 0 0 0 0 3 12 Rudra'ksha Mala Tulsi M a l a Amrita Gita TELUGU H a t h a Yoga J a p a Yoga Siva S o o k t i g a l u 0 12 0 5 5 4 4 3 2 2 5 0 0 8 0 8 8 0 0 4 0 8

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THE A U T H O R Born on the banks of the Dakshini Ganga at Pattamadai, on the 8th September 1887, Swami Sivananda grew up as a good student and passed the M.B., B.S. examination. Inspired by a spirit to serve others he proceeded to the Straits Settlements and Malaya States in 1913, and his ability soon secured for him the post of Doctor-in-charge of a district hospital. Ten years later he returned to India and proceeded straight to Banaras. Ten years of service to the suffering was followed by ten years of renunciation and wandering in the Himalayas. Twelve years later, in 1936, the Divine Life Society was established by him with the noble object of teaching people how to live the life divine while engaged in one's daily vocations. The Divine Life Society caters for the spiritual requirements of men of every religion and is singularly universal in its teachings. To Swamiji there is but one God. His Yoga practice, his erudite expounding of the religions and his devout and enchanting Kirtans are at once the solace of all types of human thinkers. There is nothing exclusively Hindu or Mohammadan, Christian or Buddha, Zoroastrian or Jain in the teachings of the Swami. His may be said to be the epitome of all religious beliefs and creeds. Swami Sivananda is a dynamic sage, whose personality radiates service and love, health and knowledge, sacrifice and-devotion. He occupies today a unique place in the religious firmament of India. May it be the Swami's to lighten our ascent to the religious firmament and to guide all true seekers after truth, to lead all active workers and enthuse all devotees of the Lord. Long live Swami Sivananda.Rai Saheb Sri A. B. N. Sinha. Patna.