Professional Documents
Culture Documents
the
three
Yogas
dealt, Yoga,
with
in
Nada read
hall
Swami are
aspirant
dili
practising
it
attaining of all
Self-realisation, endeavour.
h u m a n
BOOK ONE
TANTRA YOGA
PUBLISHED
BY.
T H E
Y O G A - V E D A N T A
A N A N D A P.O. SIVANANDA
F O R E S T
KUTIR
U N I V E R S I T Y
NAGAR,
RISHIKESH
ft
DEDICATED:
0.
BY D A N A N D A
FOREST
UNIVERSITY
ALL
RIGHTS
RESERVED
First
Edition
1955
(2000
copies)
i.e.
.*
Printed 'Acton
by
S.
at
the
Central Chetput,
Art
Press,
Lodge',
Road,
Madras-3L
P U B L I S H E R S ' As leaders Sri C. Rajagopalachariar thought has have not the for
of modern
Maharaj
only
training practice
enlightenment
of people
world, world to
of the
language by
would
understood flowed
From texts on
Swamiji's the
prolific
have
of Yoga
and Jnana,
S w a m i j i felt t h a t h e h a d
n o t d o n e full have
the Sri
great legacy that our ancients Swamiji the applied himself to hidden
of re-presenting tric texts. In Yoga, fail are take to the Nada notice
humanity
great
truths
Yogas and
dealt Kriya
with
in
this
volume reader
of Sri and is at
teachings the
inspire
reader that
our
earnest
hope
Benign by it, by
places
treasure
practising goal of
ultimately
attaining
Self-realisation,
human
endeavour.
P.O.
Nagar\ J PUBLISHERS
It was never my intention to include my photograph in this book. But I have had to do so in response to the wish expressed by Gurudev in his letter dated 21st Septem ber 1955, wherein he said, "I have, however, one personal request to make. I pray that a nice picture of your vene rable self be included alongside the Publishers' Note 'The Miracle of the Birth of this Volume'. This is not meant for glorifying you . . . It is my sincere wish." It is needless to say that I did not have the courage to disobey Gurudev's command.
VTSWAMATHAN
T H E MIRACLE OF THE BIRTH OF THIS VOLUME Sri Swami Sivanandaji Maharaj had, as soon as he had completed writing this great work on Tantra Yoga, Nada Yoga and Kriya Yoga, expressed the Sat-Sankalpa that it should be printed soon. With the pressure of work upon the Yoga-Vedanta Forest University Press, this would, however, not been possible but for a miracle. In April, 1955, there walked into the Office of the Divine Life Society Sri S. Viswanathan, Proprietor of the Central Art Press, Madras, who with amazing spontaneity offered his services to the Divine Life Cause by printing and supplying free one book every six months, to add to the flood of spiritual knowledge that has its fountain-source at the Abode of Bliss, the sacred spot trodden by the holy feet of Sage Sivananda. This generous and kind offer was warmly received and accepted by Sri Swamiji Maharaj who chose this volume to be the first in the series to be printed by the Central Art Press of Sri Viswanathan. What words can express our gratitude to Sri Viswanathan for this magnanimous act of grace of his ? In what way can we, the humble aspirants following the life-transforming teachings of Sri Gurudev, repay the debt of gratitude we owe to Sri Viswanathan ? By making the best use of the fruit of his munificence. May the aspirants all over the world who study this work thus prove their gratitude to Sri Viswanathan ! May the Lord's and Gurudev's choicest blessings be upon him \
P.O.
S. I
Sivananda
Nagar\
J VENKATESANANDA
IX
are
youthful who, in
seekers this
young, in,
carrying
which
themselves
of pure
worshipfulness
Yoga. Sivanandaji's women and those look people as to in find a and the who even upon both work here has in endeared India as him well to as millions abroad. magnetic and the the his
Swami of m e n and sub-continent revival in of and wave seekers forest swift sacred Head-
At
the is
northern a
apex and
of
this
holy
Bharatavarsha renaissance after settled coming flowing dwelling quarters Institution through and glorious limitless idealism may ting glory well Mother is one wave upon down river place of
movement colony
of integral
It is rapidly obtaining nation-wide recognition. personality loving hearts living people leader for lives India and o f all now ofthe extreme nature come once. charm, into the simple o f this great man
The
throbbing a to sloping
sincerity him
from
of dedicated
patriot green
captivates or with
hillside bank is Here Life the out also and This his
teachings
Large India.
Swamiji and
accredited their
of modern
Society,
inspiration in social
founded revival,
of India's
numerous inspirer dignified, full arresting tangible ever you his w o r d s They wherever elevated, and quiet taste and hitherto infectious radiating humane, to a fault. of any
spiritual
wide and
Sivananda
This saintly personality adoration object citizen her the to state made he an has the the its he grand
is filled with astounding culture and veneration west-aping, Reinstaand of the role oftothe day this great, with whom Most divine believes
stalwart, of
radiatingjoy
expression strange
admiration
of peace
of this
overwhelms feeling him. force and His His which smile the
with
compelling of a you he
ofthe
Divine
fashion-dazed,
holds m u c h power and you. out of the of an Peace the Lord, inward pervades you
of eminence one
not merely
of this
enter
transform
Self-dedicated prominent that to play in of night awakened the love Swami he and
of service. regenerated
wipes Names
sorrows
aims
because
firmly
your heart.
India destinies of
of the
morrow ideal Though and great welfare joy, his he love has
indrawn
brotherhood. guides
vivacious
attained has
of educative no
lasting
and considerate
enthusiasm. world
inspires workers
of devout
trained
mission.
man
of our
times.
Though century,
he yet
close
of the
nineteenth
XI
His his
Holiness views,
truly
belongs to In is in the
the new era ofthe methods and highly south career his by o f his
super-scientific trend family he He the of of everv sense showed took By among to work a He up his the took of was mira-
East,
etc.,
etc.
And they
came power,
work and
notions Indians of India, own direct upon then varsha The young and him Early monk. to at
ofthe began
It was a critical period w h e n upon young turned their noses at their ideology was This was not genius the at lost
term. promise
respectable
orthodox
intelligence
mother the
invasion
of alien
all-round
school
days.
threat to the precious culture of India. sensitive and her hoary discerning H e felt t h e culture, external Indian career m i n d of Dr. call ofthe by was the and the Singapore. with with the its
studies
earnestness unflagging was then student After seas as a over His the love that and period way. mission small as who to the
Kuppuswamy, ofBharataofthe The youth for life. the appeal. impact hand. o f his had into and a for come a new all,
studiousness as for an
industry was
youthful make
Kuppuswamy
Swamiji
called)
menaced
himself later. the his renown spread doctor. by whose during every this too big and
of the
States
entire as was
renouncing
universal. divine seemingly poor night love and were and imme-
well-to-do
medical
voluntarily
mendicant
adored
masses
veritable
of utter dedicaheart to He of
self-sacrifice
ceaseless
Malaya noble
to
a fired
long with
way. an into
But
the
possible or too
of this
young
dedicated
of mercy
in J u n e discipline, a hard
1923 life
m e r i t his
willing But
attention. had decided It its will ago, to be the then the make o f far use of this that play were But a very broken in East, all parts no war, in noble son of and the and the
destiny a
ofsick sadhus, strange more being critical of inner divine began and noble now life.
India period
for
task
greater
universal civilisation influence middle being and time way. the during young war the this
import.
looked and to in
critical
glamour
of occidental
contemporaries place
who
ideologies ofthe of
isolation.
Particularly superior
attitude gave attained spiritual fulfilment showering realisations champion The got to new
awe and Yoga and When opened fruits and and the all.
Sivananda
section towards
what
looked was
o f life o f t h e p o l i s h e d tendency common But portion in great France, man soon of the numbers in
only was
ofhis
penance
had
contact
western the
world.
of D h a r m a back into
spiritual
through
Indians
saw service
place
in
man's
theatre,
Europe,
Middle
XII
practice has dedicated ofthe people his entire Swami great land life for the spiritual mission the is and to
In
his
great India.
personality
you
have
one
of the
great
builders
of
moral awaken
uplift the
people. of this
Sivananda's to the
N e w
glory, and
worth
picture hatred of
that and
the
world
presents
today
is
one
o f un A vast
and
the
peerless His
value Mission
of their
hoary to
civilisation a
immortal
greed, is sunk
violence in in
and
warfare.
is to give ofthe
the people
m a n k i n d deep
inward to to
essence it the in
way
frustration, m a n is
despir. up
Both the
inspire to
them
its t r u e sense of
form.
basely
polishing
exterior
life in
with times
restore
D h a r m a , works to
culture this
and is
polish
moral the
Ideal, into
neglect
unregenerate ruthless,
m a n
shows
himself in of
which
plunged war,
present
bestial
combination and a
hatred,
destruction this
and
endless in
turmoil an
and
carry
out
worthy
mission by
organised ofthe to to
making
Gross cover up
founded Society
the as
institution it aimed at
known showing
the
n a m e the way
crookedness divine, is
totally
man
overcome manifest
essential or less
un-divine,
base,
animalistic
lower
nature
and Love,
more
of t h e is one to
world
as
it
is
today. men gross where and be and has true the and his
Divine
of T r u t h , of his
Purity,
Sivananda who
ofRishikesh
of those
fellowmen, spiritual
goodness, Through
are
attempting They
change fain
the in
moral the
and
would is
bring and
there
despair would so
people living
of this of a
where wise
darkness. away
have that
higher
and He
better teaches
eradicating and
embracing ways
virtue.
practical egoism,
effective and
earth. task
Swami
Sivananda to the to
of shedding
hatred, He gives
greed, effective
intolerance the
m a n the
of cultivating
positive
making to light,
him from
unreal
overcome these negative traits in m a n . and trains out all in the Divine Life. up man
He practises,
from to a
of sorrow T h r o u g h inner
of eternal he has in
bliss
and
this
mission
oflifting Swami
from
degra not
writings and
been
working the
revolu
moral
degeneracy an a
does
increasing earth.
n u m b e r as
of fortunate he is at the
d r e a m e r or makes with.
arm-chair
w o m e n mental,
the
Aiming
practical He has
cultural
and
of man of subjects
has
about
literature aspect
its a s p e c t s , possible by
physical,
belonging In of
o f h u m a n R.
aspects the
the
ofHis
Excellency is
Diwakar, the
of m e a n s electrical in
including
Bihar,
spreading 4o
movie-film, of his of
service
h u m a n i t y He India is not
salient the
feature people
work
India
only
make in the
e m b o d i m e n t by his noble
of the
spiritual
but as
also well
one as-
world
context
daughters
personal
example
precept
of their
grand
Upanishadic
ancestors.
XIV
xv of the nation science of is sought Yoga to a unique Academy which the is known as the and Yoga-Vedanta practical aspects are The are the was
The be
physical by
regeneration
achieved
the'pagation
ofthe
Asans, branch
Forest of our
University
where
theoretical of to
etc.
T h r o u g h all is
n u m e r o u s the
systems suited
integral the
self-culture times.
of the in
Society
over
country to the of
taught class
present Forest
Yoga as and
P r a n a y a m a of the is
imparted T h e
lectures to
Yoga-Vedanta at large
well
peoples
Science
presented
public
through Weekly A
living
health
culture
through free
books, litera
Forest this by
University
magazine series on of
that
booklets, of
leaflets
other
purpose. are
valuable D. L. in give
r ah m a c h arya , is similarly
marital
moderation through a
University of cultural
carrying
the
restrained of ways.
living
propagated
central
different
branches and
spread
o f D h a r m a
and
Ethical work.
living
is
an
guidance the
of Swamiji's a lofty in in as of
regeneration of
some
morality
been
own
printing
where health, as in
awaken
the
consciousness work
moral to
numerous (in
periodicals H i n d i as
Yoga,
prevailing people T h e
lives. as old,
Swamiji's men,
extends and
S a d h a n a are
self-culture
English)
young
women
subjects special
M i n d
receive of t h i s this
attention
t r e a t m e n t saint Atomic
a for
model the
all-round
institution
of m a n y - s i d e d These of t h e m
b r oad - h earted ,
of F r e e Age
India
branch
emulate. m a n y of
when out of
moral man's
are
found
dotted to
globe
values life.
swamped
vigorously translating
spread
culture
haratavarsha all
the works
of Swami
unique of the
personage Sankaraite he He
though tradition
an the
orthodox Ideal of
languages. is spreading
Thus outside
mission shores to
of H i n d
Service
which
advocates is
with
zeal
and that,
for
India
reformer. is Selfless
never tired He
of r e i t e r a t i n g calls it the
role the
the
ofthe
nations
ofLife
Service." He
glorious seva
Gospel is the
moral
spiritual
oflife.
Action. means
proclaims our
that
selfless and
of purifying the
nature
Therefore well
Society's
at a
equipped a
Allopathic
U n a n i
Dispensary to the
H o m o e o p a t h i c A Free
suffering. also
school
maintains general
Seva-dal' at all
ever times.
ready
help
pilgrims
and
public To culture
train and
n u m e r o u s spiritual
workers
in
all
aspects
of this has
sublime
work
Swami
Sivananda
established
xvn As S I V A N A N D A (Sri His <the Holiness where in an the Lacs with : THE P. P R I N C E Gidwani, Sivananda from a of men which for is I the an come not A M O N G New Delhi) has and turned suburb some in of MEN So He Shamdas Swami area that, is all regards to his religion the do to above Lord not all By the God is really men. is Truth atheism exist This for by him He not he is that prince love God find and of Love, to him. ! is of in in be in
According
him
the
Swami
Sivananda.
dust.
humility, to
ordinary mortal.
God in parcel
Saraswathi to and is a both year that like and if the of at not at that women to a
According everyone. he
Sivananda live
Nagar
forest
decent
but in
a part and
hundreds atmosphere
therefore,
does
ennobling and Hardwar distance every for relations before Hindu themwere where import The foot for of the The
mundane
If he
every know
would
ceremonies there
their
departed
Clinic, Dispensaries, Yoga-Vedanta He and is not only it. Forest and practises d o i n g his believe His of an a team
Printing etc. He
Press,
Rishikesh,
Abode
of Peace,
humanity.
would
Ahimsa in thought,
Swamis be, do
best to bring the whole world together. of Christ Sermon on Buddha. Mount,
is walking in the
much at
better
practises Swami
Pandas,
most
of w h o m
Madhava-
of w h a t
Sivanandaji just in a
houses Indians.
b e s t for t h e
convenience
flowing
human He
animals
evil.
Swami
twice
crusade
against
untouchability : "
caste-system.
obligation
path
in and the
the
early
side
mine." gave one of S w a m i in Sivananda's and he lectures told me to one he of the was
between
Christian
Padres
Mussorie Sermons is
that
regularly him. he
hundreds details at 6
in his
at the
administra-
courtesy-personified
tion of this vast colony and does Again Bhajan sings comes are discourses and Gita, are
love with him. sweet. big He is in sweeter the eyes He than honey. birth. and free.
Satsang
very a
divine and
sometimes wonderful
melodiously
Bhajans
conception
which
delight
audience.
xvn As S I V A N A N D A (Sri His the Holiness where in an the Lacs with : THE P. P R I N C E Gidwani, Sivananda from a of men which for is I the an A M O N G New Delhi) has and turned suburb some in of MEN So He Shamdas Swami area that, is all regards to his religion the do to above Lord not all By the God is really men. is Truth atheism exist This for by him He not he is that and of Love, to him. ! is of in in be in
According
him
the
Sivananda.
prince
dust.
humility, to
ordinary mortal.
God in parcel
Saraswathi to and is a both year that like and if the of at not at that women to a
According everyone. he
Sivananda live
Nagar
forest
decent
but in
a part and
hundreds atmosphere
therefore,
does
ennobling and Hardwar distance every for relations before Hindu themwere where import The foot for of the The
mundane
If he
come not
every know
would
ceremonies there
their
departed
Clinic, Dispensaries, Yoga-Vedanta He and is is not only it. Forest practises d o i n g his believe His of an a team
Printing etc. He
Press,
Rishikesh,
Abode
of Peace,
humanity.
would
Ahimsa in thought, word and action. best to bring the whole world together. of Christ Sermon on Buddha. Mount, He but
Swamis be, do
much at
better
practises Swami
Pandas,
most
of w h o m
Madhava-
of w h a t
Sivanandaji just in a
houses Indians.
b e s t for t h e
convenience
flowing
human He
animals
evil.
Swami
twice
crusade
against
untouchability : "
caste-system.
obligation
path
in and the
the
early
side
mine." gave one of S w a m i in Sivananda's and he lectures told me to one he of the was
between
Christian
Padres
Mussorie Sermons is
that
regularly him. he
hundreds details at 6
in his
at the
administra-
Sivananda in
tion of this vast c o l o n y a n d does not leave his Again Bhajan sings comes are Satsang Gita, are Hall and are discourses and held Upanishads,
very a
than
been
divine and
sometimes wonderful
melodiously
Bhajans
conception
which
delight
audience.
XVUI
in He
the is a He that
world is is a sweet
will
you
find He He is is a at
such an a
kind
of A n n a He He is is a a T O W E R I N G SAINT Schneider, of the Saint first O F T H E Synthese copy " of her Mrs. H I M A L A Y A S Unitierselle. book G. Swami " M. Geneva) Sivananda : Schneider Sivananda
Sivananda
orator. poet.
is
friends
lived like
of his leave
G. receipt
M.
Before Sri
ofpeace, : parting,
song my
of the
addressed
of your
own love
beautiful. Ask not w h a t I start heart. I shall is put not there on the are my wedding brown garland. coat on the ofa traveller. I have no feat I have with me to take there. and expectant
on m y j o u r n e y with
empty
hands
stammerings
comforting Monk,
efficacy
of this melt. I to
pure How
angelic would
loving
Mine
red
am for this me !
opporgiven and
Though in my
dangers
way,
affinity
of feelings
devotees
mind."
humility in the
shadows, of
hostility, hallowed Sweetness. 0 accepted divine if by are Thou 1 It is to others, this the art
disciples
are i m m a c u l a t e and
archangels incarnate
cosmic wisdom
by thy light
selfless
and poor
glorious words
Gurudev, and
that
you
of love
over I can
your am of
humblest you if
ever r e a d y to only
that
myself, Thee.
approach God,
favours
onlyjoy. by the finest touch of your mighty only the spirit. Can sun ?
vibrate
a flower be I felt
C O N T E N T S
and
and my
of
BOOK
ONE
words light
TANTRA
YOGA
PAGE 3 6 14 21 22 23 25 26 27
and
support. guides to
only
wisdom to me
light, to You.
WORSHIP OF ASPIRANTS
immortality, to you
Let and
to
express for
most and
intense
deep
the
choicest humble
DIKSHA
effulgent
my
SADHANA TAPAS VRATA SIDDHI RULES T H E FOR THE WORSHIP P A N C H A T A T T W A OF PARAS I ...
this my
Himalayas) of my
depths your
evidence
m i n u t e and
part
splendour lofty
Loveliness, and
of the feelings
28 32 34 35
exalted
mighty extreme
transmits. thanks
whose wisdom
immortal
unique
36 37 3 8 39 44 48
highest are in
provide the
seekers and
who
Divine
plunge
radiations thy
ofthe
G u r u d e v , to you, to
MANTRA
leads and
may
u p o n feet. find
sweet to
your felt
blessed
Perhaps in
am form.
Mira
have
such
intense
you
h u m a n
Y o g a Sri
50 51 55
Sak4-.SW Assamese
Yogi
Tantrikism
o4
Worship
of
G o d
as
C O N T E N T S
and
and my
of
BOOK
ONE
words light
TANTRA
YOGA
PAGE 3 G 1 4 2 1 2 2 2 3 2 5 26 2 7
sun. about
and
support. guides to
only
light, to You.
WORSHIP OF ASPIRANTS
death try to
immortality, to you
Let and
express for
most and
intense
deep
the
choicest humble
DIKSHA
effulgent
my
SADHANA TAPAS VRATA SIDDHI RULES T H E FOR THE PANCHA WORSHIP TATTWA OF PARAS I ...
this my
Himalayas) of my
depths your
evidence
m i n u t e and
part
splendour lofty
Loveliness, and
of the feelings
2 8 3 2 3 4 3 5
exalted
mighty extreme
transmits. thanks
whose wisdom
immortal
unique
36 3 7 3 8 3
highest are in
provide the
seekers and
who
Divine
plunge
radiations thy
ofthe
G u r u d e v , to you, to
MANTRA
leads and
may
4 4 4 8
u p o n feet. find
sweet to
your felt
blessed
Perhaps in
Mira
have
such
intense
you
h u m a n
SYMPOSIUM T a n t r a Sakti in
Yoga Sri
5 0 5 1 5 5
M o t h e r Sakta
S a k t i Sri Assamese
Yogi
Tantrikism
o4
Worship
of
G o d
as
XXII
BOOK
TWO
NADA
CHAPTER
1
YOGA
C H A P T E R I
OF YOGA OF OF
NADANUSANDHANA
TANTRA YOGA
Salutations the Vedantins, to the ofthe the the the M o t h e r who of ; is the P a r a b r a h m a n Siddhantins, the Father of the in
Parama-Siva Vaishnavites
Saiva is the
AND
Maha-Vishnu Heaven J e h o v a h of of
W h o of
Allah
M o h a m m e d a n s , Ahura M a z d a
Nirvana
of Bauddhas,
philosophers,
FOUR IS
Almighty
WHAT NADA,
T h e
Devi
BINDU
real
source of the
Sakti the
the
principle
auspiciousness, principle
principle
of cosmic T h e
but
ofDivine sung
of the and
Devi
most and
Agamas
T a n t r a s
SACRED
Bhagavata or
M a h a or
Maheswari supreme
Parasakti She is
is
the
Supreme of
Power
ofthe
Being.
the
Creatrix
Durga, of P a r a
Lalita, or
Raja Chit
Rajeswari Sakti or
Sakti
Prakriti
B r a h m a In eternal is is
Sakti. the Sakti doctrine and is a Siva is is His the supreme unchanging Universe This the
BOOK
KRIYA YOGA
I. II. III IV. V. VI. VII. V I I I . I X . X. PAS SWADHYAYA ISHWARAPRANIDH SECRET OF ANA
consciousness Universe
Sakti
kinetic
power.
Power. the
of Devi's
glory. being
affirmation of God,
of the is
Power
Sakta
SURRENDER
Tantra It should be
S a d h a n a learnt must
bestows u n d e r be a
tremendous Siddha
or
Tantric purity,
G u r u . faith,
student
endowed dispassion,
with
humility, and
courage,
non-covetousness in the
c o n t e n t m e n t . means ., a gross
qualities
practitioner
abuse ofSaktism. Saktism spiritual had been of one the of the potent powers
for
the by
regeneration
Hindus'.
W h e n
practised
4
the led ignorant, to certain forms and of the or unenlightened abuses occult ; and powers. a of Saktism truth, five and there An have unqualified is no sought of the
TANTRA
YOGA
TANTRA
YOGA
it
has It is
is
in
a it
secret from
some
Vidya. will
magic,
knowledge Acharyas
and practice
immorality,
example
Tantric
travesty or
theory
of the fish,
Makarasmadya symbolical
mudra
and
comes
from
the
root
"
Sakt " a
which force
coitus. The Sakti and the texts Tantra basic is Advaita are one. Vada. The They means to It proclaims accept the the goal that the set
" to be
Sakti is s y m b o l i c a l l y female, nor female, forms. gross Mind but only Earth, is a water, fire, Prakriti. modification
manifests element is
Jivatma
Saktas attain
scriptures.
recognise
Sakta-
ether, Chit
electricity
formsApara
e x p o u n d i n g the
Prakriti.
Vedas. is the of an integral a this careful system Sastra Tantras system, Tantra are the important of of Krishna Varaha Kundalini Sahasrara witchcraft, wonderful of caste, spiritual Sadhana perfection, boat of it to or are attain are Yoga Tattwa getting it head. books of sorcery They and They the formulae. inspiration bliss. to It other great path Kundalini Upanishad knowledge and take Upanishad part and are of Hinduism. of in Eastern study. deep Sakti systems. The with The It is
Sakti. Yoga lays special in the emphasis six chakras, on the development Muladhara to
Tantra system system Tantra reason. Sakta indeed books Krishna Yajurveda, Upanishad Sakti and at spells or The magic creed, Sastras. freedom which scriptures. strength, Ghakra a in is one of Sastra The Tantra deep
most
important
powers
latent
from
deserves teachings
fundamental
ideas is a and
accordance
Sadhakas Divya. Pan'cha Maithun M a k a r s is intoxication divine Give Divya up May Jagadamba Bliss. Pasu It is
are only
kinds,
viz.,
ofthe
Pasu
Sadhakas Mamsa,
ofAdvaita Vedanta.
Matsya,
(coition). have
esoteric
Kularnava
union with
Trishikh
Brahmana,
Vritti,"
of animals
raise
divine all
methods
awaken
Para-Sakti,
Mother Immortal
with
without
distinctions
eternal
liberation, is
wisdom. to the in
the marvellous
and
H e n c e it is called T a n t r a .
SAKTI
YOGA
PHILOSOPHY
Sakti our C H A P T E R II child Even world of of is is the the immanent She the supreme God is is the are so and
may
be
termed by
as the
that
live child's
In this are of
provided all
development the
e n e r g y n e e d e d for i t d e p e n d s
upon
Sakti
universal No matter too embodiment universe. upheld. Chandi, is no difference She She power.
Mother. one to c a n free break. go himself from the grace. The Prakriti thraldom fetters through of of mind and Maya Her of is can are great Mother benign eternal pleased y o u free
without
Mother's
Power Mother.
hard
Universal
Chamundi, between
y o u can very easily grace and blessings. and Bliss and lead and you make the safely you
difference
between
S h e will r e m o v e all o b s t a c l e s i n t h e p a t h illimitable free. you, When then domain She alone absolutely
bestows
Sakti, All
that
is
God are
in
Mother and
form,
of this a
supreme
sustains
withdraws
universe,
which the
Mother. Siva vada A and body. to to of a be is the unchanging appears is a consciousness. as mind form of m o n i s m helps of the six way or Sakti is His Sakti-
n a m e ofthe beloved Mother. affection you, friend, the Mother who protects your
there
Mother
consoles
changing Power which orS akta-darshana Sakta He done Guru by the does
and matter.
She is
philosopher,
Advaita-vada. union of Siva the able is be The in the of is and The It to upon is is
H u m a n m o t h e r is
Sadhana the
the
Sakti awaken
through
awakening pierce
The
supreme
Siva of in
and the
Sadhana
w h e n he the
is r e p r e s e n t e d as His wife, h u s b a n d a n d wife also the Lord affairs Radha, five p r i m a r y Madhu she and destroyed Siva of this look after His world. and
or Kali.
practical perfect.
guidance
Sakti
looking
after
Sakti Sakti.
and
and As as
Savitri
are the
e m b o d i m e n t of the struck
fifty
Durga
destroyed she
letters
harmoniously, six
letters
struck
destroyed
their
chakras
Dhumralochana, When the Power and with She Vishnu proceed truction.
Herself. roused.
attains
destroyed
when
shows
what the
Devi
means
unfolding, of the
rousing up
or awakening
necessary life
Mode
Sadhana Sadhaka.
work at
creation,
preservation
tendencies
capacities
of the universe.
TANTRA
YOGA
SAKTI
YOGA
P H I L O S O P H Y
is
in
the
M u l a d h a r a the
C h a k r a
in
our She
bodies. vitalizes
and
other
parts
o f all
sentient
creatures
u n d e r in
the Sakti
body the In
through s u m m i t
S u s h u m n a . M e r u .
direction philosophy.
There
are
Tattvas
Sakti
philosophy
B r a h m a n ,
N a d a ,
this
Siva
is
Bindu we
S u d d h a m a y a . Sakti, in
consciousness. as
have of the
Siva,
Sadakhya Sakti
related the
rest
evolution
philosophy
Sakti pure
power
Siddhanta Knowledge
philosophy. of the Sakti naiva Mukti Jiva jay leads ate " to " salvation. Devi " Sakti
rise
to
vina
Devi
cannot or the
be
attained." soul he is
and
destruction with
individual that
e n d o w e d Kriya Siva
I c h c h h a Siva and
under
of Maya, himself
with
the
inseparable. thirty-six N a d a
Siva in
and frees
through
T h e r e is is is in in Sakti
Tattwas is in
Sakti
individual insight in
fetters
Tattva,
Sadakhya aspect is
spiritual is is the is
merges
Iswara Tattva. Siva Tattva. Sakti of the first Tattva. of ideas. Iswara Tattva the
The
creative
supreme first It is
called
Siva is
Reality
one
Tattva entire
of Siva.
nothing world
world. is called there is the the in is Sadakhya beginning this called Then and the or of
nothing
Maya
non-selfto
Itselfas
subject. in
Triputi
the
Tattva is
knowable) Siva or
vanishes alone is a
Nirvikalpa
Samadhi.
N a d a
Sakti
B r a h m a n it after
exists. that the over result gods the became Asuras. own
This
Tattva
said
modifies which
of the
victory be the
constitutes Bindu is He
world. all names for different has two O n e , aspects of In SatHe Siva
wrongly and
success to
of their
powers.
T h e in
L o r d w a n t e d t o t e a c h t h e m a lesson. the form were a Yaksha visible. form Agni I in " a huge T h e and sent is form, Devas Agni thy
N a d a , Sakti, one N a d a
He the
really is
Sakti.
Siva
aspects. who is
ofwhich
not
aspect,
the is
changeless
find
out
the T h e
identity Yaksha
This
In the of the
purpose. ?
W h a t
n a m e I can
" the
Agni
replied
am Agni a
Tattva first is
Tattva
inseparable.
Tattva s h k a l a
dynamic
aspect He
blade to
of grass it,
Siva
N i r g u n a M a y a M a y a is
Siva. or the
burn
with w o m b M a y a in
the of
creative the
Sakti.
Prakriti matrix
the he
shame.
gods the
Sakti. in the
world.
ispotential
state
is d y n a m i c elements
the
W h o am
W h a t I can
power the
creation.
M a y a
evolved
material
replied,
wind-god.
whole
TANTRA
YOGA
SAKTI
YOGA
PHILOSOPHY
11
in
T h e
Yaksha
then him to
blade it
of
The the is or
followers same
of
the
Sakta
school They of
of
have this
said
not
inch of all
place. Indra
thing
further
energy Power
place
only
limited Sakti. is
the
Infinite
Supreme
W h e n
I n d r a
reached T h e n
found before
the
Yaksha
M a h a Sakti
U m a
a p p e a r e d of the
and to
Siva. N a d a
They and
are
like
fire
real
identity of
Yaksha. M o t h e r victory.
said
heat.
Nada
power crowned
the
Divine with of
the of of
Sakti.
Maya and
gods U m a the
that or
the
gods sister
Sakti source
Prakriti names
Sakti.
N a d a of
Krishna Sakti on H e r
different
aspects universes
strength
the
gods." wisdom
Teacher holy
T h e feet.
are
dust
of divine is
o f G n a n a .
sheds
devotees.
glory is
ineffable. is
bable. II Sakti sciousness. She world She is is the show. is Chidroopini. She is the Power She M o t h e r Siva She is pure, blissful She is pure Con Itself. this Lord. of grace from with on
greatness sincere to
showers individual
Her
devotees. from
plane
and
unites
of N a t u r e . or the
N a t u r e She runs
Siva body is
Sahasrara. T h e enjoys hands through Prana, are Her needs it is ofthe Sakti feet body are who are the needs
of L o r d
B r a h m a n . sportive Lila
maintains Creator of
of the
enjoys
Jagat J a n a n i , destroyer or
of the
world,
Mahishasura(destroyer (destroyer
and his
hers. hears
mardini, of of the
Mahishasura, and
Bhrantinasini
hands,
and
through and
illusion
Avidya),
Daridryanashini
egoism,
intellect,
organs
poverty). Devi is Sakti is of L o r d Siva. Maya, is She is J a d a Sakti and Chit Sakti
functions speaks of
personal is
Sakti
Prakriti, She
M a h a m a y a ,
Sri V i d y a .
B r a h m a Prakriti.
Nishkala T h e
without speak
Prakriti
B r a h m a n
itself.
Lalita,
Kundalini, to Lord
Vedantins B r a h m a
ofN irup adhika Maya) or are and Saguna different. on words logical essence as pot,
Sakti
manifested Vidya,
B r a h m a n Sopadhika B r a h m a n . It is a
(pure
Dasa
M a h a
viz,-,
Kali,
BagalaShodasi,
Brahma It is
U p a d h i same.
mukhi,
h i n n am astak,
Names
People
fight
only Saktism in to the possess one oldest in elated and this by widespread wants He the of religions loves to world. power. over for others power. to Everybody He is
and
chopping is O n e . are
intellectual only is
gymnastics. ; all
T r u t h In
modifications B r a h m a n is
power, wants
etc., tial
n a m e in
only.
Nirguna
Sakti is poten
d o m i n e e r of greed who is
through
power. are
whereas The
B r a h m a n is the
Sakti
o u t c o m e Saktism.
Scientists develop of
followers and a
He
wishes a is
willpower In the
basis
Veda.
follower a
only
authority
( P r a m a n a ) such is as only
regarding the
trans of T h e of a
reality
world
follower is o f all
cendental B r a h m a n ; Saktas
supersensual is Veda.
matters Saktism
nature
that
everything ultimate
energy forms
and
Vedanta. as that
the
physical
ofmatter.
have
same
spiritual
experience
Ve dantin.
12
TANTRA
YOGA
SAKTI
YOGA
PHILOSOPHY
13
of the
Rig as
Veda, and
the
Sri Sookta
this
by
this
little
'
I.'
The
old
Sookta such
Neela
habits
of thinking
stand
Upanishads
Experience-whole. that the world and is identical own beholds Mother with the
Bhavanyopanishad, speaks
Mother.
moves feels
divine
Mother
imparted
Brahman. advanced Sadhaka He says theory of Yoga, capacity Siva, feels " " I am Devi " the Devi and the
triple. Action
Sattva,
Rajas,
Tamas. Sakti)
rne."
He
worships himself as
instead of adoring I am She It (Devi)." prescribes to the and bliss is When of the the union Yoga divine This instinct. Sahasrara disposition. through dispassion, and perfect of the who is be of
Saham "
Knowledge conjunction with The called The that the Her Agni Sri
(Saraswati) in conjunc-
Sakti
(Lakshmi)
Siva she is
(Gouri)
and and
of evolution
the aspirant
Lord
of Tripurasundari, ; this which in the represent Palace Bindu is The are Her a
Divine is the in
or She
Kundalini all
Nagara
magnificent
abode
twenty-five Divine
twenty-five
Tattvas.
Chitamani
with
Samadhi
maintained
There
similar
a b o d e for
world Wind
body.
indispensable
Rivers
Her veins.
Ocean
He initiates
bladder. Her
Her breath.
Physical Bhukti all (enjoyment Siva pain. every Siva and all in is the an world) in the and form pride as is due Mother union. You Sat-sang, to
gross Lord or
attraction with
worlds).
point or
always, You a
vanish.
consider
function
religious ' act. eating, in and ? life of Lord, works if you All
micturition, Siva
talking,
hearingall
right Where
man.
knowledge Mother,
are
Imperishable. Tripurasundari, and Lalita world Rajarajeswari y o u all Devi. M a y their blessings
throbs
in the h a n d s
What
magnanimous
experience
MOTHER
WORSHIP
15
gold C H A P T E R MOTHER M o t h e r M o t h e r S r i cosmic Lord. separate from and worship M a t a . Sakti is is the is III
oxide,
Sakti in
in Yogins. m o t h e r
sages,
devotion
in
Bhaktas, You
your
than to
with your
any
body
else. than no
You to
heart
more Ma
freely
M o t h e r is who and
Matuh It
Sakti is
G o d
the in
aspect Just
of Ishwar as you
you,
G u r u . h u m a n She
from
cannot of
separate Sakti.
almost n a m e
quadruped m o t h e r
being
utters her
G o d , Sakta or
the are
Sakta one. or in
possessor
( M a ) .
sacrifices
inseparable. of Lord is
Worship Siva.
ofher child is
children. more the familiar former after is with very the m o t h e r kind, than loving, of runs to the with the with the
D u r g a Divine having on a
Parvati
is
worship of her
M o t h e r , ten
aspect in
Durga, ten
represented and as
because , and
different
weapons
hands,
sitting
looks
lion. Electricity, magnetism, are force, all heat, light, t h e five elements of Sakti. are all
wants
mother, child,
and
their
combinations
hears runs
ofthe to
leaves to the
domestic In
attend
child.
keeps
Lila
of the
spiritual
aspirant
or the
spiritual Durga to
more the
intimate Siva. He is
M o t h e r
lust, H e r
anger,
egoism
indifferent He
forms.
Durga,
Tyagi
Virakta, the
wears body in
of His and He a is
rubs the
whole
c r e m a t o r i u m
intoxicated He
of the has
Lakshmi,
Saraswati,
Self. h a n d e d It is
remains the
state
o f Nirvikalpa to after at
during
the
nine
over
His the
Durga,
Saraswati. Chakra in known of that the the as life form the of t h e all
M o t h e r Lord She
only
world. Sakti.
(Purusha) herself in
gazes
Prakriti
(Durga),
engages
creation,
preservation
of "
destruction. It the child T h a t Gowri, Rama, Narayana. T h e leads to behoves, therefore, that for why that she its the the may aspirant should H e r approach spiritual
She She
underlies the
through with
introduce or
She the-
chyle
through in
energy the
the
Sun, the in
fragrance or
beauty in
first Gowri
Radha
Gayatri the
the
Blessed
M o t h e r in the
Bhavani
Shanker,
Vedas, p o t e n c y
rainbow,
intelligence power in
mind,, a n d
h o m o e o p a t h i c
pills,
Makaradhvaja
a t t a i n m e n t
ofknowledge
the
MOTHER
WORSHIP
17
16 in the Kenopanishad where Mother's Her gives also. Approach heart as and a before child. to Her Puja for to and Her Kill Her. with on doing Devi. nine Akshara Devi tenth ". day. day. before of May or Dharma that all she or Sattwic such Nishumbha May and lift splendour she them and forces remove May to all Asuras into cies, beings, and Kurukshetra. the in Divine the Mother ! peace peace, world people she pride, Madhu, or May anger, the Durga of and ! with establish the world " day Her with with an open and egoism, a Her and Days. total, praise. heart. humility. Her glory is you knowledge Bukti known taught is as the ' Yaksha Truth Her Her Prasna to the is '
TANTRA
YOC-A
Ananda Lahari
supports Devas. is illimitable. She immeasurable. (liberation) bare a your simple this " Saundarya because bodily Lahari " stanzas book Lay Be and frankness Make Sing faith intense fought nights. as ' for are any on the Abhyasa of known Aspirants It was starting Navaratri is it gives " Lahari" a of the the means the wave " Lahari." of Devi's Ananda "the of the form " great India, wave physical The and of who of beauty first the this was It beauty" or the "Ananda forty-one wonderful genius born Devi, is at the one other verses view, Uma grace is description
boundless.
mercy
(Sthularupa).
infinite.
power and
ineffable.
indescribable. Mukti
(material
constitute Vedantic
intellectual
Southern
hymns unique
addressed, to position.
ruthlessly
" Saundarya
crookedness.
poems. with It the the is the a Kundalini very essence Yoga o f Sri and Vidya
surrender Worship special occasion very nine of t h e victory Dasami Anushthan. days
devotion. most nine his on the " the this in day. on on the
Chakras
Tantrik
important
w o r k on
a nutshell.
largest n u m b e r of com-
secret
Plunge
worship'.
mentaries. ' Ananda worship the Sakti Vidya. Southern " or Lahari power " is or o f Sri a the Tantrik Being Vidya is in in text its which energy by deals known many with aspect as people the of Sri in
Dasamt
of the
Supreme
(feminine)
creative
Practice India,
adopted Malabar.
of learning
worshipped Kauravas
Ananda Sutras or
against
contains
hymns
Tripurasundari. righteousness all ! the dark hostile May land she ! the bliss imagination, touches the for Mantras Siddhis or or Agamas worship and
The
fervour, contain of
world
of poetical mystic of
secrets
disturb sorts
stanzas
various various
diagrams;
prosperity
attainment
powers. of Devi in for rituals of Siva centres in the form of Sri Vidya is of two
demons
diabolical etc.,
tendencies tendenSumbka in h u m a n
Worship kinds, for-the there Being, shipped or mode 2 viz., less are in at
annihilate Kaitabha,
advanced nor
students,
hypocrisy,
evolved students.
In the internal form ofworship ceremonies. with who the of the united Those the
which
represent,
Mahisha,
give up
the to
to of
Her
of energy, identity
human and
heights
.Chakras
lotuses.
perform of Siva
internal
glory, !
imperishable
Kaivalya
ofworship
eternal sunshine
18
TANTRA
YOGA
MOTHER
WORSHIP
19
in the
the
and or
in
it
up,
through
Though names
each a
nature
general Devi.
lotus, soul
of the
of the
supreme form
obtain
i n v o k e .the
Sri or
Chakra other
is
wor-
the If
butter
in mind
gestures,
boyhood,
so
various
remain powers
of i n c e n s e ,
veiled
by ignorance.
various Each
Prasad. with The or is to Bija Bija the of Aksharas Aksharas The of mode worship The the plate. and a
concentration
and meditation,
shine
forth. The h i g h e s t fruit and the of meditation with of the or object with Upasana meditated Devi one. is the upon. through
copper a
identity Devi
according There
meditator
The devotee
purpose. and in
definite offering.
or worship. Purana ' of the of the says Sun Devi The entangled : to to " W a t e r is a b l e to dispel destroy Sakti, in darkness, the Purana ' There quench and the of :
particular worship lordship, eloquence, cation worship Aksharas use faith the the and fulfilment of
vary
enterprise, ailments, different offerings. hymn desires. aspirant. fruit, intense specific with alone and for
repetition Those
multitude says
conquest etc.,
age." not
' Brahma
attained
Supreme souls."
whether' regularly is no
irregularly, they
Samsara.
people depends
doubt
liberated
Ill
A will be study a of " A n a n d a help and in the your to Get other a Ishta World Lahari all up who early " daily in the desire in the acts. room. your and a Lahari " have faith a n d Guru early m o r n i n g as well as
attainment
have
for s o m e also,
great
material
can help you if you Above Para-Sakti Maha-Sakti trated The over she Sattva Rajas is The Ichcha sundari, other
of the
spiritual your
progress. Karma of
m o r n i n g at 4 A . M . Then Place and perform therein that of of this After of Keep the end, your sacred
separate
of of
Siva
Tripurasundari, u n i v e r s e in performing " a Ananda ghee lights whose your Lahari burn and
generatrix is s u n g . full
concenTamas. Sattva
of Rajas Sattva.
reading In
preponderance
Therefore
t h r o u g h o u t your Pooja time. camphor Place before to the the before offerings the whole
the
different Sakti,
Kriya
Sakti,
Gnana
Sakti,
Bala,
Tripura-
fruits, are
Annapurna,
Prasad.
If you
able
read
20
Lahari " d a i l y s t u d y at l e a s t five with intense faith and devotion. fail. This tions. and 1 Goddess assure progress. will You with you, relieve will a you attain melting will have you o f all high Savujya heart
MOTHER
W O R S H I P
and to and
tribulain life C H A P T E R IV Mother devotion. spiritual A pure, kind, Sattvic m a n dispassionate, pious, If T a m a s He is carelessness, If R a j a s Veera-bhava. Divya-bhava Pasu some bhava the is lowest. birth to awakened other is the be a best, being a Vira. the Vira the next or best in this and or
attain
success and
ultimately
r a p i d success
life
man,
Pasu-bhava. error,
Pasu or a n i m a l .
predominates
From
Pasu,
a m a n rises
Divya-bhava
Devata-
through
Vira-bhava.
C H A P T E R C H A P T E R V
V I
SADHANA
Sadhana this is the is true G u r u belongs have are very early that Sadhaka are goal the or means any to spiritual God. is a practice Abhyas means no one that and to helps the
GURU
Yoga all who and the the will should in be the more
AND
learnt case the
DIKSHA
from a of T a n t r a
(INITIATION)
G u r u . Yoga. the And It
aspirant
realise
synonymous of h u m a n purpose
terms. life.
Sadhana
recognise
class
to
which
aspirant
Sadhana
can
achieve
suitable and to
oflife. It is
Siddhi or desired
wrong adopt
the
highly
highest This is
of Yoga reason
attained. is can sincere make of the and great goal earnest who in is firm, the only patient and
Sadhana.
majority ready be to
This The
persevering The
progress is or
spiritual by a
path. of
attainment
possible
course
humble to the
enough G u r u ,
approach the G u r u
practical
spiritual
discipline in
persistant exercise
himself the G u r u
serve
from T h e
G u r u . is Deify none the the other into him G u r u . supreme than the in Supreme order will will Diksha He of to only Divine elevate you of be his
the
and
faculties. to the
differs
different and
capacity, is attained
tempera through
Herself, benefited.
descended Serve
the
world T h e n
ment
Sadhya is is God
aspirant. accord
untiringly. blessing
bestow
upon
Sadhana
divided and
classes,
according
to
physical,
mental
moral
(mild), Adhiforms
M a d h y a Diksha is gives is of lit the giving of the M a n t r a and so from by the sin. G u r u . As Sakti the m a t r a m a fYoga. The (Puja) spiritual at the knowledge destroys the
(middle) (the
and
Adhimatraka is
highest)
who . . .
qualified A d h i k a r i
all
flame is
of a n o t h e r ,
divine to
means exterior ; or
are
various, service of
such Guru,
as
M a n t r a The from
c o m m u n i c a t e d fasts, observes
G u r u
Brahmacharya
a n d gets
scriptures
.Tapas follows
the mind
M a n t r a
M a n t r a
controlled, .
Self-realisation.
grasp
hidden in
cravings or
resist,-persist,
generally them
veiled by
language. Self-study
recur.-
Dheera
spiritual
understand you to
self-study. The in
only you,
G u r u which
only to
will
and
eternal
vigilance
right his
study on
the
scriptures. which
attain
of Self-realisation
the
truth
cannot make
of spiritual
grasp
immediately.
Grace.
24 Persist will have ultimately. Tear in your victory Do off o l d Sadhana. over mind, with a You will senses pure grow and
TANTRA
YOGA
Sadhana bad
traits.
virtues. above
Steady the body and mind with Tapas purity, senses. That austerity faith, Tapas is is penance effulgence or
TAP AS
austerity. by the The Sadhaka of Tapas. shines Real
strengthen attain
Sadhana
Self-realisation-
spiritual
practice
Qualifications of a disciple
The devotion, He abstain diligent, good to qualifications dispassion, be of the disciple control are of the truthfulness,
concentration
and meditation.
a believer in beings. He He
He ever
must doing
injury
vigilant, That respect, unstable austerity honour and and practised worship object ostentation,
patient
persevering.
Tantra
All Guru or Mere Guru that There Guru is Sadhana spiritual should teacher. be
Sadhana
done under the direction of a with
That
austerity
Self-torture to be
or' w i t h
object
of destroying
declared is not are of m u c h learnt. Guru, M a n t r a and Deva. use. It is from a the force the The
Tamasic who
men
perform
Yoga
scripture,
vanity
between
father,
Brahman.
Shava Sadhana
This tion Sadhana. A The He human a corpse sits on on is the the laid back back the with of the and its then of the wants face body to the ground. man. is practised Only by the some fearless Vira can Sadhaks practise in the this cremasort of ground.
Purusha
demoniacal
resolves.
of the
dead
Yantra is
rite the
head he
and or
Sadhaka
boon
Salvation
material Devi
speaks
through
the
mouth
ofthe
dead
man.
C H A P T E R
V I I I
C H A P T E R
I X
VRATA
Vrata part of is performed or for p u r i f i c a t i o n of the K a r m a . mind. It is a It is a of Siddhi perfection Siddhi observe the Vrata various kinds day of of Lord of Vratas each such as Ekadasi Satya fruition One Siddhi in or is perfection.
SIDDHI
Siddha is one is who has by attained Sadhana. and form
Naimittika
voluntary
Siddhi
attained
achievement,
attainment
eleventh in h o n o u r of
fortnight.
in
speech,
Siddhi
in
M a n t r a ,
N a r a y a n a Vrata in
Narayana,
h o n o u r
Goddess Savitri
M o t h e r Vrata,
Lakshmi, J a n m a s h t a m i Pradosha to
are
Anima of
(the
power
of
small), (the
M a h i m a
(the
becoming (the
Krischara or Pradosha
Vrata, days,
power heavy),
G a r i m a of
propitiate fast on to
becoming the
power
reaching even to
and
Lord the On On
Some
where, to all to
power
to
distant Prakamya
things (the
propitiate Siva.
reach desires
it with
tip
power
Lord
they Vrata
realised), all or
Ishitva the
(lordship), control
Vashitva over
(the
c o m m a n d The
perfect are
elements). (clairvoyance), (assuming into into at and Yogi the his any
Vishnu.
Sivarathri and do
Vrata
h o n o u r Siva. fast
minor Sravan
Siddhis
Doora
Darshan rupa
keep
worship the.
of L o r d devotees aim at
K a m a
Krishna
you or
like),
Pravesh body
of Lord
Vratas
purifying to
animating his
and
controlling The
cultivating in
devotion earning
soul),
money days
(knowledge (taking as
of work.
during to
these
of Vrata, to and d o J a p a to
have
opportunities meditation,
introspect, study
worship, scriptures
Karmas life.
know of air
intense
holy
He Vayu
knowledge : The
cluster in the
C h a n d r a y a n a expiation
Vrata and
and to
planets. the
Yogi
o f sins
ground.. of all Siddhis of births ' is and after liberation deaths Siddhis He as he will and or Moksha, with . get
its
peculiarities. kinds.
features
are
freedom
cycle
union
Vrata or
of different sexual No
aspirant takes
diet.
taken.
downfall. them as
should and
ignore teach
path,
, . . ; > < : .
C H A P T E R
VIII
C H A P T E R
IX
VRATA
V r a t a is part of Self-restraint. Hindus Vrata, Vrata on in Narayana observe the Vrata honour in various honour of kinds day of of Lord of Vratas each such as Ekadasi Satya AnantaVrata, Vrata. Lord Sundays a drop and do Satyaof Lord On on to the the the days form body, Trikala Kaya exhaust ledge stars and has its peculiarities. kinds. or meat is continence, fish fasts Certain The or features milk are and a Para The Doora you or minor like), his Siddhis performed or for p u r i f i c a t i o n of the Karma. mind. It is a It is a of Siddhi Siddhi fruition One Siddhi in is perfection. means kinds. attain etc. major power heavy), power realised), all or to
SIDDHI
Siddha is one who has attained and form
Naimittika
voluntary
perfection or Self-realisation. literally of all may Yoga eight small), (the the success,
Siddhi is
achievement,
eleventh
fortnight. Lakshmi,
Siddhi
in
speech,
Siddhi
in
Mantra,
Narayana,
Varalakshmi
Siddhis (the
are
Anima of
(the
of
padmanabha Ghandrayana Some to fast on Vishnu Lord Pooja Siva, Sri heart, Lord. and to and purify doing do Japa to the of Vrata, and
Janmashtami Pradosha to propitiate fast o n take even they priest in of Lord devotees aim in at fast reads Siva. fast
Mahima
becoming
Pradosha S o m e fast
becoming
power
Lord On On
Some not
to propitiate
it with
tip of finger),
of having
Vashitva
of water. narayana
Satyanarayana of Lord In
command
perfect are
elements). (clairvoyance), (assuming into into at his and Yogi the it any by another will), future), likes cluster in the to of air know-
Vishnu. and
Vrata the
honour
Darshan rupa
do worship Vratas
Sravan
(clairaudience), Parakaya a dead Iccha as many in He soul), (taking life. , ground.. of cycle all
Kama and
Janmashtami senses
birthday
purifying
animating Jnana
devotion
during holy
opportunities self-analysis.
introspect,
intense are
knowledge
Ghandrayana
planets.
Siddhi
Krischara
greatest the or
is and
or
Moksha, with
freedom
from
ofbirths
union
Vrata
of different sexual No
aspirant takes
observes
Brahma The
Supreme
Brahmacharya
aspirant
should not
after
Siddhis He
as
he
will
get
light diet.
taken.
downfall. them as
powers. spiritual
should and
ignore teach
they
path,
the
goaL directly.
RULES
FOR
THE
WORSHIP
OF
PARA-SAKTI
spiritual entered bodily C H A P T E R X around Matric The I which shall will tell give you you the both rules for the and worship salvation. of Para-Sakti.. Hear with wisdom lips. and worship worship worship worship. and the way of is Para-Sakti mental further The the former is said to be Of into the of t w o these, kinds : the sound. Para be o f t h e audible is formally ways A abandon and is adopted, Here Arghya, offering other the the in many we into The Padya, scents, articles etc. in be not one lised ness, the while Devi the special And, is evolution and from a the of the Matrika Mantra and uttered is It by the into should never worshipper, gross, be be fine in and The audible can inchoate
students the
who
have
become
Jivanmuktaswho but is still subsist form the only When is called sound its in of that
portals
state the
Pasyanti body. it
Mantric sound as
Yogis
in the
fourth
Mantric comes It is
it enters by
T h e n it is called V a i k h a r i . be heard If the and too, uttered If it be is fit said to and the is Mantra Pasyanti type. is said to worship is
state
and
again, and of
stages,
Vaidika
Madhyama
m e a n t for
followers
l a t t e r for
ofthe
this
the
Devatas the
who
mental not
prescribed.
Those
follow ruin.
prescribed
external
his
will
procedure
internal forms is
of Devi or another
is in so
Sivalinga Deity),
worship.
also
:one the
located
Asana
(seating bathing,
ofthe
invocation, fruits
internal
constitution
latter
localised centres,
worship Muladhara
of the in
Ajna
unrea-
heart.
worship, the
Matrika should do
is established purely in one's h u m a n system. or the Divine Mantra the The and in Matrika Her. Devi by the loses with
consciousin a
Mantras
pronounced.
Without
Matrika
Mantras
himself in
becomes with
performed
devotion preceptor.
and
in
fact n o t Puja
anything
merely
Para-Sakti or worship
important its
worshipped. Bliss
and
Atmic
sound-origin advanced-
Whatever c o n s i d e r e d to
appears be '
Samsara '
in w h i c h souls
discernible
30 Therefore, Samsara, Witness, qualities The faith (' the the Sakti duality Sakti, by his the of attributes one the in order to destroy and the quite
YOGA by
RULES
FOR
THE
WORSHIP
OF
PARA-SAKTI
31
caused all
Nyasa Nyasa It is various is a very important tips body, of the and powerful of the by Tantrik rite. on
must
worship name,
Para-Sakti other
placing parts
of the of the
fingers
right hand
limiting first
conditions with of
accompanied
Mantra.
should
Kavacha
The to one Brahman in the is the the world, is here parts object Vishnu may invoked of the of is by different the to name in The heart. the his of protect of as Lord of the that different body. Parabrahman head. in the protect
the the
pure
Matrika
Mantra in
consciousness. details recommended himself of and destroy must Then the identify he must with Parathe Para-
thought
meditation utter
discourse,
perfect
aspirant
Mantras
Devata. May the the Supreme Supreme Brahman Lord the protect the heart, head,
him,
That
all-embracing supreme as
protect
Maheswar by
Lord Lord
protect protect my
the my
gain him
Pooja by Her
protect
Therefore
worship is
and or on
greatest joy. worship of three ofthe three kinds and Siva-Pooja, Each the That mental is God of these form, say of worship. gross to or worship worship into Bhaktas. types form. :
worn
round
arm.
wearer
protection
all k i n d s
ofpowers.
and the
Tantric
Mudra
Mudra pleasure is and made. the two to In The is ritual the of the is there manual There Devata placed are an on gestures. are 108 Mudra mudras. Mudra of the side gives In is left o' act; gesture Devatas. offering are
external
of God
through
images,
finally
identification
oneself with
Goddess.
(Arghya) finlike
Bhuta Saddhi
Bhuta purification The Deva that all The one are body. Suddhi of five He is an important of which the that sinful Tantrik the body rite. is It meansa new and. until elements dissolves infuses is in imagines body composed.
hand
extended
the done
hands. during
Similarly
M u d r a s for t h e v a r i o u s
and makes is
THE
PANCHA
TATTWA
33 that he of the on Japa worship. m a n with Vaidik Maithuna (talking (making in for private sexual Kriyanishpatti not merely a woman is actual namely of it), eyes with union), at who very is not strict but (play a has got a are who lotus. is shining is is Deva body. of the
thinks
Suddhi. raiment
performed
THE
The The (Matsya), (Maithuna). they The gation. destroy The meaning. the Sadhanas Wine mean Brahman Supreme, Atma are Pancha The great Pancha Tattwa are
PANCHA TATTWA
is essential for the
being is of
body light
forehead
wine
(Madya), (Mudra)
meat and
moon.
of M a n t r a
t h e y all
commence for
with
him point.
The
Dharma
eating
borbids
Maithuna Keli
Tattwa,
elements
of worship
Maha-pataka-nasanam. Tattwas have not (Vira) always as or their they Sattvic literal refer to (Divya)
Kirtanam
Pancha The
meaning (Pasu),
differs
according
Tamasic
Rajasic
respectively. may be or the eternal wine ; o r i t m a y b e c o c o a n u t w a t e r o r i t m a y or the Wine intoxicating is a symbol or knowledge, knowledge to of
(actual
A his
Tantrik
his by be
wife. the
He
calls
denote the
wife his
Sakti.
Wife is a h o u s e - G o d d e s s ,
of Yoga
knowledge of
united
Gnana). of Siva or is actions is that with act and Sakti in the upper lotus which brain is the centre
of marriage. of m a n
object of enjoyment. thousand-petalled the to act the by Lord. knowledge and all pain by which the Maithuna. aspirant
p a r t n e r in veritable
life
sacred
known
as
(fish)
Sattvic
the pleasure of
ofall
beings. with
abandoning
associations
ether. are red all substitutes garhc masur fish. are (a for wine. substitutes kind with of rice, the Salt, for wheat hands grain),
beans,
radish,
s u b s t i t u t e s for Offering
Paddy,
grain
of flowers Maithuna.
a p a r t i c u l a r M u d r a is
C H A P T E R C H A P T E R XII
XIII
UPACHARA
Yantra The chara. materials used or acts d o n e T h e y a r e sixteen in n u m b e r . 1. 2. 3. 4. Asana Svagata Padya Arghya Vishesh 5. Achamana lips). 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. Madhuparka Snana Vastra (water (cloth). (jewels). (perfume). (flowers). (incense). (light). (food) ; Tambulam (betel-nut). (honey, for ghee, milk and curd). (seating of the in Puja are called Upaworship. Hence image). of the Devata). the feet). (general) and on a (welcoming (water for takes It the subdues
YANTRA
place lust, of the image. It is an object of cfJiva.
sufferings
washing
only. are of
They
object
of worship.
ofthe a
Yantras a
have
called four
Bhupura. which
have and
quadrangular the
doors
Yantra
from upon
world. or Deity
bath).
When are
the
the
M a n n a , therein thereby
(Prana) Yantra.
Pranapratishtha in
ceremony.
installed
Naivedya
Neeranjana Vandana
o r N a m a k
CHAKRA PUJA
C H A P T E R CHAKRA The women the swamin _ All distinction There Raja, on the Deva worshippers alternately. Bhairava. or Chakreswar) eat, of are and drink caste. various Maha. kinds of sit The sits in Sakti The with
X I V POOJA a circle (Bhairavi) of the Sakti (chakra) sits in on the Chakra, men the and of
left
Sadhak,
Lord his
(Chakra-
centre. There is no
and
worshipping
together.
Chakras Chakra
such
as
the
Vira, fruits
Each
bestows
various
worshippers
therein.
C H A P T E R MAN Manasic with any to flowers, kind Lord Pooja etc. is ASIC
X V POOJA than Bhima o f his But of all external was not Pooja doing
more
powerful that
Arjuna He
thought was
proud
worship to of
offered Bel-trees of
Lord
of Lord Bhima
Lord
Arjuna of
large thought by
band
people
carrying these
within to
offered
him
Lord do
Arjuna,
Lord was
Bhima
Manasic to know
struck was
wonder. powerful
Manasic and
Pooja that
more was a
external His
worship pride
Bhima
than
him.
was
destroyed. Pooja
He can
should
certainly You
flowers,
incense
etc.
concentration the
Manasic set
Pooja.
Mentally
enthrone
with Apply
diamonds, sandal
pearls, to
Offer body.
paste and
His
Arghyam, Offer
various
offruits, the
Offer
Lord
fruits
whole
Manasic stale
Pooja.
Manasic a
man A
plantain !
and in
handful
gram. he could
miserable be
miserly
man
Even In the
Manasic end
Pooja
not
generous
and I by to
liberal. do with
the
action senses,
body, or by
by
the
intellect Supreme
of t h e m and
the
Lord."
purify
heart
remove
the
taint
of expectation
reward.
C H A P T E R
XVI
BHAVA IN WORSHIP
Bhava divine and is mental attitude. that Spiritual counts mental much in attitude is C H A P T E R XVII
Bhava.
It is B h a v a
meditation
worship. There is delay the in the or vision Bhav she only rich of God tasted a because before very you she do not Mantra mantraha of which is : one Yoga is is
MANTRA YOGA
the Lord gave was is and Lord He a little love. to Lord. be rich kinds hymns that but cultivate the divine Japa, the Bhav prayer, again and of D h a n n a Bhagat. much Bhilini offered pleased. God wants with a does only little are an or exact from the science. thinking round Mananat or of births and trayate iti
the to
Bhilini-bhav fruits Rama. Lord Bhagat Lord. golden or fruit faith will to you are
only
which
by the
Manan released
constant
recollection deaths
R a m a was highly
little
cooked vegetable He
Mantra. Mantra one. etc. rhythmical into vibrations of the o f its of the Siddhi obtain sounds is its regulates and the fruit. by Sadhana, Siddhi the is ability the to is Divinity. is the dirt Mantra of the and mind its The such presiding repetition as lust, Devata of the anger,
delighted. pleased
presents. if it is
Mantra removes
divine
power.
devoted
heart.
immensely
Mantra greed,
water,
offered w i t h
intense
The devotion, Cultivate with divine of Bhav the and meditation of devoforms make him a
aspirant,
trans-
faith,
and service
nine
modes
Sakti ;
awakened perfect
four singing
appears
Mantra
dhyana-bhav,
Devata or sound by is
revealed. is the Guna of Akash in it. arranged are in the the in reor earth. It
Akasa,
Brahman,"
individual
Soul
letters letters
of which (rhythm)
highest had is
state. this
Dattatreya,
presentative Sabdha is
signs. to the
intoned and
proper (sound).
Supreme
according
Varna itself.
neither worshipper nor worshipped, Dharana, meditation heart still and Bhava is lower. Dhyana, by the the Puja the Japa, Stava
neither Yoga
nor
Rishi or
special
the Puja
Dhyana
hymns
Kilakam of the
Mantra or
the
power
cannot to The
Brahma the
bestows
Mantra
Sadhaka
ladder
peace, is
eternal
Dhyana
Bhava
awakened aspirant.
of the
M a n t r a * is
hymns,
40 radiant powers. releasing Tejas the or cosmic energy. produces and the Mantra harmony. awakens It has
TANTRA
YOGA
MANTRA
YOGA
41
whole
be
charged be ever in
powerful
Mantra
will
or Love in an
super-cosmic
consciousness.
Devata. Divine
tears
Japa of Mantra
R e p e a t the for The sika Japa. has tion a some time, It variety. mental Japa. Even great goes The is no Manasika may to come Mantra v e r b a l l y for with some time. It is called is or Japa process any is of time, in a whisper practice. ManaJapa. Bhava The purificaa n d m e n t a l l y for s o m e gets The in a disgusted is verbal The mind wants termed Vaikhari any
insight, inspiring
intuition poems.
monotonous
Aishwarya, Repeat Do feel must When it for with and the you in in flow
repetition
will
lead
quite of your
Do it with absolute the You the This that heart, affection). from eyes.
Repetition
whisper
Upamshu
repetition on when
effect o n
mind.
separation your
feeling will
of mental
is
on. loud Japa in Japa is the you shuts difficult mind when out This for after is all one worldly sounds. in loud and There Japa. break tries in
Name
remember of your
dwelling Chakra,
chambers
break of J a p a here.
advantage people,
m i d s t of a
blazing light.
ordinary a while.
Purascharana
The in to a mode until of repetition a a fixed of a Mantra is with feeling with in is and right order called particular manner, substantial definite number out n u m b e r of times, of J a p a of the Mantra,
W h e n e v e r sleep take the Repeat the time. When The sleep check to
overpower is
doing Japa in
at night,
Mala
y o u r h a n d a n d roll the This will in, loudly. stand Give you and says the be a up up do in
beads.
Mantra
observances obtain
reached,
Manasika the J a p a .
benefit
remind
stoppage
Puras charana. The Practitioner fruits, cooked offered to holy place rivers, huge of pilgrimage caves, tops as holy forests, and of hills below places holy the fit place on the conthe (rice of Purascharana roots with or he and ghee, may of a Mantra curd, and on pure should barley, and Biksha
Sandilya Japa which times Japa) Japa. Do J a p a verbal Japa heart or Japa. ofJapa Do or (loud Vedas, while connot more gives
Sandilya gives
: as
"
The or a
take
vegetables,
stated
milk,
Japa, ;
anyone,
reward than
than
reward
times
of holy are
of rivers,
Ashwata tree
in
the
or
for
one
year. Do or it
these
recommended
Purascharana. The nprth, it is the north Sadhaka only. to his should One he m a y sit facing bathe bath and either three the he east a day, or even or the
years. the in
or navel
during Japa.
times twice,
every the
pore
in
the
skin,
impossible,
Mantra
forcibly.
according
convenience
prevailing
circumstances.
42
An the in advanced Mala which is at one aspirant all. is. It can all use any Mala u p o n or the
TANTRA
YOGA
43
MANTRA YOGA
he stage
may
not
use
clearness towards
and
tranquillity will
depends
sense-objects, is T h e selfish
P a d m a , for be
Swastika,
Sukha,
done
Asana or
C o t t o n as seat
cloth, which
blanket, will
aspirant end.
should
not
tiger
for to
Saubhagya,
J n a n a
the
m i n d meaning
or to
Japa ofthe is
inner
M a n t r a , too of
and is
the
Deity.
M a n t r a , be
quickly m a n y
nor lakhs
slowly. times
Purascharana
that
which this
for s e l f - p u r i f i c a t i o n that is
should letters
there
After or
the
Purascharana ofthe
M a n t r a . done vary day during by or each day Every of the should day be
Sakshatkara
realisation
Deity.
of J a p a not
should
day. oblations to
after
Japa,
Ahutis equal in
of ghee in the
Charus
prescribed, be at
n u m b e r sacred
one-tenth Or
should be done
offered the
fire.
else,
end
of each n u m b e r
W h e n equal be in
the
required to
n u m b e r in
one-tenth uttering
of the the
Japa
done, with
offered or
Yajna,
same
M a n t r a
offering In
Ahuti. one he is unable worship done, to the perform Deity, J a p a do, in and observe to its the to
case
can
addition in
further
equal
n u m b e r afterwards.
feed the a
a n d
M a h a t m a s celibacy, the
worship faith
of in
the the
Deity,
M a n t r a , are to
bath be
three
a b a n d o n i n g during
of oil-bath, M a n t r a -
observed
strictly
vows
the
S a d h a n a . T h e and he Sadhaka not should touch not his sit placing with its be one leg on the other,
should m i n d times. or
feet
on
the Japa
M a n t r a should this
and not
when
there
looking be
side in
and
side.
U p a s a k a in mind, covering
never
engaged
other
activities
should face
not.be any
m u r m u r i n g , kind
grumbling,
or
with
ofgarment.
BIJA-AKSHARAS
45
The
form by of
of it. the
the
Bija-Mantra
is
the
form
of
the
or
great
BIJA-AKSHARAS
A Bija-Akshara Every of all of is a seed-letter. has his is or It her Om or the is own or a very powerful Bija-Akshara. for it
H a m , of a few
Yam,
Bija-Mantras >
M a n t r a . T h e is greatest
Devata
Bija-Aksharas the
Pranava, the
Om
Om the the three entire ' consists of t h r e e letters the is : A, three the U and states M. of state or It signifies
the
contains general
other
the
c o m m o n seeds
periods
secondary
waking state
alphabet of all
only and
Vishwa. and
dreaming the
sounds than
There as it of the
sleeping
state in
superior
or greater is an of
O m . gross is
Prajna.
M a n d u k y o p a n i s h a d o f Om.
order to
ordinarily, state
outward which
understand
meaning
inaudible
sound
Haum
is that should Siva. which be Au is Sadasiva. sorrow, The With
fourth aspects
state. One
m e a n Siva
dispels
M a n t r a
worshipped.
aspects Even
the
Dum
Here means the or Da means Durga. U means to protect, signifies N a d a action
original
sound.
manifestation T h e not Om
mother
of the
universe. is the
Bindu M a n t r a
D h w a n i is heard
(worship
prayer).
This
of Durga.
and of
Kreem
With Kali. the this M a n t r a Kalika is is the should be worshipped. N a d a Ka is
correct navel,
sound
h a r m o n i o u s at the the
vibration, part of is
gradually nostrils
manifests the
itself
stages or
upper
Ra is B r a h m a . Bindu
M a h a m a y a . dispeller
is m o t h e r of
where
Anuswara
C h a n d r a b i n d u
universe.
of sorrow.
sounded. Generally Sometimes the it a Bija-Mantra consists of a single For letter Bindu up T h e do of letter. Ha This means is the of is thef Siva. M a n t r a Ra is of
Hreem
of M a h a m a y a or huvaneshwari. M a h a m a y a . means the
several has a
Prakriti. the
means Bindu
N a d a
mother sorrow.
universe.
N a d a are
are
blended
dispeller
m a d e
Shreem
of Mahalakshmi. means Sha is M ah a or
significant on
inner their
m e a n i n g face.
often
meaning
meaning
wealth.
satisfaction
46
c o n t e n t m e n t . Ishwara. N a d a is m e a n s Apara the or the
TANTRA
YOGA
BIJA-AKSHARAS
47
manifested of sorrow.
B r a h m a n
or use
Bijas of
have
no
meaning Their
according is whose as
to the
the own
Bindu
dispeller
Aim
This swati. is the Bija-Mantra the of Saraswati. of sorrow. Ai means This is Sara also
M a n t r a
creative is a
and M a n t r a
M a n t r a in the
Bindu
m e a n s
dispeller
worship
Deva All
G u r u - Bij a .
k n o w r J as forms
M u l a - M a n t r a as sound be know
( t - M a n t r a ) .
Kleem
This is the Ka means that Kamabija. may also Ka means the Lord La N a d a and of desire means and dispels
letters
of Sakti
Bija-Mantras of Sanskrit
can and
recited the
proper
intonation.
c o n t e n t m e n t which
m e a n
brings
Hoom
In the is this M a n t r a , Bindu Ha is Siva. the U is Bhairava. of of N a d a is
means or
dispeller (coat
sorrow. mail).
This
o f V a r m a
a r m o u r
Gam
This means is the Ganesha-Bija. of sorrow. Ga means Ganesha. Bindu
the
dispeller
Glaum
This La means is also that a M a n t r a which means of G a n e s h . Au Ga means Ganesha. lustre or
pervades. the
means of sorrow.
brilliance.
Bindu
dispeller
Kshraum
This Ra is Bindu is the Bija Au o f N a r a s i m h a . means " with ofsorrow. m a n y ' Bija V y a a m other ' is Bija-Mantras the Bija of ' which VyasaR a a m ' of Ksha teeth is Narasimha. upwards."
B r a h m a n . m e a n s are, the
pointing
There signify
various '
Devatas. is the
M a n t r a ,
B r u m '
Aim
Kleem Aim
Bija-Mantras
H r e e m of
Kleem
G h a m u n d a a y a i
Bija-Mantras
C h a m u n d e s h w a r i .
SRI
VIDYA
49 ofthe Sadhaka and who of Lalita Mantra is the is and to realise with his identity or of the
Yantra Mahasakti
then
Lalita
creator and
director
sm VIDYA
Sri dashi letters. and is should should Japa from Mantra. a or Vidya the In called not is the great Mantra It is for it of also it is Tripurasundari called the formed The a very got or could Sakti B h u v a n e s h w a r i or its Mahamaya. developed or the of this accord. Siddhi that other form of this Panchaof fifteen letters and aspirant Siva. doing directly other
not be
with is the by
she by
universe
Herself. pro-
Siva
Panchadashakshari, Shodashi
of t h e m
consists
of sixteen
is no
Devi.
directly get initiation start of So Guru it who reciting own is has rule after got is his
Guru,
difference form
between
himself or
of worship on are or
Chakra with
o f it,
powerful
leaf of gold
imperative
metalic
gestures, of incense,
waving
of light
Arati
offerings
The should a be
general repeated of
Naivedya Sri practices ofYoga. of the between of V i s h n u Brahma Indra Devi. Vishnu, Pusha, ;
one's
the
Yoga Sri
of self-purification Purascharana Purascharana and After have this to The are a have should of not very be Sri well good can not own and Sri or her
through
In the
beginning
lead.
attain
perfection
Ganesh-Mantra (Vaidika up or
of Gayatri-Mantra,
Vidya
by those
and The
world). :
Sanskrit
t h e s e r e s i d e (in t h e r e s p e c t i v e p l a c e s ) for t h e s a k e o f w o r s h i p p i n g ' Devi Bhagavata Yama, Adityas, meditate " Brahma, Tvashta, Viswadevas, of creation, Indra, Aswins, Varuna, Bhaga, Agni, the Kubera, cause
been
directly approach
initiated
Siddhi) their
Mantra
and which
should
only
Rudras,
Ishta
Mantras
easy
Marutganas, preservation
remember. or Sri Yantra o f Sri is is the the Yantra of Lalita, Devata aspect
destruction. beyond centre extent, area, the in the countless Ocean the lamp lacs Gem myriads Island of world's than is a the
Devata
Vidya. supreme
Every Sakti
of the
Lalita
h u n d r e d crores
extend the
from
the
point the
or in
called to which
o f Sri
ofYojanas
Supreme of the
Siva-Sakti Chakras
centre
twenty-five
representing
section
five'Tattvas.
Trailokyamohana.
SYMPOSIUM
ON
SAKTI
51
2
Sakti C H A P T E R SYMPOSIUM I T a n t r a (Sri The references the the fact to P. that the C. in six o f its Diwanji, the Yoga Retd. Judge, Bombay) there four said as the are it in no and some Jabala and leads that or facts which Siva, in also have have call Tejas in " the exthe Now such a it is possible That the from Vayu the the to has five viz-, group of the been and Prithvi and forms is all these by and may our arrange be clear ancients which or The Beyond Sparsa them and who Thev they water, whole these of portion as in way us that our view Sankhya universe done Yoga or ON X X SAKTI As aware Ifwe not we as long of a it as we (By live or in Swami and Creation Sadanandd) move that When in this universe, and find we are it.
Power
sustains we
motivates
itselfis, inhabit
appears. beings
of the the
birds, early the the Upanishads Kanda. process which class to the are Chakras, latent Pithas, do we
plants
minerals. also and but fear, universe and we to some When also
consisting light, find in etc., etc. wrong, the others things looks
intangible electricity.
Vahnisthana, development
of rousing
magnetism
Upanishads others to
Smarta
such
compassion,
Darsana,
Yoga-chudamani perform miracles, made by in Yoga the Tantra and the ofthe in been the
of right true
sense We out
ofthe speak
beautiful
ofthe
had as
good.
things so,
perishable In truth,
of Yoga
we m e a n
that some
Kundalini that the ment is with of the Hatha plained specific on the of the
That and
and
some
not.
processes be
ofrousing
develop-
really found
e n e r g y or force.
Chakras
union
said to the
a microcosmic (symbol) the Yoga in on Yoga and the It on in some that and above the
Linga
of the of the
head Yoga, in
were
dependent
upon and in
Apana,
detail
Upanishads and
treatises Tantra
Bhutas,
Gheranda-Samhita KLularnava-Tantra yama set a itself w a s higher is early U p a n i s h a d s . value Raja the resulting what those lays in who special the six therefrom called from valued
or wind
of creation
concrete
made
combinations
experimental
corresponding to the (sense Gandha (smell). in found and this in make equipKarmaand
later from
peace
the
of the have
part the to
above to the to
more
the the
acquisition
of miraculous
Jivas
enables objects
progressed
Yoga,
of these consists
This five
emphasis Chakras
development
Muladhara
Indriyas.
of consciousness
52 the these ofas latter Manas The ment mind which gained. mind ofthe so so universe. eagle it and are that to and that are the a instruments entity of action. is needed, To and
TANTRA
YOGA
SYMPOSIUM
ON
SAKTI
53 Intelligenceany we find in be its vibration it to the i.e., three Chalana It the or change not That
make that is
use
of
which or refuse to
is
also ;
Indriyas,
separate
spoken
modification take
can
does
or the mind. also used special is by set regarded the of a have get a Jiva. for its for Indriyas seeks the eye buffalo by our ancients as to the an instruspecial
into
Supreme
Being
(Purusha).
shines
splendour.
Patanjali's experience may of be the a buffalo's The Jiva Thus, common common (2) the Gandha.
shining it is Coming in Creation, Ahamkara begin to mixed is from ; the we this Apas Rupa From guna, From comes up the from get ;
recognized. we of" have I." Rajas the next and entity Tamas It comes TamoAkasa. Tejas
system of Yoga,
Ahamkara,
The
moment
comes, with
manifest themselves. Tamoguna that Rasa ; Sabda Rupa, the and from Sparsa
From Ahamkara, evolves. affected Vayu, at it we From by the elements, Tejas last is ;
when it is
creates see
special
Jnana-Indriyas)
from it is from
Gandha.
much
more there or
same
Patanjali,
sixteen
comes
of" the
Prithvi. affected when by Rajas, affected we will.) out the the is ; can for of seer unilike ofthe but of be use
Sparsa,
Rupa,
Rasa and
(or B u d d h i ) ,
Indriyas.
Ahamkara,
it is and
Indriyas,
the five
Bhutas
(elements).
comes
(When
speak
of Manas,
threefold aspects pfintelligence, we ? see The Drisyam that the of entire Purusha. universe
emotion has
Order of Creation
come the There which, and in the or the status is an order be of Creation give o f all The The Power, us to mentioned a the Sakti is last it is clear idea objects called is in and our scriptures forces from we see Sakti, ofthe verse Isvara, Supreme when spoken its own we duality the projection He What about and Jivas if u n d e r s t o o d , should universe. Being. or Alinga. mark." Sakti or will of w h a t position Purusha, Pradhana, any unpure themselves is the scriptural is spoken Amsa is view is that the J i v a is of as the is or partial the we Jivas, own Drashta seen). The Jiva manifestation view the are in
universe.
Supreme Prakriti,
Sakti
either as to
imperishablethe Purusha. are and of as mind, other in not its discussing Amsas
name not
" without
Advaitin's
meaning
universe, The
region
existence. or
itself
making
manifestation
force in t h e A l i n g a . There The by the first the is are and three by the '
Rajas
and the
Now the
it
is
the
use for
o f its
detected
form with
movement Satva
pleasure
finally called
liberating seen
Mahat
of Rajas
Tamas
contact
universe.'
universe
Therefore,
cannot
Pradhana,
54
TANTRA YOGA
SYMPOSIUM ON SAKTI
55
Alinga. L e t u s n o w e n q u i r e , i n brief, i n t o h o w this S a k t i m a n i f e s t s itself t h r o u g h t h e d i f f e r e n t o b j e c t s i n c r e a t i o n . Manifestation of Sakti We shall start from the m i n e r a l kingdom. I f w e dissolve c o m m o n salt a n d c o p p e r s u l p h a t e i n w a t e r t o t h e s a t u r a t i o n p o i n t o f e a c h a n d l e a v e t h e s o l u t i o n u n d i s t u r b e d for a few d a y s w e s h a l l find t h a t c o m m o n salt c r y s t a l s a n d c o p p e r s u l p h a t e crystals a r e deposited in t h e b o t t o m . Now, who gave t h e b r a i n t o t h e c o m m o n salt particles t o s e p a r a t e them selves f r o m t h e c o p p e r s u l p h a t e p a r t i c l e s a n d f o r m c o m m o n salt crystals ? T h e a n s w e r is t h a t it is t h e ' m i n e r a l B u d d h i ' (or m i n d ) t h e creation of the J i v a embodied in the mineral ( c o m m o n s a l t o r c o p p e r s u l p h a t e ) t h a t g a v e t h e o r d e r for the a r r a n g e m e n t of the particles in that particular manner. T h a t " m i n e r a l B u d d h i " is t h e universally prevalent Sakti o r P r a k r i t i a s i t m a n i f e s t s itself t h r o u g h t h e m i n e r a l . In the case of t h e f o r m a t i o n of crystals, we h a v e t h e Sakti showing itself a s c o h e s i o n . But in the m i n e r a l world we have Sakti m a n i f e s t i n g i t s e l f a s h e a t , l i g h t , s o u n d , m a g n e t i s m a n d electri city. The h i g h e s t f o r m in w h i c h it shows itself is as e l e c t r i c i t y . We can call this manifestation of Sakti t h e n a m e of B h u t a S a k t i for t h e r e a s o n t h a t i t i s r e v e a l e d b y t h e t h i n g s m a d e u p of the Pancha Bhutas. Passing on to the p l a n t world, we notice that the Sakti s h o w s itself i n a h i g h e r d e g r e e . T h e plant has the power of t a k i n g i n food t h r o u g h w a t e r , e t c . , a n d i t c o n s e q u e n t l y g r o w s . T h e r e w e see life o r P r a n a . T h i s Sakti h a s to be called P r a n a Sakti b e c a u s e it is different from electricity. It is n o t merely proton a n d electron. W e often see b i g p l a n t s u s u a l l y b a n y a n p l a n t s g r o w i n g o n t h e t o p o f t e m p l e walls a n d b r e a k i n g those stone walls. T h e life e n e r g y i n t h e g r o w i n g p l a n t is greater a n d m o r e powerful t h a n the electron energy in the stone wall. T h a t manifestation of t h e cosmic Sakti t h r o u g h plants m a y b e called P r a n a Sakti. I f w e n o w g o t o t h e a n i m a l world, w e shall f i n d t h a t a n i m a l s h a v e a still h i g h e r f o r m o f e n e r g y . T h e y have got t h e m i n d w h i c h c a n f i n d o u t relations t o a c e r t a i n extent b e t w e e n c a u s e a n d effect, a n d w h i c h c a n h a v e a m o r e a c u t e sense o f p a i n a n d p l e a s u r e . T h e a n i m a l m i n d will also s h o w
will-power. T h i s is M a n o s a k t i . It is superior in kind a n d not merely in degree to the P r a n a Sakti of the plant. As against the Manosakti of the a n i m a l , the P r a n a Sakti of the p l a n t is n o w h e r e . Atma Sakti Above the ordinary animal stands m a n . He has n o t m e r e l y d i s c r i m i n a t i o n b u t also t h e a e s t h e t i c a n d t h e e t h i c a l sense, i n o t h e r w o r d s , h e h a s t h e full use o f t h e i n t e l l e c t u a l , emotional a n d volitional powers. T h a t i s w h y h e s t a n d s far above the animal. His Sakti m a y be spoken of as the Jiva Sakti, because the J i v a embodied in a h u m a n being makes full use o f t h e M a n a s a n d t h e I n d r i y a s . B e y o n d t h e o r d i n a y J i v a S a k t i , w h i c h e v e r y h u m a n beinghas, t h e r e is the special Sakti which we find in saints, w h o are a b l e t o h a v e full c o n t r o l o f t h e i r m i n d s . T h e g r e a t Yogi w h o i s e x p e r t i n C h i t t a V r i t t i N i r o d h a , i.e., t h e c o n t r o l o f t h e modifications o f t h e m i n d , has w h a t w e m a y call A t m a Sakti, b e c a u s e w h e n h e h a s c l e a r e d t h e m i n d o f its a g i t a t i o n s , i t r e c e i v e d t h e e n e r g y o f t h e A t m a n r e s i d i n g i n his b o d y . This i s t h e h i g h e s t form o f S a k t i w h i c h m a n , a s m a n , c a n a s p i r e for. W h e n t h e p e r f e c t m a n lays d o w n his b o d y , h e i s free t o r e m a i n a p a r t f r o m t h e P a r a m a t m a n o r t o m e r g e h i m s e l f i n it. I f h e c h o o s e s t o r e m a i n s e p a r a t e , h e will b e r e n d e r i n g service t o t h e different o r d e r s o f b e i n g s i n t h e u n i v e r s e . I n d o i n g so, t h e y will b e m a k i n g use o f C h i t S a k t i ( w h i c h i s also A t m a Sakti) a n d thus helping G o d in the discharge of H i s functions.
3
Mother (Dr. . M. P.
Mahadevan,
T h e r e i s a n e x q u i s i t e verse i n t h e S v e t a s v a t a r a U p a n i s h a d exquisite b o t h in form a n d m e a n i n g which reads : " T h o u art w o m a n ; T h o u art m a n ; T h o u art lad, a n d the m a i d e n t o o ; T h o u a r t t h e o l d m a n w h o t o t t e r s w i t h a stick ; T h o u a r t b o r n w i t h T h y face t u r n e d e v e r y w h e r e . " I n m y r i a d forms G o d 'appears. In t h e gracefulness of w o m a n a n d in t h e strength of m a n , in the joy of youth a n d in the wisdom of age, the D i v i n e P o w e r m a n i f e s t s itself.
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 , s u s t a i n s t h e m a n d w i t h d r a w s t h e m u n t o itself. And as P o w e r a n d t h e Possessor o f P o w e r a r e non-different, G o d H i m s e l f h a s often b e e n c o n c e i v e d a s S h e . T h e M o t h e r h o o d of God is a very old conception. A m o n g t h e relics o f a n c i e n t civilization a r e t o b e f o u n d images of the M o t h e r Goddess. In one of the hymns of the R i g V e d a , Sakti is described as residing in heaven a n d s u p p o r t i n g the e a r t h . In a n o t h e r passage the goddess A d i t i ( m e a n i n g t h e ' B o u n d l e s s ') is identified w i t h all gods a n d a l l m e n , w i t h ' w h a t e v e r h a s b e e n a n d w h a t e v e r shall be.' In the T a i t t i r i y a U p a n i s h a d the teacher, while giving his final i n s t r u c t i o n to t h e p u p i l says : ' R e g a r d t h y m o t h e r as a god.' In t h e K e n o p a n i s h a d a s t o r y is told of I n d r a , t h e king ofthe Devas, who, on account o f t h e pride of power and v i c t o r y , c o u l d n o t r e c o g n i z e G o d w h e n H e a p p e a r e d before h i m a n d h a d t o r e c e i v e w i s d o m from t h e M o t h e r . " T h e n in t h e s a m e r e g i o n o f t h e sky, I n d r a c a m e a c r o s s a w o m a n w h o was shining brightly, U m a the daughter of H i m a v a n . He a s k e d H e r , ' W h a t S p i r i t is this ? ' S h e r e p l i e d : ' It is Brahman. ' A n d t h e r e a r e a host o f m i n o r U p a n i s h a d s which speak of Sakti as the highest Being, as the absolute B r a h m a n , one w i t h o u t a second. Matrilatry A s y s t e m of p h i l o s o p h y a n d a set of o c c u l t p r a c t i c e s h a v e been woven r o u n d M a t r i l a t r y or M o t h e r worship in India. A n d S a k t i s m h a s b e e n o n e o f t h e p o t e n t forces for t h e spiritual regeneration of the Hindus, t h o u g h in corrupt times a n d p r a c t i s e d b y ineligibles i t h a s l e d t o c e r t a i n a b u s e s . The S a k t a s a c c e p t t h e V e d a s a s t h e basic s c r i p t u r e s a n d t h e S a k t a - T a n t r a s a s texts e x p o u n d i n g t h e m e a n s t o a t t a i n t h e g o a l set forth i n t h e V e d a s . A s t h e K a m i k a A g a m a p u t s it, t h e T a n t r a , is so called because it explains (Tanoti) in great detail knowledge concerning Tattva (truth) a n d M a n t r a ( m y s t i c syllables) a n d b e c a u s e i t saves. ( T r a n a t ) . T a n t r a is t h e s a v i n g k n o w l e d g e , t h e craft w h i c h carries t h e SQUI safely t o t h e p o r t o f f r e e d o m . It is w r o n g to regard the T a n t r a s a s b o o k s o f n e c r o m a n c y , m a g i c spells a n d m y s t e r i o u s
formulae. T h e y a r e o p e n s c r i p t u r e s from w h i c h all persons w i t h o u t distinctions o f caste, c r e e d o r colour m a y d r a w i n s p i r a tion. T h e y a r e p r i m a r i l y S a d h a n a Sastras, t h e t e a c h i n g a b o u t t h e p a t h s t o perfection. Advaita Saktism T h e m e t a p h y s i c a l position o f A d v a i t a o r n o n - d u a l i s m i s t a k e n over b y t h e S a k t a a s t h e f o u n d a t i o n a l t h e m e . R e a l i t y is o n e , a n d t h a t is S a t c h i d a n a n d a , existence, consciousness, bliss. As Sir J o h n Woodroffe p o i n t s o u t , " S a k t a d o c t r i n e is a special p r e s e n t m e n t of t h e so-called M o n i s m , ( A d v a i t a : L i t . ' n o t - t w o ' ) , a n d S a k t a r i t u a l , even i n those c o n d e m n e d forms w h i c h h a v e g i v e n rise t o t h e abuses b y w h i c h this s c r i p t u r e is m o s t g e n e r a l l y k n o w n , is a p r a c t i c a l a p p l i c a t i o n of it. T h e S a k t a s u b s c r i b e s w i t h o u t r e s e r v a t i o n t o t h e viewthat ultimate Reality is one, of the nature of Pure Consciousness or E x p e r i e n c e ' p e r se ' a n d t h a t it is t h e g r o u n d of t h e m a n i f e s t universe w h i c h a p p e a r s t h e r e i n t h r o u g h M a y a . B u t w h i l e t h e Advaita. o f S a n k a r a w o u l d r e g a r d this a p p e a r a n c e a s illusory, t h e A d v a i t a o f t h e S a k t a w o u l d consider i t to be r e a l . M a y a in S a k t i s m is n o t t h e i n d e t e r m i n a b l e n e s c i e n c e t h a t s o m e h o w illusorily manifests t h e w o r l d , b u t real p o w e r or Sakti identical with ultimate Reality, causing the o r i g i n a t i o n , s u s t e n t i o n a n d d e s t r u c t i o n o f t h e universe. P u r e Consciousness a s t h e u n p e r t u r b e d s u b s t r a t e ( N i r g u n a B r a h m a n ) i s Siva. T h e same Reality in the Creative Force or the ' elan v i t a l ' is Sakti. T h e S a m m o h a n a T a n t r a says : " W i t h o u t Prakriti or Sakti the transmigratory world cannot be. W i t h o u t P u r u s h a o r Siva t r u e k n o w l e d g e c a n n o t b e attained. Therefore both should be worshippedthe M a h a k a l i a n d t h e M a h a k a l a . " T h e A b s o l u t e is a w o r d , is SivaSakti, M a n - W o m a n , or God-power. I t evolves i n t o t h e w o r l d o f finite existence, a n d y e t does cease t o b e w h a t i t is, n a m e l y , p u r e Consciousness, E x i s t e n c e a n d Bliss. T h e i n d i v i d u a l soul o r t h e P a s u - J i v a i s n o n e o t h e r t h a n Siva. T h r o u g h l i m i t a t i o n it feels e s t r a n g e d , or s u n d e r e d from its 'moorings. T h r o u g h s u b l i m a t i o n i t i s resolved, a l o n g w i t h t h e u n i v e r s e , i n t o t h e u n i t a r y Consciousness w h i c h i s perfect Bliss.
38 T h e Trinity
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P o p u l a r religion has identified Sakti with M a h a d e v i ( m a g n a m a t e r ) , the e t e r n a l S p o u s e o f Siva a n d the a d o r a b l e Sister o f N a r a y a n a . But the Saktas realize t h a t the Supreme M o t h e r transcends the divine trinity of Brahma, Vishnu a n d Rudra. She is D u r g a or P o w e r as Action (Kriya) ; She is L a k s h m i or P o w e r as Will ( I c c h a ) ; She is Saraswati or Power as Knowledge ( J n a n a ) . F o r t h e first t h r e e d a y s o f N a v a r a t r i S h e i s w o r s h i p p e d a s D u r g a , for t h e s e c o n d t h r e e d a y s a s L a k s h m i , a n d for t h e l a s t t h r e e d a y s a s S a r a s w a t i . A n d on t h e t e n t h d a y She is a d o r e d as Rajarajeswari. the Q u e e n - M o t h e r t r a n s c e n d i n g t h e triple aspects t h a t go to constitute the changing world. Creation and D e s t r u c t i o n A u n i q u e feature of H i n d u i s m , in general, a n d of Saktism, i n p a r t i c u l a r , i s t h a t t h e p o w e r s o f d e s t r u c t i o n a r e n o t dele g a t e d t o S a t a n s t a n d i n g opposite a n d alien t o G o d . The M o t h e r n o t only creates b u t also destroys. D e a t h loses all its h o r r o r w h e n i t i s r e g a r d e d a s a p o r t a l t o n e w life. Destruc t i o n i s n o d e s t r u c t i o n w h e n i t l e a d s t o a fresh m o d e o f e x i s t e n c e . J u s t as creation is an expression of the divine power, so too is destruction. H e n c e the Sakta conceives of the M o t h e r both a s T r i p u r a s u n d a r i , t h e b e a u t i f u l c r e a t r i x a n d a s t h e terrific K a l i , t h e d a r k Goddess, w h o revels i n t h e d a n c e o f d e a t h . S w a m y V i v e k a n a n d a c a p t u r e s t h e spirit of the Sakta in a h y m n t o K a l i w h e r e h e signs : " Come Mother, come ! For Terror is T h y name, D e a t h is in T h y breath, And every shaking step D e s t r o y s a w o r l d for e v e r ; T h o u time, the All-destroyer ! Come, Mother, c o m e ! " S y m b o l of B r a h m a n It is o f t e n c r i t i c i z e d t h a t S a k t i s m is ' a d o c t r i n e t e a c h i n g t h e p r i m a c y o f t h e F e m a l e a n d t h u s f i t o n l y for suffragette
m o n i s t s , ' t h a t is ' a m e r e f e m i n i z a t i o n of o r t h o d o x V e d a n t a . ' T h a t this c r i t i c i s m i s p o i n t l e s s will b e e v i d e n t w h e n o n e u n d e r stands the implications of the Sakta-doctrine. It is no more w r o n g t o c a l l G o d M o t h e r t h a n t o call H i m F a t h e r . From t h e e m p i r i c a l p o i n t o f view, b o t h t h e p r i n c i p l e s , s t a t i c a n d d y n a m i c , m a l e a n d f e m a l e , a r e n e e d e d for e x p l a i n i n g w o r l d creation. T h e S a k t a lays t h e e m p h a s i s o n t h e f e m a l e be c a u s e , w h i l e t h e m a n ' s p a r t i n p r o c r e a t i o n i s fleeting a n d momentary, the woman's p a r t is more abiding a n d intimate. T h e S u p r e m e M o t h e r sacrifices H e r s e l f t o b e c o m e t h e w o r l d . A n d so, f r o m this p o i n t o f view, t h e M o t h e r - c o n c e p t i o n i s more important than the Fatherhood of God. At the s a m e t i m e ths S a k t a k n o w s well t h a t f r o m t h e t r a n s c e n d e n t a l s t a n d p o i n t t h e d i s t i n c t i o n s o f sex h a v e n o a p p l i c a t i o n t o t h e A b s o l u t e . T h e S a n s k r i t w o r d M a t r i (in E n g l i s h ' M o t h e r ' ) is b o t h feminine a n d masculine. The Mahakala-Samhita addresses the M o t h e r thus in a h y m n : " T h o u art neither girl, n o r m a i d , n o r old. I n d e e d , T h o u a r t neither female, nor male, nor neuter. T h o u art inconceivable, immeasurable P o w e r , t h e B e i n g o f all w h i c h exists, v o i d o f all d u a l i t y , t h e S u p r e m e B r a h m a n , attainable only t h r o u g h illumination or wisdom."
OM SAKTI MA YAM J A G A T
The Sakta System (By Sri Dewan Bahadur K. S. Ramaswamy Sastrigal) T h e S a k t i p h i l o s o p h y also i s a s o l d a s t h e V e d a s . I d o n o t t h i n k t h a t t h e r e i s a n y r e a l basis for t h e W e s t e r n v i e w w h i c h i s e c h o e d b y D r . R a d h a k r i s h n a n w h e n h e says : ; ' Sakti W o r s h i p , there is no doubt, prevailed originally a m o n g the non-Aryans a n d was gradually a d o p t e d by the Aryans." T h e R i g V e d a refers t o R u d r a n i a n d B h a v a n i . T h e Devi S u k t h a in t h e R i g V e d a (X-125) is a real source of t h e Sakti doctrine. I t says : " I a m t h e S o v e r e i g n Q u e e n , t h e t r e a s u r y o f all t r e a s u r e s ; t h e c h i e f o f a l l o b j e c t s o f w o r s h i p w h o s e a l l - p e r v a d i n g self a l l D e v a t a s m a n i f e s t , w h o s e b i r t h place is in t h e midst of t h e causal waters ; w h o b r e a t h i n g
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f o r t h gives f o r m t o t h e c r e a t e d w o r l d s a n d e a r t h e x t e n d s b e y o n d t h e m , s o vast a m I i n g r e a t n e s s . " I n i t a n d i n Sri Sukta, B h u Sukta, Neela Sukta a n d Durga Sukta we have the C e n t r a l truth of Sakti enunciated in wonderful words. In the K e n o U p a n i s h a d She is described as U m a , Haimavathy Bahu Sobhamana (Uma, daughter of Himavan and infinitely r a d i a n t ) a n d as bestowing B r a h m a v i d y a on G o d Indra. In the Devi U p a n i s h a d a n d other Sakta Upanishads H e r glory is described in detail. T h u s Devi is not only the p r i n c i p l e o f c r e a t i o n , t h e p r i n c i p l e o f auspiciousness, t h e principle of cosmic energy, a n d t h e principle of austerity, ( T h a p a s i J w a l a t h i ) , b u t i s also t h e p r i n c i p l e o f D i v i n e k n o w ledge. She is J a d a Sakti a n d Chit Sakti. She is Iccha Sakti, J n a n a Sakti a n d K r i y a Sakti. S h e i s n o t o n l y the M a y a S a k t i b u t i s also M o k s h a L a k s h m i . In the Vaishnava A g a m a s Lakshmi is described as mercy a n d as the means of salvation. But in the Sakta A g a m a s , Devi is described as the creator a n d ruler of the Universe a n d as the Saguna aspect of B r a h m a as well. In the P u r a n a s also, h e r glory is sung. In the Ithihasas, she i s d e s c r i b e d a s h a v i n g s h o w n g r a c e t o R a m a a n d A r j u n a . I n t h e S r i m a d B h a g a v a t h a , s h e i s d e s c r i b e d a s t h e sister o f Krishna. But it is in the Sakta Agamas and Tantras a n d in the Devi B h a g a v a t h a that her glory is most elaborately sung. T h e S a k t a A g a m a s a r e f i v e S u b h a j a g a m a s , sixtyfour K a n t a g a m a s a n d e i g h t M i s r a g a m a s . I g o t from a friend o f m i n e a c o p y o f A g a s t y a ' s S a k t i S u t r a s w h i c h deserve a wide circulation a n d homage. T h e famous poems attribute d t o Sri S h a n k a r a viz-, S i v a n a n d a l a h a r i a n d S o u n d a r y a lahari show h o w he revelled in the worship a n d adoration of Siva a n d Devi. Baskararaya's c o m m e n t a r y on the Lalita S a h a s r a n a m a is a valuable work. Recently the enthusiastic labours of Sir J o h n Woodroffe ( A r t h u r Avalon) have m a d e T a n t r a works available to the modern reader. In the Sakti doctrine Siva is the S u p r e m e u n c h a n g i n g e t e r n a l consciousness a n d Sakti is His kinetic power. Siva a n d S a k t i a r e d e s c r i b e d a s P r a k a s a a n d V i m a r a s a i.e., glory a n d power. Siva is C h i t a n d Sakti is Chidrupini, i.e., s t a t i c a n d d y n a m i c consciousness. T h e y are really one. Siva becomes the creator of the Universe through the p o w e r
of S a k t i . If Siva is in u n i o n w i t h S a k t i , He b e c o m e s t h e L o r d o f t h e Universe ; if not, he cannot even move. Brahma, V i s h n u , a n d R u d r a p e r f o r m t h e functions o f c r e a t i o n a n d preservation a n d destruction of the Universe in accordance w i t h t h e will o f S a k t i . I t i s from H e r t h a t T i r o d h a n a (obscuration of the Divine nature) a n d A n u g r a h a (grace revelatory of Divine nature) come. T h e course o f m a n i f e s t a t i o n i s Siva, S a k t i , N a d a , Bindu and Suddhamaya. F r o m M a y a which assumes the form of Prakriti comes the evolution of the Universe, the total n u m b e r of categories being thirty-six as in the Saiva Tantras. T h e J i v a s a r e A m s a s o f Siva a n d a r e r e a l l y o n e w i t h Siva. Sir J o h n W o o d r o f f e says in his Shakthi and Shaktha : " T h e function of P r a k r i t i is to veil, l i m i t or finalise p u r e infinite formless consciousness, so as to p r o d u c e form, for w i t h o u t such l i m i t a t i o n t h e r e c a n n o t b e t h e a p p e a r a n c e o f form." These G u n a s work b y m u t u a l suppression. The function o f T a m a s i s t o veil consciousness, o f S a t h v a t o reveal it a n d of Rajas the active principle to m a k e either T a m a s suppress S a t h v a o r S a t h v a suppress T a m a s T h e forms o f life a r e therefore t h e stairs ( S o p a n a ) o n w h i c h m a n m o u n t s t o t h e s t a t e o f infinite e t e r n a l a n d formless bliss. O n e p e c u l i a r f e a t u r e i s t h a t Siva i s d e s c r i b e d a s S a t c h i d a n a n d a , N i r v i k a r a (changeless), N i s h k a l a (partless), N i r m a l a (untouched by M a y a ) , Nirguna (without attributes), Arupa ( w i t h o u t form) a n d a l l - p e r v a s i v e like s p a c e . Sir J o h n W o o d r o f f e says : " T h e S a k t a T a n t r a is t h u s A d v a i t a V a d a , for i t p r o c l a i m s t h a t P a r a m a t m a a n d J i v a t m a a r e o n e . " O n e of the Devi's n a m e s in Lalita S a h a s r a n a m a m is " Brahm a t m e i k a s w a r u p i n i " (whose n a t u r e is of t h e i d e n t i t y of Brahma and Atman). T h e S a m m o h a n a T a n t r a says i n C h a p t e r V I I I t h a t Sri S a n k a r a c h a r v a w a s a n i n c a r n a t i o n o f G o d Siva for t h e d e s t r u c t i o n o f B u d d h i s m . T h e Sakti w o r s h i p p e r i s a s k e d t o m e d i t a t e a t d a w n o n t h e following verse : " I am the Devi a n d none other. I am B r a h m a n w h o i s b e y o n d a l l grief. I am of the form of S a t c h i d a n a n d a a n d a m e t e r n a l l y free i n m y n a t u r e . " T h e g r e a t g l o r y o f t h e S a k t i d o c t r i n e i s its affirmation t h a t t h e U n i v e r s e i s P o w e r a m a n i f e s t a t i o n o f D e v i ' s glory.
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B u t P o w e r i s n o t b l i n d physical force b u t i s t h e p o w e r o f k n o w l e d g e , t h e p o w e r o f bliss, t h e p o w e r o f love ( C h i t S a k t i , A n a n d a Sakti, P r e m a Sakti). While not denying the A d v a i t a d o c t r i n e t h a t from t h e s t a n d p o i n t o f n o u m e n a l r e a l i t y t h e r e i s i n r e a l i t y n o c r e a t i o n a t a l l , t h e S a k t i Sastras w h i c h a r e S a d h a n a S a s t r a s d e s c r i b e t h e U n i v e r s e a s the manifestation of Sakti. A n o t h e r g r e a t a s p e c t o f t h e S a k t i p h i l o s o p h y i s the e m p h a s i s p l a c e d b y i t o n Y o g a b y w h i c h t h e h i g h e r energies in us can be a w a k e n e d a n d brought into p l a y to help the world a n d t o e n a b l e u s t o realise t h e S u p r e m e . It teaches us h o w to a w a k e n t h e K u n d a l i n i S a k t i a n d p i e r c e t h e six centres o f p o w e r ( S h a t c h a k r a ) a n d realise t h e ineffable g l o r y o f SivaSakti in the Sahasrara (the spiritual centre in the brain). A t h i r d g r e a t f e a t u r e of t h e d o c t r i n e is t h e e m p h a s i s l a i d b y t h e s y s t e m o n m y s t i c m a n t r a s a n d w o r s h i p , t h o u g h all t h e S a d h a n a s i.e., n i s h k a m a K a r m a a n d B h a k t i a n d Y o g a a n d J n a n a are accepted as sadhanas (means of liberation). It is t r u e in some d e g r a d e d forms of Saktism there have been magic a n d i m m o r a l i t y a n d seeking of occult powers. T h e t h e o r y o f t h e five m a t h r a s m a d y a o r w i n e , m a m s a o r f l e s h , m a t s y a o r fish, m u d r a o r s y m b o l i c a l a c t s , a n d m a i t h u n a (sexual u n i o n ) i s a t r a v e s t y of t h e t r u t h . B u t it is notp r o p e r t o u n d e r m i n e t h e p u r e d o c t r i n e o n a c c o u n t o f its temporary degradations a n d corruptions. Sir J o h n W o o d roffe says well : " R i t u a l is an a r t , t h e a r t of religion. A r t is t h e o u t w a r d m a t e r i a l - expression o f i d e a s i n t e l l e c t u a l l y h e l d a n d e m o t i o n a l l y felt. R i t u a l a r t is concerned with the e x p r e s s i o n o f t h e s e i d e a s a n d feelings w h i c h a r e specifically called religious. It is a m o d e by w h i c h religious t r u t h is p r e s e n t e d , a n d m a d e i n t e l l i g i b l e i n m a t e r i a l forms a n d symbols t o t h e m i n d . -It a p p e a l s t o all n a t u r e s passionately sensible o f t h a t b e a u t y i n w h i c h , t o s o m e , G o d m o s t manifests Himself. B u t i t i s m o r e t h a n this, for i t i s t h e m e a n s b y w h i c h the m i n d is transformed a n d purified. T h e Sakta is thus t a u g h t t h a t H e i s o n e w i t h Siva a n d H i s P o w e r o f Sakti. T h i s is n o t a m a t t e r of m e r e a r g u m e n t . It is a m a t t e r of experience. I t i s r i t u a l Y o g a p r a c t i c e w h i c h secures t h a t e x p e r i e n c e for t h e m .
T h e concept of the M o t h e r h o o d of G o d is a most beautiful a n d t e n d e r a n d a t t r a c t i v e c o n c e p t . T h e G i t a says : " l a m t h e father o f t h e U n i v e r s e . I am the M o t h e r of the Universe." T h e Sakti c u l t i s o p e n t o all i n c l u d i n g w o m e n . G o d i s n e i t h e r m a l e n o r female. Gender has no place in the concepts of Divinity. B u t t h e M o t h e r aspect o f G o d i s n o less t r u e t h a n t h e father a s p e c t a n d i s infinite m e r c y a n d love a n d grace.
OM SAKTI MAYAM JAGAT
E v e r y y e a r i n t h e l a t e r h a l f o f t h e m o n t h o f Asoj, H i n d u s , all over t h e B h a r a t v a r s h a w o r s h i p Sri D u r g a D e v i for n i n e d a y s c o n t i n u o u s l y , s e t t i n g u p o n e a c h o f those d a y s a p a r t i c u l a r image of that M a h a Sakti Devi, a n d conclude t h a t worship o n t h e 10th d a y o r t h e V i j a y a d a s a m i D a y . L e t us consider : w h a t does a l l this signify a n d h o w does this religious w o r s h i p h e l p u s i n fulfilling t h e a i m o f h u m a n life o n this e a r t h - p l a n e . In the Hindu mythology M a h a Devi or M a h e s w a r i is considered as the S u p r e m e Sakti or Power of the S u p r e m e Being a n d is known as J a g a d a m b a , the creatrix of the universe. According to S a n k h y a She is the M u l a - P r a k r i t i or Supreme Prakriti of the S u p r e m e Purusha. T h e w o r d " S a k t i " c o m e s from t h e r o o t " S a k " w h i c h m e a n s " to be a b l e , " " to do " a n d this i n d i c a t e s b o t h activity a n d capacity therefor. S a k t i because it is t h e p r o d u c t i v e or c r e a t i v e p r i n c i p l e is symbolically f e m a l e , b u t it is i n reality n e i t h e r m a l e n o r f e m a l e , b u t only a p o w e r w h i c h manifests itself in v a r i o u s f o r m s . Sakti in its static s t a t e is C h i t - S a k t i a n d in its k i n e t i c , s t a t e it is M a y a - S a k t i . (1) As C h i t - S a k t i she is t h e U l t i m a t e C h a n g e l e s s Reality ;
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(2) A s M a y a - S a k t i s h e e v o l v e s i n t o a n d a p p e a r s i n t h e form of the world. T h e s e t w o a r e i n t h e i r essence : (1) T h e E n d u r i n g R e a l t h a t i s Herself a n d (2) F o r m s of Herself, t h e p a s s i n g yet r e a l objects of Experience. According to Sakta D a r s h a n , the Universe is the product of these t w o S a k t i s C h i t - S a k t i a n d M a y a - S a k t i . It is in t h e n a t u r e o f this U l t i m a t e R e a l i t y ( C h i t ) t o m a n i f e s t itself. I n C h i t o r C o n s c i o u s n e s s t h e r e i s t h e seed o f P o w e r t o manifest itself a s o b j e c t t o l i m i t e d c e n t r e s o f it. T h a t seed i s t h e collectivity of all t e n d e n c i e s ( S a m s k a r a s ) t o w a r d s life a n d f o r m a c q u i r e d i n a n infinite n u m b e r o f p a s t universes. The distinctive changes in such collective tendencies in terms of T i m e i s d e s i g n a t e d a s Y u g a a n d i s classified i n a c c o r d a n c e w i t h t h e p r e d o m i n a t i n g e l e m e n t o f G u n a i n t h a t collective tendencies. T h a t in w h i c h P u r e Sattva G u n a prevails is called Satya Y u g a a n d so on. W e t h u s see t h a t S a k t i m e a n s b o t h p o w e r i n g e n e r a l a n d e v e r y p a r t i c u l a r f o r m of P o w e r . Life is a p o w e r of consciousness or C h i t t h a . M i n d also is a p o w e r a n d so is matter. M i n d is constantly functioning in the form of Vrittis. R e a s o n i n g , will a n d feeling o r B h a v a a n d s o forth a r e a l l a s p e c t s o f m i n d - p o w e r i n its g e n e r a l sense. Power t r a n s l a t e d t o t h e m a t e r i a l p l a n e i s force a n d therefore o n l y o n e a n d t h e grossest a s p e c t o f S a k t i o r P o w e r . In short, all these aspects or special powers are limited forms of the G r e a t Creative P o w e r , the M a t a D u r g a Devi, the M o t h e r (Ambika) of the Universe. I t i s She w h o p e r s o n a l i z e s in t h e f o r m of all b e i n g s in t h e u n i v e r s e ; a n d it is S h e a g a i n w h o a s t h e essence o f s u c h p e r s o n a l i z a t i o n s , i s t h e S u p r e m e Personality ( P a r a h a m t a ) ' w h o in manifestation is " G o d in a c t i o n . " W o r s h i p of M a h a - S a k t i is not, therefore, worship of these limited forms ; b u t of the Divine Will, K n o w l e d g e a n d Action as revealed in the Universe. Wors h i p o f m e r e force i s A s u r i k . F o r c e , h o w e v e r , m a y b e m o r a l i s e d b y t h e g o o d p u r p o s e w h i c h i t serves. T h e antethesis is not rightly between m i g h t a n d right, b u t between might in the
service o f t h e r i g h t a n d m i g h t i n t h e service o f the w r o n g . T o w o r s h i p force m e r e l y i s t o w o r s h i p m a t t e r . Similarity between Sankhya system and Sakta doctrine of Sakti I t h a s b e e n s t a t e d a b o v e t h a t i n t e r m s o f S a n k h y a system, M a h a - S a k t i i s t h e M u l a - P r a k r i t i o f the S u p r e m e P u r u s h a . S p e a k i n g i n a g e n e r a l w a y , w e m a y c o n v e r t t h e s e c o n d elem e n t of t h a t system, viz-, t h e Infinite P u r u s h a s i n t o o n e Siva a n d P r a k r i t i i n t o Siva's P o w e r o r Sakti a n d t h e n affirm t h a t Siva a n d Sakti a r e n o t a s t h e S a n k h y a says t w o independent Realities, but one Reality in twin aspect static a n d k i n e t i c a n d t h u s p e r c e i v e s o m e s i m i l a r i t y b e t w e e n t h e S a n k h y a a n d t h e S a k t a d o c t r i n e s o f Sakti. Sankhyan P u r u s h a is c h a n g e l e s s Consciousness ( C h i t ) . So is Siva. P r a k r i t i is as u n l i m i t e d c a u s e , t h e p r i n c i p l e of c h a n g e , a n d as effect l i m i t e d c h a n g i n g forms, w h i c h a r e a s effects o r m o d i fications of t h e i r cause. S i m i l a r l y , Sakti is t h a t w h i c h in itself u n c h a n g e a b l e , p r o d u c e s forms o u t of itself, as m a t e r i a l cause, t h e w o r l d o f c h a n g e . In common language, we speak of t h e P o w e r or Sakti of Siva, b u t strictly Sakti is Siva ; t h e r e i s n o Siva w i t h o u t S a k t i n o r Sakti w i t h o u t Siva. T h i s s u b s t a n t i a l units' w i t h diversity o f aspects involves a n o t h e r distinct view o f t h e n a t u r e o f cosmic process. In Sankhya t h e r e a r c t w o realities ; in Sakta-cioctrine there is o n l y o n e with d u a l aspect. As we are dealing here with the Power-aspect of Consciousness t o recollect a n d i m a g i n e forth t h e u n i v e r s e , w e m a y s p e a k o n l y o f P o w e r o r Sakti, i f w e a r e careful t o r e m e m b e r t h a t the universe is the p r o d u c t of Chit-Sakti a n d Maya-Sakti, t h a t is, C h i t o r Consciousness i n its a s p e c t a s p o w e r a n d efficient c a u s e a n d M a y a - S a k t i o r p o w e r a s m a t e r i a l c a u s e . T h e r e is thus one ultimate enduring absolute Reality of which all o t h e r r e l a t i v e realities a s m i n d , life a n d m a t t e r a r e t r a n s i e n t forms. T h e U l t i m a t e Reality is Eternal Being-Consciousness ( S a t - C h i t ) w h i c h in itself is changeless. Consciousness w h e t h e r transcendent or i m m a n e n t never changes or moves. If in t h e w o r l d process it a p p e a r s to do so, this is d u e to t h e m o d e s of m i n d of w h i c h it is t h e basis. But this consciousness
5
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is n e v e r t h e l e s s a t r u e efficient cause, t h a t is, o n e w h i c h m o v e s w i t h o u t itself b e i n g m o v e d . As such, it is consciousnessp o w e r ( C h i t - S a k t i ) . B u t i t m a y b e a s k e d w h a t i s this S u b s t a n c e - E n e r g y w h i c h is t h e m a t e r i a l c a u s e of this u n i verse ? T h e a n s w e r d e p e n d s o n h o w w e look a t it. I f w e look a t i t from t h e o t h e r - w o r l d a s p e c t , t h a t is, t h e R e a l i t y w h i c h we call S a k t i or P o w e r as it is in itself, t h e n t h e a n s w e r is t h a t it is consciousness ( C h i d r u p i n i S a k t i ) . If we look at it on t h i s - w o r l d s i d e , t h e n it is t h e R o o t - S u b s t a n c e - E n e r g y of t h e Universe which appears as mind and matter. T h a t root as cause is however n e i t h e r the one nor the other, b u t the P o w e r ( M a y a - S a k t i ) t o p r o d u c e t o itself a n d t o a p p e a r a s b o t h , w h e n consciousness becomes outer-turned (Bahirmukhi) a n d sees in its g r a d u a l a w a k e n i n g to t h e w o r l d , t h e " T h i s " (Idam) or Universe. The t w o attitudes or states of consciousness Consciousness has' two attitudes, inner ( A n t a r m u k h i ) and outward-turned (Bahirmukhi). I n t h e first a n d i n its fullest sense t h e r e is an e x p e r i e n c e in w h i c h t h e r e is no s u b j e c t or object. In t h e s e c o n d t h e object or " T h i s " ( I d a m ) i s g r a d u a l l y e x p e r i e n c e d a t first a s p a r t o f a n d t h e n o u t s i d e itself. T h e r e is a p o l a r i s a t i o n in t h e (first) u n i t a r y consciousness of " I " ( A h a m ) a n d " T h i s " ( i d a m ) , t h e e x p e r i e n c i n g s u b j e c t a n d his w o r l d . T h e latter is as real as the former w h i c h perceives it, b u t since b o t h a r e t r a n s i e n t a n d c h a n g e t h e i r r e a l i t y is r e l a t i v e . F u l l , timeless, spaceless, endless, persistence is the Absolute R e a l which is the S u p r e m e Experience. In the Sakta Sastras the evolution of consciousness i n 3 6 T a t t v a s o r stages i n t o m i n d a n d m a t t e r h a s b e e n explained in great detail a n d complication a n d in technical terms of their own. T h e y s h o w t h e origin o f e v e n P u r u s h a a n d Prakriti. I n fact P u r u s h a a n d P r a k r i t i T a t t v a s m e r e l y m a r k t h e s t a g e of e v o l u t i o n or v i b r a t i o n , w h e n t h e " T h i s " ( I d a m ) or o b j e c t of t h e " I " ( A h a m ) is t h r o w n o u t of t h e Self a n d b e c o m e s a n o u t e r t h i n g d i s t i n c t from it. In other words, t h e y ( P u r u s h a a n d P r a k r i t i ) a r e the i m m e d i a t e r o o t o f e m p i r i c a l r e a l i t y , b u t t h a t r o o t i s itself g r o u n d e d i n t h e soil o f consciousness w h i c h is ultimately Samvit or the S u p r e m e
( C h i d r u p i n i ) E x p e r i e n c e Itself. T h i s is M a y a - S a k t i to t h e Sakta. She in o n e a s p e c t is t h e u l t i m a t e changeless R e a l i t y . S h e i n a n o t h e r a s p e c t does evolve i n t o a n d a p p e a r i n t h e forms of t h e w o r l d . T h e r e is t h u s a r e a l yet t r a n s i e n t diversity in a r e a l a n d e n d u r i n g unity. D o u b t l e s s this d o c t r i n e does n o t e x p l a i n h o w logically G o d d e s s ( S a k t i Devi) c a n b e c h a n g e l e s s a n d yet change. B u t i n this respect t h e M a y a o f S a n k a r a c h a r y a w h i c h is" n e i t h e r real n o r u n r e a l also r u n s c o u n t e r t o logic. T h e h i g h e s t t r u t h i s alogical. T h e S a k t a says, " b e t t e r a c c e p t b o t h the r e a l i t y o f the c h a n g i n g w o r l d w h i c h i s i m p o s e d b y M a y a o n u s i n o u r o r d i n a r y e x p e r i e n c e , a s also t h e r e a l i t y of the changeless w h i c h is e x p e r i e n c e d in Y o g a . " In spiritual experience the problem disappears. And,_ s o S i v a says in t h e K u l a r n a v a T a n t r a : " S o m e desire d u a l i s m ( D v a i t a v a d a ) , others monism (Advaitavada). Such, however, k n o w n o t m y t r u t h w h i c h i s b e y o n d b o t h m o n i s m a n d dualism, (Dvaitadvaitavivarjita)." T h e Sakta T a n t r a s are a form of Advaita V e d a n t a . All w o r s h i p p e r s a r e p r a c t i c a l realists w h a t e v e r t h e i r d o c t r i n e m a y be. A Sakta prays to t h e ( D u r g a Devi) M o t h e r k n o w i n g t h a t t h e form o f t h e O n e as M o t h e r is that in which She appears to him. This feature of t h e S a k t a d o c t r i n e is well illustrated in the D e v i B h a g a vatham. T h e n a r r a t i o n runs thus : W h e n Siva refused his wife Satiji p e r m i s s i o n to a t t e n d t h e Y a g n a o f h e r f a t h e r D a k s h a , even t h o u g h she r e p e a t e d l y b e s o u g h t it, t h e J a g a d a m b a D e v i seeing t h a t h e r h u s b a n d ' s v a n i t y h a d influenced h i m , a s s u m e d a very t e r r i b l e f o r m w i t h t h e object o f s h a t t e r i n g t h a t v a n i t y . P o n d e r i n g for a m o m e n t i n h e r m i n d , Satiji o p e n e d h e r t h r e e fearful eyes a n d o v e r p o w e r e d Shankerji (Siva) w i t h illusion. Siva stood still l o o k i n g a t t h e D e v i , w i t h h e r Hps p a r t e d i n a n g e r a n d eyes s h i n i n g like d e s t r u c t i v e fire. O n being t h u s l o o k e d a t t h e D e v i s u d d e n l y d i s p l a y e d t h e t e r r i b l e t e e t h i n H e r terriblemouth and laughed aloud. O n h e a r i n g t h a t frightful s o u n d o f l a u g h t e r S h a n k e r M a h a d e v a w a s p a r a l y s e d w i t h fright. O p e n i n g his three eyes w i t h g r e a t effort, Siva s a w ( b u t o n c e ) the world-terrifying aspect of J a g a d a m b a . W h e n he looked u p o n h e r , h e r b o d y i m m e d i a t e l y lost its g o l d e n c o l o u r a n d took on t h a t of a d a r k mass of crushed eye-paint (Anjana).
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S h e a p p e a r e d n a k e d as space, w i t h dishevelled hair, with a l o l l i n g t o n g u e a n d four a r m s . S h e w a s t e r r i b l y furious, bathed in sweat ( c a u s e d b y h e r a n g e r ) a n d o f frightful c o u n t e n a n c e , g a r l a n d e d w i t h skulls, b e a r i n g o n h e r h e a d t h e b r i l l i a n t c r o w n a n d a c r e s c e n t m o o n , s h i n i n g like 1 0 m i l l i o n suns. H e r voice t h u n d e r e d loudly. I n s u c h a fearful a s p e c t Satiji stood d a z z l i n g by the mass of h e r own brilliant Tejas (energy) before M a h a d e v a a n d u t t e r e d l o u d peals of laughter. Seeing t h a t wonderful a p p e a r a n c e of the Devi, Shankerji l o s t a l l s e l f - c o n t r o l a n d i n p a n i c s o u g h t t o f l e e i n all d i r e c t i o n s . S e e i n g S i v a t h u s o v e r c o m e w i t h fear, t h e D e v i a g a i n u t t e r e d p e a l after p e a l o f d r e a d f u l l a u g h t e r a n d w i t h t h e o b j e c t o f reassuring h i m shouted " Fear not ! Fear not ! " Hearing t h i s c r y a n d fierce p e a l o f l a u g h t e r M a h a d e v a f r a n t i c a l l y r u s h e d a g a i n i n flight i n e v e r y d i r e c t i o n . But in whatever d i r e c t i o n h e r a n h e s a w a fearful f o r m before h i m . After h a v i n g thus r u n towards each of the ten quarters ofthe Heaven, h e s a w n o n e w i t h o u t d a n g e r for h i m ; s o h e sat d o w n o n e a r t h a n d s h u t his t h r e e eyes a n d w h e n h e o p e n e d t h e m h e s a w b e f o r e h i m S h y a m a ( b l a c k l a d y ) w i t h a s m i l i n g face, H e r eyes wide a n d terrible a n d her h a i r dishevelled. Seeing her vi t h u s , M a h a d e v a , a s i f i n g r e a t fear a s k e d , Who art Thou, S h y a m a ? W h e r e h a s my b e l o v e d wife S a t i g o n e ? " D e v i said : " M a h a d e v a , I a m t h y S a t i h e r e s t a n d i n g before thee. W h y is thy m i n d so confused today. Do I a p p e a r to t h e e different from t h y S a t i ? " S i v a said : " I f t h o u r e a l l y a r t m y b e l o v e d S a t i ( d a u g h t e r o f D a k s h a ) w h y h a s t h o u b e c o m e b l a c k a n d fearful ? W h o a r e these forms of terrible shape, s t a n d i n g in all directions a r o u n d me. Amongst these which a r t t h o u ? Tell me everything for t h e s e w o n d e r f u l forms h a v e m a d e m e g r e a t l y a f r a i d . " Sati said : " I am t h e subtle ( b e y o n d the reach of speech a n d m i n d ) M u l a p r a k r i t i w h o creates a n d destroys. Owing to t h e p r o m i s e I h a d a f o r e t i m e g i v e n t h e e ( t o bless t h e e for t h y T a p a s y a ) I i n c a r n a t e d as a fair girl in D a k s h a ' s h o u s e merely to get a n d c h a r m thee as my husband. I have today a s s u m e d t h i s fearful a s p e c t t o t e r r i f y D a k s h a a l o n e . T h e ten t e r r i b l e f o r m s w h i c h t h o u seest i n e a c h o f t h e ten d i r e c t i o n s .are e a c h o f t h e m m y a s p e c t s . Seeing thee so greatly afraid
a n d t u r n i n g i n all d i r e c t i o n s I s t o o d before t h e e b l o c k i n g t h e m b y these, t h e forms o f m i n e . Siva said : " T h o u a r t t h e s u b t l e M u l a p r i k r i t i w h o creates, preserves a n d destroys. I t i s n o t possible t h a t o n e s h o u l d k n o w thee w h o art beyond the reach of speech a n d mind. S o , n o t k n o w i n g t h e e , t h r o u g h g r e a t illusion, I h a v e said un pleasant words to thee. Pardon me, Parameshwari, the offence I h a v e t h u s c o m m i t t e d . Tell me the n a m e s of each o f t h e s e t e n d r e a d f u l forms o f t h i n e , s t a n d i n g i n e a c h o f t h e ten quarters. D e v i said : " T h e d a r k - c o l o u r e d f o r m w i t h t e r r i b l e eyes w h i c h t h o u d o e s see b e f o r e t h e e is K a l i . S h e w h o is above thee of S h y a m a (dark blue) colour is M a h a m a y e , t h e very i m a g e o f M a h a k a l e . T h e lean d e s t i t u t e a n d v e r y frightful D e v i w h o m t h o u seest on t h y r i g h t side is, high-soulcd M a h a d e v a , M a h a v i d y a C h i n n a m a s t a . Shamb h u , t h e D e v i o n t h y left side i s B h u v a n e s w a r i . She w h o is b e h i n d y o u i s D e v i B a g a l a m u k h i , d e s t r o y e r o f foes. She w h o a p p e a r s as a w i d o w on t h e s o u t h - e a s t is D e v i M a h a v i d y a D h u m a v a t i , a great Ishvari. T h e Devi on the south-west is Tripurasundari (Kamala). In the north-west is M a l a n g i a n d in the north-east M a h a v i d y a Shodashi, a great Ishvari. S h e w h o is b e l o w y o u is B h a i r a v i . S h a m b u ! Be n o t afraid. O f m y m a n y forms (90 m i l l i o n s o f m a n i f e s t a t i o n s ) these t e n a r e t h e best ( t h e m o s t p e r f e c t V i b h u t i s ) . " (Vibhuti is the thing which characterises the higher nature. V i b h u is one w h o i s a l l - p e r v a d i n g a n d V i b h u t i i s b o t h t h a t w h i c h i t dis p l a y s a n d t h e p o w e r b y w h i c h i t displays.) F r o m the above P u r a n i c story we thus g a t h e r t h a t the t e n D e v i s a r e t h e t e n p r i n c i p a l D i v i n e S a k t i s m e a n t t o over c o m e a n d resist a l l A s u r i c e l e m e n t s i n this w o r l d w h i c h per v a d e i n a l l t h e t e n d i m e n s i o n s o f this g l o b e . All this is n o t a figure of s p e e c h or an i m a g i n a r y s y m b o l ; b u t sublime conscious bodies of p o w e r a n d energy t h a t e m a n a t e a n d c o m e d o w n f r o m t h e s u p r e m e a b o d e t o uplift t h e e a r t h e o n s c i o u s n e s s a n d divinise i t i n t h e h u m a n b e i n g s . These deities a r e N a m e s , Powers a n d Personalities o f t h e Universal G o d h e a d a n d t h e y represent e a c h some essential m i g h t a n d energy of the S u p r e m e Divine Being. T h e y manifest the
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c o s m o s a n d a r e m a n i f e s t i n it. T h e y r e c o g n i s e i n t h e soul o f m a n their brother a n d ally a n d desire to help a n d increase him b y t h e m s e l v e s i n c r e a s i n g i n h i m , s o a s t o possess his w o r l d w i t h their Light, Strength a n d Beauty. T h e s e deities call m a n t o a divine companionship a n d alliance ; they attract and uplift h i m t o t h e i r f r a t e r n i t y , i n v i t e his a i d a n d offer theirs a g a i n s t t h e sons o f d a r k n e s s a n d d i v i s i o n t h e Asufic e l e m e n t in m a n . M a n i n r e t u r n calls t h e d e i t i e s t o his sacrifice, offers t o t h e m his o w n m i n d , p o w e r a n d w i l l , a n d receives t h e m b a c k r e - e n l i g h t e n e d , r e - e n f o r c e d a n d r e - s t r e n g t h e n e d a s their gifts i n t o his b e i n g a n d i n t o his life. G o d s o r t h e i r Sakties a s Goddesses are not simply poetical personifications of abstract ideas or of psychological a n d physical functions of N a t u r e . T o t h e V e d i c seers they w e r e l i v i n g realities ; t h e vicissitude o f t h e h u m a n soul r e p r e s e n t s a c o s m i c s t r u g g l e n o t m e r e l v of principles a n d tendencies, b u t of the Cosmic Powers which support and embody them. These are the Devatas and demons or Asuras. On the world-stage a n d in the indiv i d u a l soul t h e s a m e r e a l d r a m a a n d "play w i t h t h e s a m e p e r s o n a g e s is e n a c t e d . _ W h a t is t h e p u r p o s e of this P l a y ; w h a t is t h e e n d to be a c h i e v e d ? I t is, o f c o u r s e , c o m i n g d o w n o f t h e S u p r e m e Chit-Sakti or Power-Consciousness to the physical or material consciousness a n d e s t a b l i s h i n g itself a s t h e s u p r e m e s t allruling element in the h u m a n being. It is only then that it takes direct charge of the work to be done in a n d through the h u m a n system. But, before the arrival of the hour of t h a t c o m i n g d o w n , m u c h w o r k h a s t o b e d o n e for p r e p a r i n g t h e h u m a n i n s t r u m e n t b y its o w n Y o g a - f o r c e w h i c h i s a special P o w e r o f t h e S u p r e m e B e i n g , a s u b t l e i n s t r u m e n t for t h e p u r i f i c a t i o n o f t h e b e i n g a n d m a k i n g i t f i t t o receive a n d h o l d t h e i n f i l t r a t i o n s o f t h e forces o f s t r e n g t h a n d k n o w l e d g e a n d p e a c e into the system. N o w let u s carefully s t u d y a n d m a k e a b r i e f n o t e o f s o m e o f these c a r d i n a l p r i n c i p l e s o f this s y s t e m o f w h a t i s c o m m o n l y expressed a s " T h e T a n t r a " o r " T h e T a n t r a Sastra." T h e use of this expression itself is d u e to a m i s c o n c e p t i o n a n d leads to others. T h e w o r d " T a n t r a " has been derived
from t h e root " T a n " to s p r e a d . T a n t r a is t h a t (Sastra or s c r i p t u r e ) by w h i c h k n o w l e d g e is s p r e a d . T h e suffix " T r a " is from t h e root " to s a v e . " T h a t k n o w l e d g e is s p r e a d w h i c h saves ( T a n y a t e V i s t a r y a t e J n a n a m a n e n a i t i Tan tram). W h a t i s t h a t b u t religious k n o w l e d g e w h i c h saves ? So, T a n t r a S a s t r a is a treatise w h i c h d e a l s w i t h t h a t K n o w l e d g e . K n o w l e d g e in t h e Sastric sense is a c t u a l immediate (Shakshatkara) experience or demonstration, not m e r e r e a d i n g a b o u t i t i n books, h o w e v e r d i v i n e a n d h o w e v e r useful a s a p r e l i m i n a r y s u c h s t u d y m a y b e . Tantras were t h u s r e g a r d e d r a t h e r as a scientific discovery t h a n as a revelation ; t h a t is s o m e t h i n g discovered by t h e self r a t h e r t h a n from without. T a n t r a s are thus claimed to be the revealed means by which the Tattvas a n d other matters a n d powers m a y be discovered. In s h o r t , the T a n t r a Sastras or A g a m a s form a p r a c t i c a l p h i l o s o p h y , i.e., a p h i l o s o p h y w h i c h n o t m e r e l y argues but experiments. I n fact, a l l m u s t a c t w h o h a v e n o t achieved. F o r this reason every a n c i e n t faith h a s its r i t u a l . A W e s t e r n w r i t e r h a s expressed t h e o p i n i o n t h a t t h e T a n t r a Sastra w a s a t least i n its origin a l i e n a n d i n d e e d hostile t o t h e V e d a s . H e said t h a t " W e a r e strongly o f t h e o p i n i o n t h a t i n t h e i r essence, t h e two p r i n c i p l e s a r e f u n d a m e n t a l l y o p p o s e d a n d t h a t t h e T a n t r a s only used V e d i c forms to m a s k its essential o p p o s i t i o n . " T h i s is n o t a c o r r e c t view t o t a k e . I g n o r a n t n o t i o n s p r e v a i l o n t h e subject o f t h e r e l a t i o n o f the T a n t r a s t o V e d a s a n d t h e V e d a s t o T a n t r a . F r o m a n outside s t a n d p o i n t t h e historical s p e c u l a t i o n i s t h a t the worship of the Great Mother, the m a g n a mater of the N e a r E a s t , t h e A d y a S a k t i o f t h e S a k t a T a n t r a i n its essentials i s o n e o f t h e oldest a n d m o s t w i d e s p r e a d religions i n t h e w o r l d , a n d o n e w h i c h i n I n d i a w a s possibly, i n its origin i n d e p e n d e n t o f t h e B r a h m a n i c religion a s p r e s e n t e d t o u s i n the Vaidik Samhitas a n d Brahmanas. I f this b e so, i t w a s later on mingled with the V e d a n t a tradition, so that the S a k t a faith of t o d a y is a p a r t i c u l a r p r e s e n t a t i o n of t h e g e n e r a l Vedantik teaching. W h a t e v e r be the origins of the Sakta d o c t r i n e s , it w o u l d be a m i s t a k e to o v e r l o o k t h e possibility o f t h e so-called " T a n t r i k " t r a d i t i o n h a v i n g b e e n fed by w a y s o f t h o u g h t a n d p r a c t i c e w h i c h w e r e n o t , i n t h e strict sense o f t h e t e r m , p a r t o f t h e V a i d i k cult c r i n t h e line o f its d e s c e n t .
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T h e latest t e n d e n c y i n m o d e r n W e s t e r n p h i l o s o p h y i s t o rest u p o n i n t u i t i o n o r s u p e r - c o n s c i o u s n e s s , a s i t w a s f o r m e r l y t h e t e n d e n c y t o glorify d i a l e c t i c s . But intuition, however, h a s t o b e l e d i n t o h i g h e r a n d h i g h e r possibilities b y m e a n s o f S a d h a n a , w h i c h is m e r e l y the g r a d u a l unfolding o f t h e Spirit's vast latent m a g a z i n e of power or Sakti which everybody possesses i n himself. I t will b e f o u n d i n t h e c o m p i l a t i o n c a l l e d " Y a t i - D h a r m a - N i r n a y a " t h a t even D a n d i n s of S r i S a n k a r a ' s S c h o o l follow a T a n t r i k r i t u a l s u i t e d to their state. Consciousness explained L e t u s , after t h i s d i g r e s s i o n , r e v e r t t o o u r s t u d y a n d d w e l l o n t h e first p r i n c i p l e s w h i c h form t h e s h e e t - a n c h o r o f this study of Sakta Sastra. I t i s a V e d a n t i c d i c t u m t h a t conciousnessChitis f u n d a m e n t a l to being, to all existence Sat. I t h a s b e e n a x i o m a t i c t r u t h w i t h t h e mystics a n d sages of the U p a n i s h a d s . It is necessary to b e a r in m i n d w h a t is m e a n t by consciousness. Obviously it is something aware of itself ; it is in m a n , a self-evident a w a r e n e s s w h i c h t h o u g h s u b j e c t i v e , y e t is n o t l i m i t e d to his s u b j e c t i v e b e i n g . T h i s is b e c a u s e , a l t h o u g h it is infinite a n d o n e , still t h e r e is in it an inherent power which is immense a n d deployed in multiple forms of consciousness. W e m a y call i t m a n i f e s t a t i o n o f t h e m a n y from t h e O n e . Diversity in Unity. In our own p s y c h o l o g y w e c a n p e r c e i v e this t w o f o l d d i s t i n c t i o n i n c o n s c i o u s n e s s . O n e a s p e c t o f i t i s t h e a p p r e h e n d i n g consciousness w h i c h consists i n t h e a w a r e n e s s " I a m , " t h e consciousness o f I-ness ; a n d a n o t h e r i s t h e c o m p r e h e n d i n g consciousness t h a t " a l l i s . " T h u s , t h e essential o n e , t h e u n i t y o f all e x i s t e n c e is t h e b a s i c consciousness on w h i c h is f o u n d e d t h e m a n i f o l d d e v e l o p m e n t o f itself.
T
T h e diverse forms it assumes are worked out by the power (Sakti) t h a t is ever implicit in the c o m p r e h e n d i n g movem e n t of the Force in the infinitude of the S u p r e m e Being. T h i s d i v e r s i t y o f f o r m s i n t h e m a n i f e s t a t i o n i s released i n d e g r e e s a n d k i n d , i n q u a l i t y a n d b u l k , s o m u c h s o t h a t w e find a p p a r e n t a b s e n c e o f s e n t i e n c e i n m a t t e r , W h a t w e call i n a n i m a t e objects. B u t e v e r y w h e r e consciousness is p r e s e n t ;
o n l y its manifestation differs in r a n g e because t h e i n s t r u m e n t s o f expression differ i n form a n d q u a l i t y a n d k i n d . Another point of utmost i m p o r t a n c e to be noted is that o n c e w e a c c e p t t h a t consciousness ( C h i t - S a k t i ) i s o m n i p r e s e n t a n d infinite, w e h a v e also a c c e p t e d t h a t i t i s n o t confined t o t h e b o u n d a r i e s o f t h e t h r e e - d i m e n s i o n a l s p a c e . A p a r t from its r e s e r v e a s t h e ( A v y a k t a ) u n m a n i f e s t , i t c o m p r e h e n d s i n its infinitude a n essential extension i n w h i c h i t p o u r s o u t of its i n h e r e n t force vast masses of e n e r g y t h a t go to b u i l d the w o r l d . T h i s e x t e n s i o n is in its root an e x p a n s i v e m o o d a n d a s p e c t o f t h e D i v i n e S p i r i t a n d s h o u l d n o t b e conf o u n d e d w i t h t h e p h y s i c a l s p a c e i n w h i c h w e p e r c e i v e this stellar universe. W e h a v e t o b e a r this fact i n m i n d w h e n w e a r e i n s t r u c t e d t h a t c r e a t i o n p r o c e e d s from a b o v e . It is a s t a t e m e n t o f t h e mystics a l l t h e w o r l d over. In I n d i a we find it repeatedly mentioned in the Vedas. In die Vedic t e x t , i t i s used i n t h e sense o f " T h e R e s i d u a l a b o v e " ( U t s h i s t a ) . Obviously it is so termed because a n y n u m b e r of creations c a n n o t d i m i n i s h t h e i n f i n i t u d e o f t h e S u p r e m e B e i n g t h a t for e v e r r e m a i n s a b o v e t h e c r e a t i o n w h i c h d e s c e n d s f r o m it. W h e n the S u p r e m e Chit-Sakti of the Supreme Being above d e p l o y s c e r t a i n e n e r g i e s for t h e c r e a t i o n o f t h e w o r l d s , H e r e m a i n s still i n e x h a u s t i b l e a n d rests t h e r e f o r m i n g t h e f o u n d a tion a b o v e U p a r i - B a d h w a f o r t h e creation i n its d o w n w a r d course. F o r , w h i l e t h e r e is no q u e s t i o n of d i r e c d o n in r e g a r d to t h e Infinite Consciousness in itself, as t h e r e is n o t h i n g inside or o u t s i d e of it, every m a n i f e s t a t i o n in it, t h r o w n i n t o c r e a t i o n o u t of it h a s a b o u n d a r y , w h i c h m e a n s t h a t it is e n d o w e d w i t h t h e p r o p e r t y o f d i r e c t i o n a s r e l a t e d t o similar objects o f c r e a d o n a s well a s t o t h e source a n d s u p p o r t o f its o w n being in the All-Existence. B u t this s o u r c e a n d f o u n d a tion of c r e a t e d existence is c o n s t a n t l y a b o v e t h e p e r c e i v i n g consciousness i n t h e e m b o d i e d b e i n g , w h e t h e r t h e e m b o d i m e n t i s i n d i v i d u a l o r u n i v e r s a l a n d cosmic i n f o r m a t i o n . N o r c a n w e say t h a t t h e r e i s n o t h i n g p e r m a n e n t l y a b o v e t h e e m b o d i e d being in spatial terms of the experiencing consciousness o n t h e g r o u n d t h a t t h e p e r c e p t i o n i s p u r e l y objecttive- - F o r i t m u s t b e n o t e d t h a t all p e r c e p t i o n s a r e subjective a n d a l l k n o w l e d g e o f t h e o b j e c t i v e i s subjective, n a y all t h e objective existence itself is a m a n i f e s t a t i o n w o r k e d o u t by t h e
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S a k t i force e m a n a t i n g from t h e I n f i n i t e Consciousness a n d a b i d e s in it ; a n d in this sense t h e objective existence itself rests in the subjective a n d a p p r e h e n d i n g aspect of the consciousness i n t h e u n a l t e r a b l e i n f i n i t u d e o f t h e S u p r e m e Being. I n this c o n t e x t w e m u s t r e m e m b e r t h a t c r e a t i o n starts i n i t i a l l y from other dimensions of space (Chidaksha) in the higher a l t i t u d e o f B e i n g , p r o c e e d s t h r o u g h v a r i o u s g r a d e s i n the d e s c e n d i n g o r d e r before a r r i v i n g a t a s t a t e i n w h i c h w e p e r c e i v e its m a t e r i a l a s p e c t i n p h y s i c a l s p a c e . T h e cosmos o f w h i c h o u r e a r t h i s a p a r t o c c u p y i n g t h e lowest r u n g l o w e s t r u n g b e c a u s e t h e r e a r e m a n y levels a b o v e a n d a t t h e s u m m i t i s t h e G o d h e a d , t h e c r e a t i v e spirit w h o s u p p o r t s t h e c o s m i c s y s t e m f r o m a b o v e a n d t h e r e i s t h e f o u n d a t i o n o f this created existence. T h e s e g r a d e s i n cosmic e x i s t e n c e a r e r e a l l y v a r i o u s levels a n d states o f consciousness w i t h t h e i r c o r r e s p o n d i n g f i e l d s for a c t i v e p a r t i c i p a t i o n i n t h e cosmic s c h e m e w h i c h w e c a l l the. p l a n e s o f b e i n g . T h e cosmic system itself i s a n e m b o d i m e n t o f t h e d i v i n e spirit, t h e c r e a t i v e G o d h e a d or I s h w a r a presiding over it above a n d entering into it in a s u p p o r t i n g erect column w i t h the higher end at the s u m m i t a n d the lower end here on our earth-plane. This vertical column of support is termed ' S k a m b a . " In the A t h a r v a V e d a (Book X ) t h e r e a r e t w o long h y m n s i n w h i c h t h e G o d h e a d has been described as S k a m b a , the source, support a n d s u b s t a n c e o f a l l t h a t exists. It is the S k a m b a t h a t upholds (Dadhara) it is the S k a m b a that enters into a n d possesses a l l t h i s u n i v e r s e ( I d a m V i s h w a m ) B h u v a n a m A - v i v e s h a ) , says t h e V e d a . T h e S k a m b a i s t h e cosmic p i l l a r , t h e s p i n a l c o l u m n o f t h e cosmic b e i n g , r e p r e s e n t e d i n t h e e v o l u t i o n of the h u m a n b o d y , by the b a c k b o n e , the axial pole or spinal c o r d , w h i c h gives t o t h e h u m a n b o d y , its e r e c t p o s t u r e . N e x t we have to r e m e m b e r that in the higher regions of consciousness w e d o n o t s p e a k o f vehicles, for t h e i r p l a c e i s t a k e n b y r a d i a n c e s ; t h e consciousness w h i c h h a s l o c a l i s a t i o n i n t h e p h y s i c a l b o d y , i n h i g h e r stages o f its d e v e l o p m e n t , gets c o n c e n t r a t e d in a c e n t r e as a Lighf>Power from w h i c h r a y s issue forth in all d i r e c t i o n s . In all c r u c i a l stages of e v o l u t i o n w h e n a higher principle is to be evolved, however intense m a y be the evolutionary-urge in the Earth-Spirit, whatever intrinsic m e r i t the evolutionary-force m a y have, the higher
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p r i n c i p l e t h a t w a i t s for m a n i f e s t a t i o n h a s t o a w a i t t h e c o m i n g d o w n o f a P o w e r from t h e p l e n a r y h o m e o f t h a t p r i n c i p l e a n d to lift it up from its s u b m e r g e d wakefulness. T h i s is h o w life o r C h a i t a n y a - S a k t i h a s e n t e r e d i n t o m a t t e r a n d m i n d a n d c h a n g e d t h e m i n t o l i v i n g m a t t e r for t h e expression o f Spirit t h r o u g h thinkingself-conscious life. This princip l e t e c h n i c a l l y c a l l e d S u p e r m i n d is a L i g h t , w h i c h c o n n o t e s m u c h m o r e t h a n w h a t it l i t e r a l l y denotes. It is n o t a figure of speech or an i m a g i n a r y s y m b o l , b u t a s u b l i m e conscious b o d y o f L i g h t t h a t e m a n a t e s a n d comes d o w n from t h e s u p r e m e p l a n e o f consciousness ( C h i t - S a k t i ) t o uplift t h e e a r t h consciousness a n d divinise i t i n t h e h u m a n b e i n g b y establishi n g itself a s t h e s u p r e m e p r i n c i p l e o f all k n o w l e d g e , life a n d a c t i o n in m a n . It is a special divine p o w e r b e c a u s e it is n o t a Sakti o r p o w e r g e n e r a t e d b y h u m a n effort i n t h e c o u r s e o f t h e w e l l - k n o w n lines of S a d h a n a . T h i s P o w e r or Sakti is a c t i v e i n its o w n r i g h t , t h o u g h t h e h u m a n i n s t r u m e n t c a n a n d i n fact has to c o n t r i b u t e to its effectiveness, by submitting to its work, by making an exclusive call upon it, by an all-round willing consent to its working. It is t h e D a i v a m ( P r o v i d e n c e ) of t h e Gita. T h e wise, all-seeking will t h a t i s a t w o r k i n t h e w o r l d . ( G i t a C h . X V I I I , 5 , 14). T h e Divine T r u t h , S a t y a m , a s t h e V e d i c Rishis saw. is n o t a mere staiic R e a l i t y of t h e m e t a p h y s i c i a n , bul it is e v e r active by c o n s t a n t l y r a d i a t i n g its C h i t - S a k t i ( W i l l - P o w e r ) to feed a n d sustain t h e w o r l d s . I t h a s its o w n w a y a n d w o r k s i n its own r i g h t R i t a . If S a t y a m is the T r u t h , the w a y of working that T r u t h is Rita, Right. H e n c e t h e t r i p l e f o r m u l a o f t h e A t h a r v a Veda- Satyam, Ritam, Brihat. It is the way of the working of the T r u t h , that is the Right, the L a w which in a later language was denoted by D h a r m a . It is the w a y the Divine illumined will w o r k s , t h a t i s t h e R i g h t , t h e t r u e L a w . T h e Rishis p r a y for a k n o w l e d g e o f t h e L a w o f T r u t h S a t y a - D h a r m a y a . I t w a s t h e T r u t h - L a w w h i c h a l l sages a n d seers o f t h e V e d i c period sought to know a n d work upon. I n fact t h e t w o concepts which h a v e played a d o m i n a n t p a r t in the personal a n d social life o f t h e p e o p l e o f B h a r a t a v a r s h a , since t h e V e d i c times are the Satyam a n d the R i t a m . T h e e a r l y seers o f D h a r m a s a w t h a t t h e T r u t h - L a w i s really t h e T r u t h - W i l l o f t h e D i v i n e a n d c a n o p e r a t e i n life a s a n i n n e r a n d s p i r i t u a l
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l a w , a s well a s a r u l e o f p e r s o n a l c o n d u c t . T h e y applied the principle of Dharmathe Sakshat-Krita-Dharmanah a s t h e w a y o f t h e D i v i n e W i l l t o all life, p e r s o n a l a n d p u b l i c a n d e x t e n d e d t h e s a m e t o t h e g o v e r n m e n t o f t h e group-life represented by the State, Rajya D h a r m a . Thus Dharma b e c a m e a r u l i n g p r i n c i p l e of all life, w h o s e n a t u r e is r e a l l y h i d d e n in the secret-heart, H r i d a y a . This was the idea of D h a r m a that the ancients h a d when they called upon m a n to l o o k for i t w i t h i n a n d e n j o i n e d t h a t t h e assent o f t h e h e a r t w a s necessary to a particular course of action. Even M a n u , w h e n h e w a s codifying t h e l a w s o f e t h i c a l c o n d u c t used t h e phrase " Hradaya-Abhyanujnana." T h e true D h a r m a is the L a w of T r u t h S a t y a - D h a r m a ; it is the way that the Divine Will works in each. M a h a t m a Gandhi applied that S a t y a - D h a r m a o r S a t y a g r a h a t o a c h i e v e f r e e d o m t o this c o u n t r y a n d d i d i t successfully. Therefore, if one wants to be a t r u e d o e r o f d i v i n e w o r k s , h i s first a i m m u s t b e t o get r i d t o t a l l y o f all p e r s o n a l desires a n d s e l f - r e g a r d i n g ego. He m u s t grow in the divine consciousness of the Divine Sakti of S a t y a , till t h e r e i s n o difference b e t w e e n his o w n will a n d t h e will of the Divine M o t h e r Sakti. H e m u s t r e g a r d his life a s g i v e n t o h i m o n l y for t h e d i v i n e w o r k a n d t o h e l p i n t h e divine manifestation. No m o t i v e except the divine M o t h e r ' s i m p u l s i o n i n y o u , n o a c t i o n t h a t i s n o t H e r conscious A c t i o n in you a n d through you. T h e r e m u s t b e n o d e m a n d for fruit a n d no s e e k i n g for r e w a r d ; t h e onlv fruit for you is t h e p l e a s u r e o f t h e D i v i n e M o t h e r a n d t h e fulfilment o f h e r w o r k , y o u r only r e w a r d a constant progression in Divine Consciousness. W h i l e this t r a n s f o r m a t i o n i s b e i n g d o n e , i t i s m o r e t h a n e v e r n e c e s s a r y t o k e e p o n e s e l f free f r o m a l l t a i n t o f t h e p e r version o f t h e Ego. T h e r e must be no a t t a c h m e n t to the work o r t h e result, n o c l a i n i t o possess t h e S a k t i t h a t s h o u l d possess you, no pride of the instrument, no vanity or arrogance. W h e n one is completely identified with the Divine M o t h e r S a k t i a n d feels n o l o n g e r a n o t h e r a n d s e p a r a t e b e i n g , i n s t r u m e n t , servant or worker, b u t truly a'child a n d eternal portion o f H e r consciousness a n d force, then, p e r f e c t i o n will c o m e . H e will t h e n k n o w a n d see a n d feel t h a t h e i s a b e i n g a n d p o w e r f o r m e d b y h e r o u t o f herself, p u t o u t for h e r p l a y , b e t a l w a y s safe i n h e r . T h e m o t h e r i s t h e consciousness-force
o f t h e S u p r e m e a n d far a b o v e all she creates. There are t h r e e w a y s o f being o f t h e M o t h e r o f w h i c h w e c a n b e c o m e a w a r e w h e n w e e n t e r i n t o t o u c h o f oneness w i t h t h e Conscious F o r c e , t h a t u p h o l d s us a n d t h e universe, viz-, (i) T r a n s c e n d e n t (it) U n i v e r s a l (Hi) I n d i v i d u a l . A s t h e o n e t r a n s c e n d e n t o r i g i n a l Sakti, t h e M o t h e r s t a n d s a b o v e all t h e w o r l d s a n d b e a r s t h e S u p r e m e D i v i n e i n h e r e t e r n a l consciousness. All is S h e , for all a r e p a r c e l a n d p o r t i o n o f t h e D i v i n e Consciousness-Force. Nothing can be h e r e o r e l s e w h e r e b u t w h a t she decides a n d t h e S u p r e m e sanctions ; n o t h i n g c a n t a k e s h a p e e x c e p t w h a t she m o v e d b y t h e S u p r e m e perceives a n d forms after casting i t i n t o seed i n h e r creating; A n a n d a . T h e Matra-Sakti, the Universal M o t h e r , works out whatever is transmitted by her transcendent consciousness from t h e S u p r e m e a n d e n t e r s i n t o t h e w o r l d s t h a t she has m a d e ; her presence fills a n d supports t h e m with t h e d i v i n e spirit a n d t h e d i v i n e all-sustaining force a n d d e l i g h t w i t h o u t w h i c h t h e y c o u l d n o t exist. E a c h is something that she h a s seen i n h e r vision, g a t h e r e d i n t o h e r h e a r t o f b e a u t y a n d power, a n d created in her Anand. Nearer to us are the w o r l d s of a perfect s u p r a m e n t a l c r e a t i o n in w h i c h t h e M o t h e r is t h e s u p r a m e n t a l M a h a - S a k t i , a P o w e r of D i v i n e O m n i scient W i l l a n d o m n i p o t e n t K n o w l e d g e ( J n a n a ) a l w a y s a p p a r e n t i n its unfailing w o r k s a n d s p o n t a n e o u s l y perfect i n e v e r y process. T h e r e all m o v e m e n t s a r e t h e steps o f T r u t h ; t h e r e all beings a r e souls a n d p o w e r s a n d bodies o f t h e D i v i n e L i g h t ; t h e r e all e x p e r i e n c e s a r e seas, floods a n d w a v e s of an absolute intense A n a n d a . But, here, where we dwell are the worlds of ignorance, of m i n d a n d life a n d b o d y s e p a r a t e d i n consciousness from t h e i r s o u r c e , of w h i c h this e a r t h is a significant c e n t r e a n d its e v o l u t i o n a c r u c i a l process. T h i s , t o o , w i t h all its o b s c u r i t y a n d struggle and imperfection is upheld by the Universal M o t h e r ; this, t o o , is i m p e l l e d a n d g u i d e d to its s e c r e t a i m by the M a h a - S a k t i . T h e s e p o w e r s a n d personalities a r e t h e m a n y d i v i n e forms a n d personalities i n w h i c h m e n h a v e w o r s h i p p e d h e r u n d e r different n a m e s t h r o u g h o u t t h e ages. All
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t h e scenes o f t h e e a r t h - p l a y h a v e b e e n like a d r a m a a r r a n g e d , p l a n n e d a n d s t a g e d b y h e r w i t h t h e cosmic G o d s for h e r assistance a n d h e r s e l f a s a v e i l e d a c t o r . In her deep great l o v e for h e r c h i l d r e n , s h e h a s c o n s e n t e d t o p u t o n herself t h e c l o a k o f this o b s c u r i t y , c o n d e s c e n d e d t o b e a r t h e a t t a c k s a n d t o r t u r i n g influences of the powers of the Darkness a n d the Falsehood, b o r n e to pass t h r o u g h the portals o f t h e birth that is d e a t h , t a k e n u p o n h e r s e l f t h e p a n g s a n d s o r r o w s a n d sufferings of the creation, since it seemed that thus alone could it be lifted t o t h e L i g h t a n d J o y a n d T r u t h a n d E t e r n a l Life. T h i s i s t h e g r e a t sacrifice c a l l e d s o m e t i m e s t h e sacrifice o f t h e Purusha, but m u c h more deeply the holocaust of Prakriti, t h e sacrifice o f t h e D i v i n e M o t h e r . F o u r g r e a t A s p e c t s ( S w a r o o p ) o f t h e D i v i n e M o t h e r , four o f h e r l e a d i n g P o w e r s a n d P e r s o n a l i t i e s h a v e stood p r o m i n e n t , i n H e r g u i d a n c e o f this U n i v e r s e a n d i n h e r d e a l i n g s w i t h this terrestrial play or Lila. T o t h o s e four g r e a t aspects o f Saktis w e give t h e four g r e a t n a m e s (1) M a h e s w a r i , (2) M a h a l a k s h m i , (3) M a h a s a r a s w a t i a n d (4) M a h a k a l i . Maheswari is h e r p e r s o n a l i t y of c a l m witness a n d c o m prehending wisdom a n d tranquil benignity and inexhaustible c o m p a s s i o n a n d s o v e r e i g n a n d s u p r a s s i n g majesty a n d all ruling greatness. She is the mighty a n d wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the Supreme Light, to a treasure-house of all Divine Knowledge, to the measureless movement of the Divine Mother's movement. To t h e wise she. gives a g r e a t e r a n d m o r e l u m i n o u s w i s d o m ; t h o s e t h a t h a v e vision she a d m i t s t o h e r counsels. Though she is above all, b o u n d by n o t h i n g , a t t a c h e d to n o t h i n g in the u n i v e r s e , y e t s h e h a s m o r e t h a n a n y o t h e r the heart of the Universal Mother. Mahalakshmi is vivid a n d sweet a n d wonderful with her deep secret of beauty and harmony and fine rhythm, h e r i n t r i c a t e a n d subtle opulence, h e r compelling attraction a n d captivating grace. W h e r e t h e r e i s affinity t o t h e r h y t h m o f t h e secret w o r l d - b l i s s ( A n a n d a ) a n d r e s p o n s e to. t h e c a l l o f a l l - b e a u t i f u l a n d c o n c o r d a n d u n i t y a n d t h e g l a d f l o w o f m a n y lives t u r n e d t o w a r d s t h e D i v i n e , i n t h a t a t m o s p h e r e she c o n s e n t s t o a b i d e . B u t all t h a t i s u g l y a n d m e a n a n d base, all t h a t i s p o o r , s o r d i d
a n d s q u a l i d , all t h a t i s b r u t a l a n d coarse r e p e l s h e r a d v e n t . W h e r e she f i n d s herself i n m a n ' s h e a r t s u r r o u n d e d w i t h selfishness a n d h a t r e d a n d j e a l o u s y a n d m a l i g n a n c e a n d e n v y a n d strife, a d i v i n e disgust seizes u p o n h e r a n d she w i t h d r a w s . E v e n ascetic b a r e n e s s a n d h a r s h n e s s a r e n o t p l e a s i n g t o her, n o r t h e suppression o f t h e h e a r t ' s d e e p e r e m o t i o n s a n d t h e rigid repression o f t h e soul's a n d life's p a r t o f b e a u t y . For it is t h r o u g h love a n d b e a u t y t h a t she lays o n m e n t h e y o k e o f t h e Divine. A d m i t t e d t o t h e h e a r t , she reveals t o i t t h e m y s t i c secrets o f t h e ecstasy t h a t surpasses all k n o w l e d g e , m e e t s devotion with the passionate attraction of the Divine a n d lifts w i s d o m t o t h e p i n n a c l e s o f w o n d e r a n d casts o n perfection t h e c h a r m t h a t m a k e s i t e n d u r e for ever. Mahasaraswati is t h e M o t h e r ' s power of work a n d her spirit of perfection and order. S h e is t h e m o s t skilful in executive faculty a n d t h e n e a r e s t t o p h y s i c a l N a t u r e w h i l e M a h e s w a r i lays d o w n t h e l a r g e lines o f t h e world-forces, M a h a k a l i drives t h e i r e n e r g y a n d i m p e t u s , M a h a l a k s h m i discovers their rhythms and measures ; b u t Mahasaraswati presides over their detail of organisation and execution, relation of parts and effective combination of forces and unfailing exactitude of result and fulfilment. T h e science a n d craft a n d t e c h n i q u e of things are Mahasaraswati's province. N o t h i n g s h o r t of a perfect perfection satisfied h e r a n d she is r e a d y to face an e t e r n i t y of toil if t h a t is n e e d e d for t h e fulness of h e r c r e a t i o n . Therefore of all t h e M o t h e r ' s p o w e r she is t h e m o s t long-suffering w i t h m a n a n d his t h o u s a n d i m p e r f e c t i o n s . A m o t h e r to our w a n t s , a friend in o u r difficulties, a persistent a n d t r a n q u i l c o u n s e l l o r a n d m e n t o r , c h a s i n g a w a y w i t h h e r r a d i a n t smile t h e c l o u d s of g l o o m a n d fretfulness a n d depression ; she is firm, quiet a n d persevering in the deep a n d continuous u r g e t h a t drives u s t o w a r d s t h e i n t e g r a l i t y o f t h e h i g h e r nature. All t h e w o r k o f t h e o t h e r p o w e r s leans o n h e r for its completeness. Mahakali i s o f a n o t h e r n a t u r e . N o t wideness b u t h e i g h t , n o t w i s d o m b u t force a n d s t r e n g t h a r e h e r p e c u l i a r p o w e r . T h e r e i s i n h e r a n o v e r w h e l m i n g intensity, a m i g h t y passion df force to a c h i e v e , a d i v i n e violence r u s h i n g to s h a t t e r e v e r y limit a n d obstacle. T e r r i b l e i s h e r face t o t h e A s u r a , d a n g e r o u s a n d ruthless h e r m o o d a g a i n s t t h e h a t e r s o f t h e D i v i n e ;
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for s h e i s t h e w a r r i o r o f t h e w o r l d s w h o n e v e r s h r i n k s from t h e batde. Indifference, negligence a n d sloth in the divine work she c a n n o t b e a r a n d she smites a w a k e at once with sharp p a i n , if n e e d be, the untimely s l u m b e r e r a n d loiterer. She, too, is the Mother and her love is as intense as her wrath ; a n d s h e h a s a d e e p a n d passionate kindness. If her anger is dreadful to t h e hostile a n d the v e h e m e n c e of h e r presence painful to t h e w e a k a n d timid, she is loved a n d worshipped by the g r e a t , t h e s t r o n g a n d t h e n o b l e , for t h e y feel t h a t h e r b l o w s b e a t w h a t is rebellious in their material into strength a n d perfect t r u t h , h a m m e r straight w h a t is wry a n d perverse a n d expel w h a t i s i m p u r e a n d defective. N o t h i n g c a n satisfy h e r t h a t falls s h o r t o f t h e s u p r e m e ecstasies, t h e h i g h e s t h e i g h t s , t h e n o b l e s t a i m s , t h e l a r g e s t vistas. Therefore, with her is the victorious force o f t h e divine, a n d it is by g r a c e of h e r fire a n d p a s s i o n a n d s p e e d i f t h e g r e a t a c h i e v e m e n t o f life c a n b e d o n e n o w r a t h e r t h a n hereafter. M a h e s w a r i or M a h a m a y a is the S u p r e m e Power. In T a n t r i c Shastra the power-holder a n d the p o w e r are as such one, though the transformations of power are many. We s p e a k o f t r a n s f o r m a t i o n o r e v o l u t i o n b e c a u s e p o w e r a n d its h o l d e r a r e h e l d t o b e b o t h efficient a n d m a t e r i a l c a u s e o f t h e world. S t r i c t l y s p e a k i n g c r e a t i o n (ex n i h i l o ) i s n o t t a u g h t by a n y system of Hinduism. But each system presupposes s o m e " p o t e n t i a l m a t t e r " o u t of w h i c h the world is evolved in r e c u r r i n g cycles from e t e r n i t y to eternity. By " potential m a t t e r " i n t h i s s t a t e m e n t i s m e a n t t h a t w h i c h i n itself i s n o t m a t t e r p r i m e or otherwise, but is the cause o f t h e becoming, amongst other things o f t h e material world. T h a t cause is the p o w e r of consciousness which in T a n t r i c is known as " M a y a Sakti." T h i s C o s m i c P o w e r t h o u g h itself u n m e a s u r e d a n d undefined, measures out (the root m e a n i n g of the word M a y a ) o r m a k e s f i n i t e f o r m s i n t h e formless I n f i n i t e , w h i c h t o g e t h e r ( f o r m a n d formless) c o n s t i t u t e o n e a l o g i c a l W h o l e (Purna). T h i s P o w e r was called t h e M a g n a M a t e r in the a v a antique West a n d in India is n a m e d M when it finitizes ; a n d M a h a - M a y a when it liberates from the finite. T h e g r o u n d of m a n ' s b e i n g is the S u p r e m e ' I ' ( P u r u s h a ) , w h i c h t h o u g h in Itself b e y o n d finite personality, is yet ever finitely p e r s o n a l i z i n g as t h e beings of the Universe. " Sa-aham "
( S h e I a m ) : ;this is t h e S u p r e m e M a y a S a k t i , k n o w n in T a n t r a Shastra as Maheswari. U n t i l t h e r e i s i n fact a c h a n g e , M a y a S a k t i i s m e r e l y t h e p o t e n c y of becoming in Being and as such is wholly one w i t h the M o t h e r Sakti. But Potency or Power as the material c a u s e c o n t a i n s its effect a n d t h e l a t t e r i s t h e c a u s e m o d i f i e d . T h a t C a u s e i s t h e P o w e r o f Consciousness, w h i c h a s t h e i n d i v i d u a l c e n t r e d i v i d e s itself i n t o Self a n d not-Self, a s t h e Consciousness-Whole. Creation is m o v e m e n t , an uncoiling of Maya-Sakti. H e n c e the world is called " J a g a t " in Sanskrit w h i c h m e a n s " what moves." A s t h e n a t u r e o f this m o v e m e n t i s c i r c u l a r o r s p i r a l t h e w o r l d i s s a i d t o h a v e evolved i n r e c u r r i n g cycles. T h i s C h i t - S a k t i w h e n i t manifests a s e n e r g y , i.e., M a y a Sakti has a twin-aspect of potential a n d kinetic energy. T h a t p o w e r o f C h i t f r o m w h i c h f o r m i s d e r i v a b l e , i.e., the p o w e r which p r o d u c e s form is called Prakriti-Sakti. T h i s P r a k r i t i - S a k t i i s t h e i m m e d i a t e s o u r c e a n d t h e consti tuent of mind and matter. T h e c o r r e s p o n d i n g conscious (Chit) aspect o f t h e same Power is Purusha. Prakriti is the kinetic a n d P u r u s h a , t h e static aspect of Maya-Sakti. W e t h u s g e t t h e scientific d o c t r i n e t h a t t o e v e r y f o r m o f a c t i v i t y t h e r e is a s t a t i c b a c k g r o u n d . N e g a t i o n being a function of Sakti. F o r instance, just as an a t o m or electron consists o f a s t a t i c c e n t r e a r o u n d w h i c h m o v i n g forces revolve, so in the h u m a n body K u n d a l i n i is the e a r t h - c e n t r e t h e static c e n t r e (or K e n d r a in Sanskrit) r o u n d w h i c h P r a n a S a k t i i n k i n e t i c a s p e c t a s t h e forces o f t h e b o d y , w o r k . The w h o l e b o d y a s v e h i c l e o f m i n d a n d m a t t e r (as S a k t i o f t h e T a t t v a s ) i s i n ceaseless m o v e m e n t ; a n d t h e K u n d a l i n i (static) S a k t i i s t h e i m m o b i l e s u p p o r t o f all these m o v e m e n t s . In this connection we h a v e to r e m e m b e r t h a t t h e r e is no v e h i c l e o f m i n d a n d m a t t e r w h i c h does n o t d i s p l a y i n v a r y i n g d e g r e e s o m e C h i t - S a k t i o r consciousness a n d t h e r e i s n o vehicle of Consciousness w h i c h is n o t in p e r p e t u a l m o t i o n . I n - t h e universe M a h e s w a r i is the Static Aspect of the M a h a M a y a Sakti a n d M a h a - K a l i , M a h a - L a k s h m i a n d M a h a Saraswati, t h e various Cosmic, K i n e t i c Saktis ever working i n this g l o b e o f o u r e a r t h - p l a n e . Cosmic creative evolution 6
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being in the n a t u r e of a polarisation in being into Static a n d K i n e t i c a s p e c t s o f C h i t - S a k t i t h u s differs from e v o l u t i o n i n t h e u n i v e r s e itself. W h i l e i n t h e c r e a t i v e e v o l u t i o n o f t h e universe, from t h e s t a n d p o i n t of Chit-Sakti, it is true t h a t the Cosmic B e i n g or I s w a r a is t h e c a u s e of t h e u n i v e r s e yet it is also e q u a l l y t r u e t h a t w h i l e t h e u n i v e r s e as effect is t h e cause m o d i f i e d , t h e C a u s e a s c a u s e r e m a i n s w h a t i t was, i s a n d will b e , e.g., L i g h t from L i g h t . B u t in t h e case of e v o l u t i o n in t h e universe itself, t h e m a t e r i a l c a u s e w h e n p r o d u c i n g a n effect ceases t o b e w h a t i t w a s , e.g., m i l k t u r n e d i n t o c u r d ceases t o b e milk. We have t o b e a r this basic distinction a l w a y s i n m i n d w h e n d e a l i n g w i t h creative Sakti of P a r a - B r a h m a n as Creator of the Univ e r s e a n d e v o l u t i o n i n t h e c r e a t e d u n i v e r s e itself. A c c o r d i n g to S a k t h a d o c t r i n e t h e u n i v e r s e is a D y n a m i s m a n expression o f Sakti ( k i n e t i c ) a n d a n infinite reservoir of Power or Sakti (Static). I t is, h o w e v e r , a u t o d y n a m i c as such expression of P o w e r or Sakti. F r o m t h e V e d a n t i c o r m e t a p h y s i c a l p o i n t o f view P u r e C h i t - S a k t i as S u p r e m e W i l l is t h e efficient c a u s e ( N i m i t t a ) a n d M a y a - S a k t i a s M u l a - P r a k r i t i i s the i n s t r u m e n t a l a n d m a t e r i a l ( U p a d a n a ) cause of the Universe. Metaphysically s p e a k i n g i t m a y b e said t h a t t h e w h o l e c r e a t i o n i s a m o v e m e n t b e t w e e n t w o i n v o l u t i o n s , s p i r i t i n w h i c h all i s i n v o l v e d a n d o u t o f w h i c h all evolves d o w n w a r d t o t h e o t h e r p o l e o f m a t t e r , a n d m a t t e r i n w h i c h also all i s i n v o l v e d a n d o u t o f w h i c h all evolves u p w a r d to the other pole of Spirit. T h e r e are other great personalities o f t h e Divine Mother, b u t t h e y a r e m o r e difficult t o b r i n g d o w n a n d h a v e n o t stood o u t in front with as m u c h p r o m i n e n c e in the evolution of the earth-spirit. T h e r e a r e a m o n g t h e m Presences i n d i s p e n s a b l e for t h e s u p r a m e n t a l r e a l i s a t i o n m o s t o f all o n e w h o i s h e r P e r s o n a l i t y o f t h a t m y s t e r i o u s a n d p o w e r f u l ecstasy a n d A n a n d a w h i c h flows from a s u p r e m e d i v i n e L o v e , t h e A n a n d a t h a t h o l d s t h e key of a w o n d e r f u l divines t life a n d even n o w s u p p o r t s from its secrecies t h e w o r k o f all the o t h e r P o w e r s o f the Universe. B u t , h u m a n n a t u r e b o u n d e d , egoistic a n d o b s c u r e is i n a p t to receive these g r e a t P r e s e n c e s or to s u p p o r t
their mighty action. O n l y w h e n these F o u r h a v e f o u n d e d t h e i r h a r m o n y a n d freedom o f m o v e m e n t i n t h e t r a n s f o r m e d m i n d , life a n d b o d y , c a n those o t h e r r a r e P o w e r s manifest i n the earth-movement a n d the s u p r a m e n t a l action become possible. If you desire this t r a n s f o r m a t i o n , p u t yourself in t h e h a n d s o f t h e M o t h e r a n d h e r P o w e r s w i t h o u t cavil o r resistance a n d let h e r d o u n h i n d e r e d h e r w o r k w i t h i n y o u . T h r e e things y o u m u s t h a v e c o n s c i o u s n e s s , p l a s t i c i t y a n d unreserved surrender. F o r you m u s t b e conscious i n y o u r m i n d a n d soul a n d h e a r t a n d life a n d t h e very cells o f your body, aware of the M o t h e r a n d her Power a n d their w o r k i n g ; for a l t h o u g h she c a n a n d does w o r k in y o u even i n y o u r obscurity a n d y o u r u n c o n s c i o u s p a r t s a n d m o m e n t s , i t i s n o t t h e s a m e t h i n g a s w h e n you a r e i n a n a w a k e n e d a n d living c o m m u n i o n with her. T h e unreserved surrender of y o u r i n n e r a n d o u t e r b e i n g will b r i n g this plasticity i n t o all t h e p a r t s of y o u r n a t u r e ; consciousness will a w a k e n e v e r y w h e r e i n you b y c o n s t a n t o p e n n e s s o f w i s d o m a n d l i g h t a n d force, t h e h a r m o n y a n d b e a u t y , t h e perfection t h a t c o m e s flowing d o w n from a b o v e . E v e n t h e b o d y will a w a k e a n d u n i t e at last its consciousness s u b l i m i n a l no l o n g e r to t h e s u p r a m e n t a l consciousness force, feel all h e r p o w e r s p e r m e a t i n g from a b o v e a n d below a n d a r o u n d it a n d thrill to a s u p r e m e love a n d A n a n d a . But b e o n y o u r g u a r d a n d d o n o t try t o u n d e r s t a n d a n d j u d g e t h e d i v i n e M o t h e r b y y o u r little earthly mind. T h e h u m a n m i n d s h u t i n the prison o f its half-lit obscurity c a n n o t follow t h e m a n y - s i d e d freedom o f t h e steps o f the D i v i n e S a k t i . T h e rapidity and complexity of h e r vision a n d a c t i o n o u t r u n its s t u m b l i n g c o m p r e h e n s i o n ; t h e m e a s u r e s o f h e r m o v e m e n t a r e n o t its m e a s u r e m e n t s . O p e n r a t h e r y o u r soul t o h e r a n d b e c o n t e n t t o feel h e r w i t h t h e psychic n a t u r e a n d see h e r w i t h the psychic vision t h a t a l o n e m a k e s a s t r a i g h t response to t h e T r u t h . Avoid also t h e e r r o r o f t h e i g n o r a n t m i n d ' s d e m a n d o n t h e d i v i n e P o w e r s t o act a l w a y s a c c o r d i n g t o o u r c r u d e surface n o t i o n s of omniscience a n d omnipotence. For our mind clamours to b e impressed a t e v e r y h o u r b y m i r a c u l o u s p o w e r a n d e a s y success a n d d a z z l i n g s p l e n d o u r ; otherwise it c a n n o t believe that here is the Divine. T h e r e a r e conditions t h a t h a v e b e e n laid d o w n b y S u p r e m e W i l l ; t h e r e a r e m a n y t a n g l e d
-
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knots that h a v e to be loosened a n d cannot be cut a b r u p t l y asunder. T h e Divine Consciousness and Force are there to do at each m o m e n t the thing t h a t is needed in the conditions o f t h e labour, take always the step that is decreed a n d shape in t h e m i d s t of i m p e r f e c t i o n s t h e p e r f e c t i o n t h a t is to c o m e . B u t o n l y w h e n t h e s u p e r m i n d h a s d e s c e n d e d i n y o u , she deals d i r e c t l y a s t h e s u p r a m e n t a l S a k t i w i t h s u p r a m e n t a l natures. Follow your soul and not your mind ; y o u r soul t h a t a n s w e r s t o t h e T r u t h , n o t t h e m i n d t h a t leaps a t a p p e a r a n c e s . T r u s t t h e D i v i n e P o w e r a n d s h e w i l l free t h e g o d l i k e e l e m e n t s i n y o u a n d s h a p e a l l i n t o a n expression o f D i v i n e N a t u r e ; b u t t h a t t h e c h a n g e m a y a r r i v e , t a k e form a n d e n d u r e , t h e r e i s n e e d e d t h e call from b e l o w w i t h a will t o recognise a n d n o t to deny the Light w h e n it comes a n d there is needed the s a n c t i o n of t h e S u p r e m e from a b o v e . T h e power that mediates between the sanction, a n d the call is the presence and power of the Divine Mother. T h e M o t h e r ' s power a n d not any h u m a n e n d e a v o u r a n d T a p a s y a c a n a l o n e e n d t h e lid a n d t e a r t h e c o v e r i n g a n d s h a p e t h e vessel a n d b r i n g d o w n T r u t h a n d L i g h t a n d Life D i v i n e a n d t h e I m m o r t a l A n a n d a i n t o t h e w o r l d o f o b s c u r i t y , f a l s e h o o d , d e a t h a n d suffering.
OM SHANTIH, SHANTIH, SHANTIH 6
m a d G a h u t h , whose t o m b i s a t G w a l i o r , w e n t t o A s s a m for the study of the H i n d u T a n t r i k a philosophy. T h e result o f his researches he e m b o d i e d in a Persian book, A b i - H y a t or t h e ' W a t e r of Life.' T a n t r i k a p h i l o s o p h y , t h o u g h often m i s u n d e r s t o o d , is a w o n d e r f u l p r o d u c t o f t h e s p i r i t u a l genius o f t h e H i n d u s . It is suited for subtle a n d philosophical minds. As it was not m e a n t for t h e c o m m o n masses, t h e initiates o f T a n t r i k i s m expressed their doctrines in obscure a n d symbolic language. A k n o w l e d g e of t h e following basic ideas will h e l p to c l e a r m a n y misunderstandings. T h e y a r e (a) M o t h e r w o r s h i p , (b) S y m b o l of t h e s u b c o n s c i o u s m i n d , (c) Sex-symbols, (d) I d o l w o r s h i p , (e) K u n d a l i n i S a k t i . We shall d e a l w i t h these o n e by one : Mother Worship In the T a n t r i k a philosophy G o d is worshipped in the form o f t h e D i v i n e M o t h e r , o r D e v i . She is invoked by various n a m e s such as Lakshmi, Saraswathi, M a h a Kali, Durga or Tripurasundari. I n t h e S e m i t i c religions, s u c h a s I s l a m , o r J u d a i s m , o r Christianity, G o d is 'worshipped as Father. Mother worship a p p e a r s to t h e followers of these religions as s o m e t h i n g n o v e l a n d strange. I n fact, t h e w o r s h i p o f t h e D i v i n e M o t h e r i s o l d e r t h a n t h e w o r s h i p of G o d as F a t h e r . Essentially, G o d is n e i t h e r m a l e n o r female. He is the absolute Reality. But h u m a n l a n g u a g e i s b o u n d t o express its ideas a b o u t H i m i n r e l a t i v e terms. Naturally, in a society where the father is the h e a d o f t h e family, a n d t h e c h i l d i s a c c u s t o m e d t o t r e a t its f a t h e r a s t h e m a n i n a u t h o r i t y , i t c a n easily i m a g i n e G o d i n t h e form of a f a t h e r . B u t this k i n d of c o n c e p t i o n is of a later g r o w t h . Anthrop o l o g i c a l r e s e a r c h shows t h a t p r i m i t i v e m a n e v e r y w h e r e lived i n a m a t r i a r c h a l society. I n t h i s k i n d o f society, t h e wife o r m o t h e r w a s t h e h e a d o f t h e family. T h e wife d i d n o t g o t o h e r h u s b a n d ' s family after m a r r i a g e , b u t t h e h u s b a n d w e n t a n d lived w i t h t h e family o f t h e w i f e . Such types of societies still exist i n M a l a b a r a n d a r e v e r y c o m m o n i n
Its
Significance Dhubri)
Anwarul Hasan,
Like M a l a b a r , A s s a m i s t h e c r a d l e o f H i n d u T a n t r i k a philosophy a n d religion. I n t h e T a n t r a Sastras, K a m a r u p a i n A s s a m h a s b e e n c a l l e d t h e j e w e l o f all s a c r e d p l a c e s . T h e famous temple of Goddess K a m a k h y a has attracted millions o f devotees- from all o v e r I n d i a . I n t h e texts o f Tibetan Buddhism, translated by D r . Evan-Wentz, there are e v i d e n c e s t h a t m a n y L a m a s a n d \Yogis from T i b e t c a m e t o K a m a r u p a for i n i t i a t i o n . \ Assam was also r e p u t e d to be a. land of occultism a n d psychical research. A m o n g the c o m m o n p eople of I n d i a ' t h e m a g i c of K a m a r u p a ' w a s f a m o u s . H i s t o r y tells us t h a t one m e d i e v a l M u s l i m divine a n d mystic, H a z r a t M u h a m -
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Tibet. T h e r e n o w n e d Sanskrit scholar a n d the erstwhile S a n s k r i t professor o f t h e L e n i n g r a d U n i v e r s i t y , R a h u l S a n k r i t y a y a n , has proved t h a t a m o n g the ancient Aryans the m a t r i a r c h a l p a t t e r n s of society d i d c e r t a i n l y exists. ' It is in s u c h societies t h a t t h e w o r s h i p of the D i v i n e M o t h e r was developed. This kind of worship became very p o p u l a r a n d soothing to the m i n d , as none could exceed in t h e filial affection o f t h e m o t h e r for h e r c h i l d . This conc e p t i o n w a s a g r e a t h e l p t o t h e d e v o t e e . J u s t a s c h i l d felt m o r e a t e a s e w i t h its m o t h e r t h a n its f a t h e r , t h e d e v o t e e w a s also a t t r a c t e d t o t h e D i v i n e M o t h e r t h a n a n y t h i n g else. T h e a b s o l u t e s u r r e n d e r o f t h e soul b e c a m e a m a i n f e a t u r e . T h u s i t i s significant t h a t i n o t h e r forms o f H i n d u religion a s well. M o t h e r w o r s h i p i s synthesised w i t h t h e w o r s h i p o f God as Father. Sita a n d R a m a , R a d h a a n d Krishna are worshipped together. D e v i - w o r s h i p is a p o t e n t i n s t r u m e n t for t h e r e m o v a l of sex-cravings. T h e a s p i r a n t sees t h e D i v i n e M o t h e r i n e v e r y f e m a l e f o r m a n d tries t o m a i n t a i n his a t t i t u d e a s s u c h . C a r n a l e m o t i o n s c a n n o t t h r i v e i n this case, for a n y o n e can i m a g i n e h o w sacred is the person of one's own mother. T h e s a c r e d w o r d Om ' is also a 'relic of the a n c i e n t Aryan M o t h e r worship. In every language of the world, t h e s o u n d M a expresses t h e i d e a o f m o t h e r , a s for e x a m p l e s , in E n g l i s h , m o t h e r ; in L a t i n , m a t e r ; in S a n s k r i t , M a t r i ; in F r e n c h , m a m m o n ; in Persian, m a d a r ; in Arabic, u m m a n d so on. I n fact, this s o u n d c o m e s t o t h e c h i l d n a t u r a l l y w h i l e i t i s s u l k i n g a t t h e b r e a s t o f its m o t h e r . W h e n it tries t o m a k e s o m e s o u n d , a s t h e nose i s o b s t r u c t e d b y t h e b o s o m o f its m o t h e r a n d t h e m o u t h e n g a g e d i n suckling, t h e sound ma is produced. T h e s a c r e d M a n t r a ' Om ' o c c u r s in every religion o f t h e world. In C h r i s t i a n i t y it o c c u r s as A m e n ; in I s l a m as A m i n . T h e Buddhists c h a n t ' Om M a n i P a d m e H u m . ' Om is really a u n i v e r s a l n a m e for G o d . \ Symbols of the Subscons'cious Mind T h e researches o f m o d e r n psychoanalysis reveal a n d emphasise the great i m p o r t a n c e o f t h e symbols in the emotional
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life o f m a n . P r i m i t i v e m a n t h o u g h t i n symbols a s h e h a d n o v o c a b u l a r y t o express a b s t r a c t ideas a n d qualities. Before t h e a l p h a b e t was i n v e n t e d t h e r e was only p i c t u r e - r e a d i n g o r writing. T h e a n c i e n t E g y p t i a n ' Book of t h e D e a d ' is w r i t t e n in p i c t u r e s y m b o l . M o d e r n p s y c h o l o g y h a s s h o w n t h a t m a n h a s got two m i n d s , t h e conscious a n d t h e subconscious m i n d . In the sub-conscious m i n d , all t h e m e m o r i e s o f t h e c h i l d h o o d a n d also all t h e e x p e r i e n c e s u n d e r g o n e b y t h e h u m a n r a c e since t h e d a w n o f history a r e t r e a s u r e d a n d s t o r e d u p . It is the place of all o u r g r e a t feelings a n d e m o t i o n s , as distinct from intellectual thoughts a n d reasonings. It is also t h e seat of telep a t h y , c l a i r v o y a n c e , h y p n o t i s m a n d o t h e r occult p o w e r s . I n n o r m a l m a n t h e a c t i v i t y o f t h e subconscious m i n d i s s h o w n in d r e a m s . T h e subconscious m i n d thinks entirely i n s y m b o l s . W h i l e sleeping if s o m e feeling of a m b i t i o n is a r o u s e d we d r e a m t h a t we a r e flying in the air ; if t h e r e is s o m e fear i n o u r m i n d w e d r e a m o f d e m o n s a n d frightful a n i m a l s , a n d so on. T h e subconscious m i n d is also i n f l u e n c e d by t h e suggestion o r r e p e t i t i o n o f t h e same i d e a a g a i n a n d a g a i n . It c a n also be influenced by l o u d sounds like r i n g i n g of bells or music. T h e subconscious m i n d can h a r d l y b e i n f l u e n c e d b y i n t e l l e c t u a l ideas. M o d e r n psychiatrists like D r . C a r l G u s t a y J u n g h a v e d e v e l o p e d several systems o f h e a l i n g m e n t a l a n d n e r v o u s diseases by a careful s t u d y of t h e symbols of t h e subconscious m i n d as shown in dreams a n d hallucinations a n d attitudes c r e a t e d by p a s t e x p e r i e n c e s of the p a t i e n t . They h a v e f o u n d t h a t s y m b o l s a r e a l m o s t t h e only w a y t o r e a c h t h e s u b c o n s c i o u s m i n d o f t h e p a t i e n t , a n d t o d i r e c t his e m o t i o n s t o w a r d s h e a l t h a n d sanity. T h e g r e a t s y m b o l s like t h e Cross, t h e T a u , t h e S w a s t i k a , t h e circle, e t c . , o c c u r a g a i n a n d a g a i n i n h i s t o r y . Sex-symbols T h e p r e s e n c e o f sex-symbols i n H i n d u t e m p l e s h a s d r a w n t h e criticism o f v a r i o u s foreign w r i t e r s w h o h a v e n o t c a r e d
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t o d e l v e d e e p e r i n t o t h e m e a n i n g o f t h e objects. T h e phallus w a s t h e s y m b o l for c r e a t i v e p o w e r i n t h e p r i m i t i v e m a n . I t i s still s o i n t h e s u b c o n s c i o u s m i n d o f t h e m o d e r n m a n . T h e s e s y m b o l s a r e f o u n d i n all religions o f t h e w o r l d , e x p r e s s e d differently. T h e y represent God, the Creator. There is no vice i n t h e i r s y m b o l o g y . It was a n a t u r a l , straightforward a n d h e a l t h y i m a g i n a t i o n o f t h e p r i m i t i v e m a n a n d his successors. T h e r e was nothing indecent, or immoral, or wicked bias in the m i n d s o f t h e simple, primitive people w h o created these symbols. T h e n o r m a l sex-instinct c a n n e v e r b e o u t r i g h t d e n o u n c e d or ignored. It can only be sublimated. By drawing our a t t e n t i o n t o t h e c o s m i c , c r e a t i v e a s p e c t o f t h e sex-instinct a n d b y r a i s i n g o u r s e l v e s o v e r t h e r e a l m s o f p h y s i c a l desires, t h r o u g h d i s c r i m i n a t i o n , reflection a n d Y o g i c discipline t h e sexinstinct can be transmuted into spiritual energy. The Hindu T a n t r i k s y m b o l s a r e t h e r e f o r e , i n t e n d e d for g r a d u a l l y c o n v e r t i n g t h e s e x - d e s i r e i n t o O j a s for s p i r i t u a l a t t a i n m e n t s . T h e y d o n o a d v o c a t e suppression b u t s u b l i m a t i o n . Idol Worship I d o l s a r e o f t w o k i n d s , (a) t h o s e r e p r e s e n t i n g t h e i m a g e s of J e s u s Christ, B u d d h a , K r i s h n a , or R a m a , w h o m the devotee believes t o h a v e b e e n i n c a r n a t i o n o f G o d , a n d (b) those representing the symbolic image of some aspect of God, as for e x a m p l e s , S a r a s w a t i ( k n o w l e d g e o f l e a r n i n g ) , L a k s h m i ( w e a l t h o r b e a u t y ) , a n d s o on. A b o u t t h e f o r m e r class o f idols t h e r e c a n n o t b e a n y p h i l o s o p h i c a l difficulty. I f t h e d e v o t e e believes t h e m t o h a v e been Divine incarnations, he has a right to worship their i m a g e s , e x a c t l y a s h e w o u l d h a v e idolised t h e m h a d t h e y lived. Idolisation is not u n k n o w n a m o n g materialistic n a t i o n s , a s for e x a m p l e s , V . I . L e n i n o r J . V . S t a l i n . The u t i l i t y o f t h e l a t t e r class o f s y m b o l s h a s a l r e a d y b e e n e x plained. I n d e e d , symbols are m u c h m o r e powerful a n d effective i n a r o u s i n g t h e e m o t i o n s o f t h e s u b c o n s c i o u s m i n d t h a n m e r e l y a b s t r a c t , i n t e l l e c t u a l i d e a s : it is n o w a w e l l established t r u t h of m o d e r n psychology. S o m e S e m i t i c religions a s I s l a m a n d J u d a i s m forbid idol w o r s h i p b e c a u s e t h e i r p r o p h e t s felt t h a t t h e w o r s h i p o f t h e
i d e a of G o d as an. a b s t r a c t e n t i t y was sufficient. B u t really t h e use o f s y m b o l s i s c o m m o n t o a l l religions. For example, i n I s l a m a n d J u d a i s m sacrifice o f a n i m a l s o n c e r t a i n occasions is permitted. T h e purpose, it is explained, is to b r i n g to our m i n d t h e necessity o f sacrificing ourselves o u r l o w e r n a t u r e , t o G o d . E v e n m e t a p h y s i c a l ideas o f G o d a r e i n fact s y m b o l s , a n d w i t h o u t s o m e k i n d o f association o r o t h e r , c o n c e p t i o n o f G o d i s n o t possible for t h e h u m a n m i n d . T h e r e is a n o t h e r mystic reason for i d o l w o r s h i p . T h o u g h t s a r e p o t e n t i a l entities. They continue to remain in t h e subconscious m i n d a n d influence o u r c o n s c i o u s t h o u g h t s a n d attitudes. A devotee w h o worships Krishna or R a m a is h e l p e d b y t h e t h o u g h t - f o r c e s o f millions o f d e v o t e e s w h o h a v e m e d i t a t e d u p o n a n d w o r s h i p p e d these d i v i n e symbols through centuries. H e r e the racial, traditional m i n d is touched. T h e n a m e o f G o d i s also a s y m b o l . T h e r e m u s t b e some s o r t of association to c a p t u r e o u r a t t e n t i o n . If I i n v e n t a n e w n a m e for G o d for myself, for e x a m p l e , A Q B o r P . 2 3 9 . I shall n o t feel m u c h religious e m o t i o n w h i l e u t t e r i n g these names. If on t h e o t h e r h a n d I use a s y m b o l w h i c h h a s been u s e d b y m a n k i n d for a l o n g t i m e , a s A l l a h o r K r i s h n a o r some pleasant a n d sacred personality, I shall be easily inspired. T h e r e a s o n for this h a s a l r e a d y b e e n e x p l a i n e d . S a n k i r t a n , N a m a z , C h u r c h choir, o r s i m p l e r e p e t i t i o n o f t h e L o r d ' s n a m e also a r o u s e t h e e m o t i o n s o f t h e s u b c o n s c i o u s mind. R e l i g i o u s m u s i c , t h e r i n g i n g of bells in t e m p l e s , or the s o n o r o u s c h a n t s o f K a l m a s o r p s a l m s a r e definitely useful a n d a l m o s t u n i v e r s a l l y n e c e s s a r y for t h e s a m e p u r p o s e . Kundalini Sakti K u n d a l i n i Y o g a i s t h e o c c u l t process for t r a n s m u t i n g the physical energy into Ojas Sakti. T h e h u m a n consciousness i s t a k e n t h r o u g h six different g r a d e s o f p e r c e p t i o n u n t i l it merges in the Absolute. T h e r e is some direct evidence on this p o i n t c o m i n g f r o m T i b e t a n systems o f Y o g a . D r . EvansW e n t z h a s t r a n s l a t e d s o m e T i b e t a n s c r i p t u r e s i n his book T i b e t a n Yoga a n d Secret Doctrine, where the H a t h a Yogic exercises, b y w h i c h L a m a s c o u l d e n d u r e t h e c o l d r i g o u r o f
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T i b e t a n winters without a n y w a r m covering are described. T h e six C h a k r a s o r t h e p l e x i i o f t h e K u n d a l i n i Y o g a a n d o t h e r T a n t r i k Y a n t r a s a r e a n c i e n t symbols of the subconscious mind. S o m e o f t h e s e s y m b o l s h a v e b e e n d e c i p h e r e d inde p e n d e n t l y b y a n t h r o p o l o g i s t s a n d p s y c h o a n a l y s t s like D r . J u n g (vide : T h e i n t e g r a t i o n o f t h e p e r s o n a l i t y , C . G . J u n g ) . T h e Y o g i c K r i y a s a n d t h e processes o f a s c e n d i n g t h e K u n d a lini S a k t i h a v e b e e n d e s c r i b e d i n d e t a i l b y S w a m y Siva n a n d a in his b o o k , Kundalini Toga.
M o t h e r first so t h a t s h e may introduce Hei spiritual < lull I to t h e F a t h e r for its illumination or Self-realisation. Thai is w h y t h e d e v o t e e s h a v e placed Radha, Sita, G o u r i first in the Jugal n a m e s viz-, R a d h a K r i s h n a , Sita Rama, t roul i S h , i n k e r , U m a S h a n k e r , B h a v a n i S h a n k e r , L a k s h m i N.u iv.in.i. " M o t h e r ' s g r a c e is b o u n d l e s s . H e r m e r c y is i l l i m i t a b l e . H e r k n o w l e d g e i s infinite. Her power is immeasurable. H e r g l o r y is ineffable. H e r s p l e n d o u r is indesi r i b a b l e . Shir gives y o u B h u k t i ( m a t e r i a l p r o s p e r i t y ) a n d M u k i i l i b e r a t i o n ) also. " T h e K u n d a l i n i S a k t i i s b o t h c o s m i c and i n d i v i d u a l . T h e c o s m i c i s c a l l e d M a h a K u n d a l i n i a n d the i n d i v i d u a l one the Kundalini. S h e lies d o r m a n t i n the M u l a d h a r a C h a k r a in t h e f o r m of a s e r p e n t i n e p o w e r or coiled up e n e r g y k n o w n as the K u n d a l i n i Sakti. S h e i s a t t h e centre, o f t h e life of t h e U n i v e r s e . S h e is t h e p r i m a l force ol life lh.it underlies all existence. S h e vitalises t h e b o d y t h r o u g h t h e S u s h u m n a N a d i a n d nerves. She nourishes the body with chyle a n d blood. S h e vitalises t h e u n i v e r s e t h r o u g h H e r energy. " W o r s h i p of Devi in t h e f o r m of Sri V i d y a is of t w o k i n d s , viz., i n t e r n a l for a d v a n c e d s t u d e n t s a n d e x t e r n a ! for t h e less evolved s t u d e n t s . " Practical instructions a r e given by S w a m i S i v a n a n d a for t h e e x t e r n a l form o f w o r s h i p o f D e v i , i n h i s b o o k . " A n a n d a Lahari Translation and Commentary " : " Get up in the morning at 4 A . M . Have your bath and other purificatory acts. Then perform your Nitya-karma in a s e p a r a t e Pooja r o o m . P l a c e t h e r e i n t h e p h o t o s of y o u r I s h t a Devata, \ o u r G u r u a n d t h a t o f T r i p u r a s u n d a r i , t h e W o r l d M o t h e r a n d g e n e r a t r i x o f this U n i v e r s e i n w h o s e praise A n a n d a Lahari is sung. After p e r f o r m i n g y o u r N i t y a k a r m a h a v e a full r e a d i n g o f A n a n d a L a h a r i with e x t r e m e faith a n d devotion. K e e p a ghee l a m p burning throughout your Pooja time. I n t h e e n d , w a v e lights, b u r n i n c e n s e a n d c a m p h o r before t h e D e v i , y o u r Ishta D e v a t a a n d others. ' Place the offerings of c o c o a n u t , honey, milk, fruits etc. before the deity a n d take t h e sacred Prasad. w i t h o u t fail.", 1 ) o this r e g u l a r l y
7
Worship of God as Mother (By Sri Anwarul Hasan)
T h e worship of G o d as the Divine M o t h e r has been p r e v a l e n t f r o m times i m m e m o r i a l . Prof. S i g m o n d F r e u d says in his Totem and Taboo : " T h e g r e a t m a t e r n a l deities have perhaps everywhere preceded the paternal deities." T h e ancient Egyptians worshipped Her under the name of Isis. It would be a m a t t e r of great interest to the students of c o m p a r a t i v e religion to trace the parallel d e v e l o p m e n t of this idea in the H i n d u a n d Christian Religions. A b r i e f o u t l i n e o f t h e H i n d u i d e a s o n this p o i n t m a y b e given here in the inspiring words of S w a m y Sivananda Saraswati. " M o t h e r w o r s h i p is the worship of G o d as the Divine M o t h e r S r i M a t a . H e r manifestations a r e countless. Durga, Kali, Bhagavati, Bhavani, Ambal. Ambika,Jagadamba, K a m e s w a r i , G a n g a , U m a , C h a n d i , C h a m u n d i , Lalita, Gouri, Kundalini, , Rajeswari, T r i p u r a s u n d a r i etc. a r e all H e r forms. R a d h a , Durga, Lakshmi, Saraswati a n d Savitri are t h e five Prakritis. T h o u g h e a c h n a m e pro d u c e s a specific r e s u l t , y e t it m a y also p r o d u c e a g e n e r a l result. You m a y repeat a n y one of the names of the Devi. I f y o u w i s h t o o b t a i n a p a r t i c u l a r fruit, y o u m u s t i n v o k e t h e goddess by the corresponding n a m e . " T h e U p a s a n a o r w o r s h i p of' D e v i , o r U n i v e r s a l M o t h e r l e a d s t o a t t a i n m e n t o f k n o w l e d g e o f t h e Self. It behoves, therefore, t h a t the aspirant should a p p r o a c h the
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" T h i s will relieve y o u o f a l l p a i n s , miseries, a n d t r i b u l a tions. Y o u will a t t a i n h i g h p o s i t i o n a n d success i n life, a n d u l t i m a t e l y a t t a i n S a y u j y a M u k t i also a s s t a t e d i n s t a n z a 22. P r a y to M o t h e r Goddess with a melting heart with faith a n d devotion. I a s s u r e you, y o u will h a v e r a p i d success i n life a n d s p i r i t u a l p r o g r e s s . " T h e internal form of worship of Devi is described by S w a m i S i v a n a n d a a s follows : " I n t h e i n t e r n a l f o r m o f w o r s h i p t h e r e are n e i t h e r rituals n o r ceremonies. The s u p r e m e being in the form of Siva united with the Sakti is w o r s h i p p e d a t t h e v a r i o u s c e n t r e s o f e n e r g y o f the h u m a n b o d y o r C h a k r a s o r lotuses. T h o s e w h o p e r f o r m the i n t e r n a l m o d e of worship believe in the identity of Siva a n d Sakti, in t h e a w a k e n i n g of K u n d a l i n i , a n d in taking it up through the v a r i o u s C h a k r a s , t o S a h a s r a r a o r t h e t h o u s a n d - p e t a l l e d lotus, t h r o u g h worship, J a p a o f M a n t r a , w h e r e the individual soul unites with the S u p r e m e Soul. " Saktism helps the aspirant to arouse the K u n d a l i n i a n d u n i t e H e r w i t h L o r d S i v a a n d t o e n j o y t h e s u p r e m e bliss of Nirvikalpa Samadhi. W h e n K u n d a l i n i sleeps m a n i s awake to the world. H e h a s o b j e c t i v e consciousness. When s h e a w a k e s , h e sleeps. H e loses a l l consciousness o f t h e world a n d becomes one with the Lord. Mother Kundalini Sakti unites with L o r d Siva in S a h a s r a r a d u r i n g Nirvikalpa Samadhi. " T h e Yogi opens the m o u t h of Sushumna through P r a n a y a m a , B a n d h a s a n d M u d r a s a n d awakens the sleeping K u n d a l i n i o r the p r i m o r d i a l energy i n M u l a d h a r a a n d takes it to Sahasrara at the crown of the h e a d through the lower six c h a k r a s . T h e l o w e r six C h a k r a s a r e t h e r e s t i n g p l a c e s o r stages of K u n d a l i n i . H e e x p e r i e n c e s different k i n d s o f bliss a n d power a t different centres. Ultimately Kundalini unites w i t h h e r Lord P a r a m a Siva a t Sahasrara. Now Nirvikalpa S a m a d h i takes place. T h e Yogi attains liberation a n d g e t s h i g h e s t k n o w l e d g e a n d bliss\ T h e Yogi is tempted in t h e lower Chakras or resting places. H e gets p o w e r s a n d v a r i o u s sorts o f h a p p i n e s s . H e s h o u l d t r y t o r e a c h his f i n a l or p e r m a n e n t abode, the Sahasrara. H e should shun all Siddhis.
" Fearlessness, unruffled s t a t e of m i n d , dispassion, c o n s t a n t m e d i t a t i v e m o o d , desirelessness, c o n t e n t m e n t , spirit u a l bliss, p e a c e , i n n e r s p i r i t u a l s t r e n g t h , d i s c r i m i n a t i o n , selfr e s t r a i n t , o n e - p o i n t e d n e s s o f m i n d , s t r o n g faith i n t h e existence o f I s h w a r a , a n d d e v o t i o n a r e t h e signs t h a t i n d i c a t e t h a t t h e K u n d a l i n i is awakened. Steadiness o f m i n d , steadiness o f A s a n , p u r i t y , s t r o n g y e a r n i n g for l i b e r a t i o n , m e r c y , s w e e t v o i c e , lustre i n t h e eyes, p e c u l i a r g l o w i n t h e face a n d c h a r m i n g personality are the marks of one whose Kundalini is awakened. All t h e a b o v e q u o t a t i o n s h a v e b e e n t a k e n from S w a m i Sivananda's commentary on A n a n d a Lahari. I n his " W i s d o m o f Siva " h e h a s t h r o w n s o m e f u r t h e r l i g h t o n t h e subject of Kundalini Yoga. " Sadhana, Dhriti, Sthirata, Dhairya, Laghava, Prat y a k s h a , a n d N i r v i k a l p a S a m a d h i a r e t h e seven stages o f Kundalini Yoga. W h e n t h e K u n d a l i n i begins t o rise u p w a r d s , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m of e l e c t r i c light." R e a d e r s w h o a r e desirous of obtaining further information a b o u t t h e m y s t e r i e s o f D e v i w o r s h i p a n d t h e S a k t a school o f philosophy should read S w a m i Sivananda's English commentary on A n a n d a Lahari. A n a n d a L a h a r i is a devotional p o e m o f f o r t y - o n e s t a n z a s b y Sri S a n k a r a c h a r y a , c o n t a i n i n g beautiful h y m n s in praise of Devi or the goddess T r i p u r a sundari. In the words of Swami Sivananda, " A n a n d a Lahari is universally recognised as an ancient a n d authoritative T a n t r i c work. T h e r e a r e thirty-five c o m m e n t a r i e s o n this book. T h e s t a n z a s c o n t a i n v a r i o u s M a n t r a s o r m y s t i c form u l a , a l o n g w i t h Y a n t r a s , o r d i a g r a m s , for w o r s h i p o f D e v i , a n d for t h e a t t a i n m e n t o f v a r i o u s S i d d h i s o r p o w e r s . W o r l d l y p e o p l e g e n e r a l l y u s e t h e verses o f t h i s h y m n for i n v o k i n g t h e D e v i for t h e fulfilment o f w o r l d l y d e s i r e s . " T h e starting p o i n t of o u r research to trace the developm e n t of these i d e a s in t h e C h r i s t i a n religion is a p a p e r by D r . E r n e s t J o n e s , i n c l u d e d i n his " Essays i n A p p l i e d P s y c h o analysis/' published in the International Psychoanalytical "Library. I n this p a p e r , D r . E r n e s t J o n e s d r a w s o u r a t t e n t i o n to t h e Christian T r i n i t y , consisting of the Father, Son a n d Holy Ghost. He points out that it would be more
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reasonable to suppose t h a t the third person in a T r i n i t y the o t h e r two o f w h i c h a r e t h e F a t h e r a n d S o n s h o u l d b e t h e M o t h e r a n d not the Holy Ghost. H o w then d i d t h e H o l y G h o s t c o m e in ? Q u o t i n g v a r i o u s h i s t o r i c a l s o u r c e s , D r . J o n e s , says t h a t o r i g i n a l l y t h e C h r i s t i a n T r i n i t y r e a l l y consisted o f t h e F a t h e r , S o n a n d M o t h e r (i.e., t h e H o l y V i r g i n M a r y , M o t h e r o f G o d ) . B u t l a t e r o n , d u e t o v a r i o u s h i s t o r i c a l reasons w h i c h n e e d n o t be discussed'here, the Semitic m i n d developed a repugnance to the idea of a feminine deity, a n d the Holy Ghost was s u b s t i t u t e d for t h e D i v i n e M o t h e r . We shall not repeat the a r g u m e n t s of Dr. Jones, but s h a l l t r y to find verification for his c e n t r a l thesis in o t h e r fields of h u m a n knowledge. It is r e m a r k a b l e that, using a n o t h e r viewpoint of D e p t h Psychology, Dr. Carl Gustav J u n g arrives at the same conclusion. H e says, i n his I n t e g r a t i o n o f t h e P e r s o n a l i t y : " T h e f e m i n i n i t y i n t h e G o d h e a d i s k e p t secret a n d t o say t h a t the H o l y Ghost is Sophia counts as a heresy. It was quite in l i n e w i t h this p s y c h o l o g i c a l fact w h e n t h e H o l y G h o s t w a s t a k e n a s S o p h i a a c c o r d i n g t o t h e h e r e t i c a l i n t e r p r e t a t i o n , for t h e H o l y Ghost was the mediator of the birth in the flesh, a n d t h u s m a d e i t possible for t h e l u m i n o u s G o d h e a d t o b e c o m e visible i n t h e d a r k n e s s o f t h e w o r l d . I t was this conn e c t i o n t h a t a r o u s e d t h e suspicion t h a t t h e H o l y G h o s t was f e m i n i n e , for M a r y w a s t h e d a r k e a r t h o f t h e f i e l d , ilia t e r r a v i r g o n o n d u m p l u v i i s r i g a t a ( t h a t v i r g i n soil n o t y e t w a t e r e d b y t h e r a i n s ) a s A u g u s t i n e called h e r . D r . J u n g says t h a t h e h a s f o u n d t h e feminine a s p e c t of G o d r e c u r r i n g as a spiritual p r o b l e m in the unconscious m i n d s o f his C h r i s t i a n p a t i e n t s . Let us summarise here some r e l e v a n t c h a r a c t e r i s t i c s o f t h e H o l y G h o s t a s i t occurs i n Christian literature. (1) T h e f e m i n i n e s y m b o l of t h e d o v e is often used for t h e H o l y Ghost in the Bible. (2) T h e s y m b o l of fire is also u s e d for t h e H o l y G h o s t . T h e H o l y G h o s t i s e x p e r i e n c e d a s a Celestial F i r e . On the day of Pentecost, the H o l y Ghost c a m e d o w n on the Apostles in the form o f " t o n g u e of fire."
(3) T h e H o l y G h o s t confers seven s p i r i t u a l gifts on t h e sincere believer. T h e C h r i s t i a n h y m n says, C o m e H o l y G h o s t o u r souls inspire A n d l i g h t e n w i t h Celestial F i r e . T h o u the Holy Spirit A r t W h o dost thy sevenfold gifts i m p a r t . T h y blessed u n c t i o n from a b o v e , Is c o m f o r t , p e a c e a n d fire of love. (4) T h e H o l y G h o s t is e x p e r i e n c e d as a c o n d i t i o n of g r e a t s p i r i t u a l bliss a n d serenity. T h a t is w h y it is called t h e C o m f o r t e r i n t h e H o l y Bible. In the Christian h y m n s we find : Come Holy Ghost, eternal God P r o c e e d i n g from a b o v e B o t h from t h e F a t h e r a n d t h e S o n , T h e G o d o f p e a c e a n d love T h o u a r t the very Comforter I n grief a n d all distress T h y h e a v e n l y comfort from o n h i g h N o t o n g u e c a n i t express. T h e f o u n t a i n a n d t h e living spring O f j o y celestial, T h e f i r e s o b r i g h t , t h e love s o sweet T h y unction spiritual. B u t the four a t t r i b u t e s o f t h e H o l y G h o s t d e s c r i b e d a b o v e a r e t h e very s a m e a t t r i b u t e s w e h a v e f o u n d i n o u r s t u d y o f the Kundalini Sakti. T h e Holy Ghost is a feminine symbol o i G o d , a n d s i m i l a r l y t h e K u n d a l i n i Sakti i s only a n a s p e c t of the Devi. She is the Cosmic Kundalini. K u n d a l i n i Yoga is simply the internal, philosophical mode of worshipping Devi. Again, the H o l y Ghost is represented by the symbol of f i r e , a n d a s S w a m i S i v a n a n d a tells us, w h e n t h e K u n d a l i n i begins to rise u p w a r d , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m o f electric light. T h e K u n d a l i n i S a k t i h a s also b e e n c a l l e d by-some w r i t e r s " t h e S e r p e n t F i r e . " T h e K u n d a l i n i S a k t i passes t h r o u g h six l o w e r C h a k r a s a n d finally comes to the Seventh Centre, the Shasrara. T h e r e
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a r e seven stages of K u n d a l i n i Y o g a according to S w a m i Sivananda. S i m i l a r l y t h e H o l y G h o s t confers seven s p i r i t u a l gifts o n m a n k i n d . Both the K u n d a l i n i Sakti a n d the Holy Ghost, when e x p e r i e n c e d , l e a d t o a f e e l i n g o f s p i r i t u a l j o y , serenity o f m i n d a n d divine ecstasy. W h e n t h e K u n d a l i n i rises, t h e Y o g i gets v a r i o u s k i n d s o f Siddhis or miraculous powers. S i m i l a r l y S a i n t P a u l tells us, i n t h e H o l y B i b l e t h a t all k i n d s o f gifts, like t h e gift o f p r o p h e s y , t h e gift o f feeling e t c . , a r e c o n f e r r e d b y t h e H o l y G h o s t . T h u s w e find t h a t t h e i n t e r n a l , p h i l o s o p h i c a l m o d e o f worshipping Devi as individual Kundalini Sakti indwelling w i t h i n us, a n d t h e e x t e r n a l c e r e m o n i a l w o r s h i p o f D e v i a s D u r g a , K a l i , B h a v a n i o r T r i p u r a s u n d a r i , w h i c h exist a s o n e unified s y s t e m o f d e v o t i o n a l t h o u g h t i n t h e H i n d u religion, h a v e b e c o m e s e p a r a t e d from e a c h o t h e r i n C h r i s t i a n i t y , t h e individual K u n d a l i n i being represented as the Holy Ghost, i n d w e l l i n g w i t h i n us, a n d i n s p i r i n g u s t o a l l g o o d w o r k , a n d t h e Cosmic Sakti or Devi being represented by the Holy Virgin Mary. T h e s e t w o p a r a l l e l lines o f t h o u g h t w h i c h h a v e b e c o m e disconnected or torn out of their context in the C h r i s t i a n r e l i g i o n , a r e seen a s t w o a s p e c t s o f t h e s a m e s p i r i t u a l experience in the symmetrical a n d synthetic philosophy of the T a n t r a s . Various puzzling problems of Christianity a r e solved i n t h e light o f H i n d u m y s t i c a l p h i l o s o p h y . The H o l y G h o s t i s n o t o n l y a s u b s t i t u t e f i g u r e for t h e V i r g i n M a r y , but is identical with Her. A l t h o u g h t h e H o l y V i r g i n , M o t h e r o f G o d , w a s left o u t from t h e C h r i s t i a n T r i n i t y , t h e o r i g i n a l t e n d e n c y c o n t i n u e d t o a s s e r t itself i n C h r i s t i a n t h o u g h t . L e t us m a k e a brief historical survey of M a r i o l a t r y , or mystical devotion to M a r y . (1) V e r y e a r l y i n t h e C h r i s t i a n C h u r c h , A u g u s t 15th w a s f i x e d a s t h e d a t e o f t h e A s s u m p t i o n o f t h e Blessed V i r g i n , t h a t i s t o say, o f t h e m i r a c u l o u s p a s s i n g o f t h e M o t h e r o f t h e L o r d . J u v e n a l , B i s h o p o f J e r u s a l e m , gives t h e following account of the event (quoted in Smith's Dictionary of the B i b l e , a r t i c l e o n M a r y t h e V i r g i n , V o l . I I , p a g e 269) : " F r o m an ancient a n d most true tradition, we have r e c e i v e d , t h a t a t t h e t i m e o f t h e g l o r i o u s falling asleep o f
H o l y M a r y , M o t h e r o f G o d , all t h e holy apostles borne aloft in a m o m e n t of t i m e , c a m e t o g e t h e r to J e r u s a l e m ; a n d w h e n they w e r e n e a r h e r they h a d a vision o f a n g e l s B u t after t h r e e d a y s , o n t h e a n g e l i c m u s i c c e a s i n g , those o f t h e apostles w h o w e r e p r e s e n t o p e n e d t h e t o m b , a s o n e o f t h e m , T h o m a s , h a d b e e n a b s e n t , a n d o n his a r r i v a l w i s h e d t o a d o r e the body which has borne God. B u t h e r all g l o r i o u s b o d y they could not find a n d they came to no other conclusion t h a t H e , w h o h a d c h o s e n t o t a k e flesh o f t h e V i r g i n M a r y w a s also p l e a s e d , after h e r d e p a r t u r e , t o h o n o u r h e r i m m a culate and unpolluted body with incorruption, and to transl a t e h e r before t h e c o m m o n r e s u r r e c t i o n o f a l l m e n . " Some believed t h a t she h a d never really died, b u t h a d b e e n taken to God. (2) N e a r a b o u t this t i m e , t h e d o g m a o f t h e P e r p e t u a l V i r g i n i t y o f t h e H o l y M a r y w a s also d e v e l o p e d . This dogma m e a n s t h a t n o t o n l y t h e r e h a d been t h e V i r g i n B i r t h o f J e s u s C h r i s t , t h e son o f G o d , b u t also, t h a t t h e so-called brothers of Jesus were not real brothers, but step-brothers. (3) O n D e c e m b e r 3 t h , 1854, P o p e P i u s I X , b y his Bull, ' Ineffabilis D e u s ' a n n o u n c e d t h e D o g m a of t h e I m m a c u l a t e C o n c e p t i o n o f t h e V i r g i n M a r y , t o a n A s s e m b l y o f Bishops, at St. Peters, R o m e . T h e C h r i s t i a n t e a c h i n g asserts t h a t all m e n , e x c e p t i n g J e s u s C h r i s t , a r e b o r n w i t h the t a i n t o f o r i g i n a l sin. J e s u s C h r i s t i s a n e x c e p t i o n t o this r u l e , a s h e w a s really an Incarnation of God. T h e dogma of the Immaculate Conception of M a r y m e a n s that as the Son of G o d was born sinless, similarly H i s H o l y M o t h e r w a s free from o r i g i n a l sin from h e r v e r y b i r t h , by a special d e c r e e of G o d . These d o g m a s p r o d u c e d a state of m i n d in which the Virgin M a r y came to be regarded as something,akin to divine. I t c a m e t o b e b e l i e v e d t h a t t h e son o f G o d h a d m a d e H i s H o l y M o t h e r Q u e e n o f H e a v e n , p u t all t h i n g s u n d e r H e r a u t h o r i t y , a n d t h a t S h e b y h e r p o w e r f u l intercession w i t h G o d , could b e s t o w all k i n d s o f benefits, b o t h s p i r i t u a l a n d material, on H e r devotees. Or as Swami Sivananda says i n his i n t r o d u c t i o n t o A n a n d a L a h a r i , " H e h a s h a n d e d o v e r t h e p o w e r o f a t t o r n e y t o H i s consort D u r g a . It is M o t h e r D u r g a o n l y w h o looks after the affairs o f t h e w o r l d . " 7
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Devotion to t h e Virgin M a r y has p r o d u c e d some of the most beautiful kind of religious literature in the Christian M i d d l e Ages. L e t u s s t u d y s o m e o f its a s p e c t s : (1) T h e f o l l o w i n g M a n t r a m i s u s e d b y t h e R o m a n C a t h o l i c Christians w h e n reciting the rosary, or the Christian Mala, " H a i l M a r y , full o f G r a c e , b l e s s e d a r t t h o u a m o n g s t w o m e n , a n d blessed i s t h e fruit o f t h y w o m b , Jesus. Holy M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a t t h e h o u r of Death, Amen." T h e w o r d ' r o s a r y ' refers to a l e g e n d . It is s a i d t h a t once a young m o n k was reciting the rosary. In a vision, t h e V i r g i n M a r y w a s seen b y his side, a n d a s the words o f t h e r o s a r y c a m e o u t o f his M o u t h , t h e y t u r n e d i n t o roses, a n d t h e Blessed V i r g i n w a s s e e n w e a v i n g g a r l a n d s o u t o f t h e m , a n d p u t t i n g t h e m o n his h e a d . (2) I t i s t h e c o m m o n p r a c t i c e w i t h R o m a n C a t h o l i c Christians to begin a N o v e n a to t h e Virgin M a r y to get d i v i n e h e l p w h e n i n distress. T h e Virgin M a r y is invoked for n i n e d a y s h e n c e i t i s c a l l e d t h e N o v e n a . Says S w a m i S i v a n a n d a , " Do special Pooja on N a v a r a t r i days. T h e s e n i n e days a r e very sacred to Devi. Plunge yourself in H e r w o r s h i p . " (3) S a i n t T h e r e s e o f t h e C h i l d J e s u s was^a g r e a t d e v o t e e of the Virgin M a r y . I n h e r A u t o b i o g r a p h y she w r i t e s h o w s h e o n c e fell s e r i o u s l y ill i n h e r g i r l h o o d , s o t h a t h e r life w a s d e s p a i r e d of, b u t s h e w a s m i r a c u l o u s l y c u r e d b y t h e H o l y Virgin. We shall give t h e story in t h e words of the saint herself. " T h e n looking t o w a r d s t h e statue, she i m p l o r e d o u r L a d y ' s a s s i s t a n c e w i t h a l l t h e f e r v o u r o f a m o t h e r w h o begs t h e life o f h e r c h i l d a n d w i l l n o t b e r e f u s e d a n d t h a t c r y o f f a i t h forced t h e g a t e s o f h e a v e n . " U t t e r l y exhausted, a n d finding no h o p e on e a r t h , I too sought m y H e a v e n l y M o t h e r ' s aid, a n d entreated h e r with all my h e a r t to have pity on m e . " Suddenly the statue became animated and radiantly beautifulwith a divine beauty t h a t no words of mine can ever convey. T h e l o o k u p o n o u r L a d y ' s face w a s u n s p e a k a b l y
k i n d a n d sweet a n d compassionate, b u t w h a t p e n e t r a t e d t o t h e v e r y d e p t h s o f m y soul w a s h e r g r a c i o u s smile. Instantly a l l m y p a i n v a n i s h e d , m y eves f i l l e d , a n d b i g t e a r s fell silently, tears of purest heavenly j o y " W h e n m y sister s a w m e g a z e f i x e d l y o n t h e s t a t u e , s h e s a i d to h e r s e l f : ' T h e r e s e is c u r e d . ' It w a s t r u e . " T h i s s t o r y , w h i c h tells o f t h e f i r s t e c s t a s y e x p e r i e n c e d b y t h i s g r e a t C h r i s t i a n S a i n t m a y w e l l serve a s a n e x a m p l e , o f t h e r e l i g i o u s e m o t i o n s felt b y C h r i s t i a n d e v o t e e s t o w a r d s t h e Virgin Mary. V a r i o u s C h r i s t i a n mystics h a v e expressed t h e feminine aspect of G o d . In ' T h r e e F a m o u s Occultists ' W. P. Swains o n gives a g o o d s u m m a r y . " O u r One-Twain Father-Mother God of which Harris speaks is essentially i d e n t i c a l w i t h t h e Will a n d W i s d o m of J a c o b Boehme, the F a t h e r a n d M o t h e r o f A n n a Kingsford. A b h a a n d A i m a o f t h e K a b a l a h , a n d O s i r i s a n d Isis o f t h e old Egyptian Theosophy. In the most ancient times, the Supreme was symbolised by t h e letters I . O . signifying Father-Mother. All a n c i e n t r e l i g i o n s t a u g h t t h e d u a l i t y o f t h e D i v i n e n a t u r e , t h e feminine finding expression through o u t t h e a g e s , u n d e r v a r i o u s n a m e s s u c h a s Isis, S o p h i a , M a d o n n a etc. J u d a i s m has always esoterically t a u g h t the d u a l n a t u r e of the supreme, while in the R o m a n Catholic C h u r c h w e f i n d this t r u t h veiled u n d e r t h e worship o f V i r g i n Mary." ( p p . 183-184). S o let u s offer o u r P r a y e r t o t h e D i v i n e M o t h e r : 1. Hail M a r y . Full of Grace, Blessed a r t T h o u a m o n g s t w o m e n , a n d blessed i s t h e fruit o f T h y w o m b , J e s u s . H o l y M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a n d at the h o u r of d e a t h . A m e n ( T h e Christian Rosary). 2. O u r p r o s t r a t i o n s t o T h e e , D e v i , All A u s p i c i o u s O n e , g i v e r o f success a n d p r o s p e r i t y , t h e a b o d e o f t h e helpless, t h e O n e w i t h t h r e e eyes a n d o f w h i t e c o l o u r , c o n s o r t o f L o r d Narayana. Adorations to the W o r l d - M o t h e r w h o creates, preserves o r sustains this universe t h r o u g h H e r Sakti a n d bestows p e r e n n i a l j o y a n d S u p r e m e P e a c e t o H e r devotees(AncientHindu Prayer).
100
TANTRA
YOGA
3. T r i p u r a S u n d a r i ! A d o r a b l e M o t h e r ! I b o w to Thee. W i t h o u t T h y g r a c e n o o n e c a n g e t success i n s p i r i t u a l S a d h a n a a n d salvation in the e n d . Compassionate M o t h e r ! T h o u art an ocean of mercy. Bless m e . I f I g e t a d r o p f r o m t h a t o c e a n will i t d r y u p ? me. my sweet M o t h e r ! I am T h y child. Jeye Tripu'ra Sundari ! 4. Guide me. Protect me. Save
Salutations.(Swami
Sivananda).
L e t all m y idle talks b e J a p a sound divine All gesture b e M u d r a , all steps a r o u n d T h y seat All lying d o w n P r a n a m , all w h a t I e a t A l l j o y for t h e S u p r e m e , for T h e e a l l a c t s o f m i n e . (Ananda Lahari) Durge Durge Durga BOOK TWO
NADA YOGA
5.
Jeya Jeya
Sri D u r g a , J e y a Sri D u r g e , J e y a
Saranam Saranam
Sri D u r g a , J e y a
Sadasivoktaani INFLUENCE OF SOUND ON MIND T h e deer is e n t r a p p e d by sweet sound. T h e c o b r a is e n c h a n t e d by sweet music. R a g a Punnagavarali charms the cobra. N a d a entraps the mind. T h e m i n d gets L a y a i n s w e e t N a d a . T h e m i n d is attracted by sweet N a d a . T h e r e f o r e , y o u c a n easily c o n t r o l t h e m i n d T h r o u g h the practice of N a d a Yoga.
Vasanli Lokey, Naadhaanusandhaanasamaadhimekam Manyaamahe Maanyatamam Layaanaam. In this w o r l d t h e r e exist a l a k h a n d a q u a r t e r types of L a y a S a d h a n a , all told b y S a d a Siva. W e consider t h e N a d h a a n u s a n d h a n a S a m a d h i a s t h e best o n e a m o n g t h e v a r i o u s types o f L a y a s .
Sapaadaiaksha-Layavadhaanaani
Tubhyam Twaam Manmahe Taltwapadam Layaanaam, Bhavatprasadaat Pavanena Saakam Vileeyatey Vishnupadey Mano Mey. N a d a n u s a n d h a a n a ! M a y this S a l u t a t i o n b e u n t o t h e e . "We h o l d y o u as t h e t r a n s c e n d e n t s t a t e in all L a y a s . By y o u r grace, my mind attains Laya in the abode of Vishnu, along with Prana.
Naadaanusandhaana
Namoslu
Sarva Chintaam Parityajya Saavadhaanena Chetasaa, JVaada Eva Annsandheyo Toga Saamrajyam Icchataa. B y o n e w h o i s desirous o f a t t a i n i n g p e r f e c t i o n i n Y o g a , N a d a a l o n e h a s g o t t o b e closely h e a r d ( m e d i t a t e d u p o n ) , h a v i n g a b a n d o n e d all t h o u g h t s a n d w i t h a c a l m m i n d . Sankaracharya, ' Toga- Taaraavali.'
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NADA YOGA
Naasanam a
Siddha
Sadrsam
Na
Balam Layah.
Kecharee
Sanaa
Mudraa
Swami S i v a n a n d a replied : N a d a is sound. B r a h m a n willed. T h e r e was a SatSankalpa. A vibration or Spandan arose. T h e r e was v i b r a t i o n of . T h i s is N a d a . T h e m i n d i s fixed o n N a d a o r A n a h a t s o u n d s a r e h e a r d in the ear. I t gets L a y a o r d i s s o l u t i o n . T h e Yogi enters i n t o S a m a d h i a n d a t t a i n s K n o w l e d g e o f t h e Self. This is N a d a Yoga. N a d a Y o g a i s also c a l l e d L a y a Y o g a . K u n d a l i n i Y o g a i s also c a l l e d L a y a Y o g a . M i n d i s n a t u r a l l y a t t r a c t e d b y sweet s o u n d s . It is e n t r a p p e d by the sweet sounds, j u s t as a deer is e n t r a p p e d by sweet m u s i c . W h e n t h e m i n d gets a b s o r b e d i n t h e A n a h a t s o u n d s y o u will a t t a i n k n o w l e d g e o f h i d d e n t h i n g s . Y o u will heatPara-Vak. Y o u will d e v e l o p t h e e y e o f i n t u i t i o n . E v e n t u a l l y the m i n d is absorbed in B r a h m a n or the Absolute. Sit i n P a d m a s a n o r S i d d h a s a n o r S u k h a s a n . Close t h e ears with the t h u m b s . This is Shanmukhi M u d r a or Vaishnavi M u d r a . H e a r the Music of A n a h a t sounds. N o w y o u will h a v e w o n d e r f u l c o n c e n t r a t i o n . D o J a p a (Ajapa J a p a ) o f S o h a m with b r e a t h o r any Mantra. P r a c t i s e P r a n a y a m a for o n e o r t w o m o n t h s . You will h e a r t h e t e n s o u n d s c l e a r l y a n d enjoy t h e m u s i c o f t h e soul. A b a n d o n all worldly t h o u g h t s . Control your passion. Become indifferent to all objects. P r a c t i s e Y a m a (selfrestraint) or S a d a c h a r a (right conduct). Concentrate your attention on the Anahata sound which annihilates the mind.
107
GOAL OF LIFE
CHAPTER
III
GOAL OF LIFE Life in t h e i n d i v i d u a l , in its o n t o l o g i c a l a s p e c t is b u t a ceaseless s t r i v i n g after n o n - e n d i n g u n a l l o y e d bliss, e t e r n a l , i m m o r t a l , p e r e n n i a l Bliss. Scriptures have proved it beyond d o u b t , S a g e s a n d S a i n t s a r e v o i c i n g i t forth ever since t h e d a w n o f c r e a t i o n t h a t t h a t S u p r e m e Bliss can a n d s h o u l d b e h a d i n o n e ' s o w n Self. T h u s Self-realization, Self-awareness or S e l f - E x p e r i e n c e - W h o l e , Aparokshaanubhooti is t h e summum bonum o f h u m a n e x i s t e n c e . T h a t a l o n e will b r i n g t o a n e n d all o u r p a i n s a n d m i s e r i e s . B u t , h o w best a r e w e t o a t t a i n that ? A t m a c h a i t a n y a S a m a d h i o r A p a r o k s h a J n a n a i s possible only w h e n t h e m i n d b e c o m e s p u r e a n d S a t t w i c . Purity of m i n d is h a d only w h e n the little ' I,' egoism or A h a m k a r , is c u r b e d , a n n i h i l a t e d w h i c h m e a n s t h a t I-ness a n d M i n e - n e s s have got to be a b a n d o n e d . I n t u r n , t h a t involves p u r i t y a n d control of the Indriyas. Unless the mind is cultured a n d controlled, the Indriyas c a n n o t be controlled. T h u s , in a circular way, we come again to the mind. Rightly did the Sages e x c l a i m : Mana Eva Manushyaanaam Kaaranam Bandha MokshayohMind a l o n e is t h e c a u s e for m e n ' s release a n d bondage. P r a c t i c a l i n v e s t i g a t i o n i n t h a t d i r e c t i o n h a s led t h e Sages t o c o n c l u d e t h a t P r a n a a n d M i n d a r e i n t e r d e p e n d e n t in their functional abilities. As long as one remains uncontrolled, the other c a n n o t be controlled. If one is under c o n t r o l , t h e o t h e r , t o o , c o m e s u n d e r c o n t r o l o f its o w n a c c o r d . It is not e n o u g h if they a r e simply controlled. As long as t h e y a r e n o t a n n i h i l a t e d , V a s a n a s will n o t leave u s . Unless Vasanas are destroyed Chitta cannot be destroyed. The destruction of Chitta alone can lead us to J n a n a . T h u s w e a r e left w i t h t w o c o u r s e s . Firstly to bring the P r a n a u n d e r c o n t r o l t h r o u g h v a r i o u s a r d u o u s Y o g i c processes, a n d t h e n t o c o n t r o l t h e m i n d a n d w i t h d r a w i t from e x t e r n a l
objects a n d fix it on the Self. S e c o n d l y , we c a n t r y to a n n i h i l a t e t h e m i n d t h r o u g h effecting Mano-Laya by finding such a h i g h e r p o w e r f u l p r i n c i p l e t o w a r d s w h i c h m i n d will n a t u r a l l y r u n a n d i n t o w h i c h i t will m e r g e itself t h u s e n t e r i n g i n t o a s t a t e o f L a v a . T h e sages f o u n d t h a t M a n o - L a y a followed b y M a n o N a s a w a s a safer m e a n s t o a t t a i n Self-realisation t h a n t h e a r d u o u s process o f c o n t r o l l i n g t h e m i n d a n d c u l t u r i n g i t w h i c h is always attended by the d a n g e r o f t h e m i n d j u m p i n g into the o l d grooves o f V a s a n a s a t a n y m o m e n t . I n t h e c o u r s e o f f u r t h e r p r a c t i c a l investigations t h e S a g e s a n d Seers f o u n d t h a t S o u n d h a d t h e p o w e r t o a t t r a c t t h e m i n d a n d a b s o r b it, s o t o s a y . Thus Mano-Laya and Mano-Nasa through N a d a Yoga ( u n i o n o r m e r g e r i n t o S o u n d ) w a s f o u n d t o b e a n effective a n d safe m e a n s t o Self-realization.
CHAPTER IV POWER OF SOUND Supercharged w i t h t r a n s c e n d e n t soul-force, S o u n d is, in a l l c r e a t i o n , t h e o n e , p o w e r f u l p r i n c i p l e t h a t w i d e l y influences a n d effectively b r i n g s u n d e r c o n t r o l a l l o t h e r m a n i f e s t a t i o n s . M a n y e x a m p l e s c a n b e q u o t e d t o b e a r t e s t i m o n y t o this c l a i m of s o u n d with reference to b o t h the individual a n d the cosmos. We have h e a r d h o w T a n s e n was able to m a k e it rain t h r o u g h the M e g h a R a g , how he lighted the l a m p through singing in D e e p a k R a g . T h e r e are, again, certain accounts r e l a t i n g t o t h e T i b e t a n L a m a s , w h i c h tell u s h o w t h e L a m a s d r o v e away a n d dispersed rain-bearing clouds, or gathered the clouds a n d m a d e t h e m to rain by blowing the horns a n d the trumpets and beating the drums. W e h a v e also seen h o w the d e e r o r the c o b r a gets l u r e d t h r o u g h sweet m u s i c . T h a t act o f theirs a t t h e p r e - r a t i o n a l l e v e l c l e a r l y s h o w s t h a t t h e r e exists a c e r t a i n r e l a t i o n s h i p between sound a n d m i n d a n d that the mind naturally runs t o w a r d s s o u n d a n d i n d o i n g so, forgets t h e e x t e r n a l w o r l d altogether. T h e r e thus being a n a t u r a l tendency in all c r e a t i o n to find solace a n d p e a c e in sound, at the r a t i o n a l l e v e l w e c a n o n l y d o t h e s a m e w i t h b e t t e r efficiency a n d result, a n d we d o . H o w m a n y persons in the work-a-day world drown their w o r l d l y miseries a n d p a i n in sweet r h y t h m i c music ? Even an ignorant m a n who knows not the , , of music stands spell-bound, as t h o u g h t h r o u g h some magic, when he hears s o m e sweet melodious music. T h a t goes o n l y t o p r o v e t h a t i n t h e p r e s e n c e o f r h y t h m i c s o u n d m i n d refuses t o t h i n k about anything other than that sound. T h e i g n o r a n t m a n e x c l a i m s after h e a r i n g s o m e n i c e m u s i c ' I e n j o y e d it w e l l . I k n e w n o t h i n g ' a n d t h a t excla m a t i o n is almost identical with t h a t o f t h e m a n w h o exclaims, ' I slept well, I k n e w n o t h i n g . ' T h a t clearly proves t h a t m i n d w a s e n j o y i n g a s t a t e o f o n e n e s s w i t h s o u n d , j u s t like its a t t a i n ? ing L a y a in causal i g n o r a n c e d u r i n g d e e p sleep. All t h e s e t h i n g s o n l y s h o w u s t h e s u p e r i o r i t y o f S o u n d o v e r o u r m i n d s , a n d t h e u n s h a k e a b l e basis o f N a d a Y o g a a n d t h e usefulness o f S o u n d i n effecting M a n o - L a y a . CHAPTER V
SOUND AND BRAHMAN Sound i s t h e f i r s t m a n i f e s t a t i o n o f t h e A b s o l u t e . We know n o t anything about the n a t u r e o f t h e Absolute a s i t exists e x c e p t t h a t I t is. W i t h all their kindness, the S c r i p t u r e s h a v e t r i e d t o tell u s a l l a b o u t the c r e a t i o n , h o w i t proceeded from the Absolute. T h e y say : B r a h m a n was one and non-dual. It thought, ' E k o ( a ) h a m , Bahusyam.' That caused a vibration eventually b r i n g i n g i n s o u n d a n d t h a t S o u n d w a s , w h e n c e a r e a l l other manifestations. F r o m t h a t w e c a n say, a s a n i n f e r e n c e : A s l o n g a s t h e force o f t h e B r a h m a - S a n k a l p a lasts, t h e r e exists t h e c o s m i c v i b r a t i o n a n d t h e S o u n d . When the v i b r a t i o n ceases t h e S o u n d also d i s a p p e a r s i n t o t h e transcen d e n t a l Being. D u r i n g the v i b r a n t stage creation proceeds, t h e e l e m e n t s a n d t h e T a n m a t r a s a r e successively b o r n f r o m t h e previous ones, a n d f i n a l l y q u i n t u p l i c a t i o n takes p l a c e a n d w e h a v e t h e w o r l d a s w e see i t . D u r i n g the c e s s a t i o n o f t h e v i b r a t i o n , t h e r e v e r s e t a k e s p l a c e a n d t h e r e i s i n v o l u t i o n , all this world disappearing into sound a n d sound disappearing into B r a h m a n . Thus, all creation. Sound is virtually t h e c o m p r e h e n s i b l e b a s i s for N a t u r a l l y , therefore, it has the power to absorb
A N A H A T
SOUND
ill
CHAPTER
VI
ANAHAT SOUND As in the macrocosm, so too, in the microcosm. All t h a t i s t o l d o f t h e U n i v e r s e a n d c o s m i c c r e a t i o n , can be applied in toto to the individual. O u r physical a n d astral bodies, our Indriyas a n d the m i n d , a l l s h o u l d h a v e s o u n d a s t h e i r basis. As we penetrate d e e p into t h e m they should only lead us to sound. As we analyse our individual existence, it should take us to Sound b e f o r e w e r e a c h t h e t r a n s c e n d e n t Self. I d a i k k a t t u C h i t t a r , a S o u t h I n d i a n M y s t i c , says in effect " Before t h e s o u n d i n y o u g e t s i n v o l v e d , s t r a t u m of OMkar." know the sub-
V a y u T a t t v a predominates the Anahat Chakra. So we a r e a b l e t o h e a r clearly a n d distinctly v a r i o u s s o u n d s a t t h e A n a h a t C h a k r a , t h e n a t u r e o f t h e s o u n d differing a c c o r d i n g to the disturbance caused by the motion of V a y u Tattva. A t this C h a k r a , w e c a n h e a r b o t h t h e S t h u l a a n d S u k s h m a sounds, a n d it depends upon the intensity of our concentration a n d the quietude in the Tattva. Mano-Laya to be Sought only in the Anahat Sound It is n o t impossible for us to effect M a n o L a y a in e x t e r n a l m u s i c . B u t i t will n o t l e a d u s t o o u r g o a l . M a n o Laya is only a m e a n s w h e r e a s o u r g o a l is o u r o w n Self. M e r g i n g the m i n d in e x t e r n a l s o u n d s c a n only be compared to d e e p sleep. It cannot help us with M a n o Nasa. Seeking M a n o Laya in the A n a h a t Sound is doubly effective. J u s t like t h e c h i l d r u n n i n g a u t o m a t i c a l l y t o w a r d s its m o t h e r , t h e m i n d will q u i c k l y r u n t o w a r d s t h e A n a h a t S o u n d since t h e l a t t e r is t h e basis for t h e m i n d . L i k e the c h i l d g e t t i n g i n t o a s t a t e o f oneness w i t h t h e m o t h e r very q u i c k l y , t h e m i n d too w i l l e n t e r i n t o a s t a t e o f L a y a i n t h e Anahat Sound. S e c o n d l y , b y d o i n g so, b y effecting t h e u n i o n o f m i n d w i t h t h e A n a h a t S o u n d , w e will b e a c t u a l l y causing t h e effect to d i s a p p e a r i n t o t h e c a u s e or, in o t h e r w o r d s , there will b e M a n o N a s a . G e t t i n g ourselves established first in t h e A n a h a t S o u n d a n d t h e n g o i n g to o u r o w n Self is b u t a form of K r a m a M u k t i . A n a h a t a s o u n d s o r t h e m e l o d y , a r e t h e m y s t i c sounds h e a r d b y t h e Yogi a t t h e b e g i n n i n g o f his cycle o f m e d i t a t i o n . T h i s subject i s t e r m e d N a d a - A n u s a n d h a n a o r a n e n q u i r y i n t o the mystic sounds. T h i s is a sign of p u r i f i c a t i o n o f t h e N a d i s or astral currents, due to P r a n a y a m a . T h e s o u n d s c a n also b e h e a r d after t h e u t t e r i n g o f t h e A j a p a G a y a t r i m a n t r a , " H a m s a S o h a m , " a lakh of times. T h e sounds are heard t h r o u g h t h e r i g h t e a r w i t h o r w i t h o u t closing t h e e a r s . The s o u n d s a r e d i s t i n c t w h e n h e a r d t h r o u g h closed e a r s . The e a r s c a n b e closed b y i n t r o d u c i n g t h e two t h u m b s i n t o the e a r s t h r o u g h t h e process o f Y o n i M u d r a . Sit o n ' P a d m a o r S i d d h a A s a n , close t h e e a r s w i t h r i g h t a n d left t h u m b , a n d
I t c l e a r l y i n d i c a t e s t h a t t h e r e exists a c e r t a i n s o u n d w i t h i n us s u p p o r t i n g all o u r activities a n d t h a t w h e n once t h a t sound g e t s i n v o l v e d i n t o its c a u s e , o u r p r e s e n t e a r t h l y life c o m e s t o an end. W h a t can it be other than the Sound that is the first m a n i f e s t a t i o n o f o u r Self before i t a p p e a r s a s t h e m i n d a n d t h e Indriyas ? N o r m a l l y , w h e n w e p l u g o u r b o t h e a r s a n d t r y t o listen w i t h i n u s , w e s h a l l h e a r this w o n d e r f u l s o u n d w h i c h goes b y the n a m e A n a h a t Sound. A n a h a t literally means u n b e a t e n , unstruck. Anahat S o u n d is so c a l l e d b e c a u s e it is n o t t h e r e s u l t of s t r i k i n g or b e a t i n g c e r t a i n t h i n g s like t h e r a i s i n g o f a n o t e o n t h e violin or the veena. I t c o m e s from t h e A n a h a t C h a k r a . Because the A n a h a t S o u n d comes from t h a t C h a k r a , the chakra is so n a m e d . S o u n d , a s i t o u g h t to, forms t h e b a s i s i n a l l t h e six c h a k r a s inside our body. In the lower three Chakras, it is not heard clearly since they a r e controlled by the T a t t v a s earth, fire andoectively from M u l a d h a r a .
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hear the sounds very attentively. Occasionally, you can h e a r t h e s o u n d s , t h r o u g h t h e left e a r a l s o . Practise to hear from t h e r i g h t e a r o n l y . W h y do y o u h e a r through the right ear only or h e a r distinctly t h r o u g h the right e a r ? Because of the influence of the solar n a d i , Pingala, on the r i g h t side o f t h e n o s e . T h e A n a h a t a s o u n d i s also c a l l e d Omkara Dhwani. It is d u e to the vibration of Prana in the heart. Ten kinds of Sounds N a d a t h a t is h e a r d is of 10 kinds. T h e first is chini (like t h e s o u n d of t h a t w o r d c h i n i ) ; t h e s e c o n d is c h i n i - c h i n i ; t h e t h i r d is t h e s o u n d of b e l l ; t h e f o u r t h is t h a t of c o n c h ; t h e f i f t h i s t h a t o f t a n t r i (lute) ; t h e s i x t h i s t h a t s o u n d o f t a l a ( c y m b a l s ) ; t h e s e v e n t h is t h a t of flute ; t h e e i g h t h is that of bheri ( d r u m ) ; the n i n t h is that of M r i d a n g a (double d r u m ) a n d t h e t e n t h i s t h a t o f c l o u d s , viz-, t h u n d e r . Voice of the Silence " Before t h o u s e t t ' s t t h y foot u p o n t h e l a d d e r ' s u p p e r rung, the ladder of the mystic sounds, t h o u hast to hear the voice o f t h y i n n e r G o d ( H i g h e r Self) i n seven m a n n e r s . The first is like t h e n i g h t i n g a l e ' s s w e e t v o i c e c h a n t i n g a s o n g of p a r t i n g t o its m a t e . T h e second comes as the sound of a silver c y m b a l o f t h e D h y a n i s , a w a k e n i n g t h e t w i n k l i n g stars. T h e n e x t i s a s t h e p l a i n t m e l o d i o u s o f t h e o c e a n s p i r i t i m p r i s o n e d i n its s h e l l . A n d this i s f o l l o w e d b y t h e c h a n t o f Vina. T h e fifth like s o u n d o f b a m b o o - f l u t e shrills i n t h i n e ear. It changes next into a trumpet-blast. T h e last v i b r a t e s like the dull r u m b l i n g of a t h u n d e r - c l o u d . T h e seventh s w a l l o w s all t h e o t h e r s o u n d s . T h e y die, a n d then are heard no more." Laya Yoga (Concentration of A n a h a t a Sounds) D h a r a n a is the intense a n d perfect concentration of the m i n d u p o n s o m e o n e i n t e r i o r o r e x t e r i o r o b j e c t o r s o u n d s like A n a h a t a sounds or any abstract idea, accompanied by comp l e t e a b s t r a c t i o n ( P r a t y a h a r a ) from e v e r y t h i n g p e r t a i n i n g t o t h e e x t e r n a l u n i v e r s e , n r t h e w o r l d o f senses.
Sit o n P a d m a o r S i d d h a A s a n a . Practise Yoni M u d r a b y closing the ears w i t h t h e t h u m b s . H e a r the i n t e r n a l sound through the right ear. T h e s o u n d w h i c h y o u h e a r will m a k e y o u d e a f t o all e x t e r n a l s o u n d s . Having overcome a l l obstacles, y o u will e n t e r t h e T u r i y a S t a t e w i t h i n 1 5 d a y s . In the beginning of your practice, you will h e a r m a n y loud sounds. They gradually increase in pitch a n d are heard m o r e a n d m o r e s u b t l y . Y o u s h o u l d t r y t o distinguish s o u n d s m o r e and more subtle. You m a y change your concentrat i o n from t h e gross s o u n d t o t h e s u b t l e , o r from t h e s u b t l e t o t h e gross, b u t y o u s h o u l d n o t a l l o w y o u r m i n d t o b e d i v e r t e d from t h e m t o w a r d s o t h e r objects. T h e m i n d h a v i n g a t f i r s t c o n c e n t r a t e d itself o n a n y o n e s o u n d f i x e s itself f i r m l y t o t h a t a n d i s a b s o r b e d i n i t . The m i n d b e c o m i n g insensible t o t h e e x t e r n a l impressions, b e c o m e s o n e with the sound as milk with water a n d then becomes rapidly absorbed in chidakasha (the akasa where chit prev a i l s ) . B e i n g indifferent t o w a r d s all objects, y o u , h a v i n g c o n t r o l l e d t h e passions, s h o u l d b y c o n t i n u a l p r a c t i c e c o n c e n t r a t e your attention u p o n the sound which destroys the mind. H a v i n g a b a n d o n e d a l l t h o u g h t s a n d b e i n g freed from all a c t i o n s , y o u s h o u l d a l w a y s c o n c e n t r a t e y o u r a t t e n t i o n o n t h e s o u n d , a n d t h e n y o u r c h i t t a b e c o m e s a b s o r b e d i n it. J u s t a s t h e bee d r i n k i n g t h e h o n e y a l o n e does n o t c a r e for t h e o d o u r , so, the c h i t t a , w h i c h is a l w a y s a b s o r b e d in s o u n d does n o t l o n g for sensual objects, a s i t i s b o u n d b y t h e s w e e t s m e l l o f t h e nada a n d h a s a b a n d o n e d its f l i t t i n g n a t u r e . T h e serpent chitta t h r o u g h listening to the N a d a , is entirely a b s o r b e d i n it, a n d b e c o m i n g u n c o n s c i o u s o f e v e r y t h i n g , c o n c e n t r a t e s itself o n t h e s o u n d . T h e s o u n d serves t h e purpose of a sharp goad to control the m a d d e n e d elephant c h i t t a w h i c h roves i n t h e p l e a s u r e g a r d e n o f t h e sensual objects. It serves the p u r p o s e of a s n a r e for b i n d i n g t h e d e e r c h i t t a . It also serves t h e p u r p o s e of a s h o r e to t h e o c e a n - w a v e s of chitta. T h e s o u n d p r o c e e d i n g from P r a n a v a , w h i c h i s B r a h m a n , i s o f t h e n a t u r e o f effulgence ; t h e m i n d b e c o m e s a b s o r b e d i n i t ; t h a t i s t h e s u p r e m e seat o f V i s h n u . T h e m i n d exists so l o n g as t h e r e is s o u n d , b u t w i t h its cessation, there is that state t e r m e d T u r i y a . This sound is absorbed in B r a h m a n a n d the soundless state is the s u p r e m e seat. 8
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T h e m i n d w h i c h a l o n g w i t h P r a n a has h < K a r m i c affinities destroyed by the constant concentration upon nada is absorbed in the u n s t a i n e d O n e . T h e r e i s n o d o u b t o f it. Being f r e e d from a l l states a n d a l l t h o u g h t s w h a t e v e r , y o u will r e m a i n like o n e d e a d . Y o u will b e c o m e a M u k t a . T h e r e is n o d o u b t a b o u t this. T h e b o d y i s c e r t a i n l y like a log a n d d o e s n o t feel h e a t o r c o l d , j o y o r s o r r o w . W h e n the spiritual s i g h t b e c o m e s f i x e d w i t h o u t a n y o b j e c t t o b e seen, w h e n t h e P r a n a b e c o m e s still w i t h o u t a n y effort, a n d w h e n t h e c h i t t a becomes firm w i t h o u t a n y support, you become B r a h m a n , (Brahmavit Brahman). Y o u m a y e x p e r i e n c e t h e t e n t h s o u n d w i t h o u t t h e first nine sounds t h r o u g h the initiation of a Guru. In the first s t a g e , t h e b o d y b e c o m e s c h i n - c h i n i : in t h e s e c o n d , t h e r e is t h e ( b h a n j a n a ) b r e a k i n g or affecting in the b o d y ; in t h e t h i r d , t h e r e is t h e ( b h e d a n a ) p i e r c i n g ; in t h e f o u r t h , t h e h e a d s h a k e s ; in t h e fifth, t h e p a l a t e p r o d u c e s saliva ; in t h e s i x t h , n e c t a r is a t t a i n e d ; in t h e s e v e n t h , t h e k n o w l e d g e of t h e h i d d e n t h i n g s i n t h e w o r l d arises ; i n t h e e i g h t h , P a r a v a k a i s h e a r d : i n t h e n i n t h , t h e b o d y b e c o m e s invisible a n d t h e p u r e d i v i n e e y e i s d e v e l o p e d ; i n t h e t e n t h , you a t t a i n t h e state of Para B r a h m a n . W h e n manas is destroyed w h e n v i r t u e s a n d sins a r e b u r n t a w a y , y o u s h i n e a s t h e effulgent, i m m a c u l a t e , e t e r n a l , stainless, S h u d d h a B r a h m a n . Om-
CHAPTER
VII
SOUND AND IMAGE Sounds are vibrations. T h e y give rise t o definite forms. E a c h s o u n d p r o d u c e s a form i n t h e invisible w o r l d a n d c o m b i nations of sound create complicated shapes. T h e textbooks o f science d e s c r i b e c e r t a i n e x p e r i m e n t s w h i c h s h o w t h a t n o t e s p r o d u c e d by c e r t a i n i n s t r u m e n t s t r a c e o u t on a b e d of s a n d definite g e o m e t r i c a l figures. It is t h u s d e m o n s t r a t e d t h a t r h y t h m i c a l v i b r a t i o n s give rise t o r e g u l a r g e o m e t r i c a l f i g u r e s . T h e H i n d u books o n m u s i c tell u s t h a t t h e v a r i o u s musical tunes, ' R a g a s a n d ' Raginis,' have each a particular s h a p e , w h i c h these books g r a p h i c a l l y describe. For instance, t h e M e g h a - R a g a is said to be a majestic figure s e a t e d on an e l e p h a n t . T h e V a s a n t - R a g a is d e s c r i b e d as a b e a u t i f u l y o u t h d e c k e d w i t h flowers. All this m e a n s t h a t a p a r t i c u l a r R a g a or Ragini, w h e n accurately sung, produces etheric v i b r a t i o n s w h i c h c r e a t e t h e p a r t i c u l a r s h a p e , said t o b e t h e c h a r a c t e r i s t i c o f it. T h i s view has recently received corrob o r a t i o n s from t h e e x p e r i m e n t s c a r r i e d o n b y M r s . W a t t s H u g h e s , t h e gifted a u t h o r o f " V o i c e F i g u r e s . " She d e l i v e r e d an i l l u s t r a t e d l e c t u r e before a select a u d i e n c e in L o r d L e i g h t o n ' s s t u d i o t o d e m o n s t r a t e t h e beautiful scientific discoveries o n w h i c h she h a d a l i g h t e d , a s t h e result o f m a n y y e a r s ' p a t i e n t labour. M r s . H u g h e s sings i n t o a simple i n s t r u m e n t c a l l e d an " E i d o p h o n e " w h i c h consists of a. t u b e , a r e c e i v e r a n d a f l e x i b l e m e m b r a n e , a n d she f i n d s t h a t e a c h n o t e a s s u m e s a definite a n d c o n s t a n t s h a p e , a s r e v e a l e d t h r o u g h a sensitive and mobile m e d i u m . A t t h e o u t s e t o f h e r l e c t u r e , she p l a c e d t i n y seeds u p o n t h e f l e x i b l e m e m b r a n e a n d t h e a i r v i b r a t i o n s set u p b y the notes she s o u n d e d d a n c e d t h e m i n t o definite geometric patterns. A f t e r w a r d s she used dusts o f v a r i o u s k i n d s , c o p o d i u m dust b e i n g f o u n d p a r t i c u l a r l y s u i t a b l e . A reporter, describing the shape of the notes, speaks of t h e m as remarkable revelations ofgeometry,perspectiveandshading; " S t a r s , spirals, s n a k e s a n d i m a g i n a t i o n s r i o t i n g in a w e a l t h of captivating methodical design." Such were . what
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were first shown. O n c e w h e n Mrs. H u g h e s was singing a n o t e , a d a i s y a p p e a r e d a n d d i s a p p e a r e d a n d " I t r i e d , " she s a i d , " to s i n g it b a c k for w e e k s before ; at last I s u c c e e d e d . " N o w s h e k n o w s t h e p r e c i s e inflections o f t h e p a r t i c u l a r n o t e t h a t i s a d a i s y , a n d i t i s m a d e c o n s t a n t a n d definite b y a s t r a n g e m e t h o d of coaxing an alteration of crescendo a n d diminendo.A f t e r t h e a u d i e n c e h a d g a z e d e n r a p t u r e d a series o f daisies, s o m e w i t h succeeding rows of petals, delicately viewed, t h e y w e r e s h o w n o t h e r n o t e s a n d these w e r e daisies o f g r e a t !i beauty. H o w w o n d e r f u l ! H o w lovely ! " w e r e t h e audi ble e x c l a m a t i o n s t h a t arose from the late L o r d Leighton's studio, an exquisite form succeeded exquisite form on the s c r e e n ! T h e flowers w e r e f o l l o w e d by s e a - m o n s t e r s , ser p e n t i n e f o r m s o f s w e l l i n g r o t u n d i t y , full o f l i g h t a n d s h a d e a n d details, feeding in miles of perspective. After t h e s e n o t e s c a m e t h e r e f r o m o t h e r t r e e s , trees w i t h fruits falling, trees w i t h a f o r e - g r o u n d o f r o c k s , t r e e s w i t h sea b e h i n d . " Why," ;i exclaimed t h e people in the audience, t h e y a r e j u s t like Japanese landscapes." W h i l e in F r a n c e , M a d a m Finlang's singing of a h y m n to V i r g i n M a r y " Ave M a r i u m " b r o u g h t o u t t h e form of M a r y with child Jesus on h e r lap a n d again the singing of a h y m n to " B h a i r a v a " by a B e n g a l i s t u d e n t of B e n a r e s study i n g i n F r a n c e , g a v e rise t o t h e f o r m a t i o n o f t h e f i g u r e o f B h a i r a v a w i t h his vehicle, the d o g . T h u s r e p e a t e d singing o f t h e N a m e o f t h e L o r d builds u p g r a d u a l l y t h e form o f t h e D e v a t a or the special manifestation o f t h e D e i t y w h o m y o u seek t o w o r s h i p , a n d t h i s a c t s a s a focus t o c o n c e n t r a t e t h e b e n i g n i n f l u e n c e o f t h e D i v i n e Being, w h i c h , r a d i a t i n g from the centre, penetrates the worshipper. W h e n o n e e n t e r s t h e s t a t e o f m e d i t a t i o n , t h e flow o f t h e i n n e r V r i t t i is greatly intensified. T h e d e e p e r o n e goes i n t o m e d i t a t i o n t h e m o r e m a r k e d i s t h e effect. T h e concentra t i o n o f t h e m i n d u p w a r d s s e n d s a r u s h o f t h i s force t h r o u g h t h e t o p of the h e a d a n d the response comes in a fine rain of soft m a g n e t i s m . T h e feeling a r i s i n g from t h e d o w n w a r d power sends a wonderful glow through the body, a n d one feels as if he is b a t h e d in a soft k i n d of e l e c t r i c i t y .
T h e a b o v e e x p e r i m e n t s d e m o n s t r a t e t h e following facts:1. S o u n d s p r o d u c e shapes. 2 . P a r t i c u l a r n o t e s give rise t o p a r t i c u l a r forms. 3 . I f y o u w a n t t o g e n e r a t e a p a r t i c u l a r form, y o u m u s t p r o d u c e a d e f i n i t e n o t e in a p a r t i c u l a r p i t c h . T h e r e p e t i t i o n o f t h e P a n c h a k s h a r a M a n t r a , '' O m N a m a h S i v a y a " p r o d u c e s t h e f o r m o f L o r d Siva. The repetition of " Om N a m o N a r a y a n a y a , " the Ashtakshara M a n t r a of Vishnu, produces the form of Vishnu. In a M a n t r a , the vibrations to be p r o d u c e d by the notes are all important. M u c h emphasis is laid on the pitch (Swara) a s well a s f o r m ( V a r n a ) o f a M a n t r a . V a r n a literally m e a n s colour. I n t h e i n v i s i b l e w o r l d all s o u n d s a r c a c c o m p a n i e d b y c o l o u r s , s o t h a t t h e y g i v e rise t o m a n y - h u e d s h a p e s . In the same way colours are a c c o m p a n i e d by sounds. A particular note has to be used to p r o d u c e a p a r t i c u l a r form. D i f f e r e n t n o t e s i n different p i t c h e s give rise t o different shapes. I n t h e s c i e n c e o f M a n t r a s , w e use different M a n t r a s for t h e p u r p o s e o f i n v o k i n g different g o d s . If you worship L o r d S i v a y o u use " O m N a m a h S i v a y a , " b u t i n w o r s h i p p i n g V i s h n u o r S a k t i y o u will h a v e t o c h a n g e t h e M a n t r a . What h a p p e n s when a M a n t r a is recited ? T h e repeated recitation o f t h e M a n t r a produces i n the m i n d the form o f t h e D e v a t a or the Deity connected with the M a n t r a which is your Ishta, a n d t h i s f o r m b e c o m e s t h e c e n t r e o f y o u r consciousness w h e n y o u d i r e c t l y realise i t . I t is, t h e r e f o r e , s a i d t h a t t h e M a n t r a of t h e D e v a is t h e D e v a Himself. This m a y explain the mucli misunderstood d i c t u m of the M i m a m s a philosophers t h a t t h e g o d s d o n o t exist a p a r t f r o m t h e M a n t r a s ( M a n t r a t mako Devah). T h i s really means t h a t when a p a r t i c u l a r M a n t r a a p p r o p r i a t e to a p a r t i c u l a r god is properly recited, t h e v i b r a t i o n s s o set u p c r e a t e i n t h e h i g h e r p l a n e s a s p e c i a l f o r m w h i c h t h a t g o d e n s o u l s for t h e t i m e b e i n g .
CHAPTER
VIII i ,
it
CHAPTER
IX
THE FOUR STAGES OF SOUND T h e V e d a s form t h e s o u n d - m a n i f e s t a t i o n o f I s h w a r a . T h a t s o u n d h a s f o u r divisions. P a r a w h i c h f i n d s m a n i f e s t a t i o n only in P r a n a , Pasyanti which finds manifestation in the m i n d , M a d h y a m a which finds manifestation in the Indriyas a n d V a i k a r i w h i c h f i n d s m a n i f e s t a t i o n i n a r t i c u l a t e ex pression. A r t i c u l a t i o n is t h e last a n d grossest e x p r e s s i o n of d i v i n e sound energy. T h e highest m a n i f e s t a t i o n of sound energy, t h e p r i m a l voice, t h e d i v i n e v o i c e i s P a r a . T h e P a r a voice becomes the root-ideas or g e r m - t h o u g h t s . I t i s t h e first manifestation of voice. In Para the sound remains in an undifferentiated form. Para. Pasyanti, M a d h y a m a and Vaikari are the various gradations of sound. M a d h y a m a is the i n t e r m e d i a t e unexpressed state of s o u n d . I t s seat i s t h e heart. T h e seat of P a s y a n t i is the navel or the M a n i p u r a C h a k r a Y o g i n s w h o h a v e s u b t l e i n n e r vision c a n e x p e r i e n c e t h e P a s y a n t i s t a t e o f a w o r d w h i c h h a s c o l o u r a n d form, w h i c h i s c o m m o n for all l a n g u a g e s a n d w h i c h h a s t h e v i b r a t i n g homogeneity of sound. Indians, Europeans, Americans, Africans, J a p a n e s e , birds, beastsall experience the same B h a v a n a o f a t h i n g i n t h e P a s y a n t i s t a t e o f voice o r s o u n d . G e s t u r e is a sort of m u t e subtle l a n g u a g e . It is one a n d the s a m e for all p e r s o n s . A n y i n d i v i d u a l o f a n y c o u n t r y will m a k e t h e s a m e g e s t u r e b y h o l d i n g his h a n d t o his m o u t h i n a particular m a n n e r w h e n he is thirsty. As one a n d the same power or Sakti working through the ears become hearing, t h r o u g h t h e e y e s b e c o m e seeing a n d s o f o r t h , t h e s a m e P a s y a n t i a s s u m e s d i f f e r e n t forms o f s o u n d w h e n m a t e r i a l i s e d . T h e L o r d manifests Himself t h r o u g h His M a y a i c power f i r s t as P a r a V a n i at the navel, then as M a d h y a m a in the h e a r t a n d then eventually as Vaikari in the throat a n d m o u t h . T h i s is t h e d i v i n e d e s c e n t of H i s v o i c e . All t h e V a i k a r i is H i s voice only. I t i s t h e voice o f t h e V i r a t P u r u s h a . cV
\"da
Slda htctiot
a S X
S a i l t J b e c o m e s for the f i r s t t i m e a c u v e
V K H etvmologically means sound. Sound i s not the o r o s s ^ o t m d w h i c h Is h e a r d by the e a r , N a d a the most 5 e aspect o f S a b d h a . N a d a develops m t o Bindu. N a d a is t h e first e m a n a t i o n stage in ,,,,; T h e second is Bindu. a l ^ M a n t r a s t h e p r o d u c t i o n of in N a d a a n d B i n d u ex.s
N a d a i s t h a t a s p e c t o f S a k t i w h i c h evolves
into
Bindu.
CHAPTER CHAPTER X DHVANI NADA, BINDU AND KALA An a s p i r a n t e n q u i r e s : " I w o u l d like to ask y o u to e n l i g h t e n m e o n t h e m e a n i n g o f t h e w o r d s , ' N a d a ' , "Bindu' a n d " K a l a , ' as they are used in H a t h a Yoga Pradipika, w h e r e it is said t h a t Siva a p p e a r s as N a d a , Bindu a n d K a l a . H o w can Siva, w h o is the S u p r e m e Reality, devoid of a n y q u a l i t y , possess K a l a w h i c h r e p r e s e n t s a p a r t i c u l a r g u n a o r quality ? " T h e p r i m a l s o u n d o r f i r s t v i b r a t i o n from w h i c h all creation has e m a n a t e d is N a d a . It is the first e m a n a t i v e stage in the projection of the universe (creation). N a d a is t h e first m a n i f e s t a t i o n of t h e u n m a n i f e s t e d A b s o l u t e . It is O m k a r a or S a b d a - B r a h m a n . I t i s also t h e m y s t i c i n n e r Sound on which the Yogi concentrates. B i n d u is n o t to be t a k e n in t h e sense of d r o p or v i t a l force. It is t h e i n c o n c e i v a b l e , s u b t l e p o i n t , t h e very root of all m a n i f e s t a t i o n . It is t h e p o i n t from w h i c h is p r o j e c t e d t h e p h e n o m e n a l u n i v e r s e o f n a m e s a n d forms. F r o m this p o i n t o r B i n d u e m a n a t e s all c r e a t i o n . T h e r e f o r e , i n its a s p e c t as t h e v i t a l s o u r c e of m a n i f e s t a t i o n , it is s o m e t i m e s u s e d in a sense a k i n to v i t a l force. Briefly p u t i n its p r i m a r y s e n s e , K a l a m e a n s a p a r t i c u l a r kind of divine power of quality ( G u n a ) . T h e r e is no question of Kala, in the case of P a r a m a - S i v a , w h o is N i r g u n a , without quality, a n d therefore K a l a t e e t a . The m o m e n t Sakti manifests, the Absolute Siva T a t t v a becomes present in His S a g u n a a s p e c t w h i c h i s also S a - k a l a . W h e n t h u s manifest, H e i s P u r n a k a l a m u r t i , e n d o w e d w i t h sixteen K a l a s . He w h o possesses o n e of these s i x t e e n K a l a s is c a l l e d a K a l a m u r t i ; f u r t h e r f r a c t i o n o f this b e c o m e s A m s h a m u r t i , a n d still f u r t h e r f r a c t i o n i s s o m e t i m e s c a l l e d A m s h a m s h a m u r t i .
XI
In certain sounds such as the beating of a chum, the roar o f t h u n d e r , t h e s o u n d s o f l a u g h i n g , c r y i n g e t c . , n o letters a r e manifested. This is D h v a n i . I n c e r t a i n o t h e r s , letters o r V a r n a s a r e manifested a s i n t h e case o f s o u n d s o f a r t i c u l a t e speech. This is V a r n a t m a k a sabdha. Sound is produced by the contact of one thing with a n o t h e r , o f t h e h a n d a n d t h e d r u m i n t h e case o f u n l e t t e r e d s o u n d a n d t h e vocal o r g a n s a n d e a r i n t h e c a s e o f u t t e r e d speech. But the A n a h a t sound is uncreate a n d self-produced. It is not caused by the striking of one thing against another. V a r n a t m a k a S a b d h a has a meaning. Every Dhvani also h a s a m e a n i n g . T h e sound of laughing indicates that a particular person is h a p p y . T h e sound of crying indicates t h a t a p a r t i c u l a r p e r s o n is in t r o u b l e . T h e s o u n d of a bell i n d i c a t e s t h a t tea or food is r e a d y . T h e s o u n d of a b u g l e indicates that there is p a r a d e .
NADANUSANDHANAM
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NADANLJSANDHANAM .Practical Sadhana JVadanusandhanam m e a n s m e d i t a t i o n o n N a d a o r S o u n d t h a t is h e a r d at the A n a h a t C h a k r a . T h e e s s e n t i a l p r e - r e q u i s i t e s for this t y p e o f S a d h a n a a r e t h e s a m e a s those for a n y o t h e r Y o g a S a d h a n a . Ethical a n d m o r a l p r e p a r a t i o n s a r e the f i r s t i m p o r t a n t pre-requisites. Similarly, proficiency in H a t h a Yoga a n d P r a n a y a m is essential. It is b e t t e r to h a v e sufficient p r a c t i c e in c o n c e n t r a tion a n d meditation. T h a t will m a k e it easy for us to c o n c e n t r a t e i n w a r d l y a n d m e d i t a t e o n the A n a h a t s o u n d s . A j a p a J a p a o r J a p a o f ' S o h a m ' w i t h b r e a t h will h e l p you in your concentration on the subtle sounds. T h a t b y itself will take y o u to the A n a h a t sound. Sit i n P a d m a s a n a o r S i d d h a s a n a . Have the Shanmukhi or the Vaishnavi M u d r a . ( D e t a i l s a b o u t this c a n b e h a d from my b o o k Hatha Toga '.) Do A j a p a J a p a . Let your gaze be inwards. T h a t will l e a d y o u t o t h e A n a h a t s o u n d .
;
B e a r i n m i n d t h a t M a n o L a y a i s not t h e goal b u t t h a t M a n o N a s a a n d Self R e a l i z a t i o n i s t h e g o a l . R e m e m b e r n o t t o t a k e a n y special f a n c y o r liking for a n y p a r t i c u l a r s o u n d b u t try t o l e a d t h e m i n d from t h e f i r s t to t h e second, from t h e s e c o n d to t h e t h i r d , a n d so on to t h e tenth. T h e r e i s a n o t h e r school o f N a d a Y o g a t h a t d i s t i n g u i s h e s t h r e e different stages i n t h e h e a r i n g o f t h e s o u n d s . T h e first stage is when the P r a n a a n d A p a n a are led near the Brahmarandra. T h e second stage comes when they e n t e r t h e B r a h m a r a n d r a a n d t h e t h i r d w h e n t h e y a r e welle s t a b l i s h e d i n it. D u r i n g t h e f i r s t stage s o u n d s like t h a t o f t h e r o a r i n g sea, t h e b e a t i n g o f d r u m s e t c . a r e h e a r d . During t h e s e c o n d , s o u n d s l i k e those o f m r i d a n g a , c o n c h , e t c . a r e heard. I n t h e t h i r d s t a g e , s o u n d s like K i n k i n i , h u m m i n g o f t h e b e e , s o u n d o f t h e f l u t e o r t h e lute e t c . a r e h e a r d . K n o w l e d g e p e r t a i n i n g to h i d d e n t h i n g s arise in a p e r s o n w h o c a n h e a r well t h e s e v e n t h s o u n d (like t h a t o f t h e flute). I f h e c a n h e a r c l e a r l y t h e e i g h t h s o u n d t h e n h e will h e a r P a r a Vaak. With the n i n t h , he develops the Divine Eye. When h e h e a r s t h e t e n t h , h e verily a t t a i n s P a r a B r a h m a n .
With Shanmukhi M u d r a in Padmasan or Siddhasan, c a n also l e a d t h e P r a n a a n d A p a n a into t h e S u s h u m n a then m e d i t a t e on the A n a h a t Chakra. T h e n also, y o u hear the A n a h a t sounds. T h e sweet m e l o d y o f t h e s o u n d s bestow on you greater power of concentration.
A t f i r s t y o u will h e a r ten different s o u n d s t h a t will m a k e y o u d e a f t o all e x t e r n a l s o u n d s . T h e sounds are : Chini, C h i n c h i n i , r i n g i n g o f t h e bell, b l o w i n g t h e c o n c h , s o u n d o f t h e l u t e , s o u n d o f t h e c y m b a l , t h a t o f t h e flute, like that o f a d r u m , of a m r i d a n g a a n d that of the t h u n d e r . T h e s e sounds should be h e a r d through the right ear. T h e r e a r e t w o a s p e c t s o f these s o u n d s , gross a n d s u b t l e . Y o u s h o u l d p r o c e e d from t h e gross ones t o t h e s u b t l e o n e s . I f t h e m i n d r u n s o n l y t o w a r d s t h e gross s o u n d s , d o n o t g e t perturbed. L e t i t get f i r s t a c c u s t o m e d t o a n d e s t a b l i s h e d i n t h e gross s o u n d . T h e n i t c a n b e led t o t h e s u b t l e s o u n d .
CHAPTER
XIII
CHAPTER
XIV
RELEASE OR MOKSHA T h e Mind t h a t i s a t t r a c t e d b y t h e A n a h a t s o u n d shall surely attain the state of S a m a d h i . J u s t like b e e t h a t t a s t e s t h e sweet h o n e y is n o t a t t r a c t e d by t h e smell of the flower, t h e m i n d too shall no m o r e r u n after t h e old Vasanas if once it hears the subtle A n a h a t sound. T h e mind-cobra hearing t h e A n a h a t s o u n d s t a n d s s p e l l - b o u n d s h a k i n g all v a s a n a s a n d wavering nature. F o r g e t t i n g t h e e x t e r n a l sense-world, i t gets o n e - p o i n t e d , a n d never w a n d e r s a b o u t thereafter. T h e sound t h a t is the n a t u r e of Om or P r a n a v a which is B r a h m a n itself, i s o f t h e f o r m o f E f f u l g e n c e . T h a t is the Supreme Abode of Lord Vishnu. In that mind attains Laya. That means Moksha. As long as the sounds (Anahat) a r e h e a r d , so long there exists t h e Akasa T a t t v a in the m i n d . As long as the A n a h a t s o u n d i s h e a r d , t h e m i n d exists. W h e n once the Anahat sound becomes Soundless Sound, B r a h m a n u b h u t i or A t m a n u b h u t i prevails. T h e X a d a w i t h s o u n d dissolves i n t o t h e A k s h a r a B r a h m a n . T h a t Soundless S o u n d alone is called the Supreme Abode. When the m i n d leaving t h e s u b t l e s o u n d goes t o t h e Soundless S o u n d , the m i n d a n d P r a n a enter into a state of L a y a in the N i r a k a r a B r a h m a n . T h e m i n d t h a t h a s b e c o m e o n e w i t h N a d a like m i l k i n w a t e r enters the Chidakasa along with the N a d a . There, a t t h a t m o m e n t , t h e t e n t h s o u n d , T h u n d e r , p r e v a i l s for a while : t h e n l i k e l i g h t n i n g t h e S u p r e m e Effulgence r e v e a l s i t s n a t u r e a t w h i c h m o m e n t t h e t h u n d e r - l i k e s o u n d becomesSoundless Sound, B r a h m a J n a n a or A t m a J n a n a dawns.
THE SACRED PRANAVA Sacred Om Om is the word of power, Om is the sacred mono-syllable, Om is t h e mystic letter, Om is the Immortal Akshara. I n O m t h e world rests, I n O m w e live a n d m o v e , I n O m w e g o t o rest, I n O m w e find o u r q u e s t . Sing O m rhythmically, C h a n t O m loudly, R o a r O m forcibly, Repeat O m mentally. D r a w strength from O m , Get inspiration from O m . Derive energy from O m , I m b i b e bliss f r o m O m . Glory to O m , Victoi to O m , Hosanna to Om, Hail to O m . Adorations to O m , Salutations to O m , Prostrations to O m , Devotion to O m , R e l y or. O m , Reflect o n O m , Cor~entrate on O m , Meditate on Om. Om ! Om ! Om
126 Sweet Om
NADA
YOG.
Om is t h e w o r d of p o w e r , Om is the sacred mono-syllable O m i s the highest M a n t r a , Om is the symbol of B r a h m a n , Om is Soham, O m is O m T a t S a t . Om is the source of everything, Om is the w o m b of Vedas, O m i s t h e basis for l a n g u a g e s , I n O m merge all Trinities, F r o m O m proceed all sounds, I n O m exist all objects. Sweet Om ! P o t e n t P r a n a v a ! T h e life o f m y life, T h e b o a t t o cross this S a m s a r a , H a r b i n g e r o f E t e r n a l Bliss, My Redeemer and Saviour ! Guide me a n d take me To B r a h m a n , the h i d d e n sage !
Nada is Sound N a d a is sound. Om is Nada Brahman. Veda is N a d a Brahman. S o u n d is v i b r a t i o n . N a m e is inseparable from form. T h e form m a y vanish. But the n a m e or sound remains. Om is the first vibration of sound. T h e world has come out of N a d a o i ' O m . I n P r a l a y a all s o u n d s m e r g e i n O n . S o u n d v i b r a t i o n i s gross a n d subtle. T h e quality of Akasa is sound. A k a s a is i n f i n i t e . S o y o u c a n f i l l t h e e a r w i t h t h e infinite s o u n d .
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NADA-BINDTJ UPANISHAD OF RGVEDA T h e syllable A i s c o n s i d e r e d t o b e its ( t h e b i r d O m ' s ) r i g h t w i n g , U , its left ; M , its t a i l ; a n d t h e a r d h a m a t r a ( h a l f - m e t r e ) is s a i d to be its h e a d . T h e (rajasic a n d t a m a s i c ) q u a l i t i e s , its feet u p w a r d s ( t o t h e loins) ; s a t t v a , its ( m a i n ) b o d y ; d h a r m a is c o n s i d e r e d t o b e its r i g h t eye, a n d a d h a r m a , its left. T h e B h u r l o k a is s i t u a t e d in its feet ; t h e B h u v a r l o k a , in its k n e e s ; t h e S u v a r l o k a , in its loins ; a n d t h e M a h a r l o k a , i n its n a v e l . I n his h e a r t i s s i t u a t e d t h e J a n o l o k a ; t h e T a p o l o k a i n its t h r o a t , a n d t h e S a t y a l o k a i n t h e c e n t r e o f t h e f o r e h e a d between the eyebrows. rara T h e n comes the M a t r a (or m a n t r a ) b e y o n d the Sahas(thousand rayed).
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If in t h e s e c o n d m a t r a , he b e c o m e s an illustrious Y a k s h a ; if in the t h i r d m a t r a , a v i d y a d h a r a ; if in t h e fourth, a g a n d h a r v a (these t h r e e b e i n g t h e celestial hosts). I f h e h a p p e n s t o d i e i n t h e f i f t h , viz-, a r d h a m a t r a , h e lives i n t h e w o r l d o f t h e m o o n , w i t h t h e r a n k o f a d e v a g r e a t l y glorified t h e r e . If in t h e s i x t h , he m e r g e s i n t o I n d r a ; if in t h e s e v e n t h , he reaches the seat of V i s h n u ; if in the eighth, R u d r a , the L o r d o f all c r e a t u r e s . If in the ninth, in M a h a r l o k a ; if in the tenth, in J a n o l o k a ; if in t h e e l e v e n t h , T a p o l o k a ; a n d if in t h e twelfth, he a t t a i n s the eternal state of B r a h m a . T h a t w h i c h i s b e y o n d these, viz-, P a r a b r a h m a n w h i c h is beyond (the above matras) the pure, the all-pervading, b e y o n d k a l a s , t h e e v e r r e s p l e n d e n t a n d t h e s o u r c e o f all j y o t i s (light) s h o u l d b e k n o w n . W h e n t h e m i n d goes b e y o n d t h e o r g a n s a n d t h e g u p t a a n d is absorbed, h a v i n g no separate existence a n d no m e n t a l a c t i o n , t h e n ( t h e g u r u ) s h o u l d i n s t r u c t h i m (as t o his f u r t h e r course o f d e v e l o p m e n t ) . T h a t person always engaged in the contemplation and a l w a y s a b s o r b e d i n i t s h o u l d g r a d u a l l y l e a v e off h i s b o d y (or family) following t h e c o u r s e o f y o g a a n d a v o i d i n g all i n t e r c o u r s e w i t h society. T h e n h e , b e i n g freed from t h e b o n d s o f K a r m a a n d t h e e x i s t e n c e a s a J i v a a n d b e i n g p u r e , enjoys t h e s u p r e m e bliss b y his a t t a i n i n g o f t h e s t a t e o f B r a h m a . O , I n t e l l i g e n t m a n , s p e n d y o u r life a l w a y s i n t h e k n o w i n g o f t h e s u p r e m e bliss, e n j o y i n g t h e w h o l e o f y o u r p r a r a b d h a ( t h a t p o r t i o n o f p a s t k a r m a n o w b e i n g enjoyed) w i t h o u t m a k i n g a n y c o m p l a i n t (of i t ) . E v e n after a t m a j n a n a ( k n o w l e d g e o f A t m a o r Self) h a s a w a k e n e d (in o n e ) , p r a r a b d h a does n o t l e a v e (him) : b u t h e does n o t feel P r a r a b d h a after t h e d a w n i n g o f T a t t v a J n a n a (knowledge of T a t t v a or truth) because the body a n d o t h e r things a r e a s a t ( u n r e a l ) , like t h e t h i n g s seen i n a d r e a m to o n e on a w a k i n g from it.
An a d e p t in yoga w h o bestrides the H a m s a (bird) thus (viz-, c o n t e m p l a t e s o n O m ) i s n o t affected b y K a r m i c i n f l u e n c e s o r b y t e n s o f c r o r e s o f sins. T h e first m a t r a h a s a g n i a s t h e d e v a t a ( p r e s i d i n g deity') ; t h e s e c o n d , v a y u a s its d e v a t a ; t h e n e x t m a t r a i s r e s p l e n d e n t l i k e t h e s p h e r e o f t h e s u n a n d t h e last, t h e A r d h a m a t r a t h e wise k n o w as belonging to v a r u n a (the presiding deity of water). E a c h o f these m a t r a s h a s i n d e e d t h r e e k a l a s ( p a r t s ) . T h i s is called O m k a r a . K n o w it by means ofthe dharanas, viz-, c o n c e n t r a t i o n o n e a c h o f t h e t w e l v e k a l a s , o r t h e v a r i a t i o n s o f t h e m a t r a s p r o d u c e d b y t h e difference o f s v a r a s ( o r intonation). T h e first m a t r a i s c a l l e d g h o s h i n i ; t h e s e c o n d , v i d y u n m a l i (or V i d y u n m a t r a ) ; the third, patangini ; t h e f o u r t h , v a y u v e g i n i ; t h e fifth, n a m a d h e y a ; t h e s i x t h , a i n d r i ; the seventh, vaishnavi ; the eighth, sankari ; the n i n t h , m a h a t i ; the tenth, d h r t i ; the eleventh, nari ; a n d the twelfth b r a h m i . If a person h a p p e n s to die in the first m a t r a (while c o n t e m p l a t i n g on it), he is b o r n again, as a great e m p e r o r in Bharatavarsha.
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N A D A - IN D U t P A N I S H A D OF RGVEDA
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T h a t ( p o r t i o n of the) k a r m a w h i c h is d o n e in former b i r t h s , a n d c a l l e d p r a r a b d h a d o e s n o t a t all affect t h e p e r s o n (tattvajnani), as there is no r e b i r t h to him. A s t h e b o d y t h a t exists i n t h e d r e a m i n g s t a t e i s u n t r u e so is this b o d y . W h e r e t h e n is r e b i r t h to a t h i n g t h a t is illusory ? H o w can a t h i n g h a v e a n y existence, when there is no b i r t h ( t o it) ? As the clay is the m a t e r i a l cause of the pot, so one learns from V e d a n t a t h a t Ajnana is the m a t e r i a l cause of the U n i v e r s e ; a n d w h e n A j n a n a c e a s e s t o exist, w h e r e t h e n i s t h e cosmos ? As a p e r s o n t h r o u g h i l l u s i o n m i s t a k e s a r o p e for a s e r p e n t , s o t h e fool n o t k n o w i n g S a t v a ( t h e e t e r n a l t r u t h ) sees t h e world (to be t r u e ) . W h e n he k n o w s it to be a p i e c e of r o p e , t h e illusory idea of a s e r p e n t v a n i s h e s . S o w h e n h e knov/s t h e e t e r n a l s u b s t r a t u m o f e v e r y t h i n g a n d a l l t h e u n i v e r s e b e c o m e s ( t h e r e f o r e ) v o i d (to h i m ) , where then is p r a r a b d h a to h i m , the body being a part o f t h e world ? T h e r e f o r e t h e w o r d p r a r a b d h a i s a c c e p t e d t o en lighten the ignorant (only). T h e n as p r a r a b d h a has, in course of time, worn out, he w h o is the sound resulting from the union of Pranava with B r a h m a n , w h o i s t h e a b s o l u t e e f f u l g e n c e itself, a n d w h o i s t h e b e s t o w e r o f a l l g o o d , s h i n e s h i m s e l f l i k e t h e s u n a t t h e dis persion of the clouds. T h e y o g i n b e i n g i n t h e s i d d h a s a n a ( p o s t u r e ) a n d practis ing the V a i s h n a v i m u d r a , should always h e a r the internal sound t h r o u g h the right ear. I n t h e b e g i n n i n g o f his p r a c t i c e , h e h e a r s m a n y loud sounds. They gradually increase in pitch a n d are heard m o r e a n d m o r e subtly. A t first, t h e s o u n d s a r e l i k e t h o s e p r o c e e d i n g f r o m t h e oeean, clouds, kettle-drum a n d cataracts ; in the middle (stage) those p r o c e e d i n g from m a r d a l a (a musical i n s t r u m e n t ) , bell, a n d b o r n .
A t t h e last s t a g e , those p r o c e e d i n g from t i n k l i n g bells, flute, v i n a ( a m u s i c a l i n s t r u m e n t ) , a n d bees. T h u s he hears m a n y such sounds m o r e a n d m o r e subtle. W h e n he comes to t h a t stage when the sound o f t h e great k e t t l e - d r u m i s b e i n g h e a r d , h e s h o u l d try t o d i s t i n g u i s h o n l y sounds m o r e a n d more subtle. H e m a y c h a n g e his c o n c e n t r a t i o n f r o m t h e gross s o u n d t o t h e s u b t l e , o r f r o m t h e s u b t l e t o t h e gross, b u t h e s h o u l d n o t allow his m i n d to be d i v e r t e d from t h e m t o w a r d s others. T h e m i n d having^ a t first c o n c e n t r a t e d itself o n a n y o n e s o u n d fixes f i r m l y t o t h a t a n d i s a b s o r b e d i n i t . I f ( t h e m i n d ) b e c o m i n g i n s e n s i b l e t o t h e e x t e r n a l im pressions, b e c o m e s o n e w i t h t h e s o u n d a s m i l k w i t h w a t e r , a n d t h e n becomes r a p i d l y a b s o r b e d i n C h i d a k a s a (the Akasa where Chit prevails). B e i n g i n d i f f e r e n t t o w a r d s a l l objects, t h e Y o g i n h a v i n g c o n t r o l l e d his p a s s i o n s , s h o u l d b y c o n t i n u a l p r a c t i c e con c e n t r a t e his a t t e n t i o n u p o n t h e s o u n d w h i c h d e s t r o y s t h e m i n d . H a v i n g a b a n d o n e d all t h o u g h t s a n d b e i n g freed from all a c t i o n s , h e s h o u l d a l w a y s c o n c e n t r a t e his a t t e n t i o n o n t h e s o u n d , a n d ( t h e n ) his c h i t t a b e c o m e s a b s o r b e d i n it. J u s t a s t h e bee d r i n k i n g t h e h o n e y ( a l o n e ) d o e s n o t c a r e for t h e c o l o u r , s o t h e c h i t t a w h i c h i s a l w a y s a b s o r b e d i n s o u n d , d o e s n o t l o n g for s e n s u a l o b j e c t s , a s i t i s b o u n d b y t h e sweet s m e l l o f N a d a a n d h a s a b a n d o n e d its f l i t t i n g n a t u r e . T h e serpent Chitta, t h r o u g h listening to the N a d a is e n t i r e l y a b s o r b e d i n it, a n d b e c o m i n g u n c o n s c i o u s o f every t h i n g c o n c e n t r a t e s itself o n t h e s o u n d . T h e s o u n d serves t h e p u r p o s e o f a s h a r p g o a d t o c o n t r o l the m a d d e n e d e l e p h a n t C h i t t a w h i c h roves i n t h e pleasureg a r d e n o f t h e sensual objects. I t serves t h e p u r p o s e o f a s n a r e for b i n d i n g t h e d e e r Chitta. I t a l s o serves t h e p u r p o s e o f a s h o r e t o t h e o c e a n waves of C h i t t a . T h e s o u n d proceeding from P r a n a v a w h i c h is B r a h m a n i s o f t h e n a t u r e o f effulgence, t h e m i n d b e c o m e s a b s o r b e d i n it : t h a t is t h e s u p r e m e s e a t of V i s h n u .
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T h e s o u n d exists till t h e r e i s t h e A k a s i c c o n c e p t i o n ( a k a s a s a n k a l p a ) . B e y o n d this is t h e (asabda) soundless P a r a b r a h m a n which is P a r a m a t m a . T h e m i n d exists s o l o n g a s t h e r e i s s o u n d , b u t w i t h its (sound's) cessation, t h e r e is the state called U n m a n i of M a n a s (viz-, t h e s t a t e o f b e i n g a b o v e t h e m i n d ) . T h e sound is a b s o r b e d in the Akshara (indestructible) a n d t h e soundless state is the supreme seat. T h e m i n d w h i c h a l o n g w i t h P r a n a ( V a y u ) h a s (its) k a r m i c affinities d e s t r o y e d b y t h e c o n s t a n t c o n c e n t r a t i o n u p o n N a d a is absorbed in the unstained O n e . There is no doubt of it. (all) M a n y Myriads of Nadas and many more of bindus become absorbed in the B r a h m a - P r a n a v a sound.
CHAPTER
XVI
TYAGARAJA ON NADOPASANA H i g h l y i n t e r e s t i n g a n d most p o p u l a r a m o n g t h e forms o f N a d o p a s a n a , is Sangeeta (Music). It is in Sangeeta or Sankirtana that Sreya a n d Preya, otherwise antagonistic to each other, meet. Sreya is that which leads to the Eternal G o o d of m a n , viz-, Self-realisation. P r e y a is t h a t w h i c h is immediately pleasant. It is generally recognised t h a t w h a t is P r e y a i s n o r S r e y a a n d vice versa. But here in Sangeeta or Sankirtana, Sreya a n d Preya are found together. Sangeeta pleases t h e e a r , i s a r i c h t r e a t t o t h e senses a n d t h e m i n d i n fact, s o m u c h s o t h a t t h e senses a n d t h e m i n d a r e t a m e d a n d c o n t r o l l e d b y i t ; a n d S a n g e e t a e n n o b l e s t h e soul a n d r e v e a l s t h e Self w i t h i n . M u s i c is, t h e r e f o r e , r e g a r d e d a s t h e best f o r m of Nadopasana. T h a t p r i n c e a m o n g musicians, the e m p e r o r a m o n g c o m p o s e r s , t h e crest-jewel a m o n g saints, t h e B h a k t a - S i r o m a n i w h o a d o r e d t h e L o r d w i t h sweet, s o u l - s t i r r i n g a n d perfect m u s i c S r i T y a g a r a j a w h o s e i n s p i r i n g songs i n p r a i s e o f L o r d R a m a a n d o n t h e f u n d a m e n t a l t r u t h s o f s p i r i t u a l life, a r e s u n g t h r o u g h o u t I n d i a b y e v e r y lover o f m u s i c for i n s p i r a tion a n d e n t e r t a i n m e n t , has repeatedly pointed out the divine glory of music. H e h a s a g a i n a n d a g a i n stressed t h e fact t h a t m u s i c i s n o t food for t h e senses a l o n e , b u t i s food for t h e soul. T y a g a r a j a says in t h e K r i t i " N a d o p a s a n a " : " It is t h r o u g h N a d o p a s a n a t h a t the Trimurties, the sage-authors of the great scriptures, the Maharishis who have p r o p o u n d e d D h a r m a , t h e seers w h o a r e m a s t e r s o f t h e a r t s a n d sciences, a n d t h o s e w h o a r e d e v o t e d t o m u s i c w i t h its t h r e e i n t e g r a l p a r t s o f B h a v a , R a g a a n d T a l a a l l these a r e e x p e r t s i n Nadopasana." It is a great truth worth r e m e m b e r i n g that all o u r g r e a t scriptures-the V e d a s , S m r i t i s , P u r a n a s , e t c . , a r e all set t o m u s i c a n d a r e m e t r i c a l c o m p o s i t i o n s . There is rhythm, metre a n d melody in them. Sama Veda,
B e i n g freed f r o m a l l s t a t e s a n d a l l t h o u g h t s w h a t e v e r , t h e Y o g i n r e m a i n s like o n e d e a d . He is a M u k t a . T h e r e is n o d o u b t a b o u t this. A f t e r t h a t , h e does n o t a t a n y t i m e h e a r t h e s o u n d s o f conch or d u n d u b h i (large kettle-drum). T h e b o d y i n t h e s t a t e o f U n m a n i i s c e r t a i n l y like a log a n d d o e s n o t feel h e a t o r c o l d , j o y o r s o r r o w . T h e Yogin's chitta h a v i n g given up lame or disgrace is in s a m a d h i above the three states. B e i n g freed from t h e w a k i n g a n d t h e s l e e p i n g states, h e a t t a i n s to his t r u e state. W h e n t h e ( s p i r i t u a l ) s i g h t b e c o m e s fixed w i t h o u t a n y o b j e c t t o b e s e e n , w h e n t h e V a y u ( P r a n a ) b e c o m e s still w i t h o u t a n y effort a n d w h e n t h e C h i t t a b e c o m e s firm w i t h o u t a n y support, he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.
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-TYAGARAJA ON NADOPASANA N A D A YOGA
e s p e c i a l l y , is u n r i v a l l e d in its m u s i c . T h a t is w h y Sri T y a g a r a j a r e g a r c l s a l l t h e M a h a r i s h i s a n d seers a s N a d o p a s a k a s . T y a g a r a j a says : " T h e k n o w l e d g e of t h e science of music is capable of bestowing on you the State of S a r u p y a " (in his K r i t i : S a n g e e t a S a s t r a J n a n a m u ) . W h y ? Because " All sounds h a v e e m a n a t e d from O m . " ( I n his K r i t i " N a d a s u d h a ") He c o n t i n u e s : " This nectar (Sangeeta) w h i c h i s t h e essence o f P r a n a v a t h e O m - k a r a w h i c h i s itself t h e e s s e n c e o f all V e d a s , A g a m a s , S a s t r a s a n d P u r a n a s c a n r e m o v e a l l y o u r m i s e r i e s a n d b e s t o w e t e r n a l bliss u p o n you." H e c r o w n s this d e c l a r a t i o n w i t h t h e m a r v e l l o u s r e v e l a t i o n : " It is this S a n g e e t a t h a t h a s t a k e n form in this world as R a m a . " T h a t i s w h y h e said i n a n o t h e r K r i t i t h a t h e w h o a d o r e s t h e L o r d t h r o u g h S a n g e e t a will a t t a i n Sarupya Mukti. For, Sangeeta is identical with G o d ; a n d in accordance with the truth that you become what you intently meditate upon, the N a d o p a s a k a becomes N a d a swarupa or God. S a n g e e t a is n o t m e r e n e r v e - t i t i l l a t i o n . It is a Y o g a . E m p h a s i s i n g this t r u t h , Sri T y a g a r a j a says in his " S r i p a p r i y a " : " M u s i c w h i c h is c o m p o s e d o f t h e seven S w a r a s is a t r e a s u r e for t h e g r e a t T a p a s v i n s w h o h a v e c o o l e d t h e T a a p a T r a y a (Adhyatmik, Adhidaivik and Adhiboutik Taapaas)." I n fact, T y a g a r a j a w o u l d g o s o far a s t o d e c l a r e t h a t M o k s h a i s i m p o s s i b l e for o n e w h o h a s n o m u s i c i n h i m ! He says in " M o k s h a m u g a l a d a " : " I s t h e r e M o k s h a for those w h o have no knowledge of music which is based on B h a k t i , w h o d o n o t realise t h e t r u t h t h a t t h e S a p t a - S w a r a s h a v e e m a n a t e d from the P r a n a v a w h i c h is born of the union o f P r a n a a n d A g n i , a n d w h o h a v e a l i k i n g for t h e m e r e m e l o d y of t h e V e e n a , but have not understood the Siva-Tattva ? " T h u s , whilst music is'exalted to the status of a potent S a d h a n a for M o k s h a , T y a g a r a j a d o e s n o t fail a l w a y s t o p o i n t o u t t h a t t h e m e r e u t t e r a n c e of sounds will n o t bestow M o k s h a u p o n the songster a n d that the realisation of the Source a n d Goal o f M u s i c o u g h t t o b e s o u g h t after. I f o n e realises this T r u t h , h e a t t a i n s J i v a n m u k t i . T y a g a r a j a says in his " R a g a s u d h a r a s a " : " D r i n k t h e n e c t a r of R a g a m a n d get e n l i g h t e n e d . Whatever Siddhi, the most
difficult p r a c t i c e s l i k e Y a g a , Y o g a , e t c . , c a n b e s t o w o n y o u , y o u will easily g e t t h r o u g h N a d o p a s a n a . T h e y are Jivanm u k t a s w h o h a v e realised t h a t M u s i c w h i c h i s n o t h i n g b u t O m k a r a b o r n o f t h e Self a n d w h i c h h a s N a d a for its b o d y t h i s M u s i c a d o r n e d b y t h e S a p t a - S w a r a s i s itself t h e F o r m o f Sadasiva." Therefore it is that the Sadhaka is exhorted to realise t h e S i v a - T a t t v a w h i c h i s t h e S u b s t r a t u m for m u s i c . One cannot but be deeply moved at the wonderful tribute that T y a g a r a j a pays M u s i c , t h e N a d o p a s a n a , i n his s o n g , " I n t a k a n n a a n a n d a m e m i " in w h i c h he says : " S i n g i n g thy glorious N a m e s i n melodious tunes a n d d a n c i n g i n j o y w i t h t h e sole a i m o f h a v i n g t h y D a r s a n w i l l this n o t d o ? Is this n o t t h e s t a t e for w h i c h e v e n sages a s p i r e ? " For, T y a g a r a j a d e c l a r e s , N a d o p a s a n a itself bestows A d v a i t i c realisation on the S a d h a k a . H e says i n t h e s a m e s o n g : " I n t h e e I p e r c e i v e t h e w o r l d a n d I m e r g e myself i n t h e e , with my intellect clear a n d illumined." M a y y o u a l l r e a l i s e t h e Self t h r o u g h N a d o p a s a n a .
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MUSICO-THERAPY Music is Sabda B r a h m a n . M a r k t h e p o w e r of gentle, sweet sounds, Sa, ri, g a , m a , p a , d h a , ni, sa. M u s i c h a s c h a r m s t o s o o t h e a f e r o c i o u s tiger. It melts rocks a n d bends the b a n y a n tree. I t e n r a p t u r e s , lulls a n d e n e r g i s e s . It elevates, inspires, strengthens a n d invigorates. It vibrates in the m e m o r y . It cures i n c u r a b l e diseases. T h e r e is music in the r u n n i n g brooks. T h e r e is music in the cry of children. T h e r e i s m u s i c i n all t h i n g s , i f y o u h a v e e a r s . M a n wants music to relax a n d elevate him. T h e d e v o t e e sits w i t h h i s E k a t a r a , T a m b u r a , T o m e l t h i s m i n d i n his L o r d i n s i l e n c e . N a r a d a Rishi roams a b o u t in the three worlds. W i t h his T a m b u r a i n his h a n d , s i n g i n g . " Sriman Narayana, Narayana, Narayana." Music helps the devotee to c o m m u n e with the L o r d . It makes the mind one-pointed quickly. A n a h a t music steadies the m i n d . H e a r i t d a i l y a n d m e l t t h e m i n d i n silence. Practise Yoni M u d r a to h e a r the Anahat. Enter into Samadhi through steady practice. Music is N a d a B r a h m a n . S a m a V e d a i s full o f h i g h class m u s i c . Ravana chanted Sama Veda and propitiated Lord Siva. Bhava, R a g a and T a l a t h e s e three constitute the w h o l e c o n c e p t i o n o f N l a L a y a w h i c h leads t o N a d a Brahman.
a c
Geeta, V a d y a a n d Nrityathese three make up Sangeeta w h i c h is offered in t h e service of t h e L o r d . Music captivates the m i n d . M u s i c elevates t h e m i n d to sublime heights of divine splendour. M u s i c causes L a y a o r dissolution o f t h e m i n d i n B r a h m a n o r t h e A b s o l u t e . H a r m o n i u m , Veena, Sitar, Saranghi, Dilroba, Violin, Villu, Yal, S w a r a m a n d a l , H a r p , etc., are the various kinds o f m u s i c a l i n s t r u m e n t s w h i c h express t h e v a r i o u s t u n e s t h a t h e l p t h e L a y a process. M u s i c is an a i d in t h e t r e a t m e n t of diseases. Music has a n e x t r a - o r d i n a r y p o w e r over disease. Harmonious r h y t h m caused by sweet music has attractive property. I t d r a w s o u t disease. T h e disease c o m e s o u t t o e n c o u n t e r the music wave. T h e two blend together a n d vanish in space. M u s i c soothes t h e b r a i n a n d t h e n e r v e s . I t lulls t h e whole system. I t s t i m u l a t e s , energises, i n v i g o r a t e s , galvanises a n d vitalises t h e w hole s y s t e m . I t affects t h e e m o t i o n s a n d a r o u s e s t h e i m p u l s e s t o a c t i o n a n d t h e r e b y influences all t h e vital f u n c t i o n s . It consists of a series of h a r m o n i o u s v i b r a tions, e l e c t r i c a l i n t h e i r n a t u r e a n d m a k e u p . M u s i c r e l a x e s n e r v o u s t e n s i o n a n d m a k e s those p a r t s oi ihe hotly affected by t e n s i o n to r e s u m e t h e i r n o r m a l functions. M u s i c i s h i g h l y beneficial i n t h e t r e a t m e n t o f n e r v o u s d i s o r d e r s , sleeplessness, e t c . Music has tremendous power to bring comfort a n d s o l a c e w h e n o n e is in a s t a t e of d e s p o n d e n c y or p a i n .
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THE SCIENCE OF THAAN Swami N a d a Brahmanandaji's Rare Mastery (By Sri Swami Chidananda)
T h e t e r m T h a a n implies, to p u t it simply, a musical flourish e x e c u t e d vocally by a songster, r e n d e r e d either in Sahitya form or t h r o u g h p u r e A l a p a n a . It is usually m a d e up of a c h a i n of successive n o t e p a t t e r n s t h a t a r e e i t h e r m a d e to c u l m i n a t e in a sudden climax, or m a d e to synchronise to a m a r v e l of most a c c u r a t e t i m i n g or gracefully worked r o u n d i n t o a circle, as it were, to a logical conclusion t h a t could be a n t i c i p a t e d to a nicety by the e x p e r i e n c e d h e a r e r with a trained ear a n d musical maturity. Two points may be n o t e d h e r e , viz-, t h a t t h e t h a a n i s a m e d i u m e m p l o y e d solely by the vocalist, a n d secondly, in the process of weaving o u t the n o t a t i o n a l p a t t e r n , t h e singer does n o t p r o n o u n c e t h e S w a r a or musical n o t e , b u t just intones it. Each thaan f o r m s a u n i t b y itself o r r a t h e r , a u n i t a r y s e r i e s o f n o t e s l i n k e d t o g e t h e r t o form a c o m p l e t e p a t t e r n . It is mostly e x e c u t e d with r a p i d i t y a n d is perfectly a n d a c c u r a t e l y timed w h e n i n t h e c o u r s e o f a s o n g ( G e e t ) w i t h its d e f i n i t e t a a l . I t m a y b e o b s e r v e d t h a t t h a a n a n d its v a r i a n t s , ulta-pulta, a r e always executed only in the C h a u p a t or the higher ' kaalaas ' or t e m p o , a n d n o t in the first two lower tempos, or the C h a u k a a n d M a d h y a m a kaalaas, as they a r e known in t h e D a k s h i n a d h i o r S o u t h e r n schools. T h e m o d e employed for ' V i s t h a r a ' * i n t h e s e t w o k a a l a a s u s u a l l y t a k e t h e form o f the Aalaap and the G a m a k and Khatak. T h e f i r s t , viz., t h e A a l a a p is in the V i l a m b i t or C h a u k a k a a l a a . T h e second a n d t h i r d , viz., G a m a k and Khatak arc in the Duppat, a p p r o x i m a t i n g t o t h e M a d h y a m a , also k n o w n a s t h e s e c o n d kaalaa. T h e S c i e n c e o f t h a a n h a d its g r e a t e s t e x p o n e n t i n T h a a n Sen, t h e M a s t e r songster, w h o flourished in the hey* Musical elaboration.
'I' s ' " lb'- I higln Tha., "I " cvci , thai i n S;i WIIII, whii i desci to th, this .
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he Moghul E m p i r e u n d e r Akbar, the Great. Thaan ,s Akbar's C o u r t m u s i c i a n a n d a great favourite of ,peror. He d e v e l o p e d this i n t r i c a t e s c i e n c e to t h e peak of perfection. T h e countless t h a a n s t h a t Sen c r e a t e d a r e c l a i m e d b y his followers t o n u m b e r [ J n n c h a s K o t i T h a a n , " viz., f o r t y - n i n e c r o r e s . What k e d e g r e e of v a l i d i t y of t h i s c l a i m , yet, it is u n d e n i a b l e gifted m a s t e r w h o h a d a t t a i n e d t h e h i g h e s t S i d d h i ,eeta h a s left b e h i n d i n n u m e r a b l e t h a a n s t o p o s t e r i t y d o w n by h i m in voluminous manuscripts, s o m e of a r e s a i d t o b e i n t h e close c u s t o d y o f t h e l i n e o f m u s i c i a n s lc [ e nt f r o m h i m . T h e y style t h e m s e l v e s a s b e l o n g i n g " T h a a n Sen G h a r a n a . " A g r e a t l i v i n g e x p o n e n t of ;ence of T h a a n is S w a m i N a d a B r a h m a n a n d a .
sv-a-mi N a d a B r a h m a n a n d a j i h a s a t t a i n e d a r a r e m a s t e r y most jhJs difficult s c i e n c e b y a n e x t r e m e l y p a i n s t a k i n g :Ui<l ,-duOus p e r i o d o f d i s c i p l e s h i p u n d e r m a s t e r s o f t h e T h a a n Sen Qjjarana. Chiefly h e a t t r i b u t e s his k n o w l e d g e to i n t e r n e t r a i n i n g u n d e r t w o m a s t e r s , viz-, for a p e r i o d o f t h r e e years under the venerable Alladiya K h a n of K o l h a p u r S t a t e , a n d u n d e r t h e a g e d T a t a B u a o f B a n a r a s for a n o t h e r p e r i o d o f seven y e a r s . T h e s e w e r e y e a r s o f u n r e m i t t i n g toil, t r a i n i n g ! personal service a n d laborious p r a c t i c e . Nada B r a h m a n a n d a j i p r a c t i s e d clay a n d n i g h t . He could h a r d l y get e n o u g h sleep. H e k e p t p r a c t i s i n g far i n t o t h e s m a l l hours ofthe morning. He has n o w a t t a i n e d such a degree o f m a s t e r y i n this l i n e t h a t h e s h i n e s a s a u n i q u e p h e n o m e n o n am<, l l o . e x p o n e n t s o f t o - d a y . He manifests an a m a z i n g control over the vocal system. M a n i p u l a t i n g his a r t i c u l a tion j n m o s t i n t r i c a t e m a n n e r s t o p e r f e c t a n d split s e c o n d t i l t h , , g s , h e i s a b l e t o p r o d u c e t h a a n o f a s t o n i s h i n g types thai ^ a l d b e h a r d l y t h o u g h t c a p a b l e o f b e i n g p r o d u c e d . over s e c r e t o f N a d a B r a h m a n a n d a j i ' s g e n i u s m a y b e said t o lie i n h i s c o n t r o l o v e r t h e r a t e o f v i b r a t i o n a n d its l o ( . M I O , i i n a n y p a r t o f t h e b o d y a t will. By this t e c h n i q u e it i c l a i m e d t h a t v a r i o u s diseases a f f e c t i n g different p a r t s o f the t ) 0 d y c a n b e c u r e d a s w e l l a s p r e v e n t e d t h r o u g h t h i s inii - nal v i b r a t i o n . T h e i m p u l s e of vocal v i b r a t i o n is diverted :)| ' . a n y l i m b o r t h e t r u n k t o a n y p a r t o f t h e a n a t o m y even.
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as a c u r r e n t of electricity is d i r e c t e d along the circuit to a n y desired place or object. T h e peculiar feature here is that the vocal v i b r a t i o n thus directed is of the s a m e rate of the c o r r e s p o n d i n g t h a a n that is b e i n g p r o d u c e d by the singer at a particular m o m e n t . S w a m i N a d a Brahmanandaji is h i m s e l f a l i v i n g t e s t i m o n y t o this c l a i m a n d h e h a s n o t k n o w n a single d a y of illness. T h e f o l l o w i n g a r e s o m e o f t h e T h a a n s from t h e r e p e r t o i r e o f Sri S w a m i N a d a B r a h m a n a n d a j i : Ratt Thaan : It is p r o d u c e d in t h e c e n t r e of t h e t h r o a t region by a rapid vibration of the vocal chord, which a r e b r o u g h t together in a short c l a p p i n g m o v e m e n t within the throat. T h e s o u n d thus p r o d u c e d is in the n a t u r e of a short, h a c k i n g n o t e , g i v i n g a s t a c c a t o effect. It clears out all phlegm. T h e p r a c t i t i o n e r b e c o m e s free from ' k a p h a ' r o g a o r diseases a r i s i n g from t h e d i s b a l a n c e o f t h e p h l e g m a t i c h u m o u r s p e c i a l l y i n its m a n i f e s t a t i o n i n t h e r e g i o n o f t h e c h e s t a n d a b o v e it. Cala-ka-thaan : T h i s is p r o d u c e d in t h e c e n t r a l r e g i o n of the t h r o a t in t h e gullet p o r t i o n in front of the neck a n d involves the m a n i p u l a t i o n of the A d a m ' s Apple in a most e x t r a o r d i n a r y m a n n e r , s e t t i n g i t i n t o a n oscillatory m o t i o n of the utmost rapidity. Notes thus oscillated p r o d u c e the s t r a n g e effect o f a c h o r d o f m u s i c e c h o i n g a n d r e - e c h o i n g within the multiple arches ofthe ceiling of a Gothic Cathedral. G a l a - k a - t h a a n is a reliable w e a p o n in the h a n d s of the vocalist. I t i s a g r e a t d e s i d e r a t u m o f t h e voice c u l t u r i s t . F r o m simple soar throat to congestive a n d inflammatory c o n d i t i o n s o f t h e l a r y n x g i v e w a \ b e f o r e t h e r e g u l a r a n d system a t i c p r a c t i c e of this t h a a n . U n l i k e the ' r a n thaan,' t h e r e i s c o m p a r a t i v e l y lesser sacrifice o f m e l o d y i n t h e e m p l o y m e n t o f this t h a a n . AandolanThaan : T h e l o c a t i o n n o w i s t h e a c t u a l m o u t h cavity. A a n d o l a n is the vibrant notation produced with the h e l p o f t h e u v u l a o r t h e s m a l l t o n g u e , w h i c h i s set i n t o m o t i o n at an incredible rate. H e n c e , the significant n a m e A a n d o l a n , w h i c h m e a n s ' s w i n g i n g s u s p e n d e d ' a s i n fact t h e u v u l a is. This t h a a n cures all varieties of d r y cough, arising out of local irritation of t h r o a t a n d p a l a t e a n d not caused by
phlegm. T h e exercise o f t h e A a n d o l a n t h a a n gives rise t o a novel and not unpleasant sound of somewhat restricted volume. Ot Thaan : T h a a n p r o d u c e d solely by m a n i p u l a t i o n of t h e lips o r O t . T h e v o l u m e o f s o u n d i s still f u r t h e r r e s t r i c t e d in t h e e m p l o y m e n t of this t h a a n . It h a s a s t i m u l a t i n g effect u p o n t h e e n t i r e frontal d e n t a l r e g i o n o f t h e incisors a n d b i c u s p i d s . D e n t a l roots a r e t o n e d u p . E n s u r e s m o u t h health in the practitioner. Xasika Thaan : In this t h a a n t h e v i b r a t i o n is l o c a t e d within the nasal passage just b e n e a t h the bridge. It provides a p o w e r f u l s h a k e - u p to t h a t r e g i o n a n d a c t s as a v i g o r o u s c l e a n ser a n d toner. I t c o m b a t s colds, c o r y z a a n d r h i n i t i s . It banishes adenoids. It is s o m e t h i n g in t h e n a t u r e of a ' n e t i k r i y a , ' w i t h o u t t h e use o f t h r e a d o r w a t e r ; o r i n o t h e r w o r d s a ' S h a b d h a - n e t i , ' if o n e m a y e m p l o y s u c h a t e r m . Bada Jeeb-ka-thaan : As t h e n a m e d e n o t e s this t h a a n is p r o d u c e d w i t h t h e h e l p o f t h e t o n g u e itself b e i n g b r o u g h t i n t o vibratory motion. It is claimed that stuttering and stammeri n g c a n b e o v e r c o m e t h r o u g h a r e g u l a r p r a c t i c e o f this t h a a n . Danta Thaan : In e x e c u t i n g this t h a a n , t h e d e n t a l t h a a n , t h e r a p i d side-to-side m o v e m e n t o f t h e l o w e r r o w o f t e e t h i s e m p l o y e d t o set t h e notes i n t o v i b r a t i o n . T h e notes a r e a r t i c u l a t e d p l a i n from t h e t h r o a t . T h e y issue a s p l a i n notes w i t h o u t a n y sort o f g a m a k ' o r t r e m e l o u n t i l t h e y r e a c h t h e teeth a n d here, in their passage between the latter, the vibration is i m p a r t e d by the singer. T h i s t h a a n also h a s t h e effect o f s t r e n g t h e n i n g t h e t e e t h . Bina Jeeb-ka-thaan: H e r e t h e t o n g u e is h e l d t i g h t l y c l e n c h e d b e t w e e n t h e t e e t h , w i t h t h e tip p r o j e c t i n g o u t s i d e t h e lips. T h u s , all the m o v e m e n t of the tongue is completely arrested. I n this p o s i t i o n o f f i x i t y , the s i n g e r w e a v e s o u t his t h a a n w i t h r a p i d i t y o f e x e c u t i o n a n d r a t e o f v i b r a t i o n . T h e m o v e m e n t involves t h e r o o t o f t h e t o n g u e .
;
Chhati-ka-thaan : H e r e t h e v o i c e is b r o u g h t o u t p o w e r f u l l y r i g h t from t h e l u n g s w i t h v i g o r o u s i m p u l s e i m p a r t e d from t h e r e g i o n 'of t h e chest. This is not u n c o m m o n a m o n g Gawais. O n e w h o p r a c t i s e s C h h a t i - k a - t h a a n n e e d h a v e n o fear o f h e a r t troubles. 10
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Pet-ka-thaan : T h i s is a p o w e r f u l e x e r c i s e by w h i c h t h e practitioner thoroughly shakes up the entire gastro-intestinal system. T h i s t h a a n d e p e n d s for its v i b r a t i o n u p o n the forceful m o v e m e n t o f t h e d i a p h r a g m a s well a s t h e e n t i r e s t o m a c h wall. T h e rectus a b d o m i n i muscles a r e b r o u g h t i n t o vigorous play d u r i n g this t h a a n . No person however strong c a n succeed in a r r e s t i n g the m o v e m e n t of the singer's s t o m a c h d e s p i t e w h a t e v e r p r e s s u r e h e m a y e x e r t u p o n it. All t h e a b d o m i n a l v i s c e r a a r e i n v i g o r a t e d a n d t o n e d u p b y the Pet-ka-thaan. Threefold practice of , Madhyama and Xabhi. N o w we h a v e a process to perfect w h i c h is the a r d e n t a m b i t i o n of a l m o s t all vocal m a s t e r s . It is a p r o d u c t i o n of s o u n d in three pitches. In the Swara, Swami N a d a Brahman a n d a locates the voice vibrations in a most inexplicable m a n n e r u p o n t h e t o p of his h e a d . H e d o e s this i n a m y s t e r i o u s m a n n e r a n d w h e n this t h a a n i s i n progress, a p e r s o n p l a c i n g h i s h a n d o n t h e t o p o f t h e s i n g e r ' s h e a d will b e s t a r t l e d t o f i n d t h e s k u l l b e n e a t h his h a n d c o m m u n i c a t i n g t h e thrilling v i b r a t i o n c o r r e s p o n d i n g to the t h a a n in progress at the particular m o m e n t . F o r the M a d h y a , the vibration is located in the central p o i n t at the base of t h e t h r o a t between the two collar bones a b o u t the region where they j o i n the sternum. Whatever t h a a n t h e s i n g e r p r o d u c e s w i t h his v o i c e h e l d i n t h i s s t a t e o f M a d h y a i s felt o n l y a t t h i s p o i n t . F r o m here the singer suddenly drops down, as it were, a n d seems to r e a c h into t h e very root p o i n t of a r t i c u l a t e sound. T h e v o i c e , i s n o w s e e n t o issue f r o m d e e p d o w n o u t o f t h e region o f t h e N a b h i or the navel. H o l d i n g o n t o this N a b h i S w a r a , w e see h i m e x e c u t e a g a i n w i t h t h e s a m e masterya l l t h e i n t r i c a c y o f t h a a n , ulta-pulta, b o t h i n ' b o l ' a s w e l l a s in t h e ' k h a t ' f o r m . . T h e a b o v e p r a c t i c e o f t h a a n i n this threefold , M a d h y a a n d N a b h i , N a d a i s d o n e w i t h a d e g r e e o f facility, w i t h the singer switching a b r u p t l y from o n e pitch to a n o t h e r w i t h such perfect ease a n d c o n t r o l , t h a t is at o n c e a d m i r a b l e a n d astounding. T h i s difficult T r i p l e S a d h a n a h a s m y s t e r i o u s effects a n d benefits t h e e n t i r e s y s t e m o f t h e p r a c t i t i o n e r .
T h e b r e a t h v i b r a t i o n s h e l p t o a w a k e n v a r i o u s h i d d e n forces i n t h e b o d y , give a b u n d a n t r e s i s t a n c e p o w e r a g a i n s t diseases a n d grant a peculiar i m m u n i t y to him. Kundalini Thaan : T h i s t h a a n is a m y s t e r i o u s a n d n o v e l variety where the sound vibrations are taken even deeper d o w n t h a n t h e c e n t r e o f its issue, i.e., t h e N a b h i . After s e v e n y e a r s o f A b h y a s a p r o v e d futile t o a c h i e v e this t h a a n , t h e M a s t e r h a d all b u t given i t u p , b u t his e n t r y into t h e s p i r i t u a l life u n d e r t h e D i v i n e M a h a P u r u s h a , S w a m i S i v a n a n d a j i M a h a r a j , f i r e d h i m w i t h fresh z e a l t o t a k e u p t h e practice. And here some mysterious power helped h i m along a n d w i t h i n a few m o n t h s ' A b h y a s a d a y a n d n i g h t , S w a m i N a d a B r a h m a n a n d a attained Siddhi i n the K u n d a l i n i T h a a n . T h i s was soon after h e h a d t a k e n t h e holy o r d e r o f S a n n y a s f r o m his G u r u d e v a , S w a m i S i v a n a n d a j i M a h a r a j . T h e K u n d a l i n i T h a a n brings into play certain inner p r a n i c currents or N a d i s generally not active in the majority of beings. D u r i n g this t h a a n , t h e v i b r a t i o n s issue solely from the M o o l a a d h a a r a centre, at the base of the spinal column. T h e e n t i r e s y s t e m i s l u l l e d i n t o a s t a t e o f com plete quiescence. It almost seems as t h o u g h the entire vocal system has t a k e n a holiday a n d t h a t no p a r t of it a b o v e the N a b h i is involved in the p r o d u c t i o n of this s o u n d . It seems t o b e issuing f r o m n o w h e r e t h a t w e k n o w of. A soft g l o w o f p e a c e a n d s e r e n i t y suffuces t h e face o f t h e S w a m i j i w h e n he is engaged in producing the Kundalini T h a a n . T o r e n d e r t h e K u n d a l i n i T h a a n takes some t i m e o f preliminary singing. It c a n n o t be d o n e off-hand at a m o m e n t ' s notice. I t i s o n l y w h e n t h e s i n g e r h a s his v o i c e w a r m e d u p a n d t h e N a d a gets q u i c k e n e d t h r o u g h o u t the system t h a t he a t t e m p t s the K u n d a l i n i T h a a n . It has got a m y s t e r i o u s s o o t h i n g effect e v e n u p o n t h e h e a r e r w h o s e m i n d g e t s slowly c a p t i v a t e d a n d h e l d b y this l o w a n d h u m m i n g Nada. A t t h i s t i m e , a sense o f ecstasy seems t o s t e a l o v e r Swami N a d a Brahmanandaji who, when questioned, stated t h a t e v e n a s h o r t p r a c t i c e o f this K u n d a l i n i T h a a n h a s t h e p e c u l i a r effect u p o n h i m o f a c u r i o u s , i n d e s c r i b a b l e , i n t e g r a l s a t i s f a c t i o n of his e n t i r e b e i n g . " I feel " s a i d h e , " as w o u l d feel a h u n g r y m a n w h o h a s j u s t f e a s t e d t o his fill."
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T h e effect o f K u n d a l i n i T h a a n i s m o r e p s y c h i c t h a n physical. I t achieves t h e c l e a n s i n g o f all t h e subtle, i n n e r pranic currents or in other words ' Sarva N a d i Suddhi.' A peculiar feat : A p e c u l i a r e x e r c i s e p a i n s t a k i n g l y per fected t h r o u g h m u c h a r d u o u s p r a c t i c e d e m o n s t r a t e s ' t o u s S w a m i N a d a B r a h m a n a n d a j i ' s a m a z i n g control over N a d a Sakti. I t i s a n a l t o g e t h e r u n i q u e f e a t w h e r e h e s e n d s clown the vibrations of vocal N a d a into remote parts of the body a t will. T h u s w h e n he directs the r a p i d vibratory impulse of a t h a a n he is executing, a l o n g t h e a r m , it is found t h a t the impulse travels from the c e n t r e of t h e sound location right a l o n g t h e l i m b t o its e x t r e m i t y w h e r e i t sets t h e t e n d o n s i n t o r a p i d m o t i o n in perfect r h y t h m w i t h the t h a a n in question. At s u c h a t i m e t h e t e n d o n s at t h e b a c k of his c l e n c h e d fist a n d over t h e k n u c k l e s c a n b e distinctly seen i n r h y t h m i c motion. E v e n as m a n y as four pairs of muscular hands of strong young men grasping N a d a Brahmanandaji's h a n d t i g h t l y f r o m s h o u l d e r u p t o h i s w r i s t h a v e f a i l e d t o nullify t h e force o f this p r a n i c i m p u l s e t h u s sent u n d e r t h e impelling power of a r a p i d t h a a n . T h i s p h e n o m e n o n h a s baffled e v e n c l e v e r m e d i c a l m e n w h o , w i t h t h e i n t e n t i o n o f close observation, have themselves personallv joined in grasping N a d a B r a h m a n a n d a j i ' s a r m d u r i n g this t h a a n d e m o n s t r a t i o n . Before c o n c l u d i n g , h o w e v e r , o n e o b s e r v a t i o n h a s t o b e m a d e i n r e s p e c t o f these t h a a n s m e n t i o n e d a b o v e . Most of these t h a a n s comprise purely a S a d h a n a Vidya. They are usually not m a d e in the course of p u b l i c musical performances. R a t h e r , they are primarily practised by the votary of Sangeeta Sastra as an i m p o r t a n t p a r t of the training'. They are a i m e d at the a c h i e v e m e n t of b r e a t h control a n d perfection in voice c u l t u r e . T h e i r Abhyasa is in the n a t u r e of personal p r a c t i c e involving strenuous a n d i n t r i c a t e exercise. It is like the g y m n a s i u m W o r k - o u t of a m a s t e r pugilist or a c r o b a t w h o a i m s u l t i m a t e l y at d e m o n s t r a t i n g the total resultant perfec tion o f c o n t r o l , b a l a n c e a n d a c t i o n i n h i s o r h e r s p e c i a l a c t a n d feature. T h u s , it will be seen t h a t they a r e p u r e l v a subjective m a t t e r to the musician a n d their practice an i n t e g r a l p a r t o f his i n n e r d e v e l o p m e n t u p o n t h e h a r d up hill p a t h towards perfection. It will, therefore, be a mistake
t o seek for m e l o d y i n m o s t o f t h e s e t h a a n s . Nevertheless, some of t h e m do have definite musical v a l u e s i m u l t a n e o u s w i t h t h e i r r o l e i n t h e r e a l m o f b r e a t h c o n t r o l a n d v o i c e culti vation. N o w , s o far w e h a v e c o n s i d e r e d t h e p u r e l y t e c h n i c a l a n d the therapeutical aspects of the T h a a n . W e shall h e r e t r y t o see t h e m u s i c a l a s p e c t o f t h e s a m e . In w h a t relation the practice of t h a a n stands to the culture of real m u s i c a n d t h e r o l e i t p l a y s i n i m p a r t i n g t o t h e a r t i s t t h e gift o f t h e v o i c e b e a u t i f u l w i t h its t h r i l l i n g r i c h n e s s o f t o n e a n d t i m b r e will b e n o w s e e n . W e m a y say t h a t o n the m u s i c a l s i d e t h e t h a a n c o m p r i s e s a m a t c h l e s s f o u n d a t i o n for t h e a c h i e v e m e n t of sweetness of tone, excellence in melody a n d superb music. T h r e e things c o m b i n e to bestow t h e s t a m p of true great ness on a m u s i c i a n ; his success is p r o p o r t i o n a t e to t h e d e g r e e to w h i c h he masters these t h r e e factors. These three are firstly, t h e p i t c h w i t h its t h r e e f o l d g r a d a t i o n s o f t h e Stayi (octave), M a d h y a Stayi a n d the M a n d a r a Stayi. Secondly, the volume of voice, m a i n l y t h r o u g h the modula t i o n s o f w h i c h t h e a r t i s t i s a b l e t o e x p r e s s t h e different s u b t l e shades of Bhav. Thirdly, the tempo. It is here that the t h a a n S a d h a n a gives w o n d e r f u l h e l p t o t h e m u s i c i a n a n d m a y be said to be an indispensable requisite to one w h o is really serious a n d earnest a b o u t progressing t o w a r d s perfection in voice cultivation a n d c o n t r o l . As a S a d h a n a it is u n e q u a l l e d i n its a b i l i t y t o e n a b l e t h e s i n g e r t o a c h i e v e m a s t e r y o v e r t h e a b o v e - m e n t i o n e d t h r e e factors of pitch, v o l u m e a n d t e m p o . I t i s t h e m o s t effective m e a n s b y w h i c h t h e s i n g e r d e v e l o p s v o l u m e o f his v o i c e a n d a c q u i r e s c o n t r o l o v e r P r a n a o r b r e a t h . I t i s t h u s f o u n d t o b e a n i d e a l basis u p o n w h i c h t o b u i l d u p t h e s u p e r s t r u c t u r e of perfect a n d e n r a p t u r i n g m u s i c , such as will t h r i l l a n d m o v e t h e l i s t e n e r s w i t h its e n t h r a l l i n g m e l o d y , richness, a d m i r a b l e m a s t e r y of t e c h n i q u e as well as s u p e r b musical value. T h e test o f a t r u e m a s t e r m a y b e s a i d t o b e his a b i l i t y t o sing well i n all t h e t h r e e pitches, t h e Stayi, t h e M a d h y a Stayi a n d M a n d a r a Stayi a s well. This he must be able to d o w i t h u t m o s t ease, g r a c e a n d perfection. He must be able to
s w i t c h o n from o n e p i t c h t o t h e o t h e r w i t h r a p i d i t y a s well as unerring accuracy. T h e r e s h o u l d b e n o b l e m i s h i n his q u i c k p a s s a g e f r o m o n e p i t c h t o t h e o t h e r a n d also i n his r e n d e r i n g o f t h e S a h i t y a in each p a r t i c u l a r pitch held at the time. T h e difficult p r a c t i c e o f t h a a n S a d h a n a i s o f i n e s t i m a ble help to the m u s i c i a n in a c q u i r i n g this rare finish. T h e t h a a n , w h e n thus rightly understood a n d intelligently a n d e a r n e s t l y p r a c t i s e d , i s t h e g r e a t e s t friend a n d h e l p e r t o t h e wise s i n g e r i n his a t t e m p t t o s c a l e t h e h i g h p e a k s o f p e r f e c t i o n in music.
BOOK THREE
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T h r o u g h T a p a s , mortification, d u e to the destruction of i m p u r i t i e s , a r i s e p s y c h i c p o w e r s i n t h e b o d y a n d senses. By T a p a s , the m i n d , speech a n d Indriyas are purified. F a s t s a n d all religious o b s e r v a n c e s t h a t a r e l a i d d o w n i n D h a r m a Sastras a n d t h e r u l e s o f Y a m a a n d N i y a m a , A s a n a , P r a n a y a m a , etc., c o m e u n d e r T a p a s . In Gita Chapter X V I I , t h e t h r e e Slokas f r o m 14 to 16 d e s c r i b e t h r e e k i n d s of T a p a s , viz-, T a p a s o f b o d y , s p e e c h a n d m i n d . Psychic powers a r e t h e e i g h t S i d d h i s , A n i m a , M a h i m a , e t c . All these S i d d h i s can be acquired by the steady practice of Tapas. Manu says : " H e w h o s e s p e e c h a n d m i n d a r e p u r e a n d e v e r c a r e fully g u a r d e d , o b t a i n s all t h e fruits t h a t a r e o b t a i n e d b y m e a n s of V e d a n t . " B y t h e p e r f o r m a n c e o f T a p a s , all K l e s h a s (afflictions) a n d i m p u r i t i e s c a n b e d e s t r o y e d . What is Tapas ? T h a t w h i c h purifies t h e i m p u r e m i n d i s T a p a s . That which regenerates the lower a n i m a l nature and generates divine nature is T a p a s . T h a t w h i c h cleanses t h e m i n d a n d d e s t r o y s lust, a n g e r , g r e e d , e t c . , i s T a p a s . T h a t w h i c h p r o d u c e s B r a h m a T e j a s a n d destroys A s u r i c o r d i a b o l i c a l nature is Tapas. T h a t w h i c h destroys T a m a s a n d Rajas a n d increases S a t t v a i s T a p a s . T h a t w h i c h steadies t h e m i n d , a n d fixes i t o n t h e E t e r n a l i s T a p a s . T h a t which arrests the outgoing tendencies, extroversion or B a h i r m u k h a Vritti and produces introversion or A n t a r m u k h a Vritti is T a p a s . T h a t which destroys V a s a n a s , egoism, R a g - D w e s h a a n d g e n e r a t e s dispassion, d i s c r i m i n a t i o n a n d m e d i t a t i o n i s T a p a s . T a p a s is spiritual discipline, Yogabhyas or B r a h m a b h y a s . T a p a s is Brahma Chintan, worship, Sadhana and meditation. This is the third A n g a of N i y a m a in Raja Yoga. It is one o f t h e three items of Kriya Yoga. T a p a s means austerity
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or practice of p e n a n c e . T h e m a n o f T a p a s i s b r i l l i a n t like a b l a z i n g fire. T a p a s m e a n s r e s t r a i n t o f t h e senses a n d m e d i t a t i o n also. T a p a s leads to control of m i n d . S t a n d i n g o n o n e l e g , r a i s i n g o n e h a n d u p for a long t i m e i s also T a p a s . B u t this i s T a m a s i c T a p a s o f a n i g n o r a n t man. P a n c h a g n i T a p a s i s s i t t i n g i n t h e m i d s t o f four fires i n t h e h o t s u n , h a v i n g s u n a s t h e f i f t h f i r e . V a i r a g i s p r a c t i s e this v e r y o f t e n . D e s i r e m o v e s t h e senses. Desire c a n b e c o n t r o l l e d o n l y i f t h e senses a r e c u r b e d . Tapas a n n i h i l a t e s desires. Practise intelligent T a p a s . T a p a s i s a u s t e r i t y , c o n t r o l o f senses a n d m e d i t a t i o n . T h e a s p i r a n t i s b l a z i n g like f i r e ( T a p a a t i ) . H i s eves a r e b r i l l i a n t , his v o i c e s w e e t a n d forcible. His body is shining a n d beautiful. All are a t t r a c t e d towards h i m . H e i s like a magnet. A l l t h e s e a r e d u e t o his T a p a s c h a r y a . He who does T a p a s is T a p a s w i n . Tapaswins go to Tapoloka. B r a h m a n d i d T a p a s i.e., m e d i t a t i o n before H e c r e a t e d t h e universe. H e reflected o v e r H i s g r a n d p l a n o f c r e a t i o n . This is His Tapas. Purify y o u r s e l f t h r o u g h T a p a s a n d a t t a i n the ultimate goal. F o r m s of Tapas S t a n d i n g in w a t e r in w i n t e r is a lower form of T a p a s . S t a n d i n g i n h o t s u n i n s u m m e r i s a n o t h e r l o w e r form o f Tapas. P a n c h a g n i T a p a s i s a n o t h e r form o f T a p a s . Living o n s w e e t n e e m leaves o r d r i e d leaves i s a n o t h e r t y p e o f Tapas. P e r a m b u l a t i n g r o u n d G o v e r d h a n hill w i t h N a m a s k a r is a n o t h e r form of T a p a s . T r a t a k on the sun, walking barefooted, living n a k e d in s n o w y regions, fasting a n d V r a t a s like G h a n d r a y a n a V r a t a , E k a d a s i V r a t a , P r a d o s h V r a t a , Krishchara V r a t a , M o u n a o r v o w o f silence, A n u s h t a n , P u r a s c h a r a n a , vigils e t c . , a r e d i f f e r e n t k i n d s o f T a p a s . j Three K i n d s of Tapas T a p a s i s o f t h r e e k i n d s viz., p h y s i c a l , v e r b a l , a n d m e n t a l . B r a h m a c h a r y a , service o f g u r u a n d s a i n t s , p r a c t i c e o f A h i m s a o r n o n - v i o l e n c e a r e all T a p a s o f t h e b o d y . T h r o u g h the power of B r a h m a c h a r y a Bhisma and H a n u m a n did marvellous deeds. T h r o u g h the power of Chastity, D a m a y a n t i b u r n t the hunter, Anusuya converted the Trimurtis into babies,
Savitri brought back Satyavan from L o r d Y a m a . The power o f B r a h m a c h a r y a i s m o r e p o w e r f u l t h a n t h e p o w e r o f physical Tapas. T o s p e a k t h e t r u t h , t o o b s e r v e v o w o f silence, n o t t o h u r t others by unkind words or harsh words, to speak words t h a t a r e beneficial, s t u d y o f s c r i p t u r e s a r e all T a p a s o f t h e speech. Poise, m e n t a l r e s t r a i n t o r S a m a , p u r i t y o f n a t u r e , o n e - p o i n t e d n e s s o f m i n d , m e n t a l h a p p i n e s s , cheerfulness, c l e a n l i n e s s o f life, a r e all T a p a s o f m i n d . Abandon Tapas Abhimana Viswamitra's T a p a s was of a Rajasic type. He h a d Tapas Abhimana. H e w a s egoistic a n d w a s p r o u d o f his Tapas. He always fought w i t h the Sattvic Vasishta. His pride was quelled in the end. Both went to Lord Brahma, t h e c r e a t o r , to find o u t " W h o is a g r e a t e r T a p a s w i n ? " B r a h m a said, " He w h o brings the Surya Devata in my presence is a great T a p a s w i n . " Viswamitra approached Surya. S u r y a said, " Bring somebody to take up my work. I shall come to B r a h m a n o w . " Viswamitra was not able to d o it. T h e r e u p o n V a s i s h t a p l a c e d his B r a h m a D a n d a . It shone with brilliance a n d did the work of sun. Surya c a m e t o B r a h m a a n d p a i d his r e s p e c t s . V i s w a m i t r a p u t his head down in shame. A n d s i l e n t l y r e p a i r e d t o his a b o d e . Therefore a b a n d o n T a p a s A b h i m a n a . Practise Sattvic T a p a s a n d give u p T a m a s i c T a p a s . M a k e the T a p a s Sattvic a n d destroy egoism through self-surrender or A t m a Bhav. Mental Tapas M e n t a l T a p a s is more powerful than physical T a p a s . H e w h o b e a r s h e a t a n d c o l d does p h y s i c a l T a p a s . He i n c r e a s e s his p o w e r o f e n d u r a n c e , b u t h e m a y n o t b e a b l e t o b e a r insult. H e , will b e easily u p s e t b y a h a r s h o r u n k i n d word. H e m a y t a k e r e v e n g e a n d d o t i t for t a t . He has not control over the mind. H e h a s d i s c i p l i n e d o n l y his physical body. T o k e e p a b a l a n c e d m i n d i n all c o n d i t i o n s o f life, t o b e a r i n s u l t , i n j u r y a n d p e r s e c u t i o n s , t o b e e v e r serene, contented a n d peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger, to h a v e p r e s e n c e o f m i n d a n d f o r b e a r a n c e a r e all forms o f m e n t a l Tapas.
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 leg w i t h raised hands, etc., a r e considered as T a p a s . People speak of such persons as T a p a s w i n s . T h e y say, " R a m B r a h m a c h a r i i s a g r e a t T a p a s w i n , H e lives o n leaves a n d h a s no clothing. H e does P a n c h a g n i T a p a s i n h o t s u m m e r . " T h e s e a r e all forms of physical T a p a s . Philosophically m e d i t a t i o n is the highest form of T a p a s . Fixing the w a n d e r ing m i n d on God or Brahman is great Tapas. Vichara a n d N i d i d h y a s a n a are the highest T a p a s . E n q u i r y of " w h o am I ?" is the supreme Tapas. Pratyahara, Pranayama, Dharana a n d S a m a d h i , p r a c t i c e o f t h e four m e a n s , N a v a v i d h a B h a k t i are great Tapas. CHAPTER II
SWADHYAYA
B y s t u d y o f S c r i p t u r e s comes t h e c o m m u n i o n w i t h t h e tutelery deity. Swadhyaya is the study of scriptures such as Gita, Upanishads, R a m a y a n a , Bhagavat, etc. T h e study should b e (.lone w i t h c o n c e n t r a t i o n . You should understand w h a t you h a v e s t u d i e d a n d t r y t o p u t i n y o u r e v e r y d a y life all t h a t you h a v e l e a r n t . T h e r e will b e n o benefit i n y o u r s t u d y , if y o u *do n o t e x e r t to live up to t h e t e a c h i n g s of t h e scriptures. S w a d h y a y a i n c l u d e s also J a p a , t h e r e p e t i t i o n of M a n t r a s . B y c o n s t a n t s t u d y a n d its p r a c t i c e i n d a i l y life will l e a d o n e t o h a v e c o m m u n i o n w i t h G o d .
ISHVVARAPRANIDHANA
159
ccmes
the
attainment
of Samadhi-
T h e s e l f - s u r r e n d e r s h o u l d b e free, p e r f e c t , u n c o n d i t i o n e d and ungrudging. T h e n t h e S a m a d h i w i l l c o m e b y itself. This S w a r a P r a n i d h a n a is highest self-surrender. A t m a Nivedana is self-surrender. In the Vishnu S a h a s r a n a m a it is said : " T h e h e a r t of one who has taken refuge in V a s u d e v a , w h o is wholly devoted to Vasudeva, gets entirely purified, a n d he attains B r a h m a n , the E t e r n a l . " T h e d e v o t e e offers e v e r y t h i n g t o G o d i n c l u d i n g his b o d y , m i n d a n d soul. H e k e e p s n o t h i n g for himself. He loses e v e n h i s o w n l i t t l e self. He has no personal and indep e n d e n t existence. H e h a s g i v e n u p h i s self for G o d . He has become part and parcel of God. G o d takes c a r e o f h i m a n d G o d treats h i m a s Himself. Grief a n d sorrow, p l e a s u r e a n d p a i n , t h e d e v o t e e t r e a t s a s gifts s e n t b y G o d a n d does n o t a t t a c h himself to t h e m . He considers himself as a p u p p e t of God and an instrument in the hands of God. H e d o e s n o t feel e g o i s t i c , for h e h a s n o e g o . His ego has g o n e o v e r t o G o d . I t i s n o t his d u t y t o t a k e c a r e o f his wife, c h i l d r e n , e t c . , for h e h i m s e l f h a s n o i n d e p e n d e n t e x i s t e n c e a p a r t from God. G o d will t a k e c a r e o f a l l . He knows h o w to lead the world in the right p a t h . O n e need not think that he is b o r n to lead the world. G o d i s t h e r e w h o will look t o e v e r y t h i n g w h i c h m a n c a n n o t e v e n d r e a m of. He h a s n o s e n s u a l c r a v i n g for h e h a s n o b o d y a s i t i s offered t o God. H e d o e s n o t a d o r e o r l o v e his b o d y for i t i s G o d ' s b u s i n e s s t o see t o it. H e o n l y feels t h e p r e s e n c e o f G o d a n d n o t h i n g else. H e i s fearless for G o d i s h e l p i n g h i m a t a l l times. H e h a s n o e n e m y for h e h a s g i v e n h i m s e l f u p t o G o d w h o h a s n o enemies o r friends. He has no a n x i e t y for h e h a s a t t a i n e d e v e r y t h i n g b y a t t a i n i n g t h e g r a c e o f G o d ^
H e h a s n o t even t h e t h o u g h t o f s a l v a t i o n ; r a t h e r h e d o e s not w a n t salvation, even, he merely wants God a n d nothing hut God. He is satisfied w i t h the love of G o d , for by t h a t t h e r e is n o t h i n g that is not attained. W h a t is there to be attained w h e n G o d has sent His G r a c e u p o n t h e devotee ? T h e d e v o t e e does n o t w a n t t o b e c o m e s u g a r b u t t a s t e s u g a r . T h e r e is pleasure in tasting sugar, but not in becoming sugar itself. So t h e d e v o t e e feels t h a t t h e r e is s u p r e m e j o y m o r e in loving God than in becoming God. G o d shall take complete care o f t h e devotee. " I a m T h i n e , " says t h e d e v o t e e . T h i s s e l f - s u r r e n d e r i s A b s o l u t e L o v e for G o d a l o n e . T h e r e is nothing but God-consciousness in the devotee. E v e n a g a i n s t his o w n wishes, t h e d e v o t e e shall b e c o m e o n e w i t h G o d a n d lose h i s i n d i v i d u a l i t y . This is the law of being. T h e H i g h e s t T r u t h i s A b s o l u t e n e s s a n d t h e soul rises a b o v e t h r o u g h different states o f consciousness u n t i l i t attains Absolute perfection w h e n it becomes identical with God. T h i s i s t h e c u l m i n a t i o n o f all a s p i r a t i o n a n d love. T h e r e a r e i n n u m e r a b l e verses i n t h e B h a g a v a d g i t a a n d t h e B h a g a v a t a e s t a b l i s h i n g t h e t r u t h t h a t self-surrender i s t h e only w a y t o a t t a i n t h e S u p r e m e . K r i s h n a teaches t o A r j u n a t h a t self-surrender, t o t a l a n d exclusive, a l o n e c a n give h i m p e a c e a n d r e l i e v e h i m f r o m a l l sins. O n e w h o studies the B h a g a v a d g i t a a n d the S r i m a d B h a g a v a t a will c o m e t o k n o w w h a t a g r e a t i m p o r t a n c e i s g i v e n to t o t a l s e l f - s u r r e n d e r . F o r s e l f - s u r r e n d e r is t h e a n n i h i l a t i o n o f i n d i v i d u a l consciousness a n d t h e a t t a i n m e n t of Absolute Consciousness. This is equal to Nirvikalpa Samadhi. T h e devotee flies to the state of the highest M a h a b h a v a and merges himself in God. T h e wave subsides in the ocean. T h e spark becomes one with fire. T h e r a y is absorbed into the Sun. T h e m i n d merges in the A t m a . T h e individual loses itself i n t h e A b s o l u t e . T h e d e v o t e e b e c o m e s o n e w i t h God. W o r l d l y consciousness vanishes i n t o u n i v e r s a l c o n sciousness. M a n b e c o m e s G o d a n d t h e m o r t a l becomesImmortal.*
SECRET OF SURRENDER
161 T h e r e is
of t h e s e S l o k a s , he will r e a l i s e t h e g o a l of life s o o n .
CHAPTER
IV
SECRET OF SURRENDER Sakrudeva Abhayam prapannaya tawasmiti cha yachate sarvabhutebhyo dadamyelad vritanmama.
" I r e m o v e all fears of all b e i n g s e v e n if they c o m e to M e o n l y o n c e a n d seek M y r e f u g e ; c a l l i n g t h e m s e l v e s as M i n e T h i s is My v o w . " [Sri Ramachandra's Vow.) T h r o u g h o u t the G i t a there is a ringing note that surrender a n d d e v o t i o n a r e a b s o l u t e l y n e c e s s a r y for t h e a t t a i n m e n t o f God-consciousness. In reality, t h e n i n e m o d e s of devotion ( N a v a v i d h a B h a k t i ) a r e r e d u c i b l e t o o n e , viz-, A t m a n i v e d a n . T h e f o l l o w i n g G i t a S l o k a s will i m p r e s s o n y o u r m i n d t h e i m p o r t a n c e of devotion a n d self-surrender. Tameva Tat
l:
saranam
vachha
sarva
bhavena prapyasi
Bharata saswatam.
prasalatparam
sthanam
F l e e u n t o H i m for s h e l t e r w i t h a l l t h y b e i n g , B h a r a t a ; by His G r a c e t h o u shall obtain s u p r e m e p e a c e , the everlasting dwelling-peace." {Chap. XVIII, 6 2 ) Manmanabhava madbhakto Mamevaishyasi satyam te madyaji pralijane mam priyosi namaskuru me.
n o d o u b t o f this. T h e s e l f - s u r r e n d e r m u s t b e t o t a l , u n g r u d g i n g a n d un reserved. Y o u m u s t n o t k e e p c e r t a i n desires for g r a t i f i c a t i o n . M i r a says : " I h a v e g i v e n m y w h o l e h e a r t , m i n d , i n t e l l e c t , soul, my all to my G i r d h a r G o p a l . " T h i s i s p e r f e c t selfsurrender. A r e a l d e v o t e e will n o t ask t h e L o r d e v e n for M u k t i . S o l o n g a s t h e s u b t l e d e s i r e for l i b e r a t i o n l i n g e r s i n o n e ' s heart he c a n n o t claim himself to be a true devotee of the Lord. T h o u g h t h e d e s i r e for e m a n c i p a t i o n i s o f S a t t v i c n a t u r e , yet t h e devotee h a s b e c o m e a slave of M u k t i . He is still selfish a n d so is unfit to c a l l h i m s e l f a s i n c e r e l o v e r of God. H e h a s not yet m a d e total, unreserved self-surrender. T o ask for M u k t i i s a v a r i e t y o f h y p r o c r i s y . Can a true devotee d a r e ask a n y t h i n g f r o m G o d , w h e n h e fully k n o w s t h a t H e is an o c e a n of love a n d compassion ? A real devotee never complains against God. A raw B h a k t a s p e a k s ill o f G o d w h e n h e i s i n distress. H e says " I have d o n e 25 lakhs of J a p a . I am studying B h a g a v a t daily. Yet God is not pleased with me. He has not removed m y suffering. God is blind. He has not heard my prayers. W h a t sort of G o d is L o r d K r i s h n a ? I h a v e n o faith i n H i m . " A r e a l B h a k t a rejoices i n suffering, p a i n a n d d e s t i t u t i o n . He welcomes grief a n d sorrow always, so t h a t he m a y not forget G o d e v e n for a s e c o n d . He h a s t h e firm belief t h a t G o d d o e s e v e r y t h i n g for his g o o d o n l y . Kiinti Devi prayed to K r i s h n a : " L o r d ! g i v e me p a i n a l w a y s . T h e n only I will r e m e m b e r T h e e a l w a y s . " In P u r i a saint w h o completely dedicated himself to Lord H a r i was seriously ailing f r o m c h r o n i c dysentery. H e be c a m e quite helpless. L o r d H a r i o f P u r i w a s s e r v i n g h i m for m o n t h s in the form of a servant. T h e L a w of P r a r a b d h a is inexorable. N o b o d y c a n e s c a p e f r o m t h e o p e r a t i o n o f this infallible l a w . T h e Lord did not want the Bhakta to take a n o t h e r b i r t h for t h e e x h a u s t i o n o f h i s P r a r a b d h a . So His d e v o t e e h a s t o suffer f r o m p r o t r a c t e d a i l m e n t . T h i s w a s his Karmic purgation. But H e himself served h i m , a s the devotee surrendered himself completely. Look at the un11
" M e r g e t h y m i n d i n M e . b e M y d e v o t e e , sacrifice t o M e , p r o s t r a t e thvself before M e , t h o u shalt c o m e even to Me." (Chap. XVIII, 65) Sarvadharman Aham Twa " Abandoning all Parilyajya duties mamekam come to saranam Me, vraja ma for sucha. shelter ;
sarvapapebhyo
mokshayikshyarni
162
KRIYA
Y O G A
SECRET
OF
S U R R E N D E R
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b o u n d e d m e r c y of the Lord, f i e b e c o m e s a slave o f H i s devotee when they entirely d e p e n d u p o n H i m . S e l f - s u r r e n d e r d o e s n o t m e a n r e t i r e m e n t i n t o t h e forests. I t does n o t m e a n g i v i n g u p o f all activities. T a m a s or inertia i s m i s t a k e n for s e l f - s u r r e n d e r . T h i s is a sad mistake. What is w a n t e d is internal surrender. T h e ego a n d desire m u s t be annihilated. This will constitute real surrender. The Rajasic m i n d s t a n d s 'obstinate to effect complete selfsurrender. O b s t i n a c y is a great obstacle to surrender. The l o w e r n a t u r e a g a i n a n d a g a i n rises u p t o a s s e r t itself. T h e r e is r e s u r r e c t i o n of desires. D e s i r e s g e t s u p p r e s s e d for s o m e t i m e . A g a i n t h e y m a n i f e s t t h e m s e l v e s w i t h r e d o u b l e d force. Man is d r a g g e d h i t h e r a n d t h i t h e r by these desires. Believe in the D i v i n e possibilities. C o m p l e t e l y dedicate yourself to the Lord. H a v e full t r u s t i n H i m . Rest in peace. All c a r e s , w o r r i e s , a n x i e t i e s , t r i b u l a t i o n s a n d e g o i s t i c efforts will ter minate now. Look at P r a h a l a d a ' s s u r r e n d e r a n d faith in G o d ! He completely resigned himself to Lord H a r i . No other thought save t h o u g h t s o f G o d o c c u p i e d his m i n d . H e h a d H i s full G r a c e a n d b e n e d i c t i o n e v e n t h o u g h h e w a s i l l - t r e a t e d b y his father in a variety of ways. He was h u r l e d d o w n from the t o p o f a cliff. He was t r a m p l e d upon by the elephant. He was poisoned. H e w a s t h r o w n i n t o t h e sea w i t h t h e legs tied by iron chains. C o b r a s were t h r o w n over him. His nose was f i l l e d w i t h p o i s o n o u s gas. He was thrown into fire. Boiling oil w a s p o u r e d over his h e a d . Y e t his faith in N a r a y a n a was not shaken even a bit. T h e n a m e of N a r a y a n a w a s a l w a y s o n his lips. S u c h m u s t be the faith of every devotee. P r a y to G o d fervently. " L o r d ! M a k e m y will s t r o n g t o resist a l l t e m p t a t i o n s , t o c o n t r o l m y I n d r i y a s a n d l o w e r n a t u r e , t o c h a n g e m y o l d evil h a b i t s a n d t o m a k e m y s u r r e n d e r complete a n d real. E n t h r o n e Thyself in my heart. Do n o t l e a v e t h i s p l a c e e v e n for a s e c o n d . Use my body, m i n d a n d organs as thy instruments. M a k e me fit to dwell in T h e e for e v e r . " Give up all ideas of d u t y a n d responsibility. Allow the Divine Will to work u n h a m p e r e d now. T h i s is the secret
of surrender. Y o u w i l l feel y o u a r e a c h a n g e d b e i n g . This exalted state is ineffable. A g r e a t t r a n s f o r m a t i o n will c o m e u p o n you. Y o u w i l l b e e n v e l o p e d b y a h a l o o f d i v i n e efful gence. Y o u will b e d r o w n e d i n i n d e s c r i b a b l e bliss, p e a c e a n d joy. Y o u r o l d l i t t l e self i s d e a d n o w . You are n o w a c h a n g e d spiritual being. Y o u r i n d i v i d u a l will i s m e r g e d i n t h e cosmic will. You are now illumined by the divine light. All i g n o r a n c e h a s m e l t e d n o w . Enjoy the i m m o r t a l d i v i n e life w h e r e i n t h e r e i s n e i t h e r d e s p a i r n o r fear, n e i t h e r h u n g e r n o r thirst, neither d o u b t n o r delusion. Shine in Divine Splendour a n d Glory.
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SELF-SURRENDER Self-surrender is S a r a n a g a t i or A t m a Nivedan. This is o n e of the nine modes of Bhakti. T h e Bhakta (devotee) starts w i t h S r a v a n or h e a r i n g the Lilas a n d G u n a s of the L o r d , slowly ascends t h e different rungs in t h e l a d d e r of Bhakti Yoga a n d ultimately reaches the highest rung, A t m a Nivedan. T h e will of t h e devotee becomes one with the cosmic Will. T h e devotee becomes one with the Lord a n d enjoys all divine A i s w a r y a ( V i b h u t i s ) . Eight siddhis a n d n i n e R i d d h i s roll u n d e r his feet. T h e y s t a n d w i t h folded h a n d s to obey implicitly the c o m m a n d s of the devotee. The d e v o t e e feels a n d sees t h e L o r d i n e v e r y h a i r follicle o f his b o d y , in every a t o m a n d molecule. This state is Achintya (unthinkable) a n d Anirdeshya (indescribable). L o r d speaks a n d w o r k s t h r o u g h t h e d i f f e r e n t o r g a n s o f H i s B h a k t a , a s his egoism is totally destroyed. T h e obstacles that stand in the w a y o f S e l f - S u r r e n d e r a r e desires a n d e g o i s m . T h e selfsurrender must be total, unreserved, ungrudging and unconditioned. S o m e t i m e s t h e d e v o t e e k e e p s c e r t a i n desires for his o w n gratification. T h a t is the reason why he is not able to m a k e p e r f e c t s e l f - s u r r e n d e r a n d h a v e D a r s h a n o f his I s h t a m . The egoism is v e r y stiff a n d o b s t i n a t e . I t i s like hard granite. I t h a s t o b e split a s u n d e r t h r o u g h c o n s t a n t h a m m e r i n g w i t h the chisel of Bhakti. Even the very h a r d d i a m o n d is pierced through by another harder material and a slender wire is passed t h r o u g h the hole in the d i a m o n d w h e n a necklace is m a d e . E v e n s o this h a r d A n t a h k a r a n o r h e a r t m u s t be pierced t h r o u g h by self-surrender a n d the slender t h r e a d of Bhakti m u s t be passed t h r o u g h the heart. Then o n l y L o r d will t a k e H i s s e a t i n t h e h e a r t o f H i s d e v o t e e . T h e devotee even expects G o d to do the self-surrender for himself. T h i s i s m e r e foolishness o n l y . H e will h a v e t o d o t h e s e l f - s u r r e n d e r himself. R e m e m b e r this p o i n t w e l l . T a m a s o r i n e r t i a i s m i s t a k e n for s e l f - s u r r e n d e r . In Patanjali Yoga Sutras there is an aphorism " Ishwara pranid h a n a a d w a " " S a m a d h i can be attained by surrendering the
little self a n d t h e fruits of o n e ' s a c t i o n s at t h e feet of L o r d . " Self-surrender is one o f t h e three limbs of Kriya Yoga. Then a g a i n Self-surrender is one of t h e five items in N i y a m a . T h e K r i y a Y o g a d e s t r o y s t h e f i v e K l e s h a s (afflictions) a n d p r e p a r e s t h e m i n d for u n i o n w i t h t h e L o r d . L o r d K r i s h n a says in H i s G i t a : " A b a n d o n i n g all d u t i e s , c o m e u n t o M e a l o n e for s h e l t e r , s o r r o w not. I will l i b e r a t e t h e e from s i n s . " T h i s is a powerful S a r a n a g a t i - m a n t r a t h a t w i l l h e l p t h e d e v o t e e i n effecting his self-surrender i f h e k e e p s u p t h e B h a v o f this S l o k a c o n s t a n t l y before his m i n d . T h i s c o r r e s p o n d s t o t h e S a r a n a g a t i - m a n t r a " Sri R a m a S a r a n a m M a m a " " I s u r r e n d e r m y s e l f to Sri R a m a " of B h a k t a s o f Sri R a m a , " Sri K r i s h n a S a r a n a m M a m a " " I s u r r e n d e r m y s e l f to Sri K r i s h n a " of B h a k t a s of L o r d Krishna, " Sreeman Narayancharanau Saranam prapadye " " I s u r r e n d e r m y s e l f to L o r d N a r a y a n " of B h a k t a s of L o r d Hari. Those who repeat the above Mantras with Bhav will get t h e g r a c e o f t h e L o r d s o o n . T h e y will b e a b l e t o d o p e r f e c t self-surrender. Repetition of these formulae, " I a m T h i n e , M y L o r d , All i s T h i n e , T h y will b e d o n e " will h e l p you i n g e t t i n g L o r d ' s g r a c e a n d i n effecting selfsurrender. Even if you say once from the core of your heart, from the central, i n n e r being, with one-pointed devotion, w i t h ICO p e r c e n t of y o u r m i n d or 16 a n n a s of m i n d ' I am T h i n e , M y L o r d ' t h e g u l f t h a t s e p a r a t e s y o u from G o d w i l l b e bridged over a t once. T h e m i n d , Chitta, heart, intellect a n d soul s h o u l d all c o m b i n e h a r m o n i o u s l y effecting t h e surrender. T h e n o n l y t h e s e l f - s u r r e n d e r will b e t r u e , c o m p l e t e a n d perfect. I f t h e m i n d says ' I a m T h i n e m y L o r d , ' i f t h e B u d d h i says " I a m M r . s o a n d so. I am an M . L . C . I know everything. I am a p o w e r f u l j u d g e , " if C h i t t a says " I must h a v e the Siddhi to get w h a t e v e r I w a n t " a n d i f t h e soul says " l a m a g r e a t d e v o t e e , " y o u a r e o n l y a hypocrite. You h a v e not m a d e a n y kind of self-surrender. Beware of moral a n d spiritual pride. M a y a assumes various s u b t l e forms. M o r a l and spiritual pride of aspirants are m o r e dangerous than the ordinary pride of wealth, power a n d position of worldly-minded persons.
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SHAT KRIYAS IN HATHA YOGA T h e six p u r i f i c a t o r y e x e r c i s e s a r e D h a u t i , Basti, N e t i , Nauli, Tratak and Kapalabhati. Dhauti Purification is of two kinds, internal a n d external. I n t e r n a l purification c a n b e m a d e i n several ways. Here y o u will f i n d t h e t e c h n i q u e o f a n i m p o r t a n t e x e r c i s e . T a k e a fine p i e c e of c l o t h , 3 i n c h e s w i d e a n d 15 feet long. T h e b o r d e r s s h o u l d b e s t i t c h e d well a n d n o loose t h r e a d s h o u l d b e h a n g i n g f r o m t h e sides. Wash it with soap a n d keep it always clean. D i p it in tepid water. Squeeze o u t t h e w a t e r a n d s w a l l o w o n e e n d o f i t little b y l i t t l e . On t h e f i r s t d a y s w a l l o w o n l y o n e foot l e n g t h o f t h e c l o t h a n d d r a w it o u t slowly. After g r a d u a l p r a c t i c e y o u c a n s w a l l o w t h e w h o l e l e n g t h b y c a t c h i n g o n e e n d o f it. K e e p it in the s t o m a c h for a few m i n u t e s a n d t h e n slowly d r a w i t o u t . D o n o t b e h a s t y a n d d r a w o u t t h e c l o t h forcibly. W h e n the K r i y a is o v e r , d r i n k a c u p of m i l k . T h i s is a sort of l u b r i c a t i o n , for t h e t h r o a t . D o this w h e n t h e s t o m a c h i s e m p t y . M o r n i n g t i m e is good. I t will b e q u i t e sufficient i f y o u p r a c t i s e this, o n c e in 4 or 5 d a y s . T h i s is an e x c e l l e n t e x e r c i s e for t h o s e w h o a r e o f a f l a b b y a n d p h l e g m a t i c c o n s t i t u t i o n . G r a d u a l a n d steady practice cures G u l m a , gastritis a n d dysp e p s i a a n d all o t h e r diseases o f t h e s t o m a c h . Basti B a s t i is i n t e n d e d to r e m o v e c o n g e s t i o n in t h e i n t e s t i n e s . T h e r e a r e t w o v a r i e t i e s i n this e x e r c i s e , viz-, S t h a l a Basti a n d J a l a Basti. S t h a l a B a s t i : Sit o n t h e g r o u n d , s t r e t c h y o u r legs. N o w c a t c h h o l d o f y o u r toes w i t h t h e h a n d s . This is like P a s h i m o t t a s a n , b u t h e r e , y o u n e e d n o t b e n d m u c h till y o u r h e a d touches the knees. C a t c h i n g h o l d o f t h e toes w i t h t h e h a n d s , c h u r n t h e a b d o m i n a l m u s c l e s slowly w i t h a clown-
ward motion. C o n t r a c t sphincter muscles. After this p r a c tice, you will h a v e a free m o t i o n . J a l a Basti : T h i s is m o r e effective. S q u a t in a t a n k or river, very n e a r the shore, w h e r e the water is not m o r e than knee-deep. T h e buttocks should not touch the g r o u n d . T h e t r u n k m a y b e slightly b e n t f o r w a r d . N o w perform U d d i y a n a B a n d h a twice o r t h r i c e a n d t h u s t h r o w o u t all t h e air from the a b d o m e n . T h e n do Nauli Kriya. Open the anus through Aswini M u d r a . N o w a v a c u u m is created within the a b d o m e n a n d water automatically enters the colon. T h e n , come o u t of water a n d a g a i n with the help of U d d i y a n a B a n d h a a n d A s w i n i M u d r a e x p e l t h e w a t e r from the colon. Y o u c a n sit i n a t u b c o n t a i n i n g w a t e r a n d d o t h i s . I n t h e i n i t i a l s t a t e , y o u m a y n e e d t o insert a s m a l l b a m b o o tube five inches long, to help you keep the anus open. If you use t h e b a m b o o t u b e , t h e n l u b r i c a t e o n e e n d o f i t w i t h vaseline. T h i s i s o n l y for o c c a s i o n a l p r a c t i c e t o r e m o v e a c c u m u l a tion in i n t e s t i n e s . Neti U n c l e a n n o s t r i l s will l e a d y o u t o i r r e g u l a r b r e a t h i n g . I r r e g u l a r b r e a t h i n g will m a k e y o u sick. N e t i K r i y a i s int e n d e d for t h e p u r i f i c a t i o n of nostrils. T a k e a fine p i e c e of strong thread. T h e r e should be no knots throughout. I n s e r t t h e e n d s o f t h e t h r e a d i n t o e a c h nostril a n d c a t c h h o l d o f t h e loose t h r e a d f i r m l y . B y d e e p i n h a l a t i o n , y o u c a n d r a w the thread inside. T h e n slowly p u l l i t o u t . D o this t h r o u g h b o t h nostrils. T h e nostrils will b e t h o r o u g h l y cleansed. Nauli N a u l i is a p o w e r f u l exercise for r e g e n e r a t i n g , i n v i g o r a t i n g a n d s t i m u l a t i n g t h e a b d o m i n a l viscera a n d t h e g a s t r o intestinal or a l i m e n t a r y system. For the practice of Nauli, you should have a good practice of U d d i y a n a B a n d h a . S t a n d , legs a foot a p a r t a n d rest y o u r h a n d s o n t h e t h i g h s w i t h a slight c u r v e o f t h e b a c k . Do a strong a n d
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forcible e x p i r a t i o n t h r o u g h t h e m o u t h a n d k e e p t h e l u n g s completely empty. C o n t r a c t a n d forcibly d r a w t h e a b d o m i n a l muscles t o w a r d s the back. This is Uddiyana Bandha. T h i s is t h e first s t a g e of N a u l i . T h e n let loose t h e c e n t r e o f t h e a b d o m e n a n d c o n t r a c t t h e left a n d r i g h t s i d e o f t h e a b d o m e n . Y o u will h a v e all the muscles in the c e n t r e in a vertical line. T h i s is called Madhyama Nauli. K e e p it as long as you can retain in the position comfortably. T h e n y o u c a n release t h e muscles a n d inhale. This is the second stage of Nauli. A f t e r s o m e p r a c t i c e , c o n t r a c t t h e r i g h t side o f t h e a b d o m e n a n d l e t loose t h e left s i d e free. Y o u will n o w h a v e all t h e m u s c l e s o n t h e left s i d e o n l y . This is called V a m a n a Nauli. A g a i n c o n t r a c t t h e left s i d e a n d let loose t h e r i g h t side. This is D a k s h i n a Nauli. By such gradual practice, y o u will u n d e r s t a n d h o w t o c o n t r a c t t h e m u s c l e s o f t h e c e n t r a l , left a n d r i g h t s i d e o f t h e a b d o m i n a l m u s c l e s from side t o s i d e . P r a c t i s e like this for a few d a y s . T h e n d r a w the muscles in the centre. Slowly move them t o t h e r i g h t s i d e a n d t h e n t o t h e left s i d e i n a c i r c u l a r w a y . D o this s e v e r a l t i m e s f r o m t h e r i g h t t o left a n d t h e n d o i t i n a r e v e r s e w a y f r o m t h e left t o r i g h t s i d e . You should move t h e m u s c l e s a l w a y s w i t h a c i r c u l a r m o t i o n slowly. When you a d v a n c e in the practice you can do it quickly. This l a s t s t a g e o f N a u l i w i l l a p p e a r like ' c h u r n i n g ' w h e n t h e a b d o m i n a l m u s c l e s a r e i s o l a t e d a n d r o t a t e d from side t o s i d e . W h e n N a u l i i s d e m o n s t r a t e d b y a d v a n c e d s t u d e n t s , y o u will be surprised to observe the movements of the a b d o m i n a l muscles. I t will l o o k a s i f a n e n g i n e i s w o r k i n g i n t h e a b d o m i n a l factory. W h e n beginners w a n t to do Dakshina Nauli, they have to s l i g h t l y b e n d t o w a r d s t h e left s i d e a n d c o n t r a c t left m u s c l e s . W h e n they w a n t to do Y a m a n a Nauli, they have to b e n d a little to the right side. In M a d h y a m a Nauli push the entire m u s c l e s f o r w a r d b y c o n t r a c t i n g t h e t w o sides.
r
Tratak T h i s is s t e a d y g a z i n g at a p a r t i c u l a r p o i n t or object without winking. T h i s i s m a i n l y i n t e n d e d for d e v e l o p i n g t h e p o w e r o f c o n c e n t r a t i o n a n d m e n t a l focus. T h i s i s v e r y useful for a l l . Sit o n P a d m a s a n o r S i d d h a s a n . Y o u c a n sit e r e c t e v e n on a chair. K e e p t h e picture of your Ishta D e v a t a or the , p i c t u r e of Om or a b l a c k d o t on a p i e c e of w h i t e p a p e r . Look at the point or picture very steadily. You can gaze at a b r i g h t s t a r o r o n t h e flames o f a g h e e l a m p . Gazing at the t i p o f t h e nose a n d a t t h e s p a c e b e t w e e n t h e e y e - b r o w s i s also Tratak. W h e n you gaze at a particular point or picture, it is T r a t a k . Close y o u r eyes a n d f o r m a m e n t a l p i c t u r e o f t h e object. P r a c t i s e this for 2 m i n u t e s a n d c a u t i o u s l y i n c r e a s e the period. T r a t a k improves eye-sight. Diseases o f t h e eyes a r e removed. M a n y h a v e t h r o w n a w a y t h e i r s p e c t a c l e s after some practice in T r a t a k . It develops the power of concentrat i o n to a g r e a t d e g r e e . Kapalabhati K a p a l a b h a t i i s a n exercise for c l e a n s i n g t h e skull. K a p a l a m e a n s ' skull ' a n d B h a t i m e a n s ' to s h i n e . ' This e x e r c i s e m a k e s t h e skull s h i n i n g . Sit o n P a d m a s a n o r S i d d h a s a n . Close t h e eyes. Perform R e c h a k a n d P u r a k rapidly. This should be practised vigorously. O n e will g e t p e r s p i r a t i o n profusely. T h i s is a g o o d exercise for t h e l u n g s also. T h o s e who are well-versed i n K a p a l a b h a t i c a n d o B h a s t r i k a v e r y easily. Rechak s h o u l d b e d o n e forcibly b y c o n t r a c t i n g t h e a b d o m i n a l m u s c l e s . D o 2 0 e x p u l s i o n s for a r o u n d a n d g r a d u a l l y i n c r e a s e t h e n u m b e r t o 120. In K a p a l a b h a t i there is no K u m b h a k . K a p a l a b h a t i cleanses t h e r e s p i r a t o r y system a n d t h e n a s a l passages. It removes the spasm in bronchial tubes. Cons e q u e n t l y A s t h m a i s relieved a n d also c u r e d i n c o u r s e o f t i m e . T h e apices of the lungs get proper oxygenation. C o n s u m p t i o n is cured. Impurities of the blood are t h r o w n out; T h e c i r c u l a t o r y a n d r e s p i r a t o r y systems a r e t o n e d t o a considerable degree.
N a u l i K r i y a eradicates chronic constipation, dyspepsia a n d a l l o t h e r diseases o f t h e g a s t r o - i n t e s t i n a l s y s t e m . The liver a n d pancreas are toned. All o t h e r a b d o m i n a l o r g a n s will f u n c t i o n p r o p e r l y .
PRANAYAM
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VII
PRANAYAM Sit o n P a d m a s a n o r S i d d h a s a n . Slowly i n h a l e t h e a i r t h r o u g h b o t h t h e nostrils w i t h o u t m a k i n g a n y sound. Do not retain the breath. I m m e d i a t e l y exhale the air very, very slowly. R e p e a t this p r o c e s s t e n o r t w e n t y t i m e s b o t h m o r n i n g a n d evening. P r a c t i s e this r e g u l a r l y for t h r e e m o n t h s . T h e n y o u c a n a t t e m p t for t h e S u k h P u r v a k exercise w h e r e there is retention of breath. I n h a l a t i o n is t e r m e d as ' P u r a k , ' a n d ' K u m b h a k ' is r e t e n t i o n .
1
will g e t n e w s t r e n g t h e v e r y t i m e a n d y o u will n e v e r b e tired. W h e n y o u r e t u r n h o m e from t h e office y o u c a n p r a c t i s e this P r a n a y a m a a n d y o u will b e r e c h a r g e d w i t h fresh e n e r g y . T h e greatest a d v a n t a g e is that once you start doing it y o u will d o i t v e r y often ; a n d y o u r m i n d c a n n e v e r find a n e x c u s e for n o t p r a c t i s i n g this A t i - S u k h a - P u r v a k P r a n a y a m a , v e r y , v e r y easy a n d c o m f o r t a b l e P r a n a y a m a w h i c h h a s all t h e a d v a n t a g e s o f P r a n a y a m a , w i t h o u t its 'rules a n d r e g u l a t i o n s . ' D o i t from n o w w i t h o u t fail. Sukh Purvak Pranayam Sit o n P a d m a s a n o r S i d d h a s a n i n y o u r m e d i t a t i o n r o o m . Close t h e r i g h t nostril w i t h t h e r i g h t t h u m b . D r a w i n air slowly t h r o u g h t h e left n o s t r i l . N o w close t h e left nostril also w i t h t h e little a n d r i n g f i n g e r s o f t h e r i g h t h a n d . Retain the breath as long as you can comfortably do. T h e n exhale v e r y , v e r y slowly t h r o u g h t h e r i g h t nostril after r e m o v i n g the t h u m b . N o w h a l f t h e p r o c e s s i s over. T h e n d r a w i n t h e a i r t h r o u g h t h e r i g h t nostril a s soon a s you c o m p l e t e l y e x h a l e . R e t a i n t h e b r e a t h a s l o n g a s you c a n after closing t h e r i g h t n o s t r i l a n d t h e n e x h a l e t h r o u g h t h e left nostril after r e m o v i n g t h e little a n d t h e r i n g f i n g e r s . These six processes c o n s t i t u t e o n e P r a n a y a m . T o start w i t h , d o 1 0 P r a n a y a m s i n t h e m o r n i n g a n d 1 0 i n t h e evening. G r a d u a l l y increase the n u m b e r to 20 in each sitting. Gradua l l y i n c r e a s e t h e p e r i o d o f K u m b h a k also. H a v e a Bhava ' m e n t a l a t t i t u d e ) t h a t all t h e D e i v i S a m p a t a s m e r c y , love, forgiveness, S a n t i , J o y e t c . a r e e n t e r i n g y o u r system a l o n g w i t h t h e i n s p i r e d a i r a n d a l l t h e A s u r a S a m p a t s u c h a s lust, anger, greed etc. are being thrown out along with the exhaled air. Repeat Om or Gayatri mentally during Purak, K u m b h a k and Rechak. T h i s P r a n a y a m exercise r e m o v e s all diseases, purifies t h e N a d i s , s t e a d i e s t h e m i n d i n c o n c e n t r a t i o n . T h e next exercise is K e v a l a K u m b h a k wherein is neither Purak nor Rechak. T h e r e i s K u m b h a k o n l y . T h i s i s for a d v a n c e d Yogins. K u m b h a k is of t w o k i n d s , viz-, S a h i t a and Kevala. T h a t which is coupled with inhalation and exhalation is termed as Sahita K u m b h a k , which is described above. T h a t which is devoid of Purak a n d Rechak is
Technique : S i t c o m f o r t a b l y on a c h a i r , sofa or e a s y c h a i r . D r a w the air t h r o u g h both nostrils, as long as comfortable. R e t a i n as long as comfortable. R e p e a t your Ishta M a n t r a or " Om " w h i l e r e t a i n i n g t h e b r e a t h . T h e n e x h a l e as l o n g as comfortable. You need not observe any ratio between t h e i n h a l a t i o n , e x h a l a t i o n a n d r e t e n t i o n ; b u t let t h e i n h a l a t i o n a n d e x h a l a t i o n b e d e e p a n d full. Benefits : T h e benefits of this P r a n a y a m a a r e i n c a l c u l able. All t h e m u s c l e s a r e r e l a x e d . All t h e nerves a r e t o n e d . R h y t h m a n d h a r m o n y is established in the entire being. M i n d is calmed. Circulation is promoted. An inexpressible p e a c e a n d bliss c o m e t o r e i g n w i t h i n y o u . Y o u c a n do it in the m o r n i n g while lying in bed. Your m i n d will b e c o m e a l e r t for c o m m e n c i n g J a p a a n d D h y a n a . Y o u c a n d o i t w h e n t h e m i n d i s a b o u t t o lose b a l a n c e o n a c c o u n t o f t h e s e t t i n g i n o f l u s t , a n g e r o r o t h e r evil V r i t t i s ; t h e m i n d w i l l b e filled w i t h a g r e a t p o w e r t h a t will p r e v e n t t h e evil V r i t t i s f r o m d i s t u r b i n g it. Y o u c a n d o i t j u s t before c o m m e n c i n g y o u r s t u d y ; t h e m i n d will b e c o n c e n t r a t e d easily a n d w h a t you s t u d y will be indelibly impressed in your mind. Y o u c a n d o i t d u r i n g y o u r office-work : y o u
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Kevala Kumbhak. After y o u g e t m a s t e r y o v e r S a h i t a , i t i s s a i d , " w h e n after g i v i n g u p o f i n h a l a t i o n a n d e x h a l a t i o n , o n e h o l d s his b r e a t h with ease, it is K e v a l a K u m b h a k ( a b s o l u t e ) . " H e attains perfection.
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CHAPTER
VIII
CONCENTRATION C o n c e n t r a t i o n is p r a c t i s e d for s t o p p i n g t h e modifications ofthe mind. C o n c e n t r a t i o n i s h o l d i n g t h e m i n d t o o n e form or o b j e c t for a l o n g t i m e . T o r e m o v e t h e tossing a n d v a r i o u s o t h e r obstacles w h i c h s t a n d in the w a y of one-pointedness the p r a c t i c e of concentration on one thing alone should be m a d e . C o n c e n t r a t i o n is o p p o s e d to sensuous desires, bliss to flurry a n d worry, sustained thinking to perplexity, applied t h i n k i n g t o sloth a n d t o r p o r , r a p t u r e t o ill-will. T h e r e is no limit to the power o f t h e h u m a n mind. The m o r e c o n c e n t r a t e d i t is, t h e m o r e p o w e r i s b r o u g h t t o b e a r on one point. T h e r a y s o f t h e m i n d a r e s c a t t e r e d i n t h e case o f t h e worldly-minded persons. T h e r e is dissipation of m e n t a l energy in various directions. For the purpose of concentrat i o n , these s c a t t e r e d r a y s h a v e t o b e g a t h e r e d b y t h e p r a c t i c e of concentration a n d then the mind must be m a d e to turn towards God. C o n c e n t r a t i o n i s fixing t h e m i n d o n s o m e t h i n g e x t e r n a l or internal. T h e m i n d c a n b e f i x e d e x t e r n a l l y o n the p i c t u r e o f L o r d H a r i , L o r d K r i s h n a o r L o r d R a m a o r a n y o t h e r object or point. Internally it can be fixed on any Chakra or any p a r t of the body or on a n y abstract idea. I t i s easy t o c o n c e n t r a t e t h e m i n d o n e x t e r n a l objects. T h e m i n d has a natural tendency to go outwards. K e e p t h e p i c t u r e o f Sri K r i s h n a , R a m a , N a r a y a n a , D e v i o r L o r d J e s u s o r a n y p i c t u r e , i n front o f y o u . Look at it steadily without winking. Gaze at the head, then at the body, t h e n a t t h e legs. R e p e a t t h e s a m e process a g a i n a n d a g a i n . W h e n y o u r m i n d c a l m s d o w n look a t a p a r t i c u l a r spot only. T h e n close t h e eyes a n d m e n t a l l y visualise t h e p i c t u r e . You s h o u l d b e a b l e t o visualise t h e p i c t u r e very clearly e v e n i n its a b s e n c e . Y o u will h a v e t o call u p t h e m e n t a l
Benefits of Pranayam T h e i g n o r a n c e c a u s e d b y t h e K a r m a covers t h e l i g h t of knowledge. B y t h e p r a c t i c e o f P r a n a y a m this c o v e r i n g is destroyed by the development of concentration and knowledge. Hints on Pranayam I n t h e e a r l y m o r n i n g a n s w e r t h e calls o f n a t u r e a n d t h e n sit for t h e p r a c t i c e . P r a n a y a m should be d o n e in a well ventilated room. P r a n a y a m requires deep concentration and attention. D o not keep a n y o n e b y y o u r side. W h e n y o u finish t h e p r a c t i c e , t a k e a c u p o f m i l k , a f t e r 10 minutes. Do not take b a t h immediately. D o n o t p e r f o r m P r a n a y a m till y o u g e t f a t i g u e d . In the beginning o f t h e practice you m a y not be able to get the timeu n i t for d o i n g P u r a k , K u m b h a k a n d R e c h a k t h e r a t i o i s 1 : 4 : 2. W h e n y o u h a v e a d v a n c e d in t h e p r a c t i c e t h e r a t i o w i l l c o m e b y itself ; a n d y o u n e e d n o t d i s t r a c t t h e m i n d i n counting a n d keeping time-unit, Regular, steady practice is n e e d e d for a l o n g t i m e
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p i c t u r e at a m o m e n t ' s notice. K e e p i t t h e r e s t e a d i l y for some time. This is concentration. Y o u will h a v e t o p r a c t i s e this d a i l y . I f you w a n t t o i n c r e a s e y o u r p o w e r o f c o n c e n t r a t i o n , y o u will h a v e t o r e d u c e y o u r w o r l d l y desires a n d activities. Y o u will h a v e t o o b s e r v e silence e v e r y d a y for s o m e h o u r s . T h e n o n l y t h e m i n d c a n c o n c e n t r a t e v e r y easily a n d w i t h o u t difficulty. S i t i n l o t u s - p o s e ( P a d m a s a n ) w i t h crossed legs. Fix the g a z e on t h e tip o f t h e nose. This is called the nasal gaze. D o n o t m a k e a n y v i o l e n t effort. G e n t l y l o o k a t t h e tip of the nose. P r a c t i s e for o n e m i n u t e i n t h e b e g i n n i n g . G r a d u a l l y increase the time to half an hour or more. This, p r a c t i c e steadies the m i n d . It develops the p o w e r of concentration. E v e n w h e n y o u w a l k y o u c a n k e e p u p this practice. Sit i n l o t u s - p o s e a n d p r a c t i s e fixing t h e m i n d b e t w e e n the two eye-brows. D o this g e n t l y for h a l f a m i n u t e . Then g r a d u a l l y increase the time to half an h o u r or more. There m u s t n o t b e t h e least v i o l e n c e i n t h e p r a c t i c e . This removes tossing of m i n d a n d develops c o n c e n t r a t i o n . This is known as frontal gaze. P r a c t i s e c o n c e n t r a t i o n till t h e m i n d i s well e s t a b l i s h e d on the object of concentration. W h e n the mind runs away from the object bring it back a g a i n a n d again. Even if the m i n d runs outside during your practice do not bother m u c h . Allow it to r u n . Slowly try to b r i n g it to your object of concentration. B y r e p e a t e d p r a c t i c e t h e m i n d will b e f i n a l l y focussed i n y o u r o b j e c t . He who has gained abstraction ( w i t h d r a w i n g t h e senses f r o m t h e objects) will h a v e g o o d concentration. After h a v i n g gained strength in the practice of external concentration, you can concentrate internally on any of the even C h a k r a s (centres) o f s p i r i t u a l e n e r g y . Attention plays a very p r o m i n e n t part in concentration. By gets t h e Dhatus at) the removal practising concentration on M a n i p u r a C h a k r a one k n o w l e d g e of the construction of the body, the seven etc. By practising concentration on (the C h a k r a pit of the throat ( V i s h u d d h a C h a k r a ) , comes the o f h u n g e r a n d thirst. By practising concentration
on A n a h a t a C h a k r a (at the heart) comes the knowledge ol the mind. By the practice of concentration on Sahasrar C h a k r a (on t h e h e a d ) c o m e s t h e D a r s h a n o f S i d d h a s . These a r e s o m e o f t h e i m p o r t a n t i n t e r n a l c h a k r a s for t h e p r a c t i c e of concentration. You can concentrate on some of the abstract ideas such as ' p u r i t y , ' ' c o u r a g e , ' ' l o v e , ' ' m e r c y , ' e t c . Y o u c a n feel ' I am p u r i t y . ' ' I am full of m e r c y . ' ' I am full of love.' ' I am full of c o u r a g e ' e t c . Y o u c a n e v e n c o n c e n t r a t e on i d e a s s u c h as ' G o d is full of l o v e . ' ' G o d is O m n i p r e s e n t . ' ' G o d is full of l i g h t . ' ' G o d is full of K n o w l e d g e . ' I n C o n c e n t r a t i o n y o u will h a v e o n l y o n e V r i t t i o r w a v e in the mind-lake. T h e m i n d assumes the form of only one object. All o t h e r o p e r a t i o n s o f t h e m i n d a r e s u s p e n d e d .
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MEDITATION " Dhyanam Nirvishayam Manah " T h a t s t a t e of t h e m i n d w h e r e i n there are no Vishayas or sensual thoughts is meditation. A c o n t i n u o u s flow of p e r c e p t i o n or t h o u g h t is D h y a n a or meditation. T h e r e is c o n t i n u o u s current in the mind on o n e object like the flow of w a t e r in a river. M e d i t a t i o n is the keeping of an unceasing flow of Godconsciousness. It is the flow of c o n t i n u o u s t h o u g h t of one thing or God or Atma. M e d i t a t i o n follows c o n c e n t r a t i o n . M e d i t a t i o n i s r e g u l a r flow o f t h o u g h t w i t h r e g a r d t o t h e object of concentration. M e d i t a t i o n i s t h e o n l y w a y for a t t a i n i n g i m m o r t a l i t y a n d e t e r n a l bliss. M e d i t a t i o n is of two m a i n k i n d s viz-, S a g u n a ( c o n c r e t e ) m e d i t a t i o n a n d Nirguna (abstract) meditation. In concrete m e d i t a t i o n the student c o n c e n t r a t e s o n t h e form o f L o r d K r i s h n a , R a m a , S i v a , H a r i , G a y a t r i o r Sri D e v i . In abstract meditation he concentrates the whole energy of the m i n d on one idea of G o d or A t m a a n d avoids comp a r i s o n s o f m e m o r i e s a n d all o t h e r i d e a s . T h e one idea fills the whole mind. S a g u n a m e d i t a t i o n is m e d i t a t i o n on a M u r t h y or form ofthe Lord. T h i s i s c o n c r e t e f o r m o f m e d i t a t i o n for p e o p l e of devotional temperament. This is meditation with Gunas or attributes of God. Repeat the N a m e of the Lord. Think of his a t t r i b u t e s , O m n i s c i e n c e , O m n i p o t e n c e , O m n i p r e s e n c e etc. T h e m i n d will b e f i l l e d w i t h p u r i t y . E n t h r o n e t h e L o r d i n t h e lotus o f y o u r h e a r t a m i d s t a b l a z i n g l i g h t . Mentally t h i n k o f H i s feet, legs, c h e s t , h e a d , h a n d s and" t h e o r n a m e n t s a n d d r e s s a n d a g a i n a n d a g a i n c o m e t o H i s face. Again a n d a g a i n r e p e a t this p r o c e s s . S a g u n a m e d i t a t i o n is m e d i t a t i o n on a f o r m . Select a n y M u r t h y y o u like best, e i t h e r S i v a , V i s h n u , R a m a o r
Krishna, according to your inclination or taste. An archer f i r s t a i m s a t grosser objects. T h e n h e takes u p m e d i u m objects. F i n a l l y h e s h o o t s a t finer a n d s u b t l e objects. Even so, o n e s h o u l d t a k e t o S a g u n a m e d i t a t i o n t o s t a r t w i t h a n d w h e n t h e m i n d i s t r a i n e d a n d d i s c i p l i n e d well, h e c a n h a v e Nirakara, Nirguna meditation. Saguna meditation removes Vikshep. M e d i t a t e on the m e n t a l picture of the M u r t h y or F o r m h a l f t o two h o u r s only i n t h e T r i k u t e ( t h e s p a c e b e t w e e n t h e two eye-brows) o r i n t h e h e a r t . See a n d feel t h a t t h e I s h t a m is present in every object in the universe. W h e n you m e d i t a t e , m e n t a l l y r e p e a t t h e M a n t r a o f t h e I s h t a m . Feel t h a t S a t t w i c q u a l i t i e s from t h e I s h t a m f l o w t o w a r d s y o u . Feel t h a t y o u Dossess this S a t t w i c B h a v a n a . Y o u will h a v e D a r s h a n o f vour Ishtam, if y o u are sincere in vour practice. T o start w i t h , m e d i t a t e for h a l f a n h o u r i n t h e m o r n i n g from 4 to 4-30 a n d for h a l f an h o u r in t h e e v e n i n g from 6 to 6-30 a n d g r a d u a l l y y o u c a n i n c r e a s e t h e t i m e u p t o 3 h o u r s for e a c h sitting. M o r n i n g t i m e is t h e best for m e d i t a t i o n . T h e m i n d i s refreshed after s o u n d sleep. Further Sattva predominates in the system as in the s u r r o u n d i n g a t m o s p h e r e . Nirguna M e d i t a t i o n is A h a m gra U p a s a n a . This is meditation O m . This i s meditation o n a n abstract idea. Sit i n P a d m a s a n . R e p e a t Om mentally. K e e p the m e a n i n g of Om always in the m i n d . F e e l t h a t you a r e t h e a l l - p e r v a d ing. Y o u a r e Infinite L i g h t . Feel t h a t y o u a r e t h e S h u d dha-Sat-Chit A n a n d a V y a p a k Atma, Nitya S h u d d h a B h u d d h a M u k t a . e t e r n a l l y free B r a h m a n . Feel t h a t you a r e C h a i t a n y a . Feel t h a t you a r e t h e ' A k h a n d a P a r i p o o r n a , E k a r a s a , S a n t a , Infinite, E t e r n a l , U n c h a n g i n g E x i s t e n c e . Lip repetition will n o t d o . I t s h o u l d b e t h r o u g h h e a r t , h e a d a n d soul. Y o u r w h o l e soul s h o u l d feel t h a t you a r e t h e s u b t l e , allpervading intelligence. T h i s feeling s h o u l d b e k e p t u p continuously. Negate the body idea w h e n you repeat Om mentally. W h e n y o u c h a n t O m feel : Infinity I a m , All l i g h t I a m . All J o y I a m . All G l o r y I a m . All p o w e r I a m . AU knowledge I am. All A n a n d a I a m . 12
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M e d i t a t e on the a b o v e ideas constantly. Constant. effort w i t h z e a l a n d e n t h u s i a s m i s i n d i s p e n s a b l e . Repeat mentally t h e a b o v e ideas incessantly. Y o u will realise. You will h a v e A t m a D a r s h a n . M e d i t a t e constantly a n d intensely : I am that Brahman o r t h e I n t e l l i g e n c e A b s o l u t e , Bliss A b s o l u t e , E x i s t e n c e A b s o l u t e . E v e r free, I m m o r t a l , e t e r n a l self-effulgent, self-luminous. self-contained, birthless, decayless, deathless, changeless, timeless, spaceless, limitless, secondless. E v e n i n N i r g u n a m e d i t a t i o n (formless) t h e r e will b e a n abstract mental image in the beginning of Sadhan. The a b s t r a c t i m a g e will v a n i s h e v e n t u a l l y . W h e n you meditate negate the n a m e s a n d forms. D o n o t m i s t a k e either the physical b o d y or the m i n d , the P r a n a , the intellect or the I n d r i y a s for t h e p u r e e t e r n a l A t m a n . T h e h i g h e s t Self i s e n t i r e l y d i s t i n c t from t h e s e . M e d i t a t e o n t h e a b o v e ideas a n d b r i n g t h e B h a v d u r i n g w o r k also. You can take up any o f t h e f o l l o w i n g f o r m u l a e : " I a m t h e All. I a m I n all. I am t h e I m m o r t a l Self in all. I am living T r u t h . " Bring back the m i n d to the point again a n d again if the mind wanders. Y o u c a n rotate the m i n d from one formulae to a n o t h e r i f t h e m i n d w a n d e r s a n d finally fix i t o n o n e f o r m u l a e o n l y , w h e n the m i n d has become steady. T h e m i n d will b e c o m e n o w like t h e s t e a d y f l a m e of a l a m p in a w i n d l e s s p l a c e . Y o u w i l l rest i n y o u r o w n S w a r o o p a , t h o u g h t l e s s s t a t e o f p u r e bliss. S a m a d h i o r s u p e r c o n s c i o u s s t a t e will e n s u e n o w .
CHAPTER SAMADHI
T h e m e d i t a t i o n i s S a m a d h i w h e n i t shines w i t h t h e o b j e c t o f m e d i t a t i o n a l o n e , a s i t w e r e d e v o i d o f itself. The thinker and the meditated become one. T h e mind becomes the Dheyarupa. T h e separate notions ' contemplation,' ' contemplated ' a n d ' contemplator ' vanish. In t h e s t a t e of S a m a d h i the aspirant is not conscious of any external o r i n t e r n a l objects. J u s t a s t h e a r r o w - m a k e r , h a v i n g h i s m i n d engrossed in the a r r o w , k n e w not the king passing by h i s s i d e , s o also, t h e Y o g i k n o w s n o t a n y t h i n g w h e n h e i s d e e p i n his m e d i t a t i o n . S a m a d h i o r blissful d i v i n e e x p e r i e n c e arises w h e n t h e ego a n d the m i n d a r e dissolved. It is a state to be a t t a i n e d b y o n e ' s o w n effort. I t i s limitless, divisionless a n d infinite. W h e n this e x p e r i e n c e i s r e a l i s e d , t h e m i n d , desires, a c t i o n s a n d feelings o f j o y a n d s o r r o w v a n i s h i n t o a v o i d . S a m a d h i is of various kinds. But of all of them there a r e o n l y v e r y few i m p o r t a n t o n e s . T h e S a m a d h i experienced by a Bhakta is Bhava S a m a d h i . T h e devotee attains the state t h r o u g h Bhava a n d M a h a Bhava. A B h a k t a w h o m e d i t a t e s o n t h e form o f L o r d K r i s h n a will see K r i s h n a a n d K r i s h n a o n l y e v e r y w h e r e , w h e n he is established in S a m a d h i . All o t h e r forms will d i s a p p e a r . T h i s is one kind of S a m a d h i . H e will see h i m s e l f a s K r i s h n a . G o p i s o f B r i n d a v a n , G o u r a n g a a n d E k a n a t h h a d this e x p e r i e n c e . T h o s e w h o m e d i t a t e o n t h e a l l - p e r v a d i n g K r i s h n a will h a v e a n o t h e r k i n d o f c o s m i c e x p e r i e n c e , t h e consciousness o f whole Virat. A g a i n t h e r e a r e t w o o t h e r v a r i e t i e s o f S a m a d h i , viz-, Savikalpa and Nirvikalpa Samadhi. In the first variety there i s T r i p u t i o r t h e t r i a d , viz-, k n o w e r , k n o w l e d g e a n d k n o w a b l e , .or seer, sight a n d s e e n . T h e Samskaras are not destroyed. I n . t h e l a t t e r t h e S a m s k a r a s a r e t o t a l l y fried o r d e s t r o y e d . T h e r e is no T r i p u t i , in Nirvikalpa.
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S a m p r a j n a t a i s a n o t h e r n a m e for S a v i k a l p a S a m a d h i . A s a m p r a j n a t a i s a n o t h e r n a m e for N i r v i k a l p a S a m a d h i . In N i r v i k a l p a S a m a d h i t h e r e is no ego-consciousness. E g o a n d m i n d m e l t a n d fuse i n B r a h m a n . The pure mind assumes the form of B r a h m a n . This is known as Nirbija Samadhi. T h e r e i s n o p r o p for t h e m i n d i n this S a m a d h i . T h e S a m s k a r a s a r e fried i n t o t o . Savikalpa Samadhi deepens into Nirvikalpa Samadhi. T h e r e is no idea of any kind in Nirvikalpa Samadhi. It is thoughtless Absolute Consciousness. Nirvikalpa m e a n s t h a t in which there is no Vikalpa. T h a t which is not associated with any idea is Nirvikalpa. No i m a g i n a t i o n , no functioning of m i n d or intellect. All vrittis totally cease. T h e r e is only p u r e Consciousness or awareness. All t h e S a m s k a r a s a n d V a s a n a s a r e fried i n toto. All n a m e s a n d f o r m s a r e b u r n t u p . Asti-BhatiPriya only remains. Asti-Bhati-Priya is Sat-Chit-Ananda. T h a t w h i c h e v e r exists i s A s t i ; t h a t w h i c h shines i s B h a t i . This is Absolute consciousness. A n d t h a t w h i c h gives h a p p i n e s s i s P r i y a ; this i s u n a l l o y e d Bliss, A n a n d a . In N i r v i k a l p a S a m a d h i t h e m i n d i s freed from d i s t r a c t i o n , attachments. I t rests u n m o v e d like t h e f l a m e o f a l a m p sheltered from the w i n d . I n S a m a d h i o r S u p e r - C o n s c i o u s n e s s t h e s t u d e n t gets himself m e r g e d in the L o r d . T h e senses, t h e m i n d a n d t h e intellect cease functioning. J u s t as river joins the ocean, the individual soul mixes w i t h the S u p r e m e Soul. The S a m a d h i b e s t o w s S u p r e m e k n o w l e d g e , a n d o n e i s freed from t h e w h e e l o f b i r t h s a n d d e a t h s a n d gets K a i v a l y a (Moksha) or liberation.
STORY OF SWAMI SIVANANDA G u r u d e v is m o s t k i n d in his or b e t t e r His Expressions of A p p r e c i a t i o n s h o w e r e d o n this h u m b l e J i v a , o n e o f His R e v e r e d Holiness's K i n d e r g a r t e n p u p i l s . M y efforts a r e i n a d e q u a t e t o t h e m a g n i f i c e n c e o f m y subject, t h y p r a c t i c a l , polifaceted, s u b l i m e a n d e n d u r i n g p h i l o s o p h y , l a d e n i n t h e l i b r a r y o f thy m a s t e r p i e c e s from t h y prolifin p e n . S w a m i O m k a r a n a n d a i s a m o s t scholarly a n d wise J i v a . G u r u d e v ' s i n s p i r a t i o n seems t o b e u p o n m e . I am w o r k i n g h a r d i n professional d u t i e s t o b e a b l e t o b e o f f i n a n c i a l assistance t o G u r u d e v ' s G l o r i o u s W o r k o f J n a n a Y a g n a . I t i s a s h a m e t h a t s o m a n y o f t h y m a n u s c r i p t s a r e still u n p u b l i s h e d a n d I , for t h e m o m e n t , a m i n c a p a b l e o f r e n d e r i n g assistance. As soon as I s t a r t c o l l e c t i n g my fees, I will s e n d y o u e n o u g h to publish one of your unedited manuscrips. Dr. Edward Bittencourt, Santiago, Chile. My a d m i r a t i o n is g r e a t for S i v a ' s s e r v a n t s : C h i d a n a n d a , O m k a r a n a n d a , K r i s h n a n a n d a a n d VeVikatesananda. Their m e n t a l brilliance brings me wonder. O n e never finds such young men in the West. S w a m i O m k a r a n a n d a especially shows a n a m a z i n g c a p a c i t y for t h e a s s i m i l a t i o n a n d expression of the wide range of philosophy a n d knowledge. T h e r e is no r e a s o n w h y I s h o u l d n o t a s s u m e t h a t these four S w a m i s w o u l d k e e p alive for t h e f u t u r e t h e t o r c h lit b y t h e G r e a t Sivananda. Lady Florence La Fontaine, Dillsboro, Indiana, U.S.A. I receive all y o u r b o o k s a n d P r a s a d a r e g u l a r l y . Need I say t h e y a r e ever a s o u r c e of c o n s o l a t i o n a n d h a p p i n e s s . As often as possible, I t u r n to s o m e b o o k or o t h e r of y o u r s for solace. Q u i t e often I look up to y o u r p h o t o s in v a r i o u s books a n d derive great peace. Lt. Col. A.N-S. Murthi, HQ. Eastern Command, Ranchi. I h a v e r e c e i v e d y o u r k i n d l e t t e r d a t e d 16th M a r c h , c o n t a i n i n g s o m e of t h e m o s t i m p o r t a n t i n s t r u c t i o n s ; also I h a v e r e c e i v e d a r e g i s t e r e d p a r c e l in w h i c h s o m e of t h e most v a l u a b l e l i t e r a t u r e w e r e enclosed. R e a l l y I a m v e r y very
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thankful to G o d a n d to your Holiness because you are giving m e a n o p p o r t u n i t y t o study y o u r teachings w h i c h t h e devotees are p r o p a g a t i n g a m o n g the people of the world. Thy t e a c h i n g s a r e v e r y e s s e n t i a l for t h e m o d e r n a g e , t o e s t a b l i s h peace between nations a n d communities. I am praying to t h e L o r d t h a t t h e devotees of y o u r H o l y A s h r a m be enabled t o p r o p a g a t e y o u r h o l y t e a c h i n g s i n t h e best p o s s i b l e m a n n e r , for t h e c a u s e o f h u m a n i t y a n d o n e n e s s . According to my faith, Self-realisation a n d t o l e r a n c e a r e t h e essence o f e v e r y religion. So I am very glad to k n o w t h a t you have no distinction between H i n d u s a n d Muslims. I have studied i n the H o l y Q u r a n t h a t t h e P r o p h e t s , M u n i s a n d Rishis a r e from one G o d a n d that they descend into the world according to the n e e d of the people a n d times. I w i s h t o c o m e t o A n a n d a K u t i r t o see t h e H o l y p l a c e w h e r e t h e G o d ' s M i s s i o n h a s b e e n s t a r t e d for t h e u n i t y o f t h e people of the world. Wall Ahmed Chowdhrj, Qadian, East Punjab.
L o ! t h a t h o p e a n d blessings t h e n o v e r f l o w n s p o n t a n e o u s l y f r o m T h y o c e a n o f D i v i n i t y n o w m i r a c u l o u s l y t o o k form. " Inexplicable, Unfathomable a n d Invisible a r e T h y G r a c e . " N o w at T r i v a n d r u m a n e w course of s t u d y in Medicine was s t a r t e d t w o years since wherein b o t h A l l o p a t h y a n d A y u r v e d a a r e t a u g h t side b y s i d e . T h e portions in Allopathy a r e s i m i l a r t o w h a t i s t a u g h t for t h e M . B . B . S . c o u r s e . Addi tionally Ayurveda a n d a c o m p a r a t i v e study of the occidental and oriental (B.A.M. & S. Degree Course) Bachelor of Ayurvedic Medicines a n d Surgery. I n o w a p p l i e d a n d g o t a s e a t w i t h o u t a n y b o d y ' s recom m e n d a t i o n a n d I h a v e t h e f i r m faith t h a t t h i s i s d u e t o T h y Invisible r e c o m m e n d a t i o n from A n a n d a K u t i r t h e A b o d e of A b s o l u t e Bliss. O u r w h o l e family i s h e l d u p a b o v e , f r o m a l l c a l a m i t i e s t h a t c o m e like the H i m a l a y a s , b u t melt like t h e s n o w i n T h y r a y s of D i v i n i t y . R . Ramachandran, Thycaud, Trivandrum. I h a v e k n o w n S r i S w a m i S i v a n a n d a j i M a h a r a j for m a n y years a n d have entertained t h e greatest respect a n d a d m i r a t i o n for h i m a n d h i s w o r k . H i s s i m p l e living a n d presence inspire those w h o m e e t h i m even casually. His d y n a m i c a n d attractive personality has created interest in and e n t h u s i a s m for a n c i e n t H i n d u c u l t u r e a n d r e l i g i o n t h r o u g h o u t India and abroad. H i s writings are as r e m a r k a b l e as thev are numerous. O n t h e o n e h a n d t h e y d e a l w i t h t h e profoundest problems of religion a n d philosophy, interpreting t h e m in t h e simplest l a n g u a g e ; on t h e o t h e r d a y they are so surprisingly practical t h a t aspirants find in their pages h e l p f u l s o l u t i o n s o f p e r s o n a l difficulties w h i c h t h e y m a y en counter in their S a d h a n a . F o r instance, I find Swamiji's b o o k Japa Yoga o f m u c h p r a c t i c a l h e l p a n d i t a n s w e r s several q u e s t i o n s w h i c h h a d b e e n i n m y m i n d for l o n g . This is only possible w h e n t h e w r i t e r is a c o m p l e t e m a s t e r of practice as well a s t h e o r y . I h a v e m y s e l f r e a d m a n y o f h i s books w i t h j o y - a n d p r o f i t t o myself. I t i s for t h i s r e a s o n , t o o , t h a t m a n y w h o h a v e n o t h a d the privilege of meeting h i m in person hold h i m i n t h e g r e a t e s t affection a n d r e s p e c t . -Dr. Pannalal, M.A., . s c . , L L . B . . D . L I T T . , C . S . I . , . . , I . C . S . . Allahabad.
All G l o r y b e t o t h e e . Mrs. C. is cured now by T h y Healing Grace, of her mental trouble. She is bright a n d cheerful. Really we have no other Adhar (support). Thou art our Saviour, our Protector, our Doctor, Father, Mother, o u r all-in-all. We are wholly T h i n e . T h o u art our Support. T h o u knowest everything. T h y blessings w e n e e d , t o feel T h y Presence a n d thy Power, t o r e m e m b e r the n a m e o f G o d a t all t i m e s , t o see a n d serve H i m a l o n e i n all. Dr. H. J. Chhatrapati, Junaaad.
It is with great joy I now place at T h y Lotus Feet, t h e l o n g c h e r i s h e d a m b i t i o n o f m y p a r e n t s a s well a s m i n e t o b e c o m e a m e d i c a l p r a c t i t i o n e r t o d o selfless s e r v i c e t o t h e s u f f e r i n g h u m a n i t y w i t h o u t a n y d e s i r e for f a m e , n a m e o r money, the noblest ideal p r e a c h e d a n d achieved by T h e e . I was d e n i e d admission in the Medical College at Triv a n d r u m (M.B.B.S. Degree Course) thrice. O n t h a t occa sion T h y H o l y Self s o o t h e d m e w i t h t h e D i v i n e B a l m o f h o p e " t h a t everything h a p p e n s a c c o r d i n g to His will." I clung t e n a c i o u s l y t o T h y a b o v e lines o f H o p e .
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I am 23 years old a n d c o m e from a respectable family, b u t w a s led a s t r a y a n d b y m y a d d r e s s y o u will see I a m n o w serving my time in prison. I am a Christian. I h a d ( h e p l e a s u r e o f r e a d i n g y o u r b o o k e n t i t l e d Siva nanda the Apostle of Peace and Love. T h i s b o o k i n s p i r e d me a n d I felt m y s e l f c a r r i e d a w a y t o y o u r s h r i n e a t R i s h i k e s h . I was e x t r e m e l y h a p p y a n d c o n t e n t . I k n o w you a r e only interested i n t h e u p l i f t o f h u m a n i t y a n d d o n o t w o r r y a b o u t castes a n d creed. T h e r e f o r e , I t a k e this o p p o r t u n i t y to ask you to f a v o u r m e w i t h s o m e g o o d a d v i c e t h a t will h e l p m e i n life a s I h o p e to o b t a i n my f r e e d o m from this p r i s o n w i t h i n a p e r i o d of 21 m o n t h s . I h a v e e x p l a i n e d y o u r D i v i n e Life S t o r y t o s o m e o f the Prisoners here a n d they were delighted at the chance of h a v i n g h e a r d o f y o u r d i v i n e life s t o r y , a n d t h e y a s k e d m e t o w r i t e t o y o u t o s e n d s o m e o f y o u r p u b l i c a t i o n s for t h e P r i s o n L i b r a r y a s y o u s e n d for o t h e r L i b r a r i e s . We have two libraries here, one in English a n d another Hindi a n d Marathi. Therefore I request you to spare some of your p u b l i c a t i o n s for t h e s a k e o f n e a r l y 2 5 0 0 i n m a t e s o f this p l a c e . I assure y o u t h a t those w h o will r e a d y o u r p u b l i c a t i o n s will n e v e r c o m m i t a n y offence a f t e r t h e i r r e l e a s e , o n t h e con t r a r y t h e y w i l l follow y o u r P a t h .
:
m e o n t h e e v e n i n g o f t h e 2 3 r d i n s t a n t , I felt I w a s i n a s a c r e d temple a n d in the presence of a Godly Personage. Your h i g h s p i r i t u a l a t t a i n m e n t s a n d y o u r d e v o t i o n t o serve a n d save H u m a n i t y a r e really praiseworthy. M a y the Almighty bless y o u w i t h l o n g life, h e a l t h a n d h a p p i n e s s . M a y your n o b l e efforts t o l e a d h u m a n i t y t o i t s s p i r i t u a l g o a l b e c r o w n e d w i t h success. Y o u are a living e x a m p l e of a K a r m a Yogi. T h e w o r l d t o d a y i s i n n e e d o f p e r s o n s like y o u r n o b l e self. M a y y o u r w o r . h y d i s c i p l e s follow y o u r f o o t p r i n t s a n d fulfil this great need. P. Gobalakrishna Setty, .A., B.L., Deputy Chairman, Legislative Council, Mysore.
John
David
D'Souza,
Teravada
Central
Prison,
Poona.
I do long daily to t a k e shelter at the Ploly Feet of o u r Living Lord Sivananda. M a y He enable me to run up to H i m a n d s p e n d t h e r e s t o f t h i s r e t i r e d life o f m i n e i n H i s service. I am reading a n d re-re-re-reading Sivanancia's lectures d u r i n g His All-India T o u r . He is i n d e e d a living G o d in our midst. M a y H e i n s p i r e t h e rest o f t h e w o r l d , too, by a W o r l d T o u r : V. Raghavachari, Retired Professor, Xagpur.
I a r r i v e d h e r e safely y e s t e r d a y a f t e r c o m p l e t i n g m y tour in K a s h m i r a n d other parts in Northern India. Let me express my sincere a n d grateful t h a n k s to your noble self for a l l t h e k i n d n e s s , h o s p i t a l i t y a n d blessings e x t e n d e d to me. In the interview which you were pleased to g r a n t
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C o n g r a t u l a t e Sri O m k a r a n a n d a o n his interesting book j u s t received a n d read. Dr. Edward de Bittencourt, Santiago, South America. SHAKESPEARE ON SIVANANDA A masterly work from the pen of Sri Swami Omkarananda. W h e n I r e a d t h e b o o k Shakespeare on Sivananda my h e a r t began to develop wings a n d fly toward the Sacred Sivanandashram. I n t h e r e a l sense o f t h e w o r d , I a m now l i v i n g there. I m a d e for myself a perfect m e n t a l p i c t u r e of the A s h r a m situated on the sacred b a n k s of the Ganges and am d w e l l i n g in it. M i s s Kamalam, Madras. H o w y o u n g is S w a m i O m k a r a n a n d a , a n d yet so learned, s o c u l t u r e d , s o wise ! U n m i s t a k a b l y , he bears the m a r k of the Grace of Swami Sivananda, our Guru. F o r this reason, i t i s m y wish t h a t m a n y m o r e s i x t e e n - y e a r old boys should go to the divine M a s t e r with the h o p e of becoming, as the y e a r s roll b y , like S w a m i O m k a r a n a n d a . Mrs. Gita-Schnieder, Editor, ' S y n t h e s e U n i v e r s e l l e ', Geneva.
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T h e beauties of t h e s u p e r n a l character of our beloved M a s t e r S i v a n a n d a , a r e h a p p i l y b l e n d e d i n t o t h e felicitous lines o f i m m o r t a l S h a k e s p e a r e . T h e wonderful brain of S w a m i O m k a r a n a n d a , c o n s i d e r i n g h i s a g e , i s i n itself t h e p h e n o m e n o n of a m i r a c l e : to sip t h e celestial w i n e of his g e n i u s i s t o q u a f f t h e d r a u g h t o f bliss ; i t i s a n i n t e l l e c t u a l cum-aesthetic experience as rare as drinking c h a m p a g n e in the scorching A r a b i a n desert. Swami Sivananda must be proud of Swami Omkaran a n d a , a gem of youth a m o n g the pearls of the divine Master's little string t h a t a c c o m p a n i e s h i m a l o n g the r u g g e d r o a d of a life of s e r v i c e a n d m a n i f o l d s p i r i t u a l a c t i v i t y . It p r o v i d e s us a great delight to k n o w t h a t in S i v a n a n d a s h r a m , genuises a r e d o u b l e d by Yogis. I h a v e digested every w o r d in the writings of Swami O m k a r a n a n d a whose nimble intellect s e e m s t o l e a p , d a y after d a y , f u r t h e r a n d f u r t h e r . Lady Florence La Fontaine, PH.D., in Dillsboro, Indiana, the brochure U.S.A.
entitled
Ayyer,
University.
H o w I enjoy Shakespeare on Sivananda by S w a m i O m k a rananda. Dr. William Luftig, Brighton, England. O m k a r a n a n d a ' s small v o l u m e s convey in a very easy form a good impression of the p r a c t i c a l side of S w a m i Sivan a n d a ' s teachings. :Dr. Frederic Spiegelberg, M.A., P H . D . , Stanford University, California.
Swami Sivananda and the .Modern Man and Shakespeare on Sivananda : S w a m i O m k a r a n a n d a poses q u e s t i o n s t h a t o c c u r to a scientist arid e n l a r g e s o n t h e p h i l o s o p h i c a l r e t o r t o f t h e saint, h i g h e r t h a n P l a t o a n d H e g e l , Bergson a n d B r a d l e y a n d d e e p e r t h a n K a n t and Herbert Spencer. S w a m i S i v a n a n d a h a s his o w n views a b o u t G o d a n d M a t t e r . H e feels t h e p r e s e n c e o f t h e C r e a t o r a n d lives u p t o his h i g h c o n c e p t i o n o f u n i v e r s a l religion. W h a t Shakespeare would have thought of Swami S i v a n a n d a i s b r o u g h t o u t b y c l e a r a n d a p t q u o t a t i o n s from the great English poet a n d the a u t h o r has no hesitation in a s s e r t i n g t h a t S w a m i j i h a s a " w o n d e r f u l sweet air, w i t h a d m i r a b l e r i c h w o r d s t o i t , " a n d t h a t S w a m i j i i s " s o perfect a n d s o peerless." T h e r e is no d o u b t a study of the publications e m a n a t i n g from A n a n d a K u t i r would t e n d to a better unders t a n d i n g of ancient I n d i a n culture a n d religion. A. B. j \ . Sinha, ' S u n d a y S e a r c h l i g h t ' , Palna. I feel g l a d to see t h e p e a r l of a b o o k , Shakespeare on Sivananda. T h e d e p t h of t h e spirit of S w a m i S i v a n a n d a is
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191
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His
I r e a d t h e b o o k Shakespeare on Sivananda. I was simplv stunned a n d a s t o n i s h e d to witness t h e massive erudition of S w a m i O m k a r a n a n d a . He is a great genius. Pandit Chaman Lai, Principal, Chandausi.
Shakespeare on Sivananda is an a n g l e f r o m w h i c h he h a s viewed the M a s t e r critically. H i s fertile b r a i n a l o n e c o u l d h a v e c o n c e i v e d o f s u c h a b r i l l i a n t w o r k t h a t w o u l d afford g e n u i n e p l e a s u r e t o all t h o s e w h o a r e l u c k y e n o u g h t o g o t h r o u g h the w i s d o m - s t u d d e d pages of this s p i r i t u a l thriller. Indrajit Sharma, . A . , Clare-Dell, Armadale, Simla 3.
T h e book is from the pen of Swami O m k a r a n a n d a , the scholar-disciple of S w a m i S i v a n a n d a w h o is well-known in India and abroad. W e r e t h e world-famous English poet living today, he w o u l d h a v e discovered in S w a m i Sivananda, a n e m b o d i m e n t o f a l l e x c e l l e n c e s , a m o d e l h e r o for his i m m o r t a l works. I n o r d e r t o depict this the a u t h o r has t a k e n g r e a t pains in selecting from t h e d r a m a t i c works of Shakespeare, several a p p r o p r i a t e quotations t h a t delineate the greatness of S w a m i Sivananda. T h i s b o o k , i n brief, from t h e view-point of t h e writer, presents a beautiful p o r t r a i t u r e of t h e p e r s o n a l i t y of Swamiji in t h e words of Shakespeare. ' B o m b a y Samachar' (Gujarati Edition), Bombay.
T h e ' brilliant genius ' of S w a m i O m k a r a n a n d a j i has discovered the ' many-faceted greatness ' of S i v a n a n d a i n t h e s c a t t e r e d g e m s o f S h a k e s p e a r e i n his w o r k s . I always w o n d e r e d whether t h e spiritual Shakespeare could not be separated from the literary Shakespeare. T h a t task Omkara n a n d a j i h a s d o n e a d m i r a b l y well. We should be thankful t o h i m for t h i s u n i q u e r e s e a r c h s e r v i c e . I t i s m y fervent h o p e t h a t a thorough study of the portrayal of Sivanandaji in Shakespeare m a y bestow on us wisdom a n d peace. D. S. Krishnaiyer, .A., B.L., Matunga, Bombay 19.
Shakesbeare on Sivananda a t t e m p t s to p r e s e n t b o t h Shake speare's m o r a l s a n d Swamiji's characteristics in a nut-shell. ' T h e H i n d u O r g a n , ' Jaffna. I felt i m p e l l e d t o w r i t e t o c o n g r a t u l a t e S w a m i O m k a r a n a n d a on the high literary excellence a t t a i n e d by h i m in the p r o d u c t i o n o f t h a t t i n y g r a n d b o o k e n t i t l e d Shakespeare o n Sivananda. I n d e e d , he has a m p l y exhibited the novelty and o r i g i n a l i t y o f his g e n i u s . T h e book is truly an altogether different a n d delightful a p p r o a c h t o G u i u d e v S i v a n a n d a . I h a v e b e e n greatly i n s p i r e d by a perusal o f t h e book an dwish t h e a u t h o r t h e b e s t s u c c e s s i n his s p i r i t u a l l y i n s p i r e d l i t e r a r y career. T h e w h o l e t r e a s u r e o f k n o w l e d g e lies i m b e d d e d i n his spiritually illumined b r a i n . I wish t h e a u t h o r could bring out more volumes of the like-nature.
T h e a u t h o r c o n s i d e r s t h a t S w a m i S i v a n a n d a fulfils t h e h i g h e s t p e a k o f p e r f e c t i o n o f p e r s o n a l i t i e s w h i c h Shake speare has portrayed. T h e extracts from Shakespeare are well c h o s e n t o i l l u s t r a t e t h e p o i n t s . I t s h o u l d p r o v e i n t e r e s t i n g t o t h o s e w h o a r e a c q u a i n t e d w i t h t h e w o r k s o f S w a m i Siva nanda. ' Hyderabad Gazette.' So v e r y i n t e r e s t i n g is t h e w o r k , Shakespeare or. Sivaiinda, t h a t I r e a d i t t w i c e . E v e r y m o m e n t o f m y life, m a y t h e L o r d g u i d e m e t o follow t h e i n s t r u c t i o n s o f m y g r e a t Guru. F r i t z Klein Jelin, Bonn-on-Rhine, Germany. In the words of the writer of the Foreword " In the e n s u i n g p a g e s t h e a u t h o r h a s g i v e n u s his v i e w o f w h a t S h a k e s p e a r e w o u l d , feel a n d s a y i f h e w e r e n o w a l i v e a n d i f h e observed Swami S i v a n a n d a a t close q u a r t e r s . . . . The originality o f t h e w o r k lies i n t h e e m p l o y m e n t o f S h a k e s p e a r e ' s w o r d s for s u c h a d e l i n e a t i o n . " ( p . x x v ) . T h i s is of course n o v e l b u t t h e a u t h o r o f this w o r k s u r e l y c o n s i d e r s t h a t S w a m i S i V a n a n d a fulfils t h e h i g h e s t p e a k o f p e r f e c t i o n o f p e r s o n a l i t i e s which Shakespeare p o r t r a y e d . T h e e x t r a c t s from S h a k e -
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s p e a r e a r e well c h o s e n t o i l l u s t r a t e t h e p o i n t s . I t s h o u l d prov.j i n t e r e s t i n g r e a d i n g t o t h o s e w h o a r e a c q u a i n t e d w i t h the works of that G r e a t Master. . C. Varadachari, ' T h e H i n d u , ' Madras. BOOKS BY S w a m i O m k a r a n a n d a is steeped in Shakespeare. An a r d e n t y o u n g d i s c i p l e o f S w a m i S i v a n a n d a , h e finds b v a s t r e t c h o f i m a g i n a t i o n a n d i n t e l l e c t u a l t h o u g h t t h a t Shake s p e a r e ' s m o r a l i d e a l s a n d p h i l o s o p h i c a l d i c t a b e c o m e organi c a l l y e x e m p l i f i e d i n t h e life a n d c o n d u c t o f h i s M a s t e r . T h e a u t h o r h a s m a d e a n e l a b o r a t e analysis o f t h e great a n d a d m i r a b l e traits o f his M a s t e r a n d tried t o d o c u m e n t t h e m with q u o t a t i o n s from Shakespeare. N o v e l a s t h e m e t h o d is, it is a d m i r a b l y p u r s u e d a n d undoubtedly speaks volumes n o t o n l y a b o u t t h e w r i t e r ' s m a s t e r y o f all t h e w o r k s o f t h e E n g l i s h d r a m a t i s t , b u t also of his p e n e t r a t i n g s t u d y of the u n p l u m b a b l e s p i r i t u a l p r o f u n d i t i e s o f his g r e a t M a s t e r . T h e quotations are implemented in a dextrous m a n n e r to describe the d a z z l i n g personality of the spiritual Master, a n d t h e e l o q u e n c e a n d i m a g i n a t i o n o f Shakespeare seem t o a i d t h e l a n g u a g e s o a r h i g h e n o u g h t o fulfil t h e difficult task. T h e r e a d e r w i l l n o t fail t o c o n g r a t u l a t e t h e w r i t e r o n his ingenious device. Gnanasambandam, Dharmapuram, Mayavaram.
SWAMI SIVANANDA
R s . a. Ananda Lahari A s t h m a : Its C a u s e a n d C u r e B r a h m a Sutras, P a r t I B r a h m a Sutras, P a r t I I Boon to Diabetics B r a h m a n a n d a ' s Lectures Diamond Jubilee Volume* D y n a m i c Spiritual Awakening Gyana Jyoti Gita, the Universal Gospel H o w to Get Vairagya H i n d u Fasts a n d Festivals H o w to Become R i c h I n s p i r i n g Songs a n d K i r t a n s Japa Yoga Kundalini Yoga L o r d K r i s h n a , H i s Lilas a n d T e a c h i n g s L o r d S h a n m u k h a a n d His Worship M i n d , Its Mysteries & C o n t r o l (2 Parts) Mundakopanishad Nara^-i Bhakti Sutras Path i God-realization Pilgrimage to Badri and Kailas Principal Upanishads, Part 1 Psalms of Saint Siva* 2 1 7 5 1 1 12 2 3 1 2 3 2 3 3 5 4 3 6 1 3 0 1 6 2 0 8 0 0 8 8 0 0 0 8 8 4 0 0 0 0 0 (I 0 0 8 8 0 0 4
I n t h i s b o o k , t h e a u t h o r h a s e x p r e s s e d his a d m i r a t i o n , a n d described the characteristics of Swami Sivananda by m e a n s o f select q u o t a t i o n s c u l l e d o u t f r o m S h a k e s p e a r e ' s w o r k s a n d classified u n d e r n i n e titles s u c h a s ' A P a r a g o n o f All E x c e l l e n c e s , ' ' S i v a n a n d a ' s P r o m e t h e a n F i r e , ' ' L o v e r o f O r p h e u s ' Lute,' and so on. T h e book therefore contains n o t o n l y a p o r t r a y a l o f t h e c h a r a c t e r a n d g r e a t n e s s cfr^S . / a m i S i v a n a n d a , b u t i s a r e p e r t o r y o f n u m e r o u s e x c e l l e n t fp*aesages a n d lines from S h a k e s p e a r e . Containing an appreciation of S i v a n a n d a a n d brilliant gems from Shakespeare, the book is n a t u r a l l y very interesting. ' Federated India ', Madras.
13
194 R s . a. People's Preceptor* Psychic Influence Raja Yoga S i v a g y a n ' s Life o f S i v a n a n d a * Sivananda, the Mystic, Sage and Yogi* S w a m i S i v a n a n d a a n d D i v i n e Life* S u r e W a y s for S u c c e s s i n Life a n d G o d - r e a l i z a t i o n Saints a n d Sages Sivananda Vijaya (Drama)* Sivathe Enlightened* Siva Lilas Sangeeta Lila Y o g a Sankirtan Yoga Siva's Treasure .Sadhak's Guide Swara Yoga Sangeeta Bhagavat Sivananda's Letters to Gajanand Sivananda, the M o d e r n World-Prophet S i v a n a n d a , His Mission a n d Message* S i v a n a n d a , H i s Life a n d W o r k * Shakespeare on Sivananda* Ten Upanishads Uttara Yogi Vairagya Mala Voice of the Himalayas Wisdom Sparks W a v e s o f Bliss Yoga-Vedanta Dictionary Y o g i c H o m e Exercises 0 1 1 1 6 6 10 0 0 8 8 0 0 0 0 0 3 12 Rudra'ksha Mala Tulsi M a l a Amrita Gita TELUGU H a t h a Yoga J a p a Yoga Siva S o o k t i g a l u 0 12 0 5 5 4 4 3 2 2 5 0 0 8 0 8 8 0 0 4 0 8
195 HINDI J i v a n M e Safalta K e R a h a s y a Chaitanya Jyoti* Badri Kailas K e e Tirtha Yatra Divya Jeevan Natak Gharelu Davaiyan B h a g a v a d - G i t a ( O n e Act Play) Sivananda Bhajanamrit Sivananda Dig-Vijaya Sivananda Vijaya (Natak) * Sivananda Bhajan Sudha Sivananda Bhajan Mala, Part I Purnatva Ke Path Par Yug Vibhuti Raja-Yoga Mahavidya Divya Sandesh (Parts I & II) TAMIL BOOKS Sivananda Dig Vijayam Meenakshi Sankirtana Bhajanamala Oli Sakti J n a n a m KANARESE BOOKS BOOKS Rs. 4 6 2 0 1 1 0 1 0 1 0 3 0 1 a. 0 0 0 8 8 0 8 8 8 4 8 0 8 8
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Here is a splendid opportunity for you : you can spend your life in retirement and engage yourself in whole-time Divine Contemplation, away from the din and bustle of the earth-earthy life, away from the cares and anxieties of family and friends, in the City of Saints, Rishikesh, on the banks of the Ganges, at Sivanandashram, in the personal, saintly company of Sri Swami Sivanandaji Maharaj. Siva will heal your sores, infuse new life into you, rejuvenate you and show you the Way to Peace and Happiness. Here is a chance for you to build a Kutir (several Sadhaks have already built them) where you may spend your holidays before retirement. Approximate cost Rs. 2000 for a single Kutir. Welcome to the Self-realisation Colony, at Sivananda Nagar, in the sylvan valley of the Himalayan Majesty ! , For particulars, please apply to :
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It is t h e Y a g n a of this Y u g a . T h a t is the Mission with which great saints like H. H. Sri S w a m i S i v a n a n d a t a k e b i r t h in this world. In order that the soul of man might be a w a k e n e d to its o w n p r i s t i n e glory, a n d the heart of man might b e filled w i t h l o v e o f G o d a n d fellowmen, it is necessary to shine before his eyes t h e torch of our ancient spiritual wisdom, re-interp r e t e d in a language he can understand. That is w h a t Sri S w a m i S i v a n a n d a h a s b e e n d o i n g all t h e s e thirty y e a r s cf his glorious dedicate d life. D i s s e m i n a t i o n of spiritual knowledge is the magic wand with which he has awakened thousands of souls and k i n d l e d love in their hearts. B e s i d e s w r i t i n g o v e r 200 b o o k s on a v a r i e t y of s u b j e c t s , S r i S w a m i j i h a s b e e n distributing free his books, p a m p h l e t s and leaflets on w o r l d wide scale. You, too, can take y o u r s h a r e of this glorious service d i s s e m i n a t i o n of spiritual knowledge. Write t o : The Secretary DIVINE LIFE SOCIETY P.O. Shivananda Nagar Dt. Dclira Dun, LLP.
THE A U T H O R Born on the banks of the Dakshini Ganga at Pattamadai, on the 8th September 1887, Swami Sivananda grew up as a good student and passed the M.B., B.S. examination. Inspired by a spirit to serve others he proceeded to the Straits Settlements and Malaya States in 1913, and his ability soon secured for him the post of Doctor-in-charge of a district hospital. Ten years later he returned to India and proceeded straight to Banaras. Ten years of service to the suffering was followed by ten years of renunciation and wandering in the Himalayas. Twelve years later, in 1936, the Divine Life Society was established by him with the noble object of teaching people how to live the life divine while engaged in one's daily vocations. The Divine Life Society caters for the spiritual requirements of men of every religion and is singularly universal in its teachings. To Swamiji there is but one God. His Yoga practice, his erudite expounding of the religions and his devout and enchanting Kirtans are at once the solace of all types of human thinkers. There is nothing exclusively Hindu or Mohammadan, Christian or Buddha, Zoroastrian or Jain in the teachings of the Swami. His may be said to be the epitome of all religious beliefs and creeds. Swami Sivananda is a dynamic sage, whose personality radiates service and love, health and knowledge, sacrifice and-devotion. He occupies today a unique place in the religious firmament of India. May it be the Swami's to lighten our ascent to the religious firmament and to guide all true seekers after truth, to lead all active workers and enthuse all devotees of the Lord. Long live Swami Sivananda.Rai Saheb Sri A. B. N. Sinha. Patna.