Professional Documents
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A N D KRIYA YOGA
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In the three Yogas dealt, with in ~ tiA OTB, j
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this vо l u m e — Ta n t ra Yoga, Nada
of all h u m a n endeavour.
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BOOK ONE
TANTRA YOGA
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T A N T R A YOGA, NADA YOGA
AND KRIYA YOGA ч
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PUBLISHED BY.
T H E Y O G A - V E D A N T A F O R E S T U N I V E R S I T Y
A N A N D A KUTIR
HIMALAYAS
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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.
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PUBLISHED BY
SRI S W A M I C H I D A N A N D A
FOR
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с с с .*
W M . i> И. Л«ниЧ>
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P U B L I S H E R S ' N O T E
are cent per cent practical and at once inspire the reader to
human endeavour.
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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.
Я VTSWAMATHAN
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T H E MIRACLE OF THE BIRTH OF THIS VOLUME
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IX
glorious Indian Ideals. This saintly personality is filled with inspirer and enlightener. Tall and stalwart, simple yet
limitless love for India and her peoples and an astounding dignified, with a countenance radiatingjoy and an expression
admiration amounting to adoration for the grand culture and full of peace and blessings, this saint of God-vision is an
idealism of this land. This worshipfulness and veneration arresting figure. He overwhelms you with a strange yet
may well nigh be an object lesson to the west-aping, tangible and compelling feeling ofthe Divine Presence when-
fashion-dazed, modernised citizen of Free India. Reinsta- ever you draw near to him. His gaze holds m u c h power and
ting Mother India on to her pristine state of eminence and his w o r d s a r e full of a force which is not merely of this earth.
glory is one of the sublime passions of this Saint's divine They enter into you and transform you. Peace pervades
Self-dedicated life of service. He has made this one of the wherever he moves. His smile wipes out the sorrows from
prominent aims of his life's work because he firmly believes your heart. When he sings the Names of the Lord, you are
that awakened and regenerated India has an important role elevated, out of your little, petty, ego-centred e a r t h y self
to play in the moulding ofthe destinies of the humanity ofto- and taste of a rare serenity and joy of an inward region,
morrow and leading the nations of the world towards the hitherto unexperienced by you. Sometimes indrawn and
ideal of love and peace and international brotherhood. quiet and at others bubbling over with vivacious joy and
Though Swami Sivananda has attained the age of 68 yet day infectious enthusiasm, Swamiji is a scintillating personality,
and night he personally supervises, directs and guides this radiating liveliness and full of educative humour, and withal
great humanitarian work which has for its aim the lasting humane, delicately sympathetic and considerate and generous
welfare of the whole world. This work he does with great, to a fault. His love knows no bounds nor recognises barriers
joy, deep interest and keen enthusiasm. He inspires with of any kind.
his love and divine fervour the band of devout workers whom
Swami Sivananda is a man of our times. Though he
he has trained to assist him in his world mission. Most
was born towards the close of the nineteenth century, yet
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XI
His Holiness truly belongs to the new era ofthe super-scientific East, etc., etc. And they came back filled with half-digested
twentieth century. In the methods o f his work and trend of notions ofthe W e s t a n d its power, its wealth and its glory and
his views, Swamiji is up-to-date and m o d e r n in everv sense its s c i e n c e a n d its a c h i e v e m e n t s . It was a critical period w h e n
of the term. Born of a very highly respectable family of Indians began to look down upon India, when young sons
of India, fashionable and critical, turned up their noses at their
orthodox Brahmins in the far south of the land, he showed
own mother culture. This invasion of alien ideology was a
early promise of a distinctive career by his keen intelligence
direct threat to the precious culture of India. This was not lost
and all-round brilliance during his school days. He took up
upon the sensitive and discerning m i n d of Dr. Kuppuswamy,
medical studies with great earnestness and interest. By his
then at Singapore. H e felt t h e call ofthe genius ofBharata-
extreme studiousness and unflagging industry the youthful
varsha with her hoary culture, menaced by the impact ofthe
Kuppuswamy (as Swamiji was then called) shone among the
Occident, with its external allurement and fascinating appeal.
medicos as an exceptional student who was sure to make
The dawn of the Indian renaissance was at hand. The
a mark for himself later. After qualifying, his work took
young and the flourishing doctor in the prime o f his youth
Dr. Kuppuswami across the seas to the Federated States of
and the height of his career felt that the time had come for
Malaya where his renown as a medical man with a mira-
him to act. He took the plunge and entered into a new life.
culously healing hand spread over the entire land. He was
Early in 1923 renouncing his old life once and for all, the
a much-sought-after doctor. His popularity was universal.
well-to-do medical man voluntarily became a mendicant
He was literally adored by the masses as a veritable divine
monk.
Good Samaritan, whose love and mercy was seemingly
infinite. His life during that period was one of utter dedica-
From Malaya to Himalayas was a long way. But the
tion, total self-sacrifice and ceaseless service of the poor and
heart of this noble young man was fired with an aspiration
the distressed in every possible way. Day and night were
to perfect h i m s e l f for the Divine task of world awakening.
same to him in this dedicated mission of mercy and love and
He reached Rishikesh in J u n e 1923 and entered into a period
no service was too big or too small as not to m e r i t his imme-
of severe spiritual discipline, intense austerity and deep
diate willing attention.
meditation. Living a hard life of Sadhana, devotion and
Y o g a c o m b i n e d with unremitting selfless service ofsick sadhus,
But destiny had decided to make use of this noble son of
suffering villagers, hillmen and tired pilgrims, this strange
India for a momentous task o f far greater magnitude and
Sanyasin was looked upon with critical eyes by his more
universal import. It will be remembered that during the
orthodox contemporaries who believed in Sanyas as being
period half a century ago, the external glamour of occidental
total quiescence and total isolation. But soon the critical
civilisation and its ideologies had begun to play upon and
attitude gave place to awe and reverence as Swami Sivananda
influence the minds ofthe then generation. Particularly the
attained mastery in Yoga and shone with the light of inner
middle class section of the Indian people were gradually
spiritual realisation. When his life flowered into divine
being drawn towards what looked like the superior culture
fulfilment a new phase opened up and this holy man began
and the mode o f life o f t h e p o l i s h e d westerner. But up to a
showering the blessed fruits ofhis devotion and penance and
time this harmful tendency was w o r k i n g in only a very limited
realisations upon one and all. Fate chose him as a noble
way. For the common man in India had no contact with
champion of the true and eternal essence of Indian Dharma.
the western world. But soon this spell was broken when
The tradition of D h a r m a and spiritual idealism have now
during the last portion of the first world war, in 1917-18
got new life through the energetic efforts of Swami Sivananda
young Indians in great numbers saw service in all parts ofthe
to restore them back into their proper place in man's life.
war theatre, like France, Europe, the Middle East, the Far
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хш
XII
practice has dedicated his entire life for the spiritual and
In his great personality you have one of the great builders of
moral uplift ofthe people. Swami Sivananda's mission is to
N e w India.
awaken the people of this great land to the glory, the worth
The picture that the world presents today is one o f un and the peerless value of their hoary civilisation and immortal
bridled hatred and greed, violence and warfare. A vast culture. His Mission is to give to the people a p r o p e r realisa
section of m a n k i n d is sunk in restlessness, dissatisfaction, tion ofthe inward essence ofthe Bharatian way o f life and to
frustration, deep despir. Both in the East and in the West, inspire them to follow it in its t r u e and pure form. He seeks
m a n is basely polishing up the exterior of life with so-called to restore to them the sense of D h a r m a , Sadachara and
civilisation, culture and refinement. But in times of every Paropakara. Swami Sivananda works to reinstate in the
crucial test this polish is seen to come off i n s t a n t l y and the life of m a n the moral and the spiritual Ideal, the neglect of
unregenerate m a n shows himself in all the savage fury of a which has plunged the present day world into the fiery f u r n a c e
ruthless, bestial combination of hatred, cruelty, violence, ofhatred, war, destruction and endless turmoil and agony.
unrighteousness and unscrupulousness. Selfishness and arro
To carry out this worthy mission in an organised m a n n e r
gance are making a Hell of h u m a n life. Gross sensuality,
he founded the institution known by the n a m e ofthe Divine
anger, crookedness and cunning totally cover up and hide
Life Society as it aimed at showing man the way to overcome
man's divine, essential nature.
his un-divine, base, animalistic lower nature and to manifest
Divine qualities of T r u t h , Purity, Mercy, Love, Selflessness,
This is more or less a picture of t h e world as it is today.
dedicated Service of his fellowmen, practical goodness, Right
Sri Swami Sivananda ofRishikesh is one of those inspired men
conduct and moral and spiritual Idealism. Through the
of God-vision, who are attempting to change the above gross
D. L. Society the Swamiji is working to systematically educate
picture, for the better. They would fain bring in love where
the people of this great land as well as those abroad towards
there is hatred, joy where there is despair and sorrow, and
the living of a higher and better life by eradicating vice and
light where there is darkness. They would have man be
embracing virtue. He teaches very practical and effective
come wise and turning away from war, so that peace and
ways of shedding hatred, greed, lust, egoism, intolerance and
goodwill may reign upon earth. Sri Swami Sivananda has
immorality. He gives effective ways of cultivating the positive
dedicated his life to the task of awakening m a n to the true
virtues to overcome these negative traits in m a n . He practises,
purpose o f life and making him rise from the unreal to the
preaches and trains all in the Divine Life.
real, from darkness to light, from this m o r t a l life of sorrow and
pain to a higher life of eternal bliss and peace. T h r o u g h his In working out this mission oflifting up man from degra
voluminous writings he has been working out an inner revolu dation and moral degeneracy Swami Sivananda does not
tion of ideas and ideals in increasing the n u m b e r of fortunate behave like a d r e a m e r or an arm-chair theorist. If a n y t h i n g ,
men and w o m e n all over the earth. Aiming as he is at the he is realist w h o makes a practical approach to the problems
physical, mental, cultural and spiritual regeneration of man he has to deal with. He has therefore set about reviving
kind, the Swamiji's literature covers a wide range of subjects culture in all its a s p e c t s , physical, mental, moral and spiritual.
belonging to every aspect o f h u m a n life. The widest possible propagation of all these aspects of our
cultural heritage by all variety of m e a n s including the most
In the words ofHis Excellency R. R. Diwakar, Governor
m o d e r n like the movie-film, electrical tape-recorder, etc.,
of Bihar, " Swami Sivanandaji is spreading the gospel of
is the salient feature of his work in India today. He works
spiritual life and of unstinted service 4o h u m a n i t y to give
to make the people of Вharatavarsha conscious of their
light and life to the suffering m a n k i n d . " He is not only a
part in the world context as the spiritual sons and daughters
living e m b o d i m e n t of the spiritual life of India but also one
of their grand Upanishadic ancestors.
who, by his noble personal example and precept as well as-
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XIV
xv
The physical regeneration of the nation is sought to a unique Academy which is known as the Yoga-Vedanta
be achieved by the'pгорagation ofthe science of Yoga Asans, Forest University where the theoretical and practical aspects
P r a n a y a m a , Suryanamaskars, etc. T h r o u g h n u m e r o u s branch of our time-honoured systems of integral self-culture are
centres of the Divine Life Society all over the country taught in a rational way suited to the present times. The
training in Yoga Asan and P r a n a y a m a is imparted to the class lectures of the Yoga-Vedanta Forest University are
youth as well as all peoples of the land. T h e Science of presented to the public at large through the pages of the
natural living and health culture is broadcast through books,
Yoga-Vedanta Forest University Weekly magazine that was
periodieal journals, booklets, leaflets and other free litera
started for this specific purpose. A series of valuable
ture. The Gospel of В r ah m a c h arya , marital moderation
publications by the University are carrying on the D. L.
and restrained living is similarly propagated through a
Society's central aim of cultural Dissemination. Experts in
variety of ways.
the different branches of practical Yoga and Vedanta give
T h e spread o f D h a r m a and Ethical living is an important personal guidance and instructions to all seekers and students
aspect of Swamiji's regeneration work. Placing before the who visit the headquarters and stay there for some time.
nation a lofty conception of morality he has been striving The University owns its own printing press where all the
to awaken in one and all the consciousness ofthe moral Ideal books as also the numerous periodicals on health, Yoga,
prevailing in our lives. Swamiji's work extends to all S a d h a n a and self-culture (in H i n d i as well as in English)
people young as well as old, men, women and children alike. are printed.
T h e subjects of Character Building, M i n d Control, etc., The headquarters ofthe Society seeks to present in itseli
receive special attention and detailed t r e a t m e n t at the hands a model for an all-round institution of m a n y - s i d e d activities
of t h i s b r oad - h earted , and far-sighted saint of F r e e India at for the branch centres to copy and emulate. These branches
this critical j u n c t u r e ofthe m o d e r n Atomic Age when moral are found dotted all over the globe m a n y of t h e m working
values are in dire danger of being swamped out of man's vigorously to spread the lofty culture of Вharatavarsha by
life. translating the works of Swami Sivananda in all the i m p o r t a n t
This unique personage though apparently an orthodox Continental languages. Thus the mission of a cultural
Sannyasi of the Sankaraite tradition holds aloft the Ideal of regeneration is spreading outside the shores of H i n d and is
Selfless Service which he advocates with all the zeal and ardour as it were preparing the ground for India to play her legitimate
ofa fiery reformer. He is never tired of r e i t e r a t i n g that, " the role as the guide and the leader ofthe nations ofthe world in-
Salt ofLife is Selfless Service." He calls it the glorious Gospel the moral and spiritual field oflife.
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xvn
tion of this vast colony and does not l e a v e his office till eleven. cannot help falling in love with him.
Again he comes to the Satsang Hall at 6 p.m. sharp when Sivananda is very sweet. He is sweeter than honey.
discourses are held in Gita, Upanishads, etc., Sankirtan, He must have been a big Maharaja in the previous birth.
Bhajan and divine songs are sung and sometimes he himself He gives a n d gives. He has raised India to the m a g n a n i m o u s
sings melodiously Bhajans which are wonderful in their height of spiritual splendour in the eyes of Europe and
conception and which delight the audience. Australia. He works very hard. He gives books free.
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xvn
tion of this vast c o l o n y a n d does not leave his office till eleven. c a n n o t help falling in love with him.
Again he comes to the Satsang Hall at 6 p.m. sharp when Sivananda is very sweet. He is sweeter than honey.
discourses are held in Gita, Upanishads, etc., Sankirtan, He must have been a big Maharaja in the previous birth.
Bhajan and divine songs are sung and sometimes he himself He gives a n d gives. He has raised India to the m a g n a n i m o u s
sings melodiously Bhajans which are wonderful in their height of spiritual splendour in the eyes of Europe and
conception and which delight the audience. Australia. He works very hard. He gives books free.
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XVUI
Before I leave this abode ofpeace, I would like to quote (On receipt of the first printed copy of her book " Sivananda :
Sri Rabindranath Tagore's song : The Towering Saint of the Himalayas " Mrs. G. M. Schneider—
re-christened Sivananda-Margaritha, addressed Swami Sivananda
" At the time of my parting, wish me good luck,
in the following inspiring words.)
my friends.
The sky is flashed with the dawn and my path lies You have filled me with the sacred currents of your own
beautiful. innermost being—to generate in me this tremendous love
which I can only express in Hspings and tears. Again
Ask not w h a t I have with me to take there.
with your miraculous powers, you lead these stammerings
I start on m y j o u r n e y with empty hands and expectant
with helpful, comforting efficacy ; you make my saint name
heart.
true. When I think of this pure angelic loving soul, this
I shall put on my wedding garland. Himalayan Monk, I melt. How I would prostrate at thy
Mine is not the red brown coat ofa traveller. feet ! How grateful I am for this unbelievable good oppor-
Though there are dangers on the way, I have no feat tunity ! How the affinity of feelings unites thy devotees !
in my mind." "low dear they are all to me ! Thanks that you have given
,ne again the H i m a l a y a n F r a t e r n i t y full of love, humility and
faith, the light of the world, without shadows, without
hostility, but radiating your Gospel and Love in the world.
All thy disciples are i m m a c u l a t e archangels of cosmic love
hallowed by thy light and glory, incarnate selfless wisdom and
Sweetness.
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C O N T E N T S
BOOK ONE
and awe-inspiring, dazzling, fascination and revelation of
Divinity. Your beautiful words intensify my love. Your TANTRA YOGA
glory is self-evident like the light of the sun. Let me simply PAGE
adore you. Let me cheerfully laugh about difficulties and CHAMbBR
3
the veil of M a y a , and take delight in thy grace. Your letters I. TANTRA YOGA
SHAKTI YOGA PHILOSOPHY 6
are my supreme support. My only wisdom is to obey your
II.
will. Your will guides me from darkness to light, from pain 14
III. MOTHER WORSHIP
to joy, from death to immortality, from me to You. 21
I V . CLASSIFICATION OF ASPIRANTS
Let me try to express to you the most intense gratitude 22
V . GURU AND DIKSHA
and deep thankfulness for the divine and choicest favours
23
V I . SADHANA
conferred by your effulgent Holiness over my humble person
25
through this book (Towering Saint of the Himalayas) which VII. TAPAS
26
contains my words that rose from the depths of my heart V I I I . VRATA
to give evidence of a m i n u t e part of your splendour a n d 27
I X . SIDDHI
Messiahnic Loveliness, and of the inexpressible lofty spiritual 28
X . RULES FOR THE WORSHIP OF PARAS АКТ I ...
experiences and exalted feelings that your mighty spiritual
32
X I . T H E P A N C H A T A T T W A
contact transmits. Overwhelmed by such extreme kindness,
34
my heartfelt thanks go also to t h e glorious Swamiji's personality XII. U P A C H A R A
Worship of G o d as M o t h e r —
Sri Anwarul Hasan... 90
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C O N T E N T S
BOOK ONE
and awe-inspiring, dazzling, fascination and revelation of
Divinity. Your beautiful words intensify my love. Your TANTRA YOGA
glory is self-evident like the light of the sun. Let me simply PAGE
adore you. Let me cheerfully laugh about difficulties and CHAPTER
3
the veil of M a y a , and take delight in thy grace. Your letters I. TANTRA YOGA
G
are my supreme support. My only wisdom is to obey your SHAKTI YOGA PHILOSOPHY
II.
will. Your will guides me from darkness to light, from pain, 1 4
III. MOTHER WORSHIP
to joy, from death to immortality, from me to You. CLASSIFICATION OF ASPIRANTS 2 1
I V .
Let me try to express to you the most intense gratitude 2 2
V . GURU AND DIKSHA
and deep thankfulness for the divine and choicest favours 2 3
V I . SADHANA
conferred by your effulgent Holiness over my humble person
2 5
through this book (Towering Saint of the Himalayas) which VII. TAPAS
26
contains my words that rose from the depths of my heart V I I I . VRATA
2 7
to give evidence of a m i n u t e part of your splendour a n d
I X . SIDDHI
Messiahnic Loveliness, and of the inexpressible lofty spiritual 2 8
X . RULES FOR THE WORSHIP OF PARAS АКТ I ...
experiences and exalted feelings that your mighty spiritual 3 2
X I . T H E PANCHA TATTWA
contact transmits. Overwhelmed by such extreme kindness,
3 4
my heartfelt thanks go also to the glorious Swamiji's personality XII. U P A C H A R A
3 5
whose words e n h a n c e the book with immortal spiritual YANTRA
X I I I .
wisdom and show clearly this unique regardfulness and loving 36
XIV. CHAKRA PUJA
u n d e r s t a n d i n g that the highest evolved souls provide to the 3 7
X V . MANASIC PUJA
fortunate seekers who are in contact with the Divine Life 3 8
Society and plunge themselves in the holy, all-embracing, XVI. BHAVA IN W O R S H I P
3 9
divine radiations ofthe Master. О G u r u d e v , I am the path X V I I . MANTRA YOGA
u n d e r thy feet, — t h e Path that leads to you, and may all 4 4
X V I I I . BI JA-AKSHARAS
m a r c h u p o n it, if only it is soft and sweet to your blessed and 4 8
X I X . SRI VIDYA
beloved feet. Perhaps I am Mira to have felt such intense
X X . SYMPOSIUM ON S АКТ I
joy to find you in h u m a n form.
5 0
T a n t r a Yoga— Sri P. C. Dewanji
5 1
Sakti in C r e a t i o n — ^*/*/ Swami Sadananda
5 5
M o t h e r W o r s h i p — Dr. Т. M. P. Mahadevan.
63
S a k t i — Sri Yogi Gauri Prasad
Worship of G o d as M o t h e r —
Sri Anwarul Hasan...
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XXII
BOOK TWO
NADA YOGA
CHAPTER
C H A P T E R I
1
GLORY OF NADANUSANDHANA
IV. POWER OF SOUND the Vedantins, the Parama-Siva of Saiva Siddhantins, the
X. NADA, BINDU AND К ALA Sukta in the Rig Veda is the real source of the Sakti doctrine.
T h e Devi is not only the principle of creation, the principle
X I . DHVANI
of auspiciousness, the principle of cosmic energy, but is also
X I I . NADANUSANDHANAM
the principle ofDivine Knowledge. T h e glory of the Devi is
X I I I . RELEASE OR MOKSHA
most elaborately sung in the Sakta Agamas and T a n t r a s
XIV. THE SACRED PRANAVA and in the Devi Bhagavata also.
XVI. TYAGARAJA ON NADOPASANA Sakti or Power ofthe supreme Being. She is the Creatrix of
the universe. Durga, Tripurasun dari, Lalita, Raja Rajeswari
X V I I . MUSICO-THERAPY
are all forms of P a r a Sakti or Mula Prakriti or Chit Sakti or
X V I I I . THE SCIENCE OF TIIAAN
B r a h m a Sakti.
KRIYA YOGA eternal consciousness and Sakti is His kinetic power. Universe
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4 TANTRA YOGA 5
TANTRA YOGA
the ignorant, unenlightened and unqualified persons, it has The Tantra is in some o f its aspects a secret doctrine.
led to certain abuses ; and there is no denying that some It is a Gupta Vidya. You cannot learn it from the study
degraded forms of Saktism have sought nothing but magic, of books. You will have to get the knowledge and practice
immorality, and occult powers. An example of the perverted
from the practical Tantriks, the Tantric Acharyas and Gurus
expression of the truth, a travesty of the original practices,
who hold the key t o it.
is the theory of the five Makaras—madya or wine, mamsa or
The word " Sakti " comes from the root " Sakt " which
flesh, matsya or fish, mudra or symbolical acts and maithuna
means " to be able," " to d o . " Sakti is s y m b o l i c a l l y female,
or coitus.
but it is in reality neither male nor female, but only a force
The Sakti Tantra is Advaita Vada. It proclaims that
which manifests itself in various forms. Earth, water, fire,
Paramatma and Jivatma are one. The Saktas accept the
air, ether, electricity are Her gross forms—Apara Prakriti.
Vedas as the basic scriptures. They recognise the Sakta-
Life element is Her Para Prakriti. Mind is a modification
Tantras as texts e x p o u n d i n g the means to attain the goal set
of Chit Sakti.
forth in the Vedas.
Tantra Yoga lays special emphasis on the development
Tantra system is an integral part of Hinduism. Sakti
of the powers latent in the six chakras, from Muladhara to
system is one of the most important of Eastern systems.
Ajna.
Tantra Sastra deserves a careful and deep study. The
fundamental ideas of this system are in accordance with Sadhakas are of three kinds, viz., Pasu, Veera and
reason. The teachings ofthe Tantras are very correct. The Divya. It is only the Pasu Sadhakas who practise the
Sakta Tantra is a Sadhana Sastra ofAdvaita Vedanta. It is Pan'cha Makar, viz-, Matsya, Mamsa, Madya, Mudra and
indeed a deep and powerful system, Maithun (coition). The esoteric meaning of these five
Mahanirvana, Kularnava Tantra are the important M a k a r s is " kill egoism, control flesh, drink the wine of God-
books in Tantra Sastra. Yoga Kundalini Upanishad of intoxication and have union with Lord Siva." This is the
Krishna Yajurveda, Yoga Tattwa Upanishad of Krishna divine practice of Divya Sadhaks who lead the life divine.
Yajurveda, Jabala Darsana, Trishikh Brahmana, Varaha Give up Pasu Vritti," the tendency of animals and raise the
Upanishad are useful for getting knowledge of Kundalini Divya Vritti or the divine nature.
Sakti and the methods to awaken it and take it to Sahasrara May Para-Sakti, or Devi—the Universal Mother
Ghakra at the crown of the head. Jagadamba bless you all with wisdom, peace and Immortal
The Tantras are not books of sorcery or witchcraft, Bliss.
magic spells and mysterious formulae. They are wonderful
scriptures. All persons without the distinctions of caste,
creed, or colour may draw inspiration and attain spiritual
strength, wisdom and eternal bliss. They are Sadhana
Sastras. They show the path to liberation, perfection,
freedom and immortal bliss.
Tantra is the saving wisdom. It is the marvellous boat
which takes man safely to the other shore of fearlessness,
immortality, freedom and perfection.
- Tantra explains (Tanoti) in great detail the knowledge
concerning Tattwa (Truth or Brahman) and Mantra (mystic
syllables). It saves (Tranat). H e n c e it is called T a n t r a .
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SAKTI YOGA PHILOSOPHY
7
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8 9
TANTRA YOGA SAKTI YOGA P H I L O S O P H Y
She is in the M u l a d h a r a C h a k r a in our bodies. She vitalizes and other physical parts o f all sentient creatures u n d e r the
the body through the S u s h u m n a . She vitalizes the universe direction of Sakti. There are thirty-six Tattvas in Sakti
from the s u m m i t of M o u n t M e r u . philosophy. In Sakti philosophy we have B r a h m a n , N a d a ,
In this system of Sakti philosophy Siva is omnipresent, Sakti, Bindu and S u d d h a m a y a . In Saiva S i d d h a n t a philo
impersonal, inactive. He is pure consciousness. Sakti is sophy we have Siva, Sakti, Sadakhya and the S u d d h a m a y a .
d y n a m i c . Siva and Sakti are related as Prakasa and The rest of the evolution in Sakti philosophy is same as in
Vimarsa. Sakti or Vimarsa is the power that is latent Saiva Siddhanta philosophy.
in the pure consciousness. V i m a r s a gives rise to the world Knowledge of the Sakti leads to salvation. " Sakti
ofdistinctions. Siva is Chit. Sakti is Chidrupini. Brahma, Gnanam vina Devi nirvanam naiva jay ate " — " О Devi without
Vishnu and Siva do their functions of creation, preserva the knowledge of Sakti Mukti cannot be attained." (Iswara
tion and destruction in obedience to Sakti. Sakti is says to Devi.) The Jiva or the individual soul thinks,
e n d o w e d with I c h c h h a (will), G n a n a (knowledge) and when he is under the influence of Maya, that he is the doer
Kriya (action). Siva and Sakti are one. Sakti Tattva and and the enjoyer and identifies himself with the body.
Siva Tattva are inseparable. Siva is always with Sakti. T h r o u g h the grace of Sakti and through sadhana or self-
T h e r e are thirty-six Tattwas in Sakti philosophy. Sakti culture the individual soul frees himself from all fetters and
is in Sakti Tattva, N a d a is in Sadakhya Tattva, and Bindu attains spiritual insight and merges himselfin the Supreme.
№ s h k a l a Siva is N i r g u n a Siva. He is not connected him to burn it. Agni was not able to burn it, He ran away
with the creative Sakti. M a y a or Prakriti is within the from the Yaksha in shame. The gods sent Vayu to enquire
w o m b of the Sakti. M a y a is the matrix of the world. who he was. Vayu approached the Yaksha. T h e Yaksha
M a y a ispotential in the state of dissolution. She is d y n a m i c asked the Vayu " W h o are you ? W h a t is your power ? "
in creation. M a y a evolved into several material elements Vayu replied, "I am wind-god. I can blow the whole
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TANTRA YOGA 11
SAKTI YOGA PHILOSOPHY
o f G n a n a . She sheds wisdom on H e r devotees. holy feet. Her glory is ineffable. Her splendour is indescri
of the illusion or Avidya), and Daridryanashini (destroyer his ears. Body, mind, Prana, egoism, intellect, organs and
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12 SAKTI YOGA PHILOSOPHY
TANTRA YOGA
this by crushing this little ' I.' The old Samskaras, the old
The Devi Sookta of the Rig Veda, the Sri Sooktha,
Vasanas, the old habits of thinking stand in the way of your
Durga Sookta, Bhoo Sookta and Neela Sookta and the
realizing this Experience-whole.
specific Sakta Upanishads such as Tripurasundari Upanishad,
Sitopanishad, Devi Upanishad, Saubhyaga Upanishad, The aspirant thinks that the world is identical with the
Saraswati Upanishad, Bhavanyopanishad, Bahvrichopanishad divine Mother. He moves about t h i n k i n g his own form to
etc., all emphatically declare the Mother aspect of God. be the form of the divine Mother and thus beholds oneness
The Kena Upanishad also speaks of U m a Hemavati who everywhere. He also feels that the Divine Mother is iden-
imparted wisdom of the Self to Indra and the Devas. tical with Brahman.
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MOTHER WORSHIP 15
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MOTHER WORSHIP
17
16 TANTRA YOC-A
Ananda Lahari
in the Kenopanishad known as ' Yaksha Prasna ' supports this " Saundarya Lahari" means "the wave of beauty"
view, where Uma taught the Truth to the Devas. because it gives a description of the physical beauty or the
Mother's grace is boundless. Her mercy is illimitable. bodily perfection of the Devi's form (Sthularupa). "Ananda
Her knowledge is infinite. Her power is immeasurable. Lahari " means " the wave of b l i s s . " The first forty-one
Her glory is ineffable. Her splendour is indescribable. She stanzas encompass the " Ananda Lahari " and the other verses
gives you Bukti (material prosperity) and Mukti (liberation) constitute "Saundarya Lahari." The author of this wonderful
also. book is Sri Sankaracharya, the great intellectual genius
Approach Her with an open heart. Lay bare your and Vedantic preacher of Southern India, who was born at
heart before Her with frankness and humility. Be a simple Kaladi (Malabar). Among the hymns addressed, to Devi, the
as a child. Kill ruthlessly egoism, cunningness, selfishness " Saundarya Lahari " occupies a unique position. It is one
and crookedness. Make a total, unreserved, ungrudging of the most inspiring of devotional poems.
surrender to Her. Sing Her praise. Repeat Her name.
" Ananda Lahari " deals with the Kundalini Yoga and
Worship Her with faith and unflinching devotion. Do
The Chakras and other Tantrik subjects. It is a very important
special Puja on Navaratri Days. Navaratri i s the most suitable
w o r k on Tantra Shastra. It contains the essence o f Sri Vidya
occasion for doing intense Sadhana. Those nine days are
in a nutshell. Hence, it has got the largest n u m b e r of com-
very secret to Devi. Plunge yourself in Her worship'. Do
mentaries.
Anushthan. Devi fought with Bhandasura and his forces for
' Ananda Lahari " is a Tantrik text which deals with the
nine days and nine nights. The war ended on the evening
worship of the Supreme Being in its (feminine) aspect of
of t h e tenth day known as ' Vijaya Dasamt or the " day of
the Sakti or power or the creative energy known as Sri
victory ". Akshara Abhyasa for children is done on the Vijaya
Vidya. Practice o f Sri Vidya is adopted by many people in
Dasami " day. Aspirants are initiated on this day. The
Southern India, particularly in Malabar.
beginning of learning of any science is done on this most
auspicious day. It was on this day that Arjuna worshipped " Ananda Lahari " contains beautiful poems which
the Devi before starting the fight against the Kauravas in the contains Sutras or hymns in praise of Devi or the goddess,
field of Kurukshetra. Tripurasundari. The stanzas exhibit the highest flights or of
May the Divine Mother Durga establish righteousness imagination, remarkable devotional fervour, exquisite
or Dharma in the world ! M a y she destroy all dark hostile touches of poetical fancy and an insight into the secrets of
forces that disturb the peace of the world ! May she the Agamas and the Tantras. The stanzas contain various
remove all sorts of epidemics and famines from the land ! Mantras or mystic formula, along with Yantras or diagrams;
May she bring supreme peace, prosperity and undying bliss for worship of Devi and for the attainment of various
to all Her children of this world ! May she transmute the Siddhis or powers.
Asuras or the demons or people with diabolical tendencies Worship of Devi in the form of Sri Vidya is of two
into Sattwic men ! May she annihilate the Asuric tenden- kinds, viz., internal, for advanced students, and external
cies, such as lust, anger, pride, hypocrisy, etc., in h u m a n for-the less evolved students. In the internal form ofworship
beings, which represent, Madhu, Kaitabha, Mahisha, Sumbka there are neither rituals nor ceremonies. The Supreme
and Nishumbha ! Being, in the aspect of Siva united with the Sakd, is wor-
May she give the milk of divine wisdom to Her children shipped at the various centres of energy, of the human body
and lift them up to the magnanimous heights of divine or .Chakras or lotuses. Those who perform the internal
splendour and glory, the imperishable state of Kaivalya and mode ofworship believe in the identity of Siva and Sakd,
eternal sunshine !
2
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18 19
MOTHER WORSHIP
TANTRA YOGA
in the awakening of Kundalini and in taking it up, through Kundalini and many others. Though each nature produces
the various Chakras to Sahasrara or the thousand-petalled a specific result, yet it may also produce a general result.
lotus, through worship, Japa of Mantra, where the individual You may repeat any one of the names of the Devi. If you
soul unites with the supreme soul. wish to obtain a p a r t i c u l a r fruit, you must i n v o k e .the goddess
by the corresponding name.
In the external form of worship Sri Chakra is wor-
shipped. Yantra is inscribed on gold or other metallic Just as the fruit is hidden in the seed, butter in milk,
plates. Mantras are repeated with gestures, postures, virility in boyhood, so also various Saktis remain latent
waving of light or Arathi and. offerings of i n c e n s e , Naivedya in man, veiled by ignorance. If you purify your mind and
or various sorts of food or Prasad. practise concentration and meditation, all these powers will
shine forth.
Each verse has a Yantra with Bija Aksharas and a
prescribed course of worship. The Bija Aksharas and The h i g h e s t fruit of meditation or Upasana is the
Yantra are inscribed on a gold or copper plate. The food identity or non-distinction with the object meditated upon.
offerings to the Devi vary according to the mode of wor- The meditator and the meditated become one. The devotee
ship and the purpose. There is a definite distinctive aim of Devi attains realisation of oneness with Devi through
to be achieved by a particular mode of worship with a intense Upasana or worship.
particular Yantra and a particular offering. The days of The ' Kurma Purana ' says : " W a t e r is a b l e to quench
worship also vary from 4 to 180 days. Wealth, learning, the fire, the presence of the Sun to dispel darkness, and the
lordship, success in enterprise, mastery over the elements, repetition of the names of Devi to destroy the multitude of
eloquence, poetic talents, conquest over the enemy, eradi- sins in the Kali age." The ' Brahma Purana ' says :
cation of incurable ailments, etc., can be attained by " Those who worship the Supreme Sakti, whether' regularly
worship of Devi, in different Yantras, with different Bija or irregularly, are not entangled in Samsara. There is no
Aksharas and different offerings. Worldly people generally doubt they are the liberated souls."
use the verses of the hymn for invoking the Devi for the
fulfilment of worldly desires. Success depends upon the Ill
faith and devotion of the aspirant. If there is any delay in
A study of " A n a n d a Lahari " daily in the early m o r n i n g
the attainment ofthe specific fruit, you will have to worship
will be a great help to all who desire material as well as
for s o m e more days with intense devotion. These verses
spiritual progress. Get up early in the m o r n i n g at 4 A . M .
can help you in the attainment of the final beatitude o f life
Have your bath and other purificatory acts. Then perform
also, if you seek that alone from the Divine Mother.
your Nitya Karma in a separate Pooja room. Place therein
Above Sakti and Siva, various manifestations of the photos of your Ishta Devata, your Guru and that of
Para-Sakti and of Sada Siva exist. The body of Tripurasundari, the World Mother and generatrix of this
Maha-Sakti or Para-Sakti is formed of pure and concen- u n i v e r s e in whose praise " Ananda Lahari " is s u n g . After
trated Sattva without any admixture of Rajas and Tamas. performing your Nitya Karma have a full reading of
The other Saktis have merely a preponderance of the Sattva " Ananda Lahari " with extreme faith a n d devotion. Keep
over Rajas and Tamas and not of pure Sattva. Therefore a ghee lamp burning t h r o u g h o u t your Pooja time. In the end,
she is the highest, the prototype o f Para-Brahman. wave lights burn incense and camphor before the Devi, your
Ishta Devata and others. Place the offerings of coconut,
The different Saktis are :, Para Sakti, Adi Sakti,
Ichcha Sakti, Kriya Sakti, Gnana Sakti, Bala, Tripura- honey, milk, fruits, etc., before the deity and take the sacred
sundari, Raj araj es wari, Annapurna, Gayatri, Savitri, Prasad. If you are not able to read the whole " Ananda
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20 MOTHER W O R S H I P
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C H A P T E R V I
C H A P T E R V SADHANA
GURU AND DIKSHA (INITIATION)
Sadhana means any spiritual practice that helps the
Yoga should be learnt from a G u r u . And this is true Sadhaka or aspirant to realise God. Abhyas and Sadhana
all the more in the case of T a n t r a Yoga. It is the G u r u are synonymous terms. Sadhana is a means to attain the
who will recognise the class to which the aspirant belongs goal of h u m a n life. Without Sadhana no one can achieve
and prescribe suitable Sadhana. Nowadays aspirants have the purpose oflife. Sadhana is that which produces Siddhi or
the dangerous and wrong notion of imagining that they are perfection. It is the means or practice by which the desired
highly qualified to adopt the highest form of Yoga in the very end may be attained.
beginning of their Sadhana. This is the reason for the early He who is sincere and earnest who is firm, patient and
downfall ofthe majority of aspirants. This itself s h o w s that persevering can make great progress in the spiritual path.
he is not yet ready to take to Yoga. The real, qualified The attainment of the goal is possible only by a course of
aspirant will be humble enough to approach a Guru, practical spiritual discipline or persistant sadhana.
surrender himself to the G u r u , serve the G u r u and learn
Sadhana consists in the exercise and training of the
Yoga from the G u r u .
body, senses, the mind and psychic faculties. Sadhana differs
T h e G u r u is none other than the Supreme Divine in different individuals according to the capacity, tempera
M o t h e r Herself, descended into the world in order to elevate ment and tastes. Sadhya is that which is attained through
the aspirant. Deify the G u r u . T h e n only will you be Sadhana. Sadhya is God or Brahman.
really benefited. Serve him untiringly. He will of his
The Sadhana is divided into four classes, according to
own accord bestow the supreme blessing of Diksha upon
the physical, mental and moral qualities — Mridu (mild),
you.
M a d h y a (middle) and Adhimatraka (higher) and Adhi-
Diksha is the giving of the M a n t r a by the G u r u . m a t r a m a (the highest) who is qualified A d h i k a r i for all forms
Initiation gives spiritual knowledge and destroys sin. As о fYoga. . . .
one lamp is lit at the flame of a n o t h e r , so the divine Sakti The means employed are various, - such as worship
consisting of M a n t r a is c o m m u n i c a t e d from G u r u to the (Puja) exterior or mental ; service of Guru, study of
disciple. The disciple fasts, observes Brahmacharya a n d gets scriptures ; .Tapas (austerity) the Paneha-tattva M a n t r a etc.
the M a n t r a from the G u r u .
Siddhi follows when the mind and senses a r e controlled,
Initiation tears the veil of mystery and enables the and when the aspirant attains Self-realisation. ' • • • .
disciple to grasp the hidden truth behind scriptural truths.
The Vasanas and cravings resist. • > " > T h e y resist,-persist,
These are generally veiled in mystic language. You cannot
and recur.- A Dheera or spiritual hero акте," with patience,
understand them by self-study. Self-study will only lead
perseverance and eternal vigilance can attain - triumph.
you to greater ignorance. The G u r u only will give you, by
Pray and attain Mother's.Grace. , Without Mother's\ Grace
Diksha, the right perspective in which to study the scriptures.
you cannot make even an iota of spiritual progress. Sadhana
He will flash his torch of Self-realisation on the truth which
Sakti is M o t h e r ' s G r a c e . G u r u is Mother's Grace. Sadh
you will grasp immediately.
and bodily necessities which a Sadhak gets are M
Grace. ;
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24 TANTRA YOGA
The qualifications of the disciple are purity, faith, Sattvic, Rajasic, Tamasic Tapas
devotion, dispassion, truthfulness, control of the senses.
That austerity performed by men with the utmost faith,
He should be intelligent, a believer in Vedas. He must
without desire for fruit, harmonised is Sattvic or pure.
abstain from injury to all beings. He must be vigilant,
That austerity practised with the object of gaining
diligent, patient and persevering. He must be ever doing
respect, honour and worship and for ostentation, is Rajasic,
good to all.
unstable and fleeting.
Tantra Sadhana That austerity done under a deluded understanding,
All Sadhana should be done under the direction of a with Self-torture or' w i t h the object of destroying another, is
Guru or spiritual teacher. declared to be Tamasic or of darkness.
Mere book-knowledge is not of m u c h use. It is from a The men who perform severe austerities, unenjoined by
Guru that Sadhana and Yoga are learnt. the scripture, wedded to vanity and egoism, impelled by the
There is no difference between Guru, M a n t r a and Deva. force of their desire and passions. Unintelligent, tormenting
Guru is father, mother and Brahman. the aggregated elements forming the body and also the
Purusha seated in the inner body, know these to be of
Shava Sadhana demoniacal in their resolves.
This is practised by some Vira Sadhaks in the crema-
tion ground. Only the fearless can practise this sort of
Sadhana.
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C H A P T E R V I I I C H A P T E R I X
VRATA SIDDHI
Vrata is performed for p u r i f i c a t i o n of the mind. It is a Siddhi is perfection. Siddha is one who has attained
part of Naimittika or voluntary K a r m a . It is a form of perfection or Self-realisation. Siddhi is attained by Sadhana.
Self-restraint.
Siddhi literally means success, achievement, attainment and
Hindus observe various kinds of Vratas such as Ekadasi fruition of all kinds.
Vrata, on the eleventh day of each fortnight. Satya One may attain Siddhi in speech, Siddhi in M a n t r a ,
N a r a y a n a Vrata in h o n o u r of Lord Narayana, Varalakshmi Siddhi in Yoga etc.
Vrata in h o n o u r of Goddess M o t h e r Lakshmi, Ananta-
The eight major Siddhis are Anima (the power of
p a d m a n a b h a Vrata, Savitri Vrata, J a n m a s h t a m i Vrata,
becoming small), M a h i m a (the power of becoming great),
C h a n d r a y a n a Vrata, Krischara Vrata, Pradosha Vrata.
Laghima (the power of becoming light), G a r i m a (the power
Some fast on Ekadasi, or Pradosha days, to propitiate Lord
of becoming heavy), Prapti (the power of reaching any
Vishnu and Lord Siva, respectively. Some fast on Sundays
where, the power to approach distant things even to moon,
to propitiate the Sun. Some fast on Mondays to propitiate
to reach it with tip of finger), Prakamya (the power ofhaving
Lord Siva. On Nirjal Ekadasi they do not take even a drop
all desires realised), Ishitva (lordship), Vashitva (the power
of water. On S atyan arayan a Vrata day they fast and do
to c o m m a n d all or the perfect control over elements).
Pooja and worship of Lord Vishnu. The priest reads Satya-
The minor Siddhis are Doora Darshan (clairvoyance),
narayana Katha. In Sivarathri Vrata in h o n o u r of Lord
Doora Sravan (clairaudience), K a m a rupa (assuming any
Siva, they fast, keep vigil and do worship of L o r d Siva. On
form you like), Parakaya Pravesh (entering into another
Sri Krishna J a n m a s h t a m i Vrata, the. devotees fast on the
body, or animating a dead body and entering into it by
birthday of Lord Krishna. All Vratas aim at purifying the
transforming his soul), Iccha Mrityu (Death at his will),
heart, controlling the senses and cultivating devotion to the
Trikala J n a n a (knowledge of past, present and future),
Lord. The worldly people are always busy in earning money
Kaya Vyuha (taking as m a n y bodies as the Yogi likes to
and doing various kinds of work. At least during these days
exhaust all his Karmas in one life). He gets the know
of Vrata, they have opportunities to introspect, to worship,
ledge ofhis past life. He gets knowledge of the cluster of
to d o J a p a and intense meditation, to study holy scriptures
stars and planets. Vayu Siddhi : The Yogi rises in the air
and to practise self-analysis. C h a n d r a y a n a Vrata and
and leaves the ground..
Krischara Vrata are observed for expiation o f sins and to
purify the heart. The greatest of all Siddhis is liberation or Moksha,
freedom from the cycle of births and deaths and union with
Each Vrata has its peculiarities. Certain features are
P a r a B r a h m a or S u p r e m e B e i n g , ' • • .
c o m m o n to Vrata of different kinds. The aspirant observes
The aspirant should not run after Siddhis as he will get
Brahmacharya or sexual continence, fasts or takes milk and
a downfall. • He may'misuse the powers. He should ignore
fruits or light diet. No fish or meat is taken.
• them as they are obstacles in the spiritual path, and teach
the goal directly. • н ; - v.: I» •ч<** .. , . . ; > < : • . •
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C H A P T E R VIII C H A P T E R IX
VRATA SIDDHI
V r a t a is performed for p u r i f i c a t i o n of the mind. It is a Siddhi is perfection. Siddha is one who has attained
part of Naimittika or voluntary Karma. It is a form of perfection or Self-realisation. Siddhi is attained by Sadhana.
Self-restraint. Siddhi literally means success, achievement, attainment and
Hindus observe various kinds of Vratas such as Ekadasi fruition of all kinds.
Vrata, on the eleventh day of each fortnight. Satya One may attain Siddhi in speech, Siddhi in Mantra,
Narayana Vrata in honour of Lord Narayana, Varalakshmi Siddhi in Yoga etc.
Vrata in honour of Goddess Mother Lakshmi, Ananta-
The eight major Siddhis are Anima (the power of
padmanabha Vrata, Savitri Vrata, Janmashtami Vrata,
becoming small), Mahima (the power of becoming great),
Ghandrayana Vrata, Krischara Vrata, Pradosha Vrata.
Laghima (the power of becoming light), Garima (the power
Some fast on Ekadasi, or Pradosha days, to propitiate Lord
of becoming heavy), Prapti (the power of reaching any-
Vishnu and Lord Siva, respectively. Some fast o n Sundays
where, the power to approach distant things even to moon,
to propitiate the Sun. S o m e fast on Mondays to propitiate
to reach it with tip of finger), Prakamya (the power of having
Lord Siva. On Nirjal Ekadasi they do not take even a drop
all desires realised), Ishitva (lordship), Vashitva (the power
of water. On Satyanarayana Vrata day they fast and do
to command all or the perfect control over elements).
Pooja and worship of Lord Vishnu. The priest reads Satya-
The minor Siddhis are Doora Darshan (clairvoyance),
narayana Katha. In Sivarathri Vrata in honour of Lord
Doora Sravan (clairaudience), Kama rupa (assuming any
Siva, t h e y fast, k e e p vigil and do worship of Lord Siva. On
form you like), Parakaya Pravesh (entering into another
Sri Krishna Janmashtami Vrata, the devotees fast on the
body, or animating a dead body and entering into it by
birthday of Lord Krishna. All Vratas aim at purifying the
transforming his soul), Iccha Mrityu (Death at his will),
heart, controlling the senses and cultivating devotion to the
Trikala Jnana (knowledge of past, present and future),
Lord. The worldly people are always busy in earning money
Kaya Vyuha (taking as many bodies as the Yogi likes to
and doing various kinds of work. At least during these days
exhaust all his Karmas in one life). He gets the know-
of Vrata, they have opportunities to introspect, to worship,
ledge ofhis past life. He gets knowledge of the cluster of
to do Japa and intense meditation, to study holy scriptures
stars and planets. , ,Vayu Siddhi : The Yogi rises in the air
and to practise self-analysis. Ghandrayana Vrata and
and leaves the ground..
Krischara Vrata are observed for expiation o f sins and to
purify the heart. • The greatest of all Siddhis is liberation or Moksha,
freedom from the cycle ofbirths and deaths and union with
Each Vrata has its peculiarities. Certain features are
Para Brahma or Supreme Being.•> •
common to Vrata of different kinds. The aspirant observes
Brahmacharya or sexual continence, fasts or takes milk and The aspirant should not run after Siddhis as he will get
fruits or light diet. No fish or meat is taken. a downfall. • He m a y ' m i s u s e the powers. He should ignore
• them as they are obstacles in the spiritual path, and teach
the goaL directly. •
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RULES FOR THE WORSHIP OF PARA-SAKTI 29
RULES FOR THE WORSHIP OF PARA-SAKTI Matric sound is heard in the heart, it is called Madhyama.
The fourth or final stage of the Mantric sound becomes
I shall tell you the rules for the worship of Para-Sakti.. audible as it enters the neck and comes out ofthe throat and
which will give you both wisdom and salvation. Hear with lips. T h e n it is called V a i k h a r i . It is n o w in its gross form
attention. and can be heard by others too, besides the p r o d u c e r of the
The worship of Para-Sakti is said to be of t w o kinds : sound. If the Mantra is uttered in its superfine state in
external worship and mental worship. Of these, again, the Para and Pasyanti stages, Mantric worship is said to
external worship is further sub-divided into Vaidika and be o f t h e superfine type. If it is uttered in its Madhyama
Tantrika worship. The former is m e a n t for the followers of form the worship is said to be of the fine type ; and in its
the Vedas and the l a t t e r for the Tantrikas. audible form, the worship is said to be ofthe gross form.
In this way the w o r s h i p for all the Devatas is formally A person who is fit to do mental worship, should
prescribed. Those who do not follow the prescribed ways abandon external worship, and should not waste his time
ofDevata-worship, will rush to ruin. and energies in performing the latter.
For Sakti Puja the same procedure is adopted, in many
The internal worship of Devi too, is further classified
respects, as in the case of Sivalinga worship. Here also we
into two forms :—one located or fixed in some part of the
have Asana (seating ofthe Deity), invocation, Arghya, Padya,
internal constitution ; and another not so fixed or located.
Achamana, bathing, dressing, ornamentation, offering scents,
The latter is the superior mode of worship.
flowers, illumination, offering sweets, fruits and other articles
of food, drinks, garlands, sandal-pastes, prostrations, etc. The localised internal worship of Sakti may be in any
Here also the deity is invoked and revoked after the Puja in one of the centres, from Muladhara to Ajna and the unrea-
one's heart. Of the Mantras in worship, the Matrika lised internal worship is established purely in one's conscious-
Mantra which is the mother of all Mantras should be ness, in the Samvit part ofthe h u m a n system. In the former
pronounced. Without the Matrika the Mantras do not the Sadhaka worships Devi or the Divine Mother in a
Every Mantra has four important places in the human should be always worshipped. (In this case Puja or worship
•constitution—Para, Pasyanthi, Madhyama and Vaikari. really means Atmic Bliss of self-identity with Para-Sakti.)
Of these Para is the Matra in its extra-superfine sound-origin Whatever appears different from pure consciousness is
in the Muladhara centre of the human system. The form, c o n s i d e r e d to be ' Samsara ' in w h i c h souls are e n t a n g l e d .
of this inchoate sound is discernible only to advanced-
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30 TANTRA YOGA RULES FOR THE WORSHIP OF PARA-SAKTI 31
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THE PANCHA TATTWA 33
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C H A P T E R XIII
C H A P T E R XII
YANTRA
UPACHARA
Yantra takes the place of the image. It is an object of
The materials used or acts d o n e in Puja are called Upa-
worship. It subdues lust, anger and other sufferings cfJiva.
chara. T h e y a r e sixteen in n u m b e r .
Hence it is called Y a n t r a .
1. Asana (seating of the image).
T h e Y a n t r a is a d i a g r a m , drawn on paper. It is engraved
2. Svagata (welcoming of the Devata). on a metal also. A Y a n t r a is a p p r o p r i a t e d to a specific D e v a t a
3. Padya (water for washing the feet). only. Various Yantras are peculiar to each Devata. 1 1
They
4. Arghya [offering — S amanya (general) and are of various designs according to the object of worship.
Vishesh (special)]. Yantra is the body ofthe Devata.
5. Achamana (water for sipping and cleansing the All Yantras have a common edging called Bhupura.
lips). They have a quadrangular figure with four doors which
6. Madhuparka (honey, ghee, milk and curd). encloses and separates the Yantra from the external world.
7. Snana (water for bath). The Sadhaka first meditates upon the Devata or Deity
and then arouses the Devata in himself. He then commu-
8. Vastra (cloth).
nicates the Divine presence thus aroused to the Yantra.
9. Abharana (jewels).
When the Devi has been invoked into the Yantra by the
10. Gandha (perfume). appropriate M a n n a , the vital airs (Prana) of the Devata
11. Pushpa (flowers). are infused therein by the Pranapratishtha ceremony. The
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CHAKRA PUJA
C H A P T E R X I V
CHAKRA POOJA
'( ..
~
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C H A P T E R X V
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C H A P T E R XVI
BHAVA IN WORSHIP
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40 TANTRA YOGA MANTRA YOGA 41
radiant Tejas or energy. Mantra awakens Supernatural The whole system will be charged with the powerful vibration
powers. Mantra produces harmony. It has the power of of the Mantra. You will be ever in the Prema or Love of the
releasing the cosmic and the super-cosmic consciousness. Devata. You will experience muscular twitchings and will
shed profuse tears of A n a n d a . You will be in an exalted
Japa of Mantra Divine mood. You will get inspiration, revelation, ecstasy,
insight, intuition and Parama-Ananda. You will compose
R e p e a t the Mantra v e r b a l l y for some time, in a whisper
inspiring poems. You will have various Siddhis, Divine
for some time, a n d m e n t a l l y for s o m e time. The mind wants
Aishwarya, treasures of Heaven.
variety. It gets disgusted with any monotonous practice.
The mental repetition is very powerful. It is termed Mana- Repeat the Name constantly. This will lead quite
sika Japa. The verbal repetition, is called Vaikhari Japa. easily to control o f m i n d . Do it with absolute S r a d d h a (faith).
Repetition in a whisper or humming is termed Upamshu Do it with Antarika-Prema (love from the bottom of your
Japa. Even mechanical repetition of Japa without any Bhava heart) and Anuraga (intense affection). You must intensely
has a great purifying effect o n the heart or the mind. The feel for the long, painful separation from the Lord. Tears
feeling will come later on when the process of mental purifica- must flow profusely from your eyes. This is Viraha-Agni.
tion goes on. When you repeat the Name remember that the Devata is
dwelling in the chambers of your heart, in the Anahata
The loud Japa shuts out all worldly sounds. There
Chakra, in the m i d s t of a blazing light.
is no break of J a p a here. This is one advantage in loud Japa.
Manasika Japa is difficult for ordinary people, and break
Purascharana
may come in the mind after a while. W h e n e v e r sleep tries
to overpower you when doing Japa at night, take the Mala in The mode of repetition of a Mantra with feeling and
y o u r h a n d a n d roll the beads. This will put a check to sleep. in a particular manner, a definite n u m b e r of times, with right
This is another advantage in loud Japa. Repeat the Mantra observances until a fixed number of J a p a is reached, in order
loudly. Give up Manasika Japa at this time. The Mala to obtain substantial benefit out of the Mantra, is called
will remind you o f tin- stoppage of Japa. When sleep comes Puras charana.
in, stand up and do the J a p a . The Practitioner of Purascharana of a Mantra should
Sandilya says in Sandilya Upanishad : " The Vaikhari take vegetables, fruits, milk, roots and tubers, curd, barley,
Japa (loud pronunciation) gives the reward as stated in the Havishya (rice cooked along with ghee, sugar and milk, and
Vedas, while the Upamshu Japa, whispering or humming, which has been offered to God) or he may live on pure Biksha
which connot be heard by anyone, gives a reward a thousand alone. •
times more than the Vaikhari ; the Manasika Japa (mental Any holy place of pilgrimage and holy place on the
Japa) gives a reward a crore times more than the Vaikhari
banks of holy rivers, caves, tops of hills and mountains, con-
Japa.
fluence of rivers, huge holy forests, below the Ashwata tree —
Do J a p a in the throat or Kantha, for one year. This is all these are recommended as places fit for doing the
verbal Japa or Vaikhari Japa in a loud tone. Do it in the Purascharana.
heart or H r i d a y a for two years. This is mental or Manasika The Sadhaka should sit facing either the east or the
Japa. Do it in the Nabhi or navel for one year. This kind nprth, during Japa. D u r i n g the night time, he m a y sit f a c i n g
ofJapa is< a s s o c i a t e d with the breath. the north only. One should bathe three times a day, and if
When you advance in practice, every pore in the skin, it is impossible, he m a y take bath atleast twice, or even once,
every hair on the body, will repeat the Mantra forcibly. according to his convenience and prevailing circumstances.
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43
42 TANTRA YOGA
MANTRA YOGA
An advanced aspirant can use any Mala or he may not use Brightness, clearness and tranquillity of mind, content
the Mala at all. It all depends u p o n the stage ofevolution ment, dispassion towards sense-objects, will dawn on M a n t r a -
in which one is. P a d m a , Siddha, Swastika, Sukha, or Vira Siddhi, if the Purascharana is done without any selfish
Asana is r e c o m m e n d e d for Japa. C o t t o n cloth, blanket, silk motive or desire behind it. T h e aspirant should not do
or tiger skin should be used as seat which will bring Purascharana for any petty selfish end. S akam a-Up asana
Saubhagya, J n a n a and Siddhi. will not bring to him real spiritual knowledge and experience
or inner strength. Japa should be done with an aspiration
Abstracting the m i n d from all worldly objects, being
to obtain the grace ofthe Deity and realise the Deity. The
merged in the inner meaning ofthe M a n t r a , one should repeat
best Purascharana is that which is done for s e l f - p u r i f i c a t i o n
the M a n t r a , n e i t h e r very quickly nor too slowly. T h e M a n t r a
and Atma-Sakshatkara. After this the Purascharana that is
should be repeated as m a n y lakhs of times as there are
done will bring Sakshatkara or realisation ofthe Deity.
letters contained in the M a n t r a .
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BIJA-AKSHARAS
45
triliteral sound is only an expression or manifestation of the means the mother of the universe. Bindu signifies action
Sometimes it constitutes several syllables. For example, Ha means Siva. Ra is Prakriti. Ее means M a h a m a y a .
the Bija-Mantra " K a m " has a single letter with the N a d a is the mother of the universe. Bindu means the
Anusvara or the C h a n d r a b i n d u , N a d a and Bindu are blended dispeller of sorrow.
together. Some Bija-Mantras are m a d e up of c o m p o u n d Shreem
letters, such as the M a n t r a " H r e e m . " T h e Bija-Mantras
This the M a n t r a of Mahalakshmi. Sha is M ah a -
have a significant inner m e a n i n g and often do not convey
lakshmi. Ra means wealth. Ее means satisfaction or
any meaning on their face. Their meaning is subtle,
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46 TANTRA YOGA 47
BIJA-AKSHARAS
Hoom
Gam
Glaum
Kshraum
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SRI VIDYA 49
should directly get initiation of this M a n t r a from a Guru, and Siva. There is no difference between Siva and Sakti.
should not start reciting of this Mantra for himself or doing In the external form of worship the Sri Chakra is wor-
Japa o f it, of his own accord. This is a very powerful shipped. Yantra is inscribed on the Bhurja leaf of gold or
Mantra. So it is imperative that it should be got directly other metalic plates. Mantras are repeated with gestures,
from a Guru who has got Siddhi of this Mantra. postures, waving of light or Arati and offerings of incense,
The general rule is that this Mantra (Sri Vidya) Naivedya or various sorts offood or Prasad.
should be repeated after one's passing through certain stages Sri Chakra is the highest point or acme to which Yoga
of self-purification through other Mantras. In the beginning practices can lead. When you attain perfection in Sri
a Purascharana of Ganesh-Mantra should be done. Then V i d y a there is nothing more left for y o u t o g a i n b y the practice
Purascharana of Gayatri-Mantra, Maha Mrityunj ay a-Mantra ofYoga. Sri Chakra with forty-three triangles is the mansion
and Durga-Mantra (Vaidika or Tantrika) have to be done. of the Devi. In the Sri Chakra (Nagara) in the centre
After this the Panchadashakshari and the Shodashakshari between the seventeenth and eighteenth walls, is the seat
have to be taken up for J a p a . of V i s h n u ; between the sixteenth and seventeenth is that of
The Sri Vidya should not be repeated by those who Brahma ; between the fourteenth and the fifteenth is that of
are not well acquainted with this. Only those who have Indra and other Lokapalas (protectors of the world). All
a very good knowledge of the Sanskrit language and who 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
have been directly initiated by a Guru (who has Mantra Devi. The ' Devi Bhagavata Purana ' says : " Brahma,
Siddhi) can take up the Japa of the Sri Vidya. Others Vishnu, Indra, Varuna, Yama, Vayu, Agni, Kubera, Tvashta,
should not approach this Mantra and should do only Japa Pusha, Aswins, Bhaga, Adityas, Vasus, Rudras, Viswadevas,
of their own Ishta Mantras which are very easy to Marutganas, all t h e s e meditate on Devi, the cause of creation,
The Sri Chakra or Sri Yantra is the Yantra of Lalita, Outside and beyond the countless myriads of world's
or Tripurasundari, the Devata o f Sri Vidya. Every Devata systems, in the centre of the Ocean of Nector, more than a
has his or her Yantra. Lalita is the supreme Sakti aspect thousand crores in extent, in the Gem Island (Ratnadwipa),.
of the Brahman. a h u n d r e d crores in area, the lamp of the world, there is the
supreme city o f Sri Vidya, three lacs ofYojanas in height and
The Chakras extend from the point or Bindu called
adorned with twenty-five walls representing the twenty-
Sarvandamaya ; the Supreme Siva-Sakti in the centre to
five'Tattvas.
the outermost section of the Chakras the Bhupura which
4
is called Trailokyamohana.
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SYMPOSIUM ON SAKTI 51
2
Sakti in Creation
SYMPOSIUM ON SAKTI
As long as we live and move in this universe, we are
I aware of a Power or Sakti that sustains and motivates it.
Ifwe think ofwhat the universe itselfis, we shall find that it is
T a n t r a Yoga
not as it at first appears. When we speak of the universe,
(Sri P. C. Diwanji, Retd. Judge, Bombay) we speak of the beings that inhabit and constitute it—men,
birds, beasts, plants and minerals. We find the universe
The fact that in the early Upanishads there are no
consisting of tangible and also intangible things. Not only
references to the six Chakras, the Kanda. the four Pithas,
do we find concrete matter but also such things as heat,
the Vahnisthana, the Kundalini, the process of rousing it and
light, sound, magnetism and electricity. Nay, more, we
the development o f its latent powers, which are said in some
find in the universe, hatred, fear, avarice, greed, jealousy,
of the Upanishads of the Smarta class such as the Jabala
etc., and also love, mercy, compassion, charity, generosity,
Darsana, Trisikh-Brahmana, Varaha, Yoga-chudamani and
etc. We also find in the universe the sense of right and
several others to enable the Yogis to perform miracles, leads
wrong, the sense ofthe beautiful and the sense ofthe true and
to the inference that no beginning had been made in that
the good. We speak of some things as perishable and
early age of the kind of Yoga known as the Tantra Yoga or
others as imperishable. When we do so, we m e a n that some
Kundalini Yoga. That inference is supported by the facts
things go out of our sight and some do not. In truth, what
that the processes ofrousing ofthe Kundalini, and the develop-
looks like matter is really found to be e n e r g y or force.
ment of the Chakras and the union of the Kundalini which
is said to be a microcosmic form ofthe Sakti ofthe Lord Siva, Now it is possible to group all these and arrange them
with the Linga (symbol) of the Lord located in the portion in such a way that our view of the universe may be clear and
of the head above the forehead, were dependent upon the also complete. That has been done by our ancients who
Hatha Yoga, the Yoga of the Prana and the Apana, as ex- have given us the Sankhya and Yoga philosophies. Thev
plained in detail in some of the later Upanishads and in the have started from the five primordial elements which they
specific treatises on that Yoga such as the S iva-S amhita, call Pancha Bhutas, viz-, Prithvi or earth, Apas or water,
Gheranda-Samhita and Hatha-Yoga-Pradipika and in those Tejas or fire, Vayu or wind and Akasa or ether. The whole
on the Tantra Yoga such as the Mahanirvana Tantra, of creation in the concrete forms is made ofthe combinations
KLularnava-Tantra and others, and that the process of Prana- in different p r o p o r t i o n s of these five elements. Beyond these
yama itself w a s in the experimental stage in the age of those " elements." there are the five T a n m a t r a s corresponding to the
early U p a n i s h a d s . It was in a later age that the Yogis who five elements. They are Sabda (sound), Sparsa (sense of
set a higher value on Self-realisation and the peace of m i n d touch), Rupa (form), Rasa (taste) and Gandha (smell).
resulting therefrom progressed from the Hatha Yoga to Having disposed of the concrete part of creation in this
what is called Raja Yoga in the above special treatises, and fashion, our ancients have dealt with the equipment found in
those who valued more the acquisition of miraculous powers individual Jivas which enables them to recognize and make
progressed from the same Yoga, to the Tantra Yoga, which use of these concrete objects in the universe. This equip-
lays special emphasis on the development ofthe powers latent ment consists of the five J n a n a - I n d r i y a s and the five Karma-
in the six Chakras from Muladhara to Ajna. Indriyas. The former are the windows of consciousness and
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52 TANTRA YOGA SYMPOSIUM ON SAKTI 53
the latter are the instruments of action. To make use of —which is also Cosmic Intelligence—any Chalana or change
these Indriyas, a separate entity is needed, and that is spoken or modification ; nor can we find resistance. It does not
ofas Manas or the mind. refuse to take into it any, vibration c o m i n g from the Supreme
Being (Purusha). It shines in its own splendour. That
The mind also is regarded by our ancients as an instru-
shining it is that enables it to be recognized.
ment to be used by the Jiva. According to Patanjali's
system of Yoga, the Jiva creates for its o w n special use a special Coming down from the Mahat, we have the next entity
mind and a special set of Indriyas so that the experience in Creation, Ahamkara, i.e., the sense of" I." The moment
which that particular Jiva seeks for in the universe may be Ahamkara comes, the three Gunas — Satva, Rajas and Tamas
gained. For example, a buffalo has to create a buffalo's —begin to manifest themselves. From Ahamkara, when it is
mind so that it may have the buffalo's experience of the mixed up with Tamoguna comes the Sabda Tanmatra. It
universe. Man has to get a different experience. The Jiva is from the Sabda that Sparsa evolves. From Sparsa comes
ofthe eagle creates a special eye (one of the Jnana-Indriyas) Rupa ; from Rupa, Rasa ; from Rasa comes finally Gandha.
so that it can see much more than the human eye. Thus, From the same A h a m k a r a as it is affected by the same Tamo-
according to Patanjali, there are six Aviseshas or common guna, we get the first of the primordial elements, viz, Akasa.
things and sixteen Viseshas or special things. The common From this comes Vayu ; from Vayu, Tejas ; from Tejas
things are (1) Ahamkara—the sense of" I-ness," and (2) the comes Apas ; and from Apas comes at last Prithvi.
five Tanmatras, viz-, Sabda, Sparsa, Rupa, Rasa and Gandha. Likewise, from Ahamkara, when it is affected by Rajas,
The Viseshas or special things are (1) the Manas (or B u d d h i ) , come the ten Indriyas. From Ahamkara, when it is affected
(2) the ten Indriyas, and (3) the five Bhutas (elements). by Satva, comes Manas. (When we speak of Manas, we
think ofits threefold aspects pfintelligence, emotion and will.)
Order of Creation
Thus we see that the entire universe has come out of
There is an order of Creation mentioned in our scriptures Sakti, the projection of Purusha. What about the Jivas
which, if u n d e r s t o o d , will give us a clear idea of w h a t position themselves ? The scriptural view is that the J i v a is the seer
and status should be assigned to the objects and forces we see ofthe universe. He is spoken of as the Drashta and the uni-
in the universe. First o f all Sakti emanated from Purusha, verse is the Drisyam (that which is seen). The Jiva is like
the Supreme Being. This Sakti is called either Pradhana, Isvara, imperishable—the Amsa or partial manifestation ofthe
or Prakriti, or Alinga. The last name means " without any Supreme Purusha. This is not the Advaitin's view ; but
distinguishing mark." The meaning is that as pure un- when we are discussing the universe, we are in the region of
differentiated Sakti or Power, it is not possible to recognize duality and not of Advaita. The Jivas, therefore, can be
e v e n its existence. T h a t is the Para-Sakti or Supreme Power. spoken of as Amsas or fractions. Each Jiva creates for itself
It can be called A t m a Sakti or Chit Sakti. F r o m the Pradhana its own mind, its own Indriyas a n d its own shape, making use
(or Prakriti or Alinga) came the Mahat or Linga Matra o f t h e five B h u t a s . T h a t is w h y each person is different from
(only the Linga). It is the manifestation of pure Satvic every other in facial features, mental outlook and spiritual
force in t h e A l i n g a . \ level.
There are three Gunas—Satva, Rajas and Tamas. Now it is the Jiva which makes use o f its equipment
The first is detected by Prakasha or. brilliance, the second in the form of body, mind and Indriyas for experiencing pain
by movement and the third by its power of resistance. In and pleasure and also for finally liberating itself from the
Mahat the qualities of Rajas and Tamas are hidden and only contact with the universe.' We have seen that the universe
the Satva shows itself. ' Therefore, we cannot find in Mahat itselfis only Sakti, variously called as Pradhana, Prakriti or
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SYMPOSIUM ON SAKTI 55
54 TANTRA YOGA
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56 TANTRA YOGA SYMPOSIUM ON SAKTI 57
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 , 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
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 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 -
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 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
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 . a b o u t t h e p a t h s t o perfection.
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 Advaita Saktism
images of the M o t h e r Goddess. In one of the hymns of
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
the R i g V e d a , Sakti is described as residing in heaven a n d
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
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
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,
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
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
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
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 :
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
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
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
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
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
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
king ofthe Devas, who, on account o f t h e pride of power and
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 view-
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
that ultimate Reality is one, of the nature of Pure Conscious-
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
ness 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
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
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 .
was shining brightly, U m a the daughter of H i m a v a n . He
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 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
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
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
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
which speak of Sakti as the highest Being, as the absolute
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
B r a h m a n , one w i t h o u t a second.
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.
Matrilatry 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
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 B r a h m a n ) i s Siva. T h e same Reality in the Creative Force
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 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 :
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 " W i t h o u t Prakriti or Sakti the transmigratory world cannot
spiritual regeneration of the Hindus, t h o u g h in corrupt times 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
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 attained. Therefore both should be worshipped—the M a h a -
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 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 Siva-
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 Sakti, M a n - W o m a n , or God-power. I t evolves i n t o 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, 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,
t h e T a n t r a , is so called because it explains (Tanoti) in great 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
detail knowledge concerning Tattva (truth) a n d M a n t r a 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.
( 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 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
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 '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
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 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
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 Bliss.
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SYMPOSIUM ON SAKTI
T h e Trinity
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 . '
P o p u l a r religion has identified Sakti with M a h a d e v i 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
( 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 stands the implications of the Sakta-doctrine. It is no more
Sister o f N a r a y a n a . But the Saktas realize t h a t the Supreme 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
M o t h e r transcends the divine trinity of Brahma, Vishnu a n d 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
Rudra. She is D u r g a or P o w e r as Action (Kriya) ; She is 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 -
L a k s h m i or P o w e r as Will ( I c c h a ) ; She is Saraswati or 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
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 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
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 momentary, the woman's p a r t is more abiding a n d intimate.
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 . 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 on t h e t e n t h d a y She is a d o r e d as Rajarajeswari. the 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
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 more important than the Fatherhood of God. At the
constitute the changing world. 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
Creation and D e s t r u c t i o n
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 ' )
A u n i q u e feature of H i n d u i s m , in general, a n d of Saktism, is b o t h feminine a n d masculine. The Mahakala-Samhita
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 addresses the M o t h e r thus in a h y m n : " T h o u art neither
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 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,
M o t h e r n o t only creates b u t also destroys. D e a t h loses all nor male, nor neuter. T h o u art inconceivable, immeasurable
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 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 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 . 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
J u s t as creation is an expression of the divine power, so too is or wisdom."
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 . OM SAKTI MA YAM J A G A T
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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 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
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 L o r d o f t h e Universe ; if not, he cannot even move. Brahma,
Sukta, B h u Sukta, Neela Sukta a n d Durga Sukta we have 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
the C e n t r a l truth of Sakti enunciated in wonderful words. preservation a n d destruction of the Universe in accordance
In the K e n o U p a n i s h a d She is described as U m a , Haima- 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
vathy Bahu Sobhamana (Uma, daughter of Himavan and (obscuration of the Divine nature) a n d A n u g r a h a (grace
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 revelatory of Divine nature) come.
Indra. In the Devi U p a n i s h a d a n d other Sakta Upanishads 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 ,
H e r glory is described in detail. T h u s Devi is not only the Bindu and Suddhamaya. F r o m M a y a which assumes 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 form of Prakriti comes the evolution of the Universe, the
principle of cosmic energy, a n d t h e principle of austerity, total n u m b e r of categories being thirty-six as in the Saiva
( 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 - 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
ledge. She is J a d a Sakti a n d Chit Sakti. She is Iccha 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 :
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 " 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
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 infinite formless consciousness, so as to p r o d u c e form, for
A g a m a s Lakshmi is described as mercy a n d as the means of 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
salvation. But in the Sakta A g a m a s , Devi is described as form." These G u n a s work b y m u t u a l suppression. The
the creator a n d ruler of the Universe a n d as the Saguna function o f T a m a s i s t o veil consciousness, o f S a t h v a t o
aspect of B r a h m a as well. reveal it a n d of Rajas the active principle to m a k e either
In the P u r a n a s also, h e r glory is sung. In the Ithihasas, 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
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 . 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
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 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.
Krishna. But it is in the Sakta Agamas and Tantras a n d 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 -
in the Devi B h a g a v a t h a that her glory is most elaborately 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
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 , sixty- (untouched by M a y a ) , Nirguna (without attributes), Arupa
four 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 ( 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
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 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 ,
a wide circulation a n d homage. T h e famous poems attribut- 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 . "
e 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 - 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 " Brah-
lahari show h o w he revelled in the worship a n d adoration of m 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
Siva a n d Devi. Baskararaya's c o m m e n t a r y on the Lalita Brahma and Atman). T h e S a m m o h a n a T a n t r a says i n
S a h a s r a n a m a is a valuable work. Recently the enthusiastic 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
labours of Sir J o h n Woodroffe ( A r t h u r Avalon) have m a d e 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
T a n t r a works available to the modern reader. 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
In the Sakti doctrine Siva is the S u p r e m e u n c h a n g i n g verse :
e t e r n a l consciousness a n d Sakti is His kinetic power. Siva " I am the Devi a n d none other. I am B r a h m a n w h o
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., 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
glory a n d power. Siva is C h i t a n d Sakti is Chidrupini, a m e t e r n a l l y free i n m y n a t u r e . "
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. 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
Siva becomes the creator of the Universe through the p o w e r 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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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
( 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
batde. Indifference, negligence a n d sloth in the divine work
T a n t r a Shastra as Maheswari.
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
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 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,
p o t e n c y of becoming in Being and as such is wholly one w i t h
too, is the Mother and her love is as intense as her wrath ; a n d s h e
the M o t h e r Sakti. But Potency or Power as the material
h a s a d e e p a n d passionate kindness. If her anger is dreadful
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 .
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 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
t h e w e a k a n d timid, she is loved a n d worshipped by the
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
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
Consciousness-Whole.
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 Creation is m o v e m e n t , an uncoiling of Maya-Sakti.
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 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
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 , " 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
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 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.
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 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 -
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 Sakti has a twin-aspect of potential a n d kinetic energy.
d o n e n o w r a t h e r t h a n hereafter. 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.,
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 the p o w e r which p r o d u c e s form is called Prakriti-Sakti.
T a n t r i c Shastra the power-holder a n d the p o w e r are as such 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
one, though the transformations of power are many. We tuent of mind and matter. T h e c o r r e s p o n d i n g conscious
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 (Chit) aspect o f t h e same Power is Purusha. Prakriti is the
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 kinetic a n d P u r u s h a , t h e static aspect of Maya-Sakti.
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
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
by a n y system of Hinduism. But each system presupposes
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
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
function of Sakti. F o r instance, just as an a t o m or electron
in r e c u r r i n g cycles from e t e r n i t y to eternity. By " potential
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,
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
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
m a t t e r p r i m e or otherwise, but is the cause o f t h e becoming,
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 -
amongst other things o f t h e material world. T h a t cause is the
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
p o w e r of consciousness which in T a n t r i c is known as " M a y a -
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
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
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
undefined, measures out (the root m e a n i n g of the word
(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 .
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
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
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
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
(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 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
antique West a n d in India is n a m e d M when it finitizes ;
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 .
a n d M a h a - M a y a when it liberates from the finite. T h e
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 -
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
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 -
t h o u g h in Itself b e y o n d finite personality, is yet ever finitely
Saraswati, t h e various Cosmic, K i n e t i c Saktis ever working
p e r s o n a l i z i n g as t h e beings of the Universe. " Sa-aham "
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
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being in the n a t u r e of a polarisation in being into Static a n d 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
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 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
t h e u n i v e r s e itself. 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
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 the earth-movement a n d the s u p r a m e n t a l action become
s t a n d p o i n t of Chit-Sakti, it is true t h a t the Cosmic possible. If you desire this t r a n s f o r m a t i o n , p u t yourself in
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 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
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 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 .
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 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
b e , e.g., L i g h t from L i g h t . 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
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
your body, aware of the M o t h e r a n d her Power a n d their
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 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
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
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 ,
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
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
w i t h creative Sakti of P a r a - B r a h m a n as Creator of the Uni-
living c o m m u n i o n with her. T h e unreserved surrender of
v 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.
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
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 - 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 -
m i s m — a n expression o f Sakti ( k i n e t i c ) a n d a n infinite 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
reservoir of Power or Sakti (Static). I t is, h o w e v e r , a u t o - 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
d y n a m i c as such expression of P o w e r or Sakti. 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
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 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
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 ) 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
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 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
m a t e r i a l ( U p a d a n a ) cause of the Universe. Metaphysically 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
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 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
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 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
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 , 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
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 steps o f the D i v i n e S a k t i . T h e rapidity and complexity
evolves u p w a r d to the other pole of Spirit. 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 r e are other great personalities o f t h e Divine Mother, 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 .
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 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
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 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
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 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
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 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 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 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
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 of omniscience a n d omnipotence. For our mind clamours
-
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 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
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 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
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 that here is the Divine. T h e r e a r e conditions t h a t h a v e
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 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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reasonable to suppose t h a t the third person in a T r i n i t y the (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
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 sincere believer. T h e C h r i s t i a n h y m n says,
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
C o m e H o l y G h o s t o u r souls inspire
G h o s t c o m e in ?
A n d l i g h t e n w i t h Celestial F i r e .
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 T h o u the Holy Spirit A r 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 , W h o dost thy sevenfold gifts i m p a r t .
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 ) . T h y blessed u n c t i o n from a b o v e ,
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 Is c o m f o r t , p e a c e a n d fire of love.
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 (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
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 . 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 shall not repeat the a r g u m e n t s of Dr. Jones, but
we find :—
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. Come Holy Ghost, eternal God
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 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 ,
Psychology, Dr. Carl Gustav J u n g arrives at the same con-
clusion. 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 G o d o f p e a c e a n d love
" 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 T h o u a r t the very Comforter
the H o l y Ghost is Sophia counts as a heresy. It was quite in I n grief a n d all distress
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 h y h e a v e n l y comfort from o n h i g h
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 N o t o n g u e c a n i t express.
t h e H o l y Ghost was the mediator of the birth in the flesh, T h e f o u n t a i n a n d t h e living spring
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 - O f j o y celestial,
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 con- T h e f i r e s o b r i g h t , t h e love s o sweet
n 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 T h y unction spiritual.
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 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
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 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
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 . the Kundalini Sakti. T h e Holy Ghost is a feminine symbol
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 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 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 of the Devi. She is the Cosmic Kundalini. K u n d a l i n i
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 Yoga is simply the internal, philosophical mode of worshipping
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 Devi.
Christian literature. Again, the H o l y Ghost is represented by the symbol of
(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 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
H o l y Ghost in the Bible. 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
(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 . 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
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 by-some w r i t e r s " t h e S e r p e n t F i r e . "
day of Pentecost, the H o l y Ghost c a m e d o w n on the Apostles 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
in the form o f " t o n g u e of fire." a n d finally comes to the Seventh Centre, the Shasrara. T h e r e
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3. О T r i p u r a S u n d a r i ! О 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 .
О 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 ?
О my sweet M o t h e r ! Guide me. Protect me. Save
me. I am T h y child.
Jeye Tripu'ra Sundari ! Salutations.—(Swami Sivananda).
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Sadasivoktaani Sapaadaiaksha-Layavadhaanaani
Vasanli
Lokey,
INFLUENCE OF SOUND ON MIND Naadhaanusandhaanasamaadhimekam Manyaamahe
Maanyatamam Layaanaam.
T h e deer is e n t r a p p e d by sweet sound. 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
T h e c o b r a is e n c h a n t e d by sweet music.
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
R a g a Punnagavarali charms the cobra. v a r i o u s types o f L a y a s .
N a d a entraps the mind. .:i~m;:i ! .:iiits~ ~ c'qT JI~ a~~ ~lfT;yJ>L I
T h e m i n d gets L a y a i n s w e e t N a d a .
~tr~ro~ qq;r,r mtfi ~~ ~q~ tr-lT q 11
T h e m i n d is attracted by sweet N a d a . Naadaanusandhaana Namoslu Tubhyam Twaam Manmahe
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 Taltwapadam Layaanaam,
T h r o u g h the practice of N a d a Yoga. 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.
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GOAL OF LIFE
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CHAPTER IV
POWER OF SOUND
CHAPTER V
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 SOUND AND BRAHMAN
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 .
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 .
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
We know n o t anything about the n a t u r e o f t h e Absolute
of s o u n d with reference to b o t h the individual a n d the cosmos.
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
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
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
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
proceeded from the Absolute. T h e y say :
singing in D e e p a k R a g . T h e r e are, again, certain accounts
B r a h m a n was one and non-dual. It thought, ' E k o ( a ) h a m ,
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
Bahusyam.' That caused a vibration eventually
d r o v e away a n d dispersed rain-bearing clouds, or gathered the
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 От, w h e n c e a r e a l l
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. other manifestations.
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 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 :
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 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
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 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
between sound a n d m i n d a n d that the mind naturally runs 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
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 d e n t a l Being. D u r i n g the v i b r a n t stage creation proceeds,
altogether. T h e r e thus being a n a t u r a l tendency in all 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
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 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
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 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
result, a n d we d o . 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
H o w m a n y persons in the work-a-day world drown their this world disappearing into sound a n d sound disappearing
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 into B r a h m a n .
an ignorant m a n who knows not the А, В, С of music stands
Thus, 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
spell-bound, as t h o u g h t h r o u g h some magic, when he hears
all creation. N a t u r a l l y , therefore, it has the power to absorb
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 the other manifestations.
about anything other than that sound. 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 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 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
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 Sound as Aparam Brahma.
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 .
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112 NADA YOGA ANAHAT SOUND 113
hear the sounds very attentively. Occasionally, you can 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
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 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
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 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
right ear only or h e a r distinctly t h r o u g h the right e a r ? 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
Because of the influence of the solar n a d i , Pingala, on the 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 .
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 In the beginning of your practice, you will h e a r m a n y loud
Omkara Dhwani. It is d u e to the vibration of Prana in the sounds. They gradually increase in pitch a n d are heard
heart. 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 concentra-
Ten kinds of Sounds
t 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
N a d a t h a t is h e a r d is of 10 kinds. T h e first is chini 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
(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 ; from t h e m t o w a r d s o t h e r objects.
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 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
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 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
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 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
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 o n e with the sound as milk with water a n d then becomes
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 . rapidly absorbed in chidakasha (the akasa where chit pre-
Voice of the Silence v 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 -
" 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 c e n t r a t e your attention u p o n the sound which destroys the
rung, the ladder of the mystic sounds, t h o u hast to hear 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
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
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
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
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.
p a r t i n g t o its m a t e . T h e second comes as the sound of a
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
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
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
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
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
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
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
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
serpent chitta t h r o u g h listening to the N a d a , is entirely
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 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 ,
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 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
no more." 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.
Laya Yoga 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
(Concentration of A n a h a t a Sounds)
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
D h a r a n a is the intense a n d perfect concentration of the 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
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 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
A n a h a t a sounds or any abstract idea, accompanied by com- 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,
p 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 there is that state t e r m e d T u r i y a . This sound is absorbed
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. in B r a h m a n a n d the soundless state is the s u p r e m e seat.
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N A D A YOGA
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116 SOUND AND IMAGE
NADA YOGA
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:—-
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 1. S o u n d s p r o d u c e shapes.
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 . " 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.
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 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
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 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 .
m e t h o d of coaxing an alteration of crescendo a n d diminendo.- 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
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, 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
s o m e w i t h succeeding rows of petals, delicately viewed, repetition of " Om N a m o N a r a y a n a y a , " the Ashtakshara
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 M a n t r a of Vishnu, produces the form of Vishnu. In a
!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 M a n t r a , the vibrations to be p r o d u c e d by the notes are all
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 important. M u c h emphasis is laid on the pitch (Swara)
studio, an exquisite form succeeded exquisite form on the 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
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 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
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 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
details, feeding in miles of perspective. After t h e s e n o t e s the same way colours are a c c o m p a n i e d by sounds. A
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 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.
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," 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
;i
exclaimed t h e people in the audience, t h e y a r e j u s t like 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
Japanese landscapes." 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
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 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
V i r g i n M a r y " О Ave M a r i u m " b r o u g h t o u t t h e form of
h a p p e n s when a M a n t r a is recited ? T h e repeated recitation
M a r y with child Jesus on h e r lap a n d again the singing of a
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
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
or the Deity connected with the M a n t r a which is your Ishta,
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
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
B h a i r a v a w i t h his vehicle, the d o g .
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
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 of t h e D e v a is t h e D e v a Himself. This m a y explain the
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 mucli misunderstood d i c t u m of the M i m a m s a philosophers
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 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 -
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 mako Devah). T h i s really means t h a t when a p a r t i c u l a r
Being, w h i c h , r a d i a t i n g from the centre, penetrates the 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,
worshipper. 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
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 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 .
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 .
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CHAPTER VIII CHAPTER IX
only in P r a n a , Pasyanti which finds manifestation in the Slda htctiot 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
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
a S X
V K H etvmologically means sound. Sound i s not the
pression. 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
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 5 e aspect o f S a b d h a . N a d a develops m t o Bindu.
sound energy. T h e highest m a n i f e s t a t i o n of sound energy, N a d a is t h e first e m a n a t i o n stage in t h e p r o d u c t i o n of
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 ,,,„,; T h e second is Bindu. N a d a a n d B i n d u ex.s in
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 a l ^ M a n t r a 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
manifestation of voice. In Para the sound remains in an into Bindu.
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, beasts—all 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 .
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CHAPTER XI
CHAPTER X
DHVANI
NADA, BINDU AND KALA
In certain sounds such as the beating of a chum, the roar
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 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
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' 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
a n d " K a l a , ' as they are used in H a t h a Yoga Pradipika,
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
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 .
speech. This is V a r n a t m a k a sabdha.
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 Sound is produced by the contact of one thing with
quality ? " 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
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 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
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 speech.
stage in the projection of the universe (creation). N a d a is But the A n a h a t sound is uncreate a n d self-produced.
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 It is not caused by the striking of one thing against another.
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 V a r n a t m a k a S a b d h a has a meaning. Every Dhvani
Sound on which the Yogi concentrates.
also h a s a m e a n i n g . T h e sound of laughing indicates that
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 a particular person is h a p p y . T h e sound of crying indicates
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 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
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
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
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
indicates that there is p a r a d e .
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 .
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NADANUSANDHANAM
123
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 .
CHAPTER XII 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
NADANLJSANDHANAM 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
.Practical Sadhana 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.
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 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 a t is h e a r d at the A n a h a t C h a k r a . 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 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 first stage is when the P r a n a a n d A p a n a are led
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 near the Brahmarandra. T h e second stage comes when they
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. 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 well-
Similarly, proficiency in H a t h a Yoga a n d P r a n a y a m is e 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
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 - 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
tion a n d meditation. T h a t will m a k e it easy for us to c o n - 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
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 . 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
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 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 .
in your concentration on the subtle sounds. T h a t b y itself
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
will take y o u to the A n a h a t sound.
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).
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 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
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 Vaak. With the n i n t h , he develops the Divine Eye. When
;
my b o o k Hatha Toga '.) Do A j a p a J a p a . Let your gaze 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 .
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 .
With Shanmukhi M u d r a in Padmasan or Siddhasan,
you 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
and 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
will 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
will 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 .
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CHAPTER XIV
CHAPTER XIII
THE SACRED PRANAVA
RELEASE OR MOKSHA
Sacred Om
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 Om is the word of power,
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, Om is the sacred mono-syllable,
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 Om is t h e mystic letter,
it hears the subtle A n a h a t sound. T h e mind-cobra hearing Om is the Immortal Akshara.
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 I n O m t h e world rests,
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 n O m w e live a n d m o v e ,
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. I n O m w e g o t o rest,
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 I n O m w e find o u r q u e s t .
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 Sing O m rhythmically,
Supreme Abode of Lord Vishnu. In that mind attains C h a n t O m loudly,
Laya. That means Moksha. R o a r O m forcibly,
Repeat O m mentally.
As long as the sounds (Anahat) a r e h e a r d , so long there
D r a w strength from O m ,
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
Get inspiration from O m .
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
Derive energy from O m ,
sound becomes Soundless Sound, B r a h m a n u b h u t i or A t m a n u -
I m b i b e bliss f r o m O m .
b h u t i prevails.
Glory to O m ,
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 . Victoi у to O m ,
T h a t Soundless S o u n d alone is called the Supreme Abode. Hosanna to Om,
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 Hail to O m .
Soundless S o u n d , the m i n d a n d P r a n a enter into a state of Adorations to O m ,
L a y a in the N i r a k a r a B r a h m a n . Salutations to O m ,
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 Prostrations to O m ,
w a t e r enters the Chidakasa along with the N a d a . There, Devotion to O m ,
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 R e l y or. O m ,
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 Reflect o n O m ,
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 becomes- Cor~entrate on O m ,
Soundless Sound, B r a h m a J n a n a or A t m a J n a n a dawns. Meditate on Om.
Om ! Om
Om !
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126
NADA YOG.У
Sweet Om
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 . hfiiclfnm'f'!r ,hrra;rw.rf~,r,n 1
Om is the source of everything,
Om is the w o m b of Vedas, ~1s~r cfi"J:f'5fif irTirT m~ i:nfA° G\~i It
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,
:iim, '!T'T'f •Fnfrf, :;nf,,,:
F r o m O m proceed all sounds,
I n O m exist all objects.
,;r:i: ~ [ -:fi.T'lT: q,r Tl'P'fccP:: 8)'1:
О Sweet Om ! P o t e n t P r a n a v a ! 'f,f;f~ q,e~f'fc'IB'i':'fl1T'll ff"' IFff'f'l 11 II
..., "' ~
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 , CflsIT~ 'I UfTf'l"Ff ,rtf<' cf"slfSCR! I
H a r b i n g e r o f E t e r n a l Bliss, ' '
My Redeemer and Saviour !
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'
v, f,
.
Guide me a n d take me 'f"T'l'
V •
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134 NADA YOGA N A D A - В IN D U t P A N I S H A D OF RGVEDA 135
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136
NADA YOGA
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 .
CHAPTER XVI
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 TYAGARAJA ON NADOPASANA
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 ) .
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
T h e sound is a b s o r b e d in the Akshara (indestructible) N a d o p a s a n a , is Sangeeta (Music). It is in Sangeeta or
a n d t h e soundless state is the supreme seat. Sankirtana that Sreya a n d Preya, otherwise antagonistic
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) to each other, meet. Sreya is that which leads to the Eternal
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 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
N a d a is absorbed in the unstained O n e . There is no doubt immediately pleasant. It is generally recognised t h a t w h a t is
of it. 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
M a n y Myriads of Nadas and many more of bindus— Sankirtana, Sreya a n d Preya are found together. Sangeeta
(all) become absorbed in the B r a h m a - P r a n a v a sound. 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 —
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 , 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
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 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
n o d o u b t a b o u t this. 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.
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 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
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 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
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 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
T h e Yogin's chitta h a v i n g given up lame or disgrace is
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,
in s a m a d h i above the three states.
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 -
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 tion a n d e n t e r t a i n m e n t , has repeatedly pointed out the divine
a t t a i n s to his t r u e state.
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
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 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
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 soul.
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 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
Brahma-Pranava. 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
Such is the Upanishad. 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,
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139
-TYAGARAJA ON NADOPASANA
138 N A D A YOGA
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 ,
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 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 Jivan-
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 . m 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
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 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 —
music is capable of bestowing on you the State of S a r u p y a " 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
(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 Sadasiva." Therefore it is that the Sadhaka is exhorted to
" 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 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 .
" N a d a s u d h a ") He c o n t i n u e s : " This nectar (Sangeeta) One cannot but be deeply moved at the wonderful
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 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
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 — 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 -
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 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
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 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 ?
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 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,
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 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
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 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 :
Sarupya Mukti. For, Sangeeta is identical with G o d ; " 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 ,
a n d in accordance with the truth that you become what you with my intellect clear a n d illumined."
intently meditate upon, the N a d o p a s a k a becomes N a d a - 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 .
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
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MUSICO-THERAPY 141
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144 NADA YOGA
THE SCIENCE OF THAAN 143
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 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
desired place or object. T h e peculiar feature here is that novel and not unpleasant sound of somewhat restricted
the vocal v i b r a t i o n thus directed is of the s a m e rate of the volume.
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
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
at a particular m o m e n t . S w a m i N a d a Brahmanandaji is
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
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
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
a single d a y of illness.
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
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 - 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
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 : health in the practitioner.
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 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
region by a rapid vibration of the vocal chord, which a r e within the nasal passage just b e n e a t h the bridge. It provides
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 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 -
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, 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
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 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 -
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 ' 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
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 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 .
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
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
c h e s t a n d a b o v e it.
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
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 vibratory motion. It is claimed that stuttering and stammer-
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 i 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 .
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
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 ,
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
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
of the utmost rapidity. Notes thus oscillated p r o d u c e the
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
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
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
within the multiple arches ofthe ceiling of a Gothic Cathedral. ;
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
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
teeth a n d here, in their passage between the latter, 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 .
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
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 syste- 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 .
m 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,' 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 -
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 - 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
m e n t o f this t h a a n . 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
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 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 .
cavity. A a n d o l a n is the vibrant notation produced with the 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 .
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 , 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
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. 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
This t h a a n cures all varieties of d r y cough, arising out of 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.
local irritation of t h r o a t a n d p a l a t e a n d not caused by 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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14D NADA YOGA T H E SCIENCE OF THAAN 147
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 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
practitioner thoroughly shakes up the entire gastro-intestinal 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
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 a n d grant a peculiar i m m u n i t y to him.
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
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
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
variety where the sound vibrations are taken even deeper
i n t o vigorous play d u r i n g this t h a a n . No person however
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
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 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 ,
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.
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
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
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 -
the Pet-ka-thaan.
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
Threefold practice of Тага, Madhyama and Xabhi. N o w we practice. And here some mysterious power helped h i m along
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 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
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 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 .
three pitches. In the Тага Swara, Swami N a d a Brahma- 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
n a n d a locates the voice vibrations in a most inexplicable 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 .
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
T h e K u n d a l i n i T h a a n brings into play certain inner
m y s t e r i o u s m a n n e r a n d w h e n this Т а г а t h a a n i s i n progress,
p r a n i c currents or N a d i s generally not active in the majority
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
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
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
from the M o o l a a d h a a r a centre, at the base of the spinal
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
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
at the particular m o m e n t .
plete quiescence. It almost seems as t h o u g h the entire vocal
F o r the M a d h y a , the vibration is located in the central 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
p o i n t at the base of t h e t h r o a t between the two collar bones 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
a b o u t the region where they j o i n the sternum. Whatever 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
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 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
M a d h y a i s felt o n l y a t t h i s p o i n t . he is engaged in producing the Kundalini T h a a n .
F r o m here the singer suddenly drops down, as it were,
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
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
preliminary singing. It c a n n o t be d o n e off-hand at a
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
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
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
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
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 mastery-
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
a 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
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
in t h e ' k h a t ' f o r m . .
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
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 Т а г а , 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
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, Swami N a d a Brahmanandaji who, when questioned, stated
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 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
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 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
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 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
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 . 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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148 NADA YOGA T H E SCIENCE OF THAAN 149
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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
KRIYA YOGA
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CHAPTER I
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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154 155
KRIYA YOGA TAPAS
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156
KRIYA Y O G A
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 CHAPTER II
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 SWADHYAYA
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 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
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 tutelery deity.
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 ?" Swadhyaya is the study of scriptures such as Gita,
is the supreme Tapas. Pratyahara, Pranayama, Dharana Upanishads, R a m a y a n a , Bhagavat, etc. T h e study should
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 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
are great Tapas. 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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ISHVVARAPRANIDHANA
159
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
CHAPTER III
n o t h i n g that is not attained. W h a t is there to be attained
ISHVVARAPRANIDHANA 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
By self-surrender ccmes the attainment of Samadhi-
superconscious state. in loving God than in becoming God. G o d shall take com-
plete 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 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
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 .
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.
T h e r e is nothing but God-consciousness in the devotee.
This S w a r a P r a n i d h a n a is highest self-surrender.
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
A t m a Nivedana is self-surrender. In the Vishnu 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
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 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
refuge in V a s u d e v a , w h o is wholly devoted to Vasudeva, 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
gets entirely purified, a n d he attains B r a h m a n , the E t e r n a l . " attains Absolute perfection w h e n it becomes identical with
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 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.
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 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
loses e v e n h i s o w n l i t t l e self. He has no personal and inde- 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
p 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 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
has become part and parcel of God. G o d takes c a r e o f
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
h i m a n d G o d treats h i m a s Himself. Grief a n d sorrow,
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.
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
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
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. 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
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 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
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, 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
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 of Absolute Consciousness. This is equal to Nirvikalpa
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 Samadhi.
to lead the world in the right p a t h . O n e need not think T h e devotee flies to the state of the highest M a h a b h a v a
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 and merges himself in God. T h e wave subsides in the ocean.
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 T h e spark becomes one with fire. T h e r a y is absorbed into
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 the Sun. T h e m i n d merges in the A t m a . T h e individual
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 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
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 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 -
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 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 becomes-
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 Immortal.*
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 ^
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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 . T h e r e is
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 ,
CHAPTER IV
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 self-
SECRET OF SURRENDER surrender.
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 .
Sakrudeva prapannaya tawasmiti cha yachate 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
Abhayam sarvabhutebhyo dadamyelad vritanmama. heart he c a n n o t claim himself to be a true devotee of the
" 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 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
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 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
as M i n e — T h i s is My v o w . " [Sri Ramachandra's Vow.) 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
T h r o u g h o u t the G i t a there is a ringing note that surrender God. H e h a s not yet m a d e total, unreserved self-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 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
God-consciousness. In reality, t h e n i n e m o d e s of devotion 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
( 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 . is an o c e a n of love a n d compassion ?
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 A real devotee never complains against God. A raw
i m p o r t a n c e of devotion a n d self-surrender. 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
Tameva saranam vachha sarva bhavena Bharata daily. Yet God is not pleased with me. He has not removed
Tat prasalatparam sthanam prapyasi saswatam. m y suffering. God is blind. He has not heard my prayers.
l: 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 . "
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 , О 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 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 .
dwelling-peace." {Chap. XVIII, 6 2 ) 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
Manmanabhava madbhakto madyaji mam namaskuru
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
Mamevaishyasi satyam te pralijane priyosi me.
to K r i s h n a : " О L o r d ! g i v e me p a i n a l w a y s . T h e n only
" 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 I will r e m e m b e r T h e e a l w a y s . "
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
In P u r i a saint w h o completely dedicated himself to Lord
Me." (Chap. XVIII, 65)
H a r i was seriously ailing f r o m c h r o n i c dysentery. H e be
Sarvadharman Parilyajya mamekam saranam vraja 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
Aham Twa sarvapapebhyo mokshayikshyarni ma sucha. 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
" Abandoning all duties come to Me, for shelter ; 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
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 . " (Chap. XVIII, 66) 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
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
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
portant Slokas of the Gita. The gist o f t h e teachings of
Karmic purgation. But H e himself served h i m , a s the
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
devotee surrendered himself completely. Look at the un-
11
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162 KRIYA Y O G A
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KRIYA YOGA SHAT KRIYAS IN HATHA YOGA
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 Tratak
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 - 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
n a l muscles t o w a r d s the back. This is Uddiyana Bandha. 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
T h i s is t h e first s t a g e of N a u l i .
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
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
for a l l .
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
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
the muscles in the c e n t r e in a vertical line. T h i s is called
on a chair. K e e p t h e picture of your Ishta D e v a t a or the ,
Madhyama Nauli. K e e p it as long as you can retain in 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
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. 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
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 -
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
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
Tratak. W h e n you gaze at a particular point or picture,
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
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
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, 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
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 , the period.
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 . T r a t a k improves eye-sight. Diseases o f t h e eyes a r e
P r a c t i s e like this for a few d a y s . 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 concentra-
T h e n d r a w the muscles in the centre. Slowly move them
t i o n to a g r e a t d e g r e e .
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 Kapalabhati
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 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.
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 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
you a d v a n c e in the practice you can do it quickly. 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 .
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 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. Per-
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 .
form R e c h a k a n d P u r a k rapidly. This should be practised
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
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
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 - g o o d exercise for t h e l u n g s also. T h o s e who are well-versed
n a l factory. 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 .
W h e n beginners w a n t to do Dakshina Nauli, they have to 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
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 . 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 .
r
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 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
little to the right side. In M a d h y a m a Nauli push the entire passages. It removes the spasm in bronchial tubes. Con-
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. s 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
N a u l i K r i y a eradicates chronic constipation, dyspepsia t i m e . T h e apices of the lungs get proper oxygenation.
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 C o n s u m p t i o n is cured. Impurities of the blood are t h r o w n
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 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
will f u n c t i o n p r o p e r l y . a considerable degree.
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PRANAYAM
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172
KRIYA YOGA.
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KRIYA YOGA CONCENTRATION*
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MEDITATION 177
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KRIYA YOGA-
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180 SAMADHI
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 Conscious-
ness.
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 STORY OF SWAMI SIVANANDA
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-Bhati-
Priya 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.
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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 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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STORY OF SWAMI SIVANANDA STORY OF SWAMI SIVANANDA
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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
I am 23 years old a n d c o m e from a respectable family,
temple a n d in the presence of a Godly Personage. Your
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
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
serving my time in prison. I am a Christian.
save H u m a n i t y a r e really praiseworthy. M a y the Almighty
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 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
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 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
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 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.
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 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.
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 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
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 this great need.
•—P. Gobalakrishna Setty, в.A., B.L., Deputy Chairman,
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 Legislative Council, Mysore.
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 .
:
—John David D'Souza, Teravada Central Prison, Poona.
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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SELECT ( IONS AND REVIEWS 189
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190
191
SHAKESPEARE ON SIVANANDA LECT OPINIONS A N D REVIEWS
—Pandit Chaman Lai, Principal, Chandausi. 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
T h e book is from the pen of Swami O m k a r a n a n d a , the 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
scholar-disciple of S w a m i S i v a n a n d a w h o is well-known in w o n d e r e d whether t h e spiritual Shakespeare could not be
India and abroad. W e r e t h e world-famous English poet separated from the literary Shakespeare. T h a t task Omkara
living today, he w o u l d h a v e discovered in S w a m i Sivananda, 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
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 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
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 h a t a thorough study of the portrayal of Sivanandaji in
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 m a y bestow on us wisdom a n d peace.
Shakespeare, several a p p r o p r i a t e quotations t h a t delineate —D. S. Krishnaiyer, в.A., B.L., Matunga, Bombay 19.
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 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
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 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
Shakespeare. speare has portrayed. T h e extracts from Shakespeare are
—' B o m b a y Samachar' (Gujarati Edition), Bombay. 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.'
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.
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. Siva-
— ' T h e H i n d u O r g a n , ' Jaffna.
iinda, 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
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 Guru. — F r i t z Klein Jelin, Bonn-on-Rhine, Germany.
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
In the words of the writer of the Foreword " In the
Sivananda. I n d e e d , he has a m p l y exhibited the novelty and
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
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
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
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 observed Swami S i v a n a n d a a t close q u a r t e r s . . . . The
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 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
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 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
his spiritually illumined b r a i n . I wish t h e a u t h o r could bring 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
out more volumes of the like-nature. 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 -
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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.
—К. 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
SWAMI SIVANANDA
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
R s . a.
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 . Ananda Lahari 2 0
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200
JNANA YAGNA
It is t h e Y a g n a of this Y u g a .
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