Many sadhakas have asked questions directly or indirectly regarding the topic of

conjugal sadhana during the last five or six years. Due to lack of time, dearth
of proper scriptures, and my limitations as a sanyasi (renunciate), I have answ
ered them very briefly. I decided to write a critical appre- ciation of one of t
he following scriptures: Sivasamhita, Gherandasarhhita, or Goraksa Paddhati and
include elaborate answers to all the relevant questions, but I have not been abl
e to do so yet. As I have been directing research for two years in the fields of
yoga and music, it is proper that I provide the answers to the sadhakas' questi
ons. It is not correct that only complicated problems are put forth in the scrip
tures; the solutions to these problems are also given. It is true that these sol
utions cannot be understood logically. Logical reasoning would only make the pro
blem more confusing. The solutions to the problems are obtained through regular
sadhana (spiritual practice). In ancient times when the sadhaka (spiritual seeke
r) faced a problem at any stage of sadhana and could not find a solution, he wou
ld run to his Gurudeva (beloved teacher) and get a solution to his problems. Thi
s was the ancient way. This is correct, because when a mystery is revealed at th
e proper moment, the interrogator's doubts are allayed. I have answered the ques
tions of a few sadhakas hesitatingly, because if my opinion differed from that o
f their Guru, they would be on the horns of a dilemma. I have always first advis
ed the sadhaka to seek his solution from his own Guru. Yet when they have insist
ed on my answer, I have given it to them. The answers to the problems I have put
forth are the solutions to the problems in this article. I have obtained them b
y my sadhana, study of scriptures and the guidance of my Sadguru. You may accept
and respect them only if you find them to be true according to your own experie
nce. 2. A Difficult Stage of Yoga : There is only one yoga. It is of two types Sakama and niskama. Both have various classifications and different spiritual a
ccomplishments. 1 1 Whether it is Niskama Jnana Yoga, Niskama Bhakti Yoga or Nis
kama Karma Yoga, all have their beginning in Kriya Yoga, which itself begins wit
h an important distinct stage. As this is a difficult stage of yoga, it is very
difficult to become steady in it. The sadhaka who ascends to this stage is affli
cted by a very strong sensual urge. Whenever he sits for his dhyana (meditation)
session, he experiences intense arousal of the sexual instinct. Here the guidan
ce of a Guru who is a perfect yogi is an absolute necessity. If proper guidance
is not available to the sadhaka, he does not have the courage to continue with h
is sadhana. From here the two main types of yoga branch out. In the first branch
, the sadhaka allays his sexual desires with his wife in the natural way without
asking her to meditate. Then he asks her to take meditation initiation from his
Guru and both perform meditation together and take each other's help when their
sexual appetite is aroused. The followers of the Vama sect perform group medita
tion. They fix a schedule and then take each other's help in allaying their desi
re. The follower of the second sect does not take feminine help. He abandons his
meditation room when his sexual desire is aroused. He resorts to several ways w
hich intuitively occur to him, but he is faced with only failure. At this stage,
only a perfect and accomplished Guru can give the correct guidance. The serious
sadhakas of the Jnana, Bhakti, orYoga cults all believe that sexual desires dim
inish with their practice of meditation. Actually they increase, and when this h
appens, the sadhaka loses his faith. He tries to understand the reasons for this
, but he cannot come up with an answer with which he can reconcile himself. The
cause of the arousal of sexual desire is that the sex center is also the center
of yoga. The sexual fluid is the medium in both sex and yoga. The sex urge cause
s the sexual fluid to descend through ejaculation, and yoga causes it to ascend
through sublimation. The desire which is aroused at this stage of meditation is
described in Srimad Bhagavad Gita as not contrary to the dharma or the law of re
ligion. Lord Krsna says: "I am the strength of the strong, devoid of desire and
passion. In beings I am the desire which is not contrary to the law of Dharma, O
King of Bharatas (Arjuna)".1 Moreover, the first stanza of Mangalacarana of Bha
gavad Gita says : "I bow down to the Omkara which is merged with the Bindu which
fulfils all desires, including liberation". Here Omkara indi- cates anahata nad
a (spontaneous sound) and Bindu indicates the stage of meditation. 3. Ancient Er
a : In ancient India, the sanyasis (ascetics) lived and died in the forests. Med

itation was their life's final goal. They lived with their wives, and these wive
s were not only wives, but also partners in their religious practice. The wives
did not want pleasure, they were lovers of yoga and practiced self- control of t
he highest order. They lived with their husbands and led a very simple life. The
se ascetics practiced their religion in their own way. The knowledge seeker stud
ied the various scriptures and pondered on their readings constantly, trying to
practice and research what they read. They carried out their practice with great
enthusiasm. The ascetics who were fond of yoga practiced yoga, and those who be
lieved in the Bhakti cult worshipped God. Thus all the ascetics led a religious
life. 1 2 In those days, the initiation into sanyasa was not given to one and al
l. The brahmin who had conscientiously observed the rules and regulations of all
three asramas (stations of life) - Brahmacarya, Grhastha and Vanaprastha - were
considered to be fit for initiation into sanyasa. These ascetics lived in a sep
arate forest, or they would roam from one forest to another. They would observe
the vow of silence, solitude, and renunciation, and make efforts to be Urdhvaret
as (yogis with totally sublimated sexual fluid) in order to achieve salvation. T
hey would put on saffron robes and adopt an attitude of penance and renunciation
which was considered more important than these robes. Just as nature dons a spe
cial type of beauty in the autumn, summer, and rainy seasons, so also it dons ne
w appearances during different life cycles. At the time when saints and ascetics
were predo- minant, two different paths were followed - ordinary and special. I
n the ordinary path, people practiced ordinary celibacy and tried to lead the li
fe of a Brahmacari (chaste-celibate). The people who followed the special path p
racticed yoga and tried to achieve perfection by becoming Urdhvaretas and accomp
lished yogis. Only a brave and great ascetic gathered the courage to follow the
special path. The ordinary ascetics were considered unfit to practice yoga. So m
uch importance was given to celibacy that the practice of celibacy became the ma
in aim in the life of all ascetics and there was no one who believed in the prac
tice of conjugal yoga. Due to the calmness prevailing in the minds of people, th
e practice of celibacy became easy in that age. The people living in towns and v
illages were highly impressed by the life led by the ascetics in the forest. Not
only that, but they made the life led by these ascetics their good in life and
strove to live accordingly. In those days, the perfect, accomplished yogi was co
nsidered a superman or Apta purusa,2 and the books written by him were considere
d scripture. Here is an example to show that the life of the ascetic was full of
self-control: One morning Yogi Yajnyavalkya, after finishing his morning abluti
ons, called his favorite wife Maitreyi. She came and sat before him with reveren
ce and asked him why he had called for her. He said in a soft tone, 'I have made
up my mind to don the saffron robes and so I wish to abandon this home and take
up my abode elsewhere. I wish you to give me your permission'. 'Will you go awa
y leaving me alone ?' 'I am not leaving you alone, I am leaving Katyayani (the s
econd wife) with you. I wish to divide whatever belongings there are in this hou
se between the two of you'. The saintly Maitreyi did not give much importance to
this proposal. She asked instead, 'Can I become immortal if I learn all the rel
igious scriptures in the world? 'No.' 'Then you should teach me the religious pr
actice by which I may become immortal.' Yogi Yajnavalkya gladly initiated her in
to the path of yoga. He then gave up his permanent abode and became a roaming as
cetic, leading a life of total renunciation. He is considered a great saint. If
conjugal yoga were possible, would he have renounced domestic life to lead the l
ife of a roaming ascetic ? 4. The Middle Ages : In the middle ages, the practice
of ascetic self-denial decreased. This resulted in the forests and asramas beco
ming vacant. It seemed as if the ascetics had changed their nature and direction
. They started living in towns or just outside the towns. They stopped being asc
etics and became religious teachers. They started preaching religion everywhere.
The Sanatana Dharma was subdivided into various sects. The sanatanist called hi
mself a Vaisnava, a Sakta, a Vedantist, etc. One religious sect censured the oth
er, and hatred was bred between them. The importance of the Vedas, Puranas, and
Upanisads decreased and the texts inspired by great religious teachers became th
e scriptures. Due to the caste system, the schools run by Gurus and Risis stoppe
d functioning. They were replaced by lectures and hymn-singing at different cent

ers in the towns. The different sects took on the appearance of religious busine
ss centers whose main goal was to increase the number of their followers. It was
a rat-race between the different religious sects. The greatness of the religiou
s master was measured by the quality and quantity of his followers. If he had am
ong his followers wealthy men and land-lords and had a large host of followers,
he was considered a great master. If his followers were limited, he was consider
ed of lesser status and caliber. Sacrifice and dispassion decreased and the incl
ination for collection increased. Discussions of spiri- tual accomplishments and
miracles were to be found everywhere in the towns. Various organizations, Tantr
ika and Yogika, and different practices of yoga were being established. The once
highly expensive salvation had become very cheap. The conjugal practice of yoga
started at the end of this age. This was the birth of the Vama Marga (left-hand
ed path). Lord Siva, who conquered sexual power and then reduced Cupid to ashes,
left the city for the forests, and the ashes of Cupid did not remain ashes but
were transformed into godliness and came to stay in the towns where they were wo
rshipped. Self-restraint and virtuousness were also disposed of and were replace
d by indulgence and evil deeds. The Vaidika religion dimiselled, being replaced
by un-vaidika traits. Truth was replaced by falsehood, straight-forwardness beca
me crookedness. Hypocrisy in the name of yoga slowly took India into its clutche
s. 5. Abundance of Yogika Literature : India is the land of origin of yoga, wher
e the practice of yoga has been carried out individually, collectively, and comp
rehensively for thousands of years. Therefore, there is, a constant critical eva
luation of the results and influence of the various yogika cults. Plenty of lite
rature is available. Therefore, any experienced yogi is able to ponder and think
deeply over his experiences. An ordinary individual or an ordinary sadhaka cann
ot assess correctly a perfect yogi or a good scripture. The correct assessment c
an be made only by an advanced yogi. 1 4 The scriptures are valuable not because
they are ancient but because they contain the essence of the truth. It is not e
asy to attain perfection. Perfect yoga is achieved after several lifetimes. Henc
e, yoga is divided into several major and minor branches, giving rise to many vi
ewpoints. An ordinary sadhaka is not able to decide which of these viewpoints is
the best. It is imperative that the sadhaka has the blessing of Guru and God in
order to accomplish Purnayoga. Moreover, this takes place only after years of s
adhana. The sadhaka often stops his sadhana when he faces insurmountable difficu
lties. Such sadhakas later become popular and powerful. As they are in the posit
ion of teacher, their opinions are readily accepted by the masses. They consider
their incomplete experiences complete and defame the best opinions of true yogi
s. Therefore, the ordinary sadhaka wanders in his search for the truth. The perf
ect yogi does not consider knowledge, action and devotion different divisions of
yoga, but considers divisions to be based on the nature of the sadhaka. He does
not consider one type of yoga to be the best and the rest inferior. Only the in
complete sadhaka thinks thus and defames other paths, praising only his own. The
sadhaka chooses the type of yoga that suits his nature. He should first ask him
self whether he is after the achievement of salvation of that of material wealth
and fulfillment of lust. Depending upon the answer that comes from within, he s
hould make the choice of his Guru. The Guru who himself strives for salvation lo
oks to the fitness of his disciple and the materialistic and lustful Guru looks
to the assets of his disciple before initiating him. The sea of yogika literatur
e is very deep and spreads far and wide. If you do not have a boat in the form o
f a Guru, you are bound to drown in it. Yoga cannot be mastered only through the
study of yogika literature. It is necessary to practice yoga in order to master
it. By the deep study of the best scriptures of knowledge, devotion, and yoga o
ne achieves two principles of the highest order. The first principle is that in
the first stage of yogika practice, one must achieve a pure body purified by yog
ika fire. That is the external sign of physical purity. The second principle is
that there should be a total non-attachment in the second or final stage of yoga
. Without the achievement of physical body purified by yogika fire, total non-at
tachment does not take place. The perfect yogi is one who has achieved these two
principles in practice. The first stage is known as sabija samadhi, samprajnata
samadhi, cetana samadhi, or savikalpa samadhi. The second and final stage is kn

own as nirbija samadhi, asamprajnata samadhi, acetana samadhi, or nirvikalpa sam

adhi. 6. Teacher's Blessings : The salient feature of an enlightened Guru is tha
t he acquaints his disciple with all the different opinions on yoga and then exp
lains why he has chosen his particular path. Only after expanding his principle
fully does he give his disciple final initiation. If the disciple is to practice
yoga while being away from the Guru, the considerate Guru gives him all the nec
essary guidance. He also explains the various mysteries being unravelled at the
different stages of his sadhana. As the disciple proceeds from one stage to anot
her, he comes to understand the mysterious teachings of his Guru. 1 5 Thus his p
ath of progress is cleared of all obstacles. His practice of yoga is not delayed
or brought to a stand-still by obstructions or doubts. The best teacher blesses
several disciples, but all of them are not equally fit. Moreover, they do not a
ll practice their sadhana uniformly. Also, each one's environmental circumstance
s differ. Due to all these reasons, the results of their practice do not bear un
iformity. A question may arise at this point-who is the disciple who has been ab
le to get the unreserved blessings of his Guru and what are his feelings towards
his Guru ? The disciple who has the unreserved blessings of his Guru is one who
, in one birth or another, is able to reach his goal, who is never tempted to le
ave his path, who abandons materialistic gains in order to practice sadhana, mak
ing remarkable progress. He has complete faith in his Guru's words, takes up his
smallest wish and fulfils it, leaving his sadhana aside, and considers his Guru
's pleasure to be his pleasure. There is one point to be remembered here - Guru'
s blessings can be achieved only if there is God's blessings. Many great men con
sider God's blessings as the blessings of their Guru and reach their goal. 7. Th
e Conflict of Prana and Apana : Our yoga is known as Sahaja yoga (natural yoga),
Sanatana yoga (eternal yoga), Anugraha yoga (yoga of grace), saranagati yoga (y
oga of surrender), Atmasamarpana yoga (yoga of self-sacrifice), Prema yoga (yoga
of love), Raja yoga (royal yoga), Maha yoga (great yoga), or Nirvikalpa yoga (y
oga of the dissolution of the mind). In Sahajayoga, the proficient master yogi a
wakens the vital power in his disciple with his blessings. This results in the i
nvoluntary performance of yogika kriyas (activities) in the disciple. He accepts
that he does not do anything willfully and readily accepts the will of the Omni
present. This self-surrender does not bear with any argument; it is a thing to b
e experienced. Therefore, it is not possible for the layman to understand the se
cond-hand descriptions of this experience. By the stimulation of Prana, it slowl
y reaches the sex center. As soon as this happens, the conflict between Prana an
d Apana begins. This results in the awakening of sensual desires. In the beginni
ng, the sadhaka comes to the conclusion that this is a short disturbance which w
ill subside in a few days. But as he progresses, desire is on the increase. He c
ontinues his practice four, three or for years with full faith. Then his faith s
tarts wavering. He cannot understand what to do. Only when he gets the guidance
of an experienced master, is his problem solved and he is at peace with himself,
after completely surrendering himself to his Guru. Just as the traveller does n
ot have to walk after he gets into a vehicle, so also the sadhaka does not have
to bother about anything after surrendering himself to his master. He has only t
o follow the instructions of his master strictly and surrender himself completel
y. The involuntary performance of yogika kriyas cleanses the body and mind and m
akes the sexual fluid sublime. Prana here is the main force. The descent of the
sexual fluid is brought about by Apana. Due to this, Prana attracts Apana to ris
e. This kriya continues not for two or three years, but 1 6 for many years. Only
a very brave sadhaka may tread this path which is strewn with obstructions like
secret attractions toward social obligations, deep longings for miraculous powe
rs, lack of scriptural knowledge, lack of proficiency of one's Guru, lack of fai
th, impatience and unsteadiness. It is said in Yoga cudamani, "Just as a bird on
a leash is pulled back to its place, so also the soul which is bound by the qua
lities of nature is held back by Prana and Apana. Prana is the ascendant functio
n and Apana is the descendant function. Thus Prana attracts Apana in the upward
direction, and Apana attracts Prana downwards. Only he who experiences these nat
ural movements of Prana and Apana knows yoga".3 The seat of Prana is the Anahata
cakra (respiratory system). The seat of Apana is the muladhara and Svadhisthana

(reproductive system) cakras. The conflict between Prana and Apana goes on even
in the body of a man not practicing meditation, but this conflict occurs in a s
pecial way in the body of a man practicing meditation. Through meditation, the c
irculatory system is stimulated. This results in the stimulation of the organs w
hich produce sexual fluid. The Apana vayu is dominant here. To prevent the activ
ities of Apana, Prana descends and obstructs it. Apana attracts the sexual fluid
towards the genitals, and Prana prevents it from going in the lower direction.
Apana expands the Susumna. and Prana contracts it. 8. Solitary and Joint Meditat
ion : When the sadhaka is placed in the dangerous position mentioned above, he o
r she is attracted towards the opposite sex. At this juncture, it is of prime im
portance that the sadhaka be guided by an experienced Guru. If salvation were po
ssible with sexual intercourse, then i t would be said that salvation is not mea
nt for the ascetic sadhaka, but only for the worldly sadhaka. If this is the cas
e, then the virtue of dispassion has no meaning. On the other hand, the holy scr
iptures prescribe that only the dispassionate sadhaka is eligible for the path o
f salvation. The materialistic sadhaka is not eligible for this great path. Ther
e are thousands of examples in the Puranas citing cases where a certain ascetic
is said to have practiced severe penance and deep meditation which resulted in t
he rocking of Indrasana (the throne of Lord Indra), making him (Indra) fear his
own security. To end this insecurity, Lord Indra would call on a very beautiful
nymph to go down to earth, attract the attention of the ascetic concerned, and d
estroy his penance. The nymph would go and disturb the ascetic by heavenly music
and dancing, thus breaking his samadhi (union with the Almighty) and leading hi
m astray into the realm of sensuality. If sexual intercourse led one to salvatio
n, then the presence of the nymph would have been a boon to the ascetic. But thi
s is not the case; on the contrary, the appearance of the nymph turns out to be
a curse. These citations prove that one should practice sadhana alone. Surrender
means the state in which the independent Prana, which is totally free from the
bonds of the mind during meditation, is allowed to perform actions through the m
edium of the body and organs without any obstructions. The Prana vayu is one of
the five elements existing in nature. Though it seems dynamic, it is static. The
source that instills life into Prana vayu is Paramesvara (God). It is not prope
r to abandon this state of surrender to God in order to seek the protection of t
he opposite sex, i. e. another person. In sexual intercourse, the mind becomes e
xtrovert and the sensory 1 7 organs become uncontrollable. In spite of all this,
sadhakas - both male and female - say that they experience the vital power func
tioning forcefully when they have sex. This experience is a result of their invo
lvement in sexual pleasures and is an illusion. This gross observation is miles
away from the truth. The force that they experience is not that of Prana but tha
t of the mind. Yes, during meditation the Prana sometimes becomes powerful, but
it is never distracted. It is always calm. In this condition, it is not present
in the external organs. It flows in the nadis or in the internal bodily passages
. When husband and wife perform meditation together, their minds naturally dwell
on each other. Therefore they are very soon affected by the force of lust and b
ecome excited. As clothes are obstructive during meditation, usually only the ge
nitals are covered by a minimum of clothing. The limbs are revealed. This also i
s a cause of excitement. Thus the presence of someone of the opposite sex is und
esirable and obstructive. Moreover, during meditation, when desire is awakened i
n the male, it may not have awakened in the female and vice versa. Under these c
ircumstances, he or she forces himself or herself on the other, breaking the oth
er's meditation and causing the other to give in to his or her wishes. Along wit
h this, the couple who practice meditation together make another mistake. When t
he sexual instinct is aroused while meditating alone, it subsides in few moments
. But before it subsides, the sadhaka gets himself in a more excited state and l
eads his partner also into his path. In the meditation sessions of Vama margis (
followers of the left-handed path) where sadhakas of both sexes perform meditati
on nude, lust is the prevalent feature, so participants are soon agitated by it.
Moreover, free sex is dominant in this path and so it is easy to come in contac
t with new people every time. People who engage in these practices are only look
ing for new acquaintances and free sex. Thus the object of meditation is lost an

d enjoyment takes its place. These sadhakas argue that just as you need iron to
cut iron, so also you can conquer lust with lust. The argument seems convincing,
but it is not correct; it can be proved to be false. It is true that iron cuts
iron, but only an iron with a sharp edge can do so. If the iron used for cutting
is not sharp it is cannot be used as a cutting agent. When one resorts to the h
elp of the opposite sex in meditation, the independent Prana becomes dependent,
and yoga is transformed into enjoyment. The sadhaka should never forget that in
sexual enjoyment there is a fusion of the male and female, while in yoga the uni
on is that of sadhaka and the Lord Almighty. The support of siddhasana and mudra
s and pranayama helps the Apana to ascend and open the gateway of salvation and
closes the path leading to downfall. Through sexual intercourse, the Apana becom
es descendant and never opens the closed gateway leading to salvation. Due to th
e various yogika kriyas, the purification of the blood takes place and the sexua
l fluid in its purest form is produced. It is sublimated and ascends of its own
accord when Prana becomes intensified. This causes the intense sensation in the
genitals. In the solitary meditation of a non-attached sadhaka, the mind is intr
overted, all the organs are steady, and Prana is free. The passion which is arou
sed in this state is yoga and not a state of enjoyment. Lord Krsna has kept this
stage of yoga in view and has cited the yogi who at the end of Karma yoga aband
ons passion and becomes dispassionate. He says, "In this way, control your 1 8 s
exual fluid with a steady mind, considering passion to be beyond intellect and a
bandon the great enemy in the form of lust (i. e. become an Urdhvareta by sublim
ating your sexual fluid)".4 In this stage, the Prana becomes more powerful with
the help of siddhasana and various mudras and pranayamas. As long as the Prana d
oes not become all-powerful, it, is vanquished over and over again by Apana. It
can be said that Apana becomes victorious in the primary and secondary stages an
d Prana becomes victorious only at the end. The final victory is the victory tha
t counts. After this victory, the sadhaka does not remain a sadhaka any longer b
ut becomes an Urdhvareta yogi. Subsequently, he achieves the divine body purifie
d by yogika fire, divine consciousness, and complete dispassion. He then ignores
even miraculous powers and omnipotency and tries to master Nirvikalpa samadhi.
Finally, he becomes a superman or a divine being. Sri Govindabhagavatpadacaryaji
, the Guru of Sankaracarya, has said, "Salvation is the result of knowledge. Kno
wledge is the result of yogika practice and yoga is practiced through the immort
al body. The ordinary body is mortal, but the body which is the result of the fu
sion of Siva (cosmic male principle) and Parvati (cosmic female principle) is im
mortal . 9. Self-Sacrifice : The sadhaka who rejects mudras and siddhasana has not
resorted to surrender to God or self- sacrifice. There is no self-sacrifice in
sexual intercourse. One can tread the yogika path only through self-sacrifice. W
ith the disappearance of self-sacrifice;, the love for the Lord is also broken.
Devotion, Knowledge, and Yoga disappear; there remains only one element-lust. 10
. Obstacles and Remedies : Some people say, "By taking up siddhasana and mudras,
the attraction and inclination towards the opposite sex increase. Under these c
ircumstances, mental impurities increase also. If a renunciated couple pactice y
oga together they will expedite their progress". When during meditation the Svad
histhana cakra is illumined by yogika fires, the sexual instinct becomes intense
. The sadhaka has to sublimate this intense sexual feeling. In order to do this,
he or she should not seek the opposite sex. If it had been possible to sublimat
e one's sexual feelings with the help of the opposite sex, then this whole world
would have been the ideal place for penance and all householders would have bec
ome Urdhvareta saints. During meditation, control over the genitals is achieved
by the practice of siddhasana and mudras which make Apana move upwards. In sexua
l intercourse, neither siddhasana nor the important mudras manifest. As a result
, there is no control over Apana and thus only pleasure is gained and not libera
tion. As the genital region becomes very sensitive during meditation, the sadhak
a's mind becomes full of licentious thoughts. This inevitable situation mustbe p
atiently tolerated. Lord Krsna mentions this stage of meditation: "Arjuna ! Even
though one strives to practice yoga and is ever so discerning, his senses lead
his mind away by force".5 The sadhaka watches as a witness the various actions p
erformed by Prana during meditation. In the same way, he should also watch the v

icious sensuous wanderings of the mind. 1 9 Lord Krsna has in mind the above sit
uation when He gives guidance to the sadhaka in the Bhagavad Gita : "One whose i
ntelligence is established in the Divine, abandons both good and evil. Therefore
, Arjuna, devote yourself to yoga; yoga is skill in action". 6 The sadhaka who h
as surrendered himself to the Lord should not think of the good or evil nature o
f any action which is performed by Prana during meditation. He should duly seek
to maintain a high level of meditation. In the above stanza, Lord Krsna has call
ed him the yogi "whose intelligence is established in the Divine". The Lord Hims
elf lends clarity to this elsewhere by saying, "Oh Arjuna, during yogika meditat
ion, perform all acts with a sense of detachment without concern for achievement
s or failures, because the equanimity of intellect is itself called yoga". 7 As
long as the sadhaka is affected by happiness when faced with success or by sorro
w when faced with failure, his mind does not become detached. The perfection of
yoga depends on detachment. This detachment is not possible without the sense of
self-sacrifice complete surrender to the Lord. The Muladhara cakra and the Svad
histhana cakra are related to each other. The Apana vayu rules these two regions
. There is a collection of 72,000 nadis (bodily passages) in the legion of the A
pana vayu. Without the help of the kundalini, the purification of these nadis is
not possible, to achieve the purification of these nadis is like crossing the V
aitarani river, a river which is said in the Puranas to be situated betweea Mrty
uloka (earth) and Yamaloka (the other world). It is full of very hot blood, bone
s, hair, etc. Sinners flounder in this river, unable to swim across it. Holy peo
ple swim across it by holding on to a cow's tail. Yogis consider the body, fille
d with blood, bones and hair, as the Vaitarani river. They use the cow's tail in
the form of Kundalinl to cross the river and become immortal. It is better to d
ie once while living with a smiling countenance than to die thousands of times c
rying and unwilling. To die a living death means to surrender oneself to God and
to sacrifice oneself at his lotus feet. Lord Siva has preached in Siva Samhita,
"Sakticalana mudia is that mudra in which the wise sadhaka should capture the A
pana and forcibly attract the dormant kundalinl power to ascend. Thus, this allpowerful mudra when practiced destroys all diseases and lends longevity to life.
Its practice awakens the kundalinl and makes it ascendant. Therefore, those yog
is who aspire for miraculous powers should practice this mudra. By its practice,
the body is purified and the eight major miraculous powers, including the power
of becoming microscopic like an atom are achieved". 8 It is said in Hathayoga P
radipika, "One who has been able to accord movement to Sakti (power) is entitled
to achieve miraculous powers. What more can be said ? He can miraculously attai
n immortality".9 In Gheranda sarhhita it is said, "He who regularly practices sa
kticalana mudra attains divine body purified by yogika fire. He achieves miracul
ous powers and all the diseases in his body are destroyed".10 11. Vajroli mudra
: Vajroli mudra is included in the ten very important mudras in ancient yogika s
criptures. In the sexual act, the Apana is thrown outside the body with force; i
n yoga, the Apana is forcibly drawn into the body. This internal suction is know
n as vajroli mudra or yoni mudra. Experiments are carried on in every field of l
ife. I will here mention one experiment. This is not 1 10 prescribed by a Purna
yogi (I personally do not recommend it) but by an ordinary sadhaka; however, a c
ertain section of society is attracted towards this sort of experiment. It is as
follows : Take a thin, straight lead rod about ten inches long. Lubricate it wi
th oil and introduce it into the urinary tract up to the length of nine inches.
Then take a thin hollow silver rod bent at one end. After introducing it into th
e genitals, slowly blow into it to clean the urinary tract. Then try to draw in
water through the genitals. Once this is learned, try to draw in milk in the sam
e way. The married sadhaka should draw the Apana upwards with the help of khecar
i mudra and uddiyana bandha at the end of sexual intercourse, drawing the semen
and female discharge into his testicles. In ancient scriptures, vajroli mudra is
mentioned, but the above-mentioned practice is not described. Sadhakas who prac
ticed this technique existed in the past and exist in the present day, but I hav
e not read or heard of any couple having attained the higher stage of yoga or th
e divine body. This whole experiment arises out of ignorance. It is mentioned th
at the married sadhaka should, at the end of sexual intercourse, perform khecari

mudra and uddiyana bandha, and thus make the Apana vayu ascendant and draw his
semen along with the female discharge into his testicles. To draw water and milk
into the genitals is possible. In the same way, it is possible to draw the seme
n and female discharge inside. This appeals to one's intelligence. It is a wellknown fact that semen and urine both pass out of the genitals, but they use diff
erent tracts. The urinary tract lies further in than the seminal tract. It comes
downward, meets the seminal tract, and then comes into the genitals and is thro
wn out. Milk and water may be drawn into the genitals. But does the water, milk,
semen or female discharge drawn into the bladder reach the testicles ? No. Wate
r goes into the bladder and comes out along with the urine. When milk is drawn i
n, it also comes out with the urine. If the suction of water or milk results in
their being thrown out with the urine, can one expect anything different with se
men or female discharge ? And if this is the case, how can one achieve divine bo
dy in this way ? It does not bear scientific scrutiny. Yes, one can use a lead o
r silver pipe to purify the genitals. In the same way, one can draw in water or
milk. This makes the practice of celibacy easy to a certain extent. But sexual i
ntercourse is harmful. Certain sadhakas who follow the above experiment consider
khecari mudra a necessary part of it. So, carrying out this experiment, they se
ver the thin ligament underneath the tongue and try to achieve it. After long pr
actice, a few sadhakas do succeed in introducing their tongue into the nasal pas
sage. But khecari mudra performed in an artificial way is not beneficial. The sa
dhaka who practices sahaja yoga achieves khecari mudra. in a natural way. He doe
s not have to sever the thin ligament under the tongue artificially; it is sever
ed of its own accord due to yogika fire kindled by his sadhana, and all the othe
r aspects of khecari mudra also occur involuntarily. During the three stages of
samprajnata yoga - savitarka, savicara, and sananda samapattis - the Apana vayu
remains indomitable. The Prana is defeated again and again, and so it cannot per
form vajroli mudra-the contraction of the genitals - successfully. Yet, in the f
irst three stages, when the 1 11 Apana vayu pushes the semen towards the genital
outlet, the Prana performs vajroli mudra. and attracts the sexual fluid in the
opposite direction. In the fourth stage of sasmita samapatti, the Prana becomes
very strong and the Apana becomes extremely weak, and vajroli mudra. can be perf
ormed successfully. During the practice of savitarka, savicara, and sananda sama
pattis, beautiful and handsome images of women and men appear before the mind's
eye and tempt sadhakas. But when they enter the stage of sasmita samapatti, thei
r rajoguna and tamoguna become weak, and sattvaguna achieves dominance. So sensu
ality or lust does not trouble them. Just as children remain unmoved by passion
when they see each other naked, the yogi in the final stage of sasmita samapatti
is not moved to passion by the appearance of naked nymphs. After the achievemen
t of vajroli mudra, the sexual fluid of the sadhaka is not destroyed, and so he
or she can become an urdhvareta and achieve a divine body, divine consciousness
and complete detachment. The tongue of the sadhaka practicing sahaja yoga enters
the cavity of the skull known as the tenth gate of Vyoma cakra after two or thr
ee years practice. But it cannot completely prevent the loss of the sexual fluid
for several years. Only in the final stage of samprajnata samadhi (i. e. sasmit
a samapatti) can one completely prevent this loss. Then sakticalana mudra disapp
ears forever and is replaced by the powerful vajroli mudra. In India even today
there are a few secret sects of Siva, Vaisnava, and Sakti cults where men and wo
men practice meditation together and try to achieve perfection in yoga. This pat
h is called Vama marga (left handed path). It only spreads licentiousness, and t
he generation which follows becomes lusterless and uncultured. Saktipata initiat
ion is meant only for those sadhakas who aspire for liberation. Even though it i
s the best type of initiation, it is not very useful for householders because th
e aim of yoga differs for the householder and the ascetic. The householder is mo
tivated by desire and is eager to achieve materialism and the satisfaction of se
nsual desires, while the ascetic, being dispassionate, aspires only for liberati
on. Self-restraint and limited companionship of women or men should hold a place
of primary importance in the practice of yoga for the ordinary person. The more
restraint one practices, the more spiritual power he attains. With this power,
he achieves wealth, spouse, children, fame, and other material achievements. He

must find ways to conserve his sexual fluid. If a householder receives saktipata
and practices it zealously, he becomes scattered, unrestrained, and talkative.
As a result, he fails in the eyes of society and becomes frustrated. On the othe
r hand, celibacy is of prime importance for the renunciate, ascetic sadhaka. As
he aspires to be a perfect yogi, he has to wage a war vehemently against lust. W
hen the sexual desire is stimulated, he tries to curb it by making the Apana asc
endant. Desire and lust are stimulated by the practice of siddhasana. The yogi w
ho wants to become an Urdhvareta should welcome the spon- taneous occurrence of
siddhasana. That posture stirs up the sexual senses and then helps to subli- mat
e the sexual fluid through yogika techniques. The ordinary man is ignorant of th
ese yogika techniques, and so he becomes very sensual through the practice of si
ddhasana. Siddhasana is meant for perfect yogis and not for ordinary householder
sadhakas. The sadhaka striving for liberation does not necessarily get it in on
e birth. He has to take many 1 12 births and continue his efforts constantly. Mo
reover, this practice of yoga is full of obstructions and may be successfully pr
acticed only by a brave sadhaka or one who is steadfast in his goal. It is said
in the Siva Sarhhita : "There are countless and insurmountable obstructions in t
his path of yoga. These obstructions are terrible and fearful. Yet the yogi shou
ld not abandon his practice of yoga even at the hazard of his life". In certain
yogika texts, it is said that one can achieve vajroli mudra in the company of a
woman. But it is necessary to seek the guidance of a proficient Guru. Yes, there
are stanzas which can be interpreted thus, but they definitely have a different
meaning. Certain materialistic Tantrika masters were married householders. To i
ncrease the validity of their married status, they directed the people to pursue
conjugal sadhana. Moreover, the teacher of the Vama marga gave importance only
to conjugal sadhana. Thus only materialistic-minded teachers popularized this pa
th. Those people who believe that they can achieve the purified divine body by a
ttracting their own semen along with the ovum into their bodies are sadly mistak
en. I have already stated that the semen or ovum thus drawn only goes into the b
ladder and is rejected with the urine. The semen which emerges from the testes i
n childhood mixes with the blood, resulting in the development of the mind and t
he body. With the advent of youth, the semen no longer mingles with the blood, b
ut attempts to leave the body through the genitals. The opposite of lust is yoga
. The best yogis know this. Their seminal fluid mixes with their blood by yogika
techniques. As a result, they become young, reverting from old age to youth and
childhood. This is a natural physiological and scientific process. Pure divine
body is the body and similarly pure divine mind is the mind. Why, then, should t
he yogi desire such divine body and mind ? The yogi does not have any desires. I
f he has desires, he cannot be called a yogi. The yogi aspires only for God-real
ization and to merge with God. In order to achieve God-realization, it is necess
ary that he possess a pure body and mind. After having a full meal, the beggar d
oes not want left-overs. Why then should the yogi wish for anything else, after
he has achieved oneness with God ? REFERENCES 1 Srimad Bhagavad Gita, Chapter 7,
verse 11. 2 Aptastu Yatharthavakta. 'Apta' purusa means one who has experienced
truth in the real sense and speaks only truth. 3 Yoga cudamani, stanzas 29, 30.
4 Srimad Bhagavad Gita, Chapter 3, verse 43. 5 Bhagavad Gita, Chapter 2, verse
60. 6 Ibid., Chapter 2, verse 50. 7 Bhagavad Gita, Chapter 2, verse 48. 8 Siva S
arhhita, Chapter IV, verses 105-108. 9 Hathayoga Pradipika, verse 120. 10 Gheran
da sarhhita Chapter 3, stanza 60.
Posted by neeraj at 8:14 AM 1 comment:
Wednesday, June 6, 2012
VAJROLI & SECRET OF THE URDHVARETA
VAJROLI & SECRET OF THE URDHVARETA What are the changes which take place at the
physical level in one who is transforming himself into an Urdhvareta? A: It take
s a very long time, with very honest and sincere Brahmacharya in thought, word a
nd deed coupled with gods grace for one to achieve full sex sublimation includin
g the stoppage of wet dreams. However as an aspirant climbs up the ladder of cel
ibacy to the best of his efforts by abhorring from the sexual act, ejaculation a
nd impure thoughts for a considerable period of time; An inner phenomenon called
Urdhvareta kriya(process)also called by the name 'Vajroli' takes place in his s

ystem, due to which the semen which was earlier flowing downward and being ejacu
lated outward now starts flowing upward and inward. This aids the formation of '
Ojas' shakti in his brain. The aspirant is not yet a complete Urdhvareta, as he
has not yet achieved complete sex sublimation or transmutation. Semen will still
flow down if he is not vigilant against the senses (wet dreams completely stop
in one who is a complete Urdhvareta and whose Kundalini shunts only between the
3 upper chakras). When the aspirant maintains this state of celibacy for a consi
derable period of time from when the 'Vajroli kriya' starts to function, the pas
sage of flow of semen within his body (from the sex glands to the Urethra) start
s to become narrow and constricted. Under such circumstances if he indulges in e
jaculation of semen (even in a copious wet dream), instead of pleasure he experi
ences pain. This further aids in developing distaste and dispassion towards the
sex act. This is one of the most important of changes which occurs in the body o
f the celibate at the physiological level. Coupled with this, certain external c
hanges take place such as: 1. The body becomes more taut, wiry and lithe. The te
ndency to accumulate bulk and fat reduces. 2. The face develops a red hue and wr
inkles gradually start to disappear. 3. The skin glows with luster and the eyes
become bright. Eyesight starts to improve. 4. Overall, all organs in his body gr
adually start to return to their original state of maximum function (as they wer
e during childhood) From this stage onwards, the celibate must be very, very car
eful in avoiding more than necessary contact with members of the opposite sex in
particular and people in general. Further to the vajroli kriya taking place he
starts to develop a magnetic personality and appears very alluring to the world
in general and women in particular. Any act of letting his ego get goaded result
ing in pompousness, pride or arrogance will immediately lead to his downfall in
the form of his semen deserting him; for the appearance of these negative traits
is invariably accompanied by blossoming of latent lust present within. The aspi
rant should very clearly know that he has no more conquered lust than a child ha
s learnt to deal with the world. Lust is only in a state of control. It is still
present in its fullest form within him, but in a latent and dormant state at mo
st. From now on he has to be very humble before the world and god, always keepin
g in mind that this power he is developing is not his own but the power of god s
hining through him. Only humility, kindness and consideration towards fellow bei
ngs and an attitude of gratitude towards god for all that he has given will stre
ngthen celibacy and make for for further growth. The aim of vajroli is not to su
ck up the energy of the women. It is used to retain the semen. Dakini clarified
that the real meditator does not believe in stealing some one s energy. The exchan
ge of energy any way happens. Secondly the woman emits energy through hair, lips
, eyes breast and then yoni. One can absorb the energy like tai chi techniques u
sing nose hand or even the whole body. By giving one receive and there fore lear
n to give the male essence from your chest , hair eyes and lips automatically th
e yin essence will come out. One also can do circulation of energy using the sus
hama nadi . this what is difficult to master because it requires the synchroniza
tion of the breath, visuals energy of two person especially male and female. Thi
s can be done in two ways one is with touch another is at a distant . the second
one is for non lovers. First one is for lovers and secondly care should be take
n so that passion does not over whelm the other person. For the retention of sem
en most important breath and visual control. faster the breath faster the ejacul
ation. Slower the breath greater it takes time. The visual component is killed u
sing the visualization of deity this actually slows down. How does one retain th
e semen? Keep the eyes open. More one close the eyes more one will over whelmed
with passion. See all the tantric painting man and women will keep the eyes open
. Secondly fold the tongue and keep it in the palate. This will help the concent
ration move in ward. The tongue wags and the bindu flows down. There fore when y
ou have sex always keep the tongue itching the palate. Thirdly slow down the bre
ath other wise in hale or hold the breath. The more one does the more one can re
tain the semen. Fourth secret to hold the bindu is to do aswini mudra. Learn to
do aswini mudra in any postures. When the linga going inside always do the aswin
i mudra . When the double bath room place tightens no semen will come out. When
it becomes lose then only the semen comes out. Fifth is to learn the orgasmic dr

aw. Put the attention in between eyes brows or u can do sambhavi mudra. Role up
the tongue. Then in hale. As you inhale imagine the semen flowing into the brain
and passing through many charkas. When one does correctly then the visualizatio
n will be clear, breathing will be slow,. The mood will change immediately in sp
ite of the linga being stiff. One will require 5- 10 times of the orgasmic draw
then one can easily retain the semen Other methods include the pulling up of ene
rgy by master chao andaswini mudra for 100- 200 times. After aswini mudra then t
he rolling of stomach is done which will help semen to pass through to heart cha
kra . The tightening of chest or the neck should not be done as it does not allo
w semen to flow up ward. One can go on and on without ejaculation. Sensitive mus
t be the word when the bindu slips from the ajna chakra. When one meditates on t
he blue pearl between the third eye, then the sighting the bindu become easy. Wh
en the rush of energy is down ward holding the tongue in the palate and jamming
the visualization become difficult. Take out the linga and one can do orgasmic d
raw. Emotions and memory will settle down before the blue pearl is sighted. The
aim of vajroli is not to suck up the energy of the women. It is used to retain t
he semen. Dakini clarified that the real meditator does not believe in stealing
some one s energy. The exchange of energy any way happens. Secondly the woman emit
s energy through hair, lips, eyes breast and then yoni. One can absorb the energ
y like tai chi techniques using nose hand or even the whole body. By giving one
receive and there fore learn to give the male essence from your chest , hair eye
s and lips automatically the yin essence will come out. One also can do circulat
ion of energy using the sushama nadi . this what is difficult to master because
it requires the synchronization of the breath, visuals energy of two person espe
cially male and female. This can be done in two ways one is with touch another i
s at a distant . the second one is for non lovers. First one is for lovers and s
econdly care should be taken so that passion does not over whelm the other perso
n. For the retention of semen most important breath and visual control. faster t
he breath faster the ejaculation. Slower the breath greater it takes time. The v
isual component is killed using the visualization of deity this actually slows d
own. How does one retain the semen? Keep the eyes open. More one close the eyes
more one will over whelmed with passion. See all the tantric painting man and wo
men will keep the eyes open. Secondly fold the tongue and keep it in the palate.
This will help the concentration move in ward. The tongue wags and the bindu fl
ows down. There fore when you have sex always keep the tongue itching the palate
. Thirdly slow down the breath other wise in hale or hold the breath. The more o
ne does the more one can retain the semen. Fourth secret to hold the bindu is to
do aswini mudra. Learn to do aswini mudra in any postures. When the linga going
inside always do the aswini mudra . When the double bath room place tightens no
semen will come out. When it becomes lose then only the semen comes out. Fifth
is to learn the orgasmic draw. Put the attention in between eyes brows or u can
do sambhavi mudra. Role up the tongue. Then in hale. As you inhale imagine the s
emen flowing into the brain and passing through many charkas. When one does corr
ectly then the visualization will be clear, breathing will be slow,. The mood wi
ll change immediately in spite of the linga being stiff. One will require 5- 10
times of the orgasmic draw then one can easily retain the semen Other methods in
clude the pulling up of energy by master chao andaswini mudra for 100- 200 times
. After aswini mudra then the rolling of stomach is done which will help semen t
o pass through to heart chakra . The tightening of chest or the neck should not
be done as it does not allow semen to flow up ward. One can go on and on without
ejaculation. Sensitive must be the word when the bindu slips from the ajna chak
ra. When one meditates on the blue pearl between the third eye, then the sightin
g the bindu become easy. When the rush of energy is down ward holding the tongue
in the palate and jamming the visualization become difficult. Take out the ling
a and one can do orgasmic draw. Emotions and memory will settle down before the
blue pearl is sighted.
Posted by neeraj at 9:37 AM 4 comments:
Sunday, June 3, 2012
Rudraksha

Rudraksha & its significance

When you think of Rudraksha, you think of a lucky charm whose power never seems
to fade. Treasured by millions of people since centuries across the world, Rudra
ksha has a special historical significance. True-life stories abound of its incr
edible healing powers and amazing ability to provide tranquility and all-round s
elf confidence to its wearers! Rudraksha in Sanskrit means Red Eyed or The Eye of R
udra and Rud means To Cry and Aksha means Eye . Regarded as the seed of a fruit from a
Rudraksha tree (Elaeocarpus Granitrus) grown in India, Malaysia and Nepal, a Ru
draksha bead occupies a special place in Hinduism, and is credited with possessi
ng mystical and divine attributes that offers lasting benefits to its wearers. U
sed for thousands of years, Rudraksha Beads have helped thousands of wearers to
Self Empowerment and Self Enlightenment. They have been proved to possess electr
omagnetic properties that have a calming and therapeutic effect on the wearer s hu
man body when worn. Rudraksha have also been used with enormous success for trea
tment of various diseases in traditional Indian medicine. A Rudrakha seed can be
worn around the neck on either a gold chain or a red thread. This does not prod
uce any immediate results. This auspicious seed will benefit you only on constan
t wearing. This seed is believed to emanate positive energies from within, which
when held close to your body at all times, will always bring you goodness and f
ulfill all your desires. The single faced seed is the rarest among all and is sa
id to have more powers. Majority of our ancestral texts have mentioned the rudra
ksha seed to have immense medicinal powers that Activate the power points in you
r body Cure ailments Ensure moksha for spiritual people Bring wealth to material
istic people Defy death The science of Rudraksha By trying out the rudraksha for
health problems, one can harvest the abundance of traditional cures that are st
ill prevalent in our country. Scientific research suggests that rudraksha seed c
onsists of electromagnetic properties that comprise resistance, capacitance, ind
uctance and dynamic polarity. Our body naturally contains a bio-electric circuit
which is a flow of energy from mind-body-mind. Disruption of this flow of energ
y may mostly cause stress and stress related ailments or illnesses. Another impo
rtant process is the level of blood circulation in the body that has to be unint
errupted. Serious illnesses erupt from the thinning or clogging of blood vessels
and arteries. Such undesirable occurrences can be avoided by wearing the seed o
f rudraksha. Scientific health benefits of Rudraksha The resistance property of
the beads streamlines the rhythm of the heart and controls the natural bodily fr
equency thus producing good enzymes in the brain that regulates the overall well
being of the body. The dielectric property of the beads removes the excess prod
uction of energy thus bringing back the hyperactive organs back to normalcy. The
dynamic-polarity property of the beads aligns the charged particles in our body
to the respective opposite charge. This action brings about a feeling of renewe
d energy. Rudraksha and Ayurveda Ancient ayuvedic scriptures have mentioned the
cures that use rudraksha in various forms. This seed controls blood pressure, cu
ts risk of heart related diseases, cures lung and liver disorders, cures skin di
sorders, cures common cold & cough, cures measles, increases memory power, reduc
es stress etc. In most of the treatments the seed is either ground into a powder
or soaked in milk / water (to be drunk on an empty stomach). Such remedies are
to be taken only if prescribed by a certified ayurvedic healer. Hence Rudraksha
is an unbreakable part of Indian culture and history whose healing properties ar
e to be believed in and taken advantage of. "Mlechkhho Vaapi chandalo Yukto Va s
arvapaatakai, Rudraksha Dharayedyastu Sa Rudra Natra sanshaya". The men who are
Mlechchha, chandaal (impious and inhumane) or he who is full of all kinds of vic
es get the form of Lord Rudra. There is no suspicion about it. "Dhyaan dharan He
enoapi Rudraksham Dharaya Budhah, Sarvapaap Vinirmukto sa yaati, Paramam gatim."
A man with meditation and perseverance and a wise man who wears Rudraksha gets
rid of all the sins and attains the supreme goal of the human life. "Shiva Pooja
yam Asya Mala Dharana ma vashyakam". It means that Rudraksha mala must be worn a
t the time of worshipping Lord Shiva. "Rudraksha Kewalam Waapi Yatra Kutra Maham
ate, Sumantrakam Wa Mantren Rahitam Bhava Varjitam" "Yo Wa ko Wa naro Bhaktya Dh
aryellajjayaapi Wa, Sarvapaap Vinirmukta Samyagjnanam An Wapnuyaat" Rudraksha ca

n be worn by chanting mantra or without chanting it , with reverence or without

it, with devotion or without it, with shame or without same i.e. with whatsoever
procedure a man who wears Rudraksha gets rid of all kinds of sins and gets know
ledge well. "Shiva bhaktya shantaya dadyadrudrakshashuttaman, Tasya Punyaphal sy
antam nacha ha vaktumats the Dhritrudraksha kanthaya yastvanna sam pryachchhatit
ri Saptakula mudadhritya Rudraalokam sa gachchhati." A Shiv bhakta i.e. devotee
of Lord Shiva should be given Rudraksha for peace. The limitlessness of the resu
lt of its virtues cannot be described. A man, who gives food to the wearer of Ru
draksha, reaches Rudraloka i.e. the kingdom of Lord Rudra after providing salvat
ion to seven orders of his ancestors. If the wearer of the Rudraksha dies, he do
es not take another birth, he reaches the kingdom of Rudra. If a man who is wear
ing Rudraksha around the neck or an arm, dies, he lives in the kingdom of Rudra
after providing salvation to 21 orders of his ancestors. A man who wears Rudraks
ha with Pearls, Coral, Crystal, Silver, Gold or other precious stone, takes the
form of Lord Shiva. The devotee who worships Lord Shiva in the form of Rudraksha
devotedly, becomes a king inspite of being poor. "Arudrakshadharo Bhootwa yadya
t Karmach Vaidikam, Karoti Japahomaadi tat sarwe nisphalam bhavet" A man who per
form Vedic rituals, chanting mantras, yajnas etc without wearing Rudraksha, gets
no virtue or fruit. "Snane dane jape home vaishvadeva surarchne, Prayashchite t
atha shraadhde deeksha kaale visheshatah, Arudraksha Dharo Bhootwa yat kimchit k
arma vaidikim, Kurvan viprastu Mohen NarakepatatiDhruwam." Failing to wear Rudra
ksha , a man who performs religious deeds/bathing, worshipping gods Vishwadeva t
o perform the penitence (repent) and shraadhda karmas (deeds for bygone souls) ,
at initiation, falls prey to innocence and worldly attachment and at last falls
into hell i.e. his down-fall comes. It is the reason why a man should wear Rudr
aksha while performing religious activities. The wearer of Rudraksha not only ma
kes Lord Shiva happy but pleases Lord Brahma and Lord Vishnu, Ganesh, Kaartikey,
Durga, Indra, Aditya and the ruling deities of the nine planets. No men, seers
and scholars are tired of describing the importance of Rudraksha. Rudraksha is v
ery much dear to Lord Shiva. Nobody can imagine the image of Lord Shiva without
Rudraksha. Seeing, chanting and worshipping Rudraksha burns all the sins to ashe
s. A man can feel unlimited pleasure only by seeing Rudraksha. The wishers of de
votion and salvation should wear it after purifying themselves. Mainly the devot
ees of Lord Shiva must wear it because it removes their numerous pains, sorrows,
and calamities. Rudraksha fulfills all the wishes. It is peerless in the univer
se. It is the dearest ornament to Lord Shiva. If an innocent, un devoted and imm
oral man wears Rudraksha with love and faith, he gets rid of all sins and attain
s the supreme goal. As long as a man keeps wearing Rudraksha, he does not fear u
ntimely death. He cannot die without completing his span of life. At the time of
death he gets the true knowledge of Lord Shiva and His abode too. One should we
ar Rudraksha by all bits of efforts. Rudraksha Beads have been worn by mankind f
or thousands of years for good health, religious attainment through Japa and Sha
kti (power) and for the fearless life. Wherever Rudraksha is worshipped the Godd
ess of wealth always stays there. One can escape from untimely death by wearing
Rudraksha Rudraksha assists in awakening of Kundalini (the self pleasure/pressur
e points). Rudraksha is helpful for worldly and heavenly attainments. Rudraksha
can make the whole family live together in peace and harmony. Rudraksha is best
known for its biomedical properties and in controlling stress, hypertension and
blood pressure. Rudraksha help increase Self power and invoke Self love . They a
lso enhance the Charisma of the wearer . Rudraksha can cure various dangerous di
seases like small pox, epilepsy, whooping cough etc.and heal the most poisonous
wounds, if used as a prescription, in a specified method. It gives peace of mind
to the wearer, stimulates the mind and sharpens the intellect. 1 Mukhi Rudraksh
It bestows happiness and revival from the miseries arising from loss of wealth.
Prosperity or richness, luck, fortunes grow wherever it is venerated in House o
r put on in the body in the form of necklace. All forms of ill-effects related t
o wealth are dispelled. It boosts the concentration and will power of the wearer
. According to Vedas it prevents diseases of head such as stroke, paralysis, etc
. Ruling Planet: Sun Mantra: Om Namaha Shivaya 2 Mukhi Rudraksh It gives source
of fertility in all living beings and the blessings of marital felicity. Fulfill

ment of material desires between husband and wife along with unity and love betw
een each other. Garlanded it expands and maintain harmonious relationship within
the family members. Good for impotence, infertility, left eye and Kidney. Rulin
g Planet: Moon Mantra: Om Namaha Shivaya 3 Mukhi Rudraksh Amplification of memor
y power and concentration on the subject are the prime effect of this rudraksha.
It boosts the power of creative intelligence when garlanded. The wearer feels i
t by realizing success in his work, constructive resources, wisdom and knowledge
. Good for - depression, retrograde amnesia, epilepsy, Parkinson disease. Ruling
Planet: Mars Mantra: Om Namaha Shivaya 4 Mukhi Rudraksh The four face Rudraksha
blesses wearer with creativity , communication skills and inner meditation. Wea
ring it prevents diseases of hypothalamus, cerebellum and medulla oblongata. Rul
ing Planet: Mercury Mantra: Om Namaha Shivaya 5 Mukhi Rudraksh Five faces is the
most commonly available rudraksha. Wearing this rudrakshas removes the nature o
f human like Kama (Lust), Lopa (Greed), Mooha (Attachment), Krodha (Jealousy), a
nd Ahankar (Unwanted Ego) thus bring sound health. Wearing in the mala of 54+1 o
r 108+1 in the collar is highly beneficial for people with heart diseases, blood
pressure, stress, anxiety. Ruling Planet: Jupiter Mantra: Om Namaha Shivaya 6 M
ukhi Rudraksh Six Face rudrakshas helps to build and increses emotional charecte
r. These charecter like Love ,Kindness , Attraction Etc will be good and strong
.It improve the intellectual area in our brain which controls how to love and ap
preciate others. Good in the prevention of eyes, nose, throat, sexual organs, ki
dneys, and bladder related diseases. Ruling Planet: Venus Mantra: Om Namaha Shiv
aya 7 Mukhi Rudraksh Seven face Rudrakshas bring pleasure,peace ,cheerfulnesss,s
implicity ,easiness and happiness in the person while wearing. It strengthen dig
estive system in the body. Good for preventing cold, cough, bronchitis, rheumati
sm. Ruling Planet: Saturn Mantra: Om Namaha Shivaya 8 Mukhi Rudraksh Eight faces
rudraksha have the energies for success and destroyer of evils and obstacles. E
ight face is a vital instrument in strengthening one's will power and converting
even an enemy into a friend. It uses before new work/venture to bring good fort
une in work and businesses or services is well influential. It is also the demol
isher of arrogance, egoism and pride when adorned. Those people having mental tr
oubles, insomnia as well as having habits of excessive expenditure finds eight f
aces the best remedy for the solutions of their problems. Diseases of stomach ar
e prevented by wearing this Rudraksha. Ruling Planet: Rahu Mantra: Om Namaha Shi
vaya 9 Mukhi Rudraksh Energies from Nine faces manifests when evil forces threat
ened the very existence of balanced health of the wearer. Wearing it stimulates
the nine hormones within the body. It improves will-power, body strength, invoke
s fearlessness, dynamism leading to a balanced healthy life. Those who are prone
to fatal diseases of a mysterious nature will be benefited by use of nine faces
. Nine mukhi beads will help to destroy sins, injustice, irreligion, cruelty, la
ziness and evil habits. Recommended for all kinds of diseases. Ruling Planet: Ke
tu Mantra: Om Namaha Shivaya 10 Mukhi Rudraksh Ten face one of the most powerful
rudrakshas has wide variety of benefits.Wearing it attracts luck and prosperity
, helps to attain wealthy life, works as divine protection tool from all kind of
negative forces,energies and spirits .It calms the nerves, quiets the mind, and
relieves depression.It brings out the inner spiritual energies leading to self
healing . From the experiences with many people we have seen that it improves bu
siness and social life .It works as pacifier of all the nine planets dosha and m
alefic effects. Mantra :- " Om Namaha Shivaya " 11 Mukhi Rudraksh Wearing it one
gets success in each and every work he/she do. Wearing of Eleven faces is accom
plished by the family person for comforts and prosperity in family life, by unma
rried for early marriage, by old and infirm for perfect health, by those under s
ome threat for fearlessness and by Yogis and Sanyaasis for spiritual success of
the highest order. In other words everyone gets fulfillment of their respective
wishes. Good for diseases like chronic body pain, backache, alcoholism, and live
r. Mantra: Om Namaha Shivaya 12 Mukhi Rudraksh It is believed to be the source o
f vitality and the physical make up. Wearing twelve faces improves variety of tr
aits in an individual, both physical and psychological which helps them to move
continuously with brilliance and strength in their life. It helps in one s persona
l honesty and integrity, and the ability to command respect and authority, to im

press and influence others. It is good for Job seeker and people looking for hig
her positions in work . Twelve faces improves leadership qualities and puts the
person in forefront. It gives intellectual capabilities . Diseases like bone dis
eases, rickets, osteoporosis will get improvement by using it. Mantra: Om Namaha
Shivaya 13 Mukhi Rudraksh It prepares the person to tackle the physical challen
ges you are likely to encounter in future. Even in difficult situations one can
overcome with ease. Wearing this bead along with other rudraksha beads lead to f
aster manifestation of their result. According to the feedback received from num
erous clients, wearing this rudraksha helps to attract opportunities for search
of right partner, maintain relationship which are on the verge of breaking. It h
arnesses the strength and direction of the physical force that increases your pe
rsonality, fires your emotions and passion, and encourages your mental endeavors
and communicative skills. Mantra: Om Namaha Shivaya 14 Mukhi Rudraksh It is con
sidered as the most precious divine Rudraksha according to Scripture. Fourteen f
aces invokes compassionate qualities making individuals more kind to living thin
gs. It maintains good health, increases prosperity and knowledge. Wearing or pla
cing them in cash box, this rudraksha helps in making good profits in business,
shows the power and capabilities of attracting clients to business. It has abili
ties of reviving stagnant business to speedy recovery and success. Practitioners
shall be able to see changes in terms of monetary gains, a success in ventures
and free from all financial difficulty. Wearer always feels very close to Lord S
hiva and feels his breath with Omkar vibration. Wearing it prevents all sorts of d
iseases and he/she never suffer from any disastrous situation. This rudraksha co
mpletely protect the individual from Saturn Mahadasha ( Sade-Sati Dasha). Mantra
: Om Namaha Shivaya 15 Mukhi Rudraksh Fifteen Faces create energies that impact
the wearer's mind in improving intuitive, abstract and lateral thinking. In addi
tion, the wearer finds high energy levels to put into action his thoughts and id
eas leading Economical progress. Unconscious or conscious wrong doings in life a
re cleared so the person becomes free of sins and he/she feels fresh with new li
fe. After its uses by many people it has been seen that especially old people wh
o are debilitating and have frequent health problem finds it a very important re
medy to keep the energy level intact to maintain their body for normal health. T
he energy level that emits from the fifteen face are good to maintain a constant
promotion in jobs for those who are working in companies, good for those who ar
e getting hindrances in their mobilization due to karmic imbalance. Mantra: Om N
amaha Shivaya Gowri-Shankar Rudraksh Good for bringing harmony in all kind of re
lationship weather family relationship or relationship around the friend and peo
ple in society or working places. Peace and pleasure of family are tremendously
increased. Wearing this rudraksha removes planetary obstacle in the person who h
as difficulty in marriage or search for life partner. Wearing this rudraksha mai
ntains the yin and yang energy within the person.Wearing these rudraksha has bee
n found very good for careers involving dealings with people, such as psychology
, sales and public relations. Diseases like sexual problems, impotence and behav
ioral disorders are removed. Mantra: Om Namaha Shivaya 16 Mukhi Rudraksh Sixteen
faces is used for multi-dimensional purposes. In ancient religious texts, saint
s and sages have been advised to wear sixteen mukhi Rudraksha beads for envelopi
ng the wearer with positive energy, harmonious body function, peace of mind and
prosperity. It has positive hypnotic properties so its good for attracting love
and affection and appraisal from the people around the wearer according to the R
udrakshaJabalopanishad. It has also been stated that fire, theft or robbery neve
r touches the wearer as well as his/her Properties. In all kind of jobs, legal p
roblems etc victories always follow the wearer. From the experiences that has be
en received from various wearers, sixteen faces is good for the following condit
ions as well: To win Legal problems To improve the chance of conception for the
ladies To destroy the evil thoughts of enemies. Mantra: Om Namaha Shivaya 17 Muk
hi Rudraksh Seventeen faces Rudraksha removes negativity and attract all success
in life such as day to day life, love life, family life so wearer growth will b
e tremendous in all aspects of life. According to the scripture, wearing this be
ad Kundalini can be awakened.Experiences retrieved from the people who are weari
ng this rudraksha find this a best remedy for : Gaining unexpected money, attain

ing property, vehicles and all material assets. Circulation of high energies thu
s good for loss of energy, inability to do hard work or laziness. Provide strong
power to speed up love, marriage and relationship with longevity. Help to relax
and improve concentration. Mantra: Om Namaha Shivaya Nag (savar) Rudraksh Speci
al kind of rudraksha with long protrusion from top to bottom (Like Snake) comes
out from the rudraksha. This Protrusion has only one line on it and have a natur
al hole. Nag Rudraksha helps to overcome varieties of problems as follows: - Lac
k of self-confidence, lack of energy, unknown worries, fear. - Harmonious life i
n house and working places - Very helpful for those facing high financial crisis
and debts. Nag rudraksha stops losing of money and increases the income so peop
le can overcome this problem easily. Mantra: Om Namaha Shivaya Ganesh Rudraksh G
anesh Rudraksha is a typical kind of bead in which normal rudraksha gives a trun
k shape projection in its surface. Vibrating diamagnetic and spiritual energies
emitting from it helps to protect one from any unknown negative Energies. This R
udraksha has been found to boost the confidence, courage and inner strength of t
he wearer significantly. According to the ancient scripture, wearer attains all
the pleasure of this world and of the world to come. Wearing will provide : - Po
sitive personality. - Optimism. - Righteous conduct. - Safety and security. Mant
ra: Om Namaha Shivaya 18 Mukhi Rudraksh One of the rarest and powerful rudraksha
,18 Faces Rudraksha provide spiritual as well as material energies related to pr
otection, strength, success and removal of fear and worries(weak Mind) .Wearing
it removes as well as prevent the negative energies of black magic coming to the
wearer as well as to their property. Wearing this bead will help to completely
remove fears and phobias, unknown thoughts and worries from the mind due to impr
ovement in bodily function especially strengthening the autonomic nervous system
. Its wearing is very useful to win over your enemies, success and all materiali
stic comforts. Even the enemies of the wearer become friends.18 mukhi Rudraksha
is good for protecting from energies where there are malefic planets in natal la
gna or when natural malefic are transiting in person life. 18 Mukhi Rudraksha is
one of the best rudraksha for those people who are looking to get high position
in political carrier. Helps to acheive fame , success and uplift the management
capabilities to lead large population group I CAN HELP ANY ASPIRANT PROCURE AUT
HENTIC BEAD DIRECTLY FROM NEPAL. DROP ME A MAIL REGARDING YOUR
Romantic poetry is characterized by the "spontaneous overflow of powerful feelin
gs" (Wordsworth 263).
Wordsworth extensively explored the role of emotion in the creative process (263
).
Both citations in the examples above, (263) and (Wordsworth 263), tell readers t
hat the information in the sentence can be located on page 263 of a work by an a
uthor named Wordsworth. If readers want more information about this source, they
can turn to the Works Cited page, where, under the name of Wordsworth, they wou
ld find the following information:
Wordsworth, William. Lyrical Ballads. London: Oxford UP, 1967. Print.
In-text citations for print sources with known author
For Print sources like books, magazines, scholarly journal articles, and newspap
ers, provide a signal word or phrase (usually the author s last name) and a page n
umber. If you provide the signal word/phrase in the sentence, you do not need to
include it in the parenthetical citation.
Human beings have been described by Kenneth Burke as "symbol-using animals" (3).
Human beings have been described as "symbol-using animals" (Burke 3).
These examples must correspond to an entry that begins with Burke, which will be
the first thing that appears on the left-hand margin of an entry in the Works C
ited:
Burke, Kenneth. Language as Symbolic Action: Essays on Life, Literature, and Met
hod. Berkeley: U of California P, 1966. Print.

In-text citations for print sources by a corporate author

When a source has a corporate author, it is acceptable to use the name of the co
rporation followed by the page number for the in-text citation. You should also
use abbreviations (e.g., nat'l for national) where appropriate, so as to avoid i
nterrupting the flow of reading with overly long parenthetical citations.
In-text citations for print sources with no known author
When a source has no known author, use a shortened title of the work instead of
an author name. Place the title in quotation marks if it's a short work (such as
an article) or italicize it if it's a longer work (e.g. plays, books, televisio
n shows, entire Web sites) and provide a page number.
We see so many global warming hotspots in North America likely because this regi
on has "more readily accessible climatic data and more comprehensive programs to
monitor and study environmental change . . ." ("Impact of Global Warming" 6).
In this example, since the reader does not know the author of the article, an ab
breviated title of the article appears in the parenthetical citation which corre
sponds to the full name of the article which appears first at the left-hand marg
in of its respective entry in the Works Cited. Thus, the writer includes the tit
le in quotation marks as the signal phrase in the parenthetical citation in orde
r to lead the reader directly to the source on the Works Cited page. The Works C
ited entry appears as follows:
"The Impact of Global Warming in North America." Global Warming: Early Signs. 19
99. Web. 23 Mar. 2009.
We'll learn how to make a Works Cited page in a bit, but right now it's importan
t to know that parenthetical citations and Works Cited pages allow readers to kn
ow which sources you consulted in writing your essay, so that they can either ve
rify your interpretation of the sources or use them in their own scholarly work.
Author-page citation for classic and literary works with multiple editions
Page numbers are always required, but additional citation information can help l
iterary scholars, who may have a different edition of a classic work like Marx a
nd Engels's The Communist Manifesto. In such cases, give the page number of your
edition (making sure the edition is listed in your Works Cited page, of course)
followed by a semicolon, and then the appropriate abbreviations for volume (vol
.), book (bk.), part (pt.), chapter (ch.), section (sec.), or paragraph (par.).
For example:
Marx and Engels described human history as marked by class struggles (79; ch. 1)
.
Citing authors with same last names
Sometimes more information is necessary to identify the source from which a quot
ation is taken. For instance, if two or more authors have the same last name, pr
ovide both authors' first initials (or even the authors' full name if different
authors share initials) in your citation. For example:
Although some medical ethicists claim that cloning will lead to designer childre
n (R. Miller 12), others note that the advantages for medical research outweigh
this consideration (A. Miller 46).
Citing a work by multiple authors
For a source with three or fewer authors, list the authors' last names in the te
xt or in the parenthetical citation:
Smith, Yang, and Moore argue that tougher gun control is not needed in the Unite
d States (76).
The authors state "Tighter gun control in the United States erodes Second Amendm
ent rights" (Smith, Yang, and Moore 76).

For a source with more than three authors, use the work's bibliographic informat
ion as a guide for your citation. Provide the first author's last name followed
by et al. or list all the last names.
Jones et al. counter Smith, Yang, and Moore's argument by noting that the curren
t spike in gun violence in America compels law makers to adjust gun laws (4).
Or
Legal experts counter Smith, Yang, and Moore's argument by noting that the curre
nt spike in gun violence in America compels law makers to adjust gun laws (Jones
et al. 4).
Or
Jones, Driscoll, Ackerson, and Bell counter Smith, Yang, and Moore's argument by
noting that the current spike in gun violence in America compels law makers to
adjust gun laws (4).
Citing multiple works by the same author
If you cite more than one work by a particular author, include a shortened title
for the particular work from which you are quoting to distinguish it from the o
thers. Put short titles of books in italics and short titles of articles in quot
ation marks.
Citing two articles by the same author:
Lightenor has argued that computers are not useful tools for small children ("To
o Soon" 38), though he has acknowledged elsewhere that early exposure to compute
r games does lead to better small motor skill development in a child's second an
d third year ("Hand-Eye Development" 17).
Citing two books by the same author:
Murray states that writing is "a process" that "varies with our thinking style"
(Write to Learn 6). Additionally, Murray argues that the purpose of writing is t
o "carry ideas and information from the mind of one person into the mind of anot
her" (A Writer Teaches Writing 3).
Additionally, if the author's name is not mentioned in the sentence, you would f
ormat your citation with the author's name followed by a comma, followed by a sh
ortened title of the work, followed, when appropriate, by page numbers:
Visual studies, because it is such a new discipline, may be "too easy" (Elkins,
"Visual Studies" 63).
Citing multivolume works
If you cite from different volumes of a multivolume work, always include the vol
ume number followed by a colon. Put a space after the colon, then provide the pa
ge number(s). (If you only cite from one volume, provide only the page number in
parentheses.)
. . . as Quintilian wrote in Institutio Oratoria (1: 14-17).
Citing the Bible
In your first parenthetical citation, you want to make clear which Bible you're
using (and underline or italicize the title), as each version varies in its tran
slation, followed by book (do not italicize or underline), chapter and verse. Fo
r example:
Ezekiel saw "what seemed to be four living creatures," each with faces of a man,
a lion, an ox, and an eagle (New Jerusalem Bible, Ezek. 1.5-10).
If future references employ the same edition of the Bible you re using, list only
the book, chapter, and verse in the parenthetical citation.
Citing indirect sources
Sometimes you may have to use an indirect source. An indirect source is a source

cited in another source. For such indirect quotations, use "qtd. in" to indicat
e the source you actually consulted. For example:
Ravitch argues that high schools are pressured to act as "social service centers
, and they don't do that well" (qtd. in Weisman 259).
Note that, in most cases, a responsible researcher will attempt to find the orig
inal source, rather than citing an indirect source.
Citing non-print or sources from the Internet
With more and more scholarly work being posted on the Internet, you may have to
cite research you have completed in virtual environments. While many sources on
the Internet should not be used for scholarly work (reference the OWL's Evaluati
ng Sources of Information resource), some Web sources are perfectly acceptable f
or research. When creating in-text citations for electronic, film, or Internet s
ources, remember that your citation must reference the source in your Works Cite
d.
Sometimes writers are confused with how to craft parenthetical citations for ele
ctronic sources because of the absence of page numbers, but often, these sorts o
f entries do not require any sort of parenthetical citation at all. For electron
ic and Internet sources, follow the following guidelines:
Include in the text the first item that appears in the Work Cited entry that
corresponds to the citation (e.g. author name, article name, website name, film
name).
You do not need to give paragraph numbers or page numbers based on your Web
browser s print preview function.
Unless you must list the Web site name in the signal phrase in order to get
the reader to the appropriate entry, do not include URLs in-text. Only provide p
artial URLs such as when the name of the site includes, for example, a domain na
me, like CNN.com or Forbes.com as opposed to writing out http://www.cnn.com or h
ttp://www.forbes.com.
Miscellaneous non-print sources
Werner Herzog's Fitzcarraldo stars Herzog's long-time film partner, Klaus Kinski
. During the shooting of Fitzcarraldo, Herzog and Kinski were often at odds, but
their explosive relationship fostered a memorable and influential film.
During the presentation, Jane Yates stated that invention and pre-writing are ar
eas of rhetoric that need more attention.
In the two examples above Herzog from the first entry and Yates from the second lead
the reader to the first item each citation s respective entry on the Works Cited
page:
Herzog, Werner, dir. Fitzcarraldo. Perf. Klaus Kinski. Filmverlag der Autoren, 1
982. Film.
Yates, Jane. "Invention in Rhetoric and Composition." Gaps Addressed: Future Wor
k in Rhetoric and Composition, CCCC, Palmer House Hilton, 2002. Presentation.
Electronic sources
One online film critic stated that Fitzcarraldo is "...a beautiful and terrifyin
g critique of obsession and colonialism" (Garcia, Herzog: a Life ).
The Purdue OWL is accessed by millions of users every year. Its "MLA Formatting
and Style Guide" is one of the most popular resources (Stolley et al.).
In the first example, the writer has chosen not to include the author name in-te
xt; however, two entries from the same author appear in the Works Cited. Thus, t
he writer includes both the author s last name and the article title in the parent
hetical citation in order to lead the reader to the appropriate entry on the Wor
ks Cited page (see below). In the second example, Stolley et al. in the parentheti

cal citation gives the reader an author name followed by the abbreviation et al.,
meaning, and others, for the article MLA Formatting and Style Guide. Both correspond
ing Works Cited entries are as follows:
Garcia, Elizabeth. "Herzog: a Life." Online Film Critics Corner. The Film School
of New Hampshire, 2 May 2002. Web. 8 Jan. 2009.
Stolley, Karl, et al. "MLA Formatting and Style Guide." The OWL at Purdue. 10 Ma
y 2006. Purdue University Writing Lab. 12 May 2006.
Multiple citations
To cite multiple sources in the same parenthetical reference, separate the citat
ions by a semi-colon:
. . . as has been discussed elsewher
Divine Manifestations
chap 3
Uddhava addresses Krishna
"You are the supreme Brahman without beginning or end, free from all limitations
. In you the whole universe exists. The wise know this; but the ignorant do not.
Teach me how to worship you in all beings and attain to your abode." Krishna
replies "O Uddhava, the same question was asked by Arjuna on the eve of the batt
le of Kurukshetra. I will tell you in brief my divine manifestations."
Krishna tells Uddhava what he told Arjuna in the 10th Chapter of the Bhagavad Gi
ta about all his glories or Vibhuties. However the Lord says "I have indicated i
n brief to you all these manifestations of mine. Know them to be nothing but the
fancy of the imagination, mere words, and unreal. You will do well to control y
our speech, mind and senses, and you will never again suffer transmigration. He
who fails to control his mind and tongue, all his spiritual attainments will lea
k out of him like the water out of an unbaked pot."
Varna Ashrama Dharma
I AM ENOUGH Your task is to move beyond belief in limitations. It is to realize
Love beyond conditioning. You are so much more than fear would have you believe.
You are like the ocean in a drop. Merge into the power within and fulfill your
destiny. "You are not a drop in the ocean. You are the entire ocean, in a drop."
~ Rumi
Then the discussion between Uddhava and Krishna centres on castes (varna) and or
ders (ashrama) of life, their origin, functions in the society, their duties and
obligations. The purpose of marriage is not enjoyment but attaining knowledge b
y the couple in this life and everlasting happiness hereafter. Krishna says 'as
travellers meet by chance on the way, so does a man meet wife, children, relativ
es and friends: let him therefore be in the world and yet separate from it."
HEART STRINGS Connecting to the feelings of another is at the heart of true shar
ing. When we listen with our heart, love is always present. "Not the ones speaki
ng the same language, but the ones sharing the same feeling understand each othe
r." ~ Rumi