JAI GURU DATTA Jai Guru Datta
JAI GURU DATTA
SRI SWAMIJI & HIS MESSAGE
Introduction The background or family tree or details of Guru is not given to everyone. Such details are given by the master to genuine aspirants only – one longing to realise the inner self.
Sri Swamiji was born into a Brahmin family in May 1942. Shortly before his birth Lord Datta had commanded Swamiji’s father Sri Narasimha Sastry to settle in Mekedatu town, situated at the confluence (Triveni Sangam) of the rivers Kaveri, Arkavati and Guptagamini in the province of Karnataka. His mother’s name was Smt. Jayalakshmi Amma and she delivered Swamiji alone in deep meditation while squatting on a big rock in the middle of Triveni Sangam. Upon birth the neonate emerged with holy ashes smeared all over his body. She did not let him touch the rock tough, and after recovery she took him back to land. On the spot where she had put him down on the soil for the first time in his life a lingam was found to have emerged from the soil soon after. This lingam still appears to be growing bigger every year.
Sri Swamiji’s childhood name was Satyanarayana. According to his schoolteacher, as a child Sri Swamiji would make sweets from pebbles to give to schoolmates who would participate in Sankirtan (chanting).
Mother as Guru As per tradition, Sri Swamiji was not initiated by any Sannyasin, as Sri Swamiji was already subject to spiritual vibrations in the womb of his mother. She had initiated him in the womb and had done all that was necessary before she gave up her physical body in 1951.
Social and Spiritual Quest Sri Swamiji never attended music school, nor did he take any tuition. Yet he composes music and writes lyrics. He plays several musical instruments and when Sri Swamiji recites Sanskrit stanzas, scholars are bemused. Yet he has not received any formal tuition or schooling. As a perfect master he gives discourses and blessed are those who get a chance to attend his discourses.
It is said that the arousal of Kundalini leads to attainment of most complete knowledge.
Meditation – Realisation After school Sri Swamiji worked as a mail carrier for a while. Now in his words he is a mail carrier who delivers devotees messages to and from the Lord Supreme. At the age of 20 years, he disappeared and on his re-emergence he was a different person. During his spiritual sadhana (meditation) he had received spiritual guidance from Sri Avadhuta Guru and he was now the symbol of Sat (truth), Chit (consciousness) and Ananda (bliss). He had completed his spiritual
quest and recognised and realised his inner consciousness. He had realised God, Lord, Spirit, Bhagavan – whatever name mankind wished to call that supreme person. AII worldly taint was cast off of him and henceforth he was called Avadhuta Sri Ganapati Sacchidananda Swamiji. Sri Swamiji is endowed with extraordinary power and knowledge.
An Avadhuta is a perfect master who has mastered siddhi and who is an embodiment of Total Knowledge. According to sacred precepts, the rebirth of such a Mahatma (great soul) is to fulfil promises given to fortunate devotees. According to the holy scriptures, Avadhuta defines as Aksaraytvat varenyatvat Dhuta Samsarabandhanat Tatvatmasyartha siddhatvat Avadhuto sidhiyate.
The meaning of the word Avadhuta
A – Unique, one who cannot be destroyed Va – One to be followed; a perfectionist. Dhu – Detached from the material world Ta – Tat Tvam Asi, Thou art That.
The Ashram It was on 6 June 1966 that the present Mysore Ashram was established. It commands a view of the Chamundi Hills. Lord Siva gave darshana (audience) to Sri Swamiji and the lord commanded him to re-establish Siva Lingam, which was Lying dormant about 40 miles from the Ashram. Sri Swamiji with great devotion performed the task and established the Sivalingam in Ashram, and renamed it Amarlingeshvaram.
The ashram is well equipped to cater for devotees, aspirants and casual visitors. It is situated about 4 miles from the railway station and 3 miles from the nearest bus station and meets all the criteria for ashrams laid down in the sacred precepts (shasbas).
Avadhuta Pitha On Friday 9 June 1966 in the presence of thousands of devotees from the world over, Sri Swamiji on the command of Lord Dattatreya established Datta Pitha.
Pujan, Arachana and Meditation Every Sunday, Sri Swamiji performs Sri Ganapati homa. It is also the day of his discourses and his singing bhajans with his grand captivating voice. By means of prayers, dhun, and homa, the lord is appeased. All those present pray for the removal of afflictions and for protection and prosperity. Homa has symbolic and artistic overtones and is also known to have therapeutic value.
As per Sanatan Dharma and Vedic tradition, Sri Swamiji performs puja (idol worship) to the idols that are established in the ashram. Swamiji practices what he teaches in order that devotees adopt this mode of worship with great faith and devotion. Idol worship, bhajan, homa, yoga and seva (selfless service) are a must to realise supreme consciousness. Besides Amarlingesvaram, there are also idols of Lord Dattatreya, Sri Ganapati, Sri Lakshmi Narasimha, Sri Raja Rajeswari, Sri Visalaksi, and Navagraha in the ashram.
Sivaratri and Navratri are festivals that celebrated with all the cultural and religious activities. It is an extraordinary experience to participate in such celebrations. Besides these, Sri Datta Jayanti, Narasimha Jayanti, and Sri Swamiji’s birth date are also celebrated in the ashram. AII these festivals are celebrated to impart knowledge and offer spiritual guidance to the devotees.
Yoga and welfare activities A healthy body and mind are a must for self-realisation. Yoga is truly a primary activity and there is a yoga institute in the Ashram ever since it was established: Sri Swamiji is an expert on all aspects of yoga such as Hatha yoga, Kriya yoga etc.
Sri Swamiji says that yoga does not end by learning asana (yogic postures). It is of paramount importance that a pure heart and a clean mind aid an aspirant from meditation to Samadhi; this is higher yoga. Through yoga an aspirant is taught to arouse Kundalini. Bhajam, Puja and Bhakti are key elements aiding yoga students in making fast progress.
A Trust was established named Srimati Jayalaksami Mata Annadana Ksetra through which thousands of hungry mouths are fed every day. The ashram also encourages local home industry and in March 1981 an Ayurvedic hospital was started inside the ashram. Ashram discourses and seminars on religion, social welfare, education etc. are held on a regular basis. As an example of need for learning our vedic heritage, the University of Karnataka sponsors one thousand students annually to attend various activities in Mysore Ashram.
From the family treasures Sri Swamiji has inherited a 2 feet tall golden idol of Sri Padvallabha. Most staunch devotees are offered darshan of the idol on Navaratri. Sri Swamiji has established Datta Pith (Centre) in Mysore and has taken a vow to establish 16 temples throughout the world. Some temples are completed, whereas work on others continues.
A summary of some of Swamiji’s sayings:
(1)God is your only true friend through thick and thin. (2)On realising God, you will become peaceful and fearless. (3)The Lord is pleased with your devotion only. Do not waste time asking for favours since
the Lord knows what you want. (4) Fools are those who go in search of God. Greater fools are scholars who run from place to
place like city pigs in search of God. (5) The Lord resides within, resplendent and embedded in your Atman. (6) Whilst the sun shines equally on all objects, wax melts whereas clay hardens. Similarly, a
Sadguru (a perfect master) responds differently to each aspirant devotee. (7)Showmanship is not needed to please God. Contentment, compassion, modesty and
magnanimity are the most important virtues.
Sri Swamiji insists that if an aspirant approaches Swamiji with genuine hunger, then sure enough Sri Swamiji would enlighten such a soul. He compares such a thirst for knowledge to a thirsty person in the middle of the desert. Such a person would not ask questions ‘Where did you get water from? Is it clean! Does it taste right! etc.” First and foremost such thirsty persons would quench their thirst and then if need be ask questions. Take another example. Hungry persons would be interested in filling their bellies and not in the quality of food or who cooked the food.
Summary of a Satsanga in London Sri Swamiji asked all devotees to attend satsanga regularly; He said; ‘the fruits of the satsanga would be realised by each one of you in due course. Recite the name of our Lord at all the times. Perform your duty without selfish motives. Meditate at every opportune moment.” Furthermore, Sri Swamiji asked all the devotees to inquire within. He said “With birth, desires are born”. You all want to be rich, successful, have a big house and many cars. You all want a pretty wife. Get rid of such material desires. Life is very short. Only lucky ones live to a ripe old age of 120 years. Most people die by the age of 70. Once you realise the fundamental truth, personal glory, jealousy, I- ness, ego etc., will disappear spontaneously.” These words were followed by an explanation on Datta Parampara (Datta Generations). According to the Srimat Bhagavatam Purana Lord Datta is the sixth incarnation prior to the incarnation of Rama and Krsna.
Sage Atri and mother Ansuya were granted a boon by the trinity Lord Brahma, Vishnu and Siva. As a result of this boon, Lord Dattatreya’s incarnation took place. A Lord born with virtues of all the three elements of creation, maintenance and destruction moulded into one (3 in 1). The present yuga is Kaliyuga. Two further reincarnations of Dattatreya took form of Sri Padavallabha and Sri Nrsimha Sarasvati. In Datta tradition, Avadhuta Macchendranath, Gorakhnath belong to Siva
tradition and they teach the science of yoga. Sri Vasudevananda Sarasvati (Tembe Maharaja), Ranga Avadhuta, Ganga Avadhuta, and Sri Guravani Maharaja are of Brahma tradition. They impart Jnana (Gyana), i.e. knowIedge, write sacred books and give discourses. They do not accept any donations, nor are they worshipped with rice.
Sri Ganapati Sacchidananda is from Visnu tradition of the lineage of Sri Yogendra Bharati. Not only that, he is born in the same family tree of Sri Padavallabha. The state government of Andhra Pradesh (india) have handed over the original house and land of Sri Padavallabha to Sri Swamiji. since by legislation, Sri Swamiji inherited them as he comes from the same family tree.
Sri Swamiji commented that for some reason, London has not been chosen by Datta. Part of the reason is that there is confusion in London. Various different sects and religious groups are in constant conflict with each other. They have failed to realise the fundamental truth. Sri Swamiji said ‘Lord is one and only one. Datta is not a religion. It is a way of life of Sanatan Dharma. Worship your family deity. Follow your Guru. But follow preaching of Datta as laid down in Avadhuta gita, Srimad Bhagavatam and other sacred precepts.
Next Sri Swamiji described the glory of Ranga Avadhuta. The latter has an Ashram at Naresvara in Gujarat on the banks of the Narbada river. Some Datta devotees are confused as to why Datta Satsangha Sabha (UK) worship Lord Datta with Laksami and rice, whereas our master has instructed us not to do so. Sri Swamiji said ‘If you care to read the Avadhuta Gita, in Brahma family tradition, rice and Laksami is not offered during prayer. Whereas in Visnu tradition, prayer is always offered with Laksami and rice. Laksami is the consort of Visnu.” Sri Swamiji is from Visnu tradition of Datta.
Furthermore Sri Swamiji said ‘some devotees compare one Swamiji with another. It is a human weakness to such an irrelevant comparison. We are children of same Lord. Datta family is very big. If you would look carefully, Ranga Avadhuta is Sacchidananda and Sacchidananda is Ranga Avadhuta. We are all independent but children of one Datta.” Datta devotees were warned and asked to be on guard at all times. Sri Swamiji said that Datta may appear in various disguises such as King, Pauper, Drunk, Beggar, Kind, arrogant. Datta always puts his devotees to task.
It is only with guru’s grace that a devotee is able to recognise Datta. Swamiji further stated that some devotees offer donations and expect their guru to work for them. “Sri Swamiji does not believe in such a bargain.” He further said, ‘I do not sell religion. My task is to enlighten individuals.
Show them the right path of salvation. Visnu means to create, to maintain and to reach the goal of salvation. Yoga is a means to attain that which is unattainable. Sat, Chit and Ananda is attainable from yoga and Kriya yoga must be performed in present yuga (Kaliyuga). You need a guru who is self enlightened and can give you the knowledge of Supreme Consciousness.” “Leave wordly affairs alone. Do not involve yourself into useless actions. Do not waste time,” proclaimed Sri Swamiji. He said “If you want Swamiji to be your friend, so be it. If on the other hand you want Swamiji to be your Spiritual guide, so be it. The choice is yours.” He further praised Malaysian senator and Switzerland devotees -and said that they were a symbol of true devotion. Sri Swamiji challenged and asked London devotees to experience true devotion through such staunch devotees.
Finally Sri Swamiji said that ‘If you are a good Christian, be a good Christian. If you are a Hindu be a good Hindu and if you are a Muslim be a good Muslim.’ In London there are some good souls, good Datta devotees. And for their sake Sri Swamiji has come to London. My fellow devotees, engrave in your heart, that Datta family is one and only one. Sri Swamiji is overjoyed today to think of his brothers of Datta family. It is very pleasing to sing their glory.
Jai Guru Datta, Sri Padvallabha Namah
During the speech, Sri Swamiji demonstrated the effect of Gurutatva – spiritual energy of master. Sri Swamiji released such energy (Saktipata). A miracle occurred. A staunch Datta devotee had a vision of his Guru Sri Ramanrao Guravnikar Maharaja. Tears of joy were rolling down and a beautiful radiant smile was seen on his face. The incident proved beyond doubt that Sri Ganapati Sacchidananda is Sri Guravanikar Maharaja, he is Ranga Avadhuta, he is Sri Vasudevananda Saraswati, he is Sri Padavallabha. Datta family is one. Sri Swamiji then Sang bhajan:
Digambara, Digambara, Sri Padavallabha Digambara.
JAI GURU DATTA
At the discourse various weIl known personalities were present and witnessed such a beautiful incident; Malaysian Senator Janaki; Or Rudin from Switzerland, Sri M.H. Dave, Astrologer and palmist, Sri Ramalal Dave, Priest, Mr. G Amin of Balham Saree Centre and many others.
SRl GANAPATHI SACHCHIDANANDA ASHRAMA NANJANGUD ROAD – 570004 MYSORE- 4 INDIA An Avadhuta is a perfect master who has mastered siddhi and who is an embodiment of Total Knowledge. According to sacred precepts, the rebirth of such a Mahatma (great soul) is to fulfil promises given to fortunate devotees. _______________________________________________________________________
KUNDALINI – The inner Energy and its Arousal
What is Kundalini? In the Muladhara, Kundalini lies in the form of a coiled serpent. The innate self dwells there like the flame of a lamp. Contemplation of this radiant light as the luminous Brahman is the transcendental meditation. Kundalini is the female energy existing in latent form, not only in every human being but in every atom of the universe.
What are the other names of Kundalini? Shakti means energy, force. Shitisakti, Mahamaya, Gouri, Sita, Radha, Consciousness. Illusion. Consorts of Siva, Rama, Krisna, Visnu, Laksami, Yogic kundalini, Kavi Sakti (poets energy), jnana sakti (knowledge). Parabrahma svarupini, Ananda dayini (Bliss), Shakti self enlightened supreme being. And so on.
What forms does it hold? Kundalini, the divine energy has two known forms. One expresses through social aspects and the other through saIvation (spiritual quest). It is through our desires that social work is carried out. Action is done through one’s desire and such actions are under the command of mind (intelligence). The combination of three forms of energy is own as Mahakali, Mahalaksami and Maha Sarasvati (Deities of death, wealth, and knowledge respectively). During nine nights of festival, navaratri, each one bears three nights respectively. Each sakti is known as Kundalini which lies dormant in every atom of the universe. The energy that is used for special aspect is, when moulded to identify self with supreme person, called Kundalini.
How to arouse Kundalini? There is no fixed rule and practices vary considerably. Through yogic methods, these energy may be activated along the Brahma-nadi. The purpose is to search for the infinite truth within. When one realizes inner self, the basic reality of the universe unfolds in front of them. It is nevertheless true to say that an individual’s Kundalini lies dormant throughout their lifetime and they may be unaware of its existence.
The aspirant takes a most suitable posture – usually the lotus posture (Padmasana). Aspirants would attempt to arouse Kundalini through sense withdrawal’ (Prathyahara). He concentrates all his attention on a single point (Dharana) until all normal mental activity is totally suspended. The vital air (Prana) is inhaled and directed inwards. Pranayama (holding of breath) aids in guiding of Prana by circulatory movement through Ida and Pinigala down to the base of the spine into the space where Kundalini lies coiled.
The most important of the nadis are the central Channel Sushumna. On the left is the white, ‘Lunar’ nadi Ida and on the right is the red, ‘Solar’ nadi Pingala. Kundalini moves upwards through Brahma-nadi (sushumana). The entry of vital air produces an abrupt awakening of the serpent power from its trance-sleep (yoga – nidra). The noise made is like sudden combustion in a confined space. The Kundalini sakti ascends through the six centres (chakras). When Kundalini attains fusion with the Absolute – Siva (Pure Consciousness), whose manifest energy emerges in the Sahasrara as Kula-Kundalini, generates bliss consciousness (Ananda) from the union of Siva- Sakti.
Are there any simpler means? Yoga is very difficult especially in absence of a perfect master. How can every aspirant attain the success? What is the guarantee that by regular practice, one would be in a state of Sat-chit- Ananda (Truth – Consciousness Bliss) ie Sacchidananda. Sacred scriptures defines it, history has recorded it that through Gurukripa, an aspirant can reach the highest state. This is possible only in presence of a perfect realized soul-Guru (master-teacher).
What is the meaning of Gurukripa? Gurukripa means Guru Diksa. In other words, advice or guidance of a realised soul-teacher. When an aspirant is blessed by the master, the Guru radiates energy into disciple. Through Guru, disciples’ dormant energy is activated or rekindled.
What is so called radiant energy or divine energy? It is a practice well recorded in sacred percept. A perfect-master transcends his own divine energy into the aspirant who in turn experiences the state of consciousness and bliss.
There are three known methods practised by the master.
(1) Energy directed via touch. (2) Energy directed through sight (vision). (3) Supra Conscious energy – invisible energy directed during meditation.
Energy directed via touch This may be compared to the hatching of eggs. Eggs get energy through bodily contact. After laying eggs, a female bird sits on them and directs energy into them resulting in the hatching. Similarly, a Guru may touch an aspirant. There are various ways. Some gurus place a mark (tilak) on the forehead of a disciple. The most famous form is when the disciple kneels and places his forehead at the feet of his master. The guru then places a hand on the disciples head or strokes the aspirants back. It is through touch energy that it is radiated into disciple.
Energy directed via sight This may be compared to the use of remote control to operate television or any other appliance. Guru may glare at the aspirant. Occasionally, the master may utter some text. The combination of sight and sound imparts energy into the disciple resulting into arousal of Kundalini.
Supra-conscious energy Meditation In layman’s terms this may be compared to telepathy. During meditation, Guru radiates energy which travels through space faster than the speed of light. The energy of the muladhara hits the aspirant with a force and penetrates the centre resulting into arousal of Kundalini.
AII the above energies can only be implanted by a perfect realised Soul – A true Guru.
How to recognise the divine energy? What are the consequences? Experienced aspirants have described that feeling in different forms. No words can describe the Absolute bliss. Those who have attempted to describe it use a glossary of text. Twitching of toes, vision of various colours, Trembling, pain in stomach, Shortness of breath, and so on.
It is of the utmost importance that the arousal of Kundalini is taken systematically. Guru guides a disciple to control the flow of energy. Guru is the initiator and regulator of such divine energy. It is not easy to find such a Guru anywhere. Of the few well known masters, Ramakrsna Paramhamsa is the most respected, others being Tulsidas, Kabir, Ramas Maharsi, Sri Aurbindo, Sankracarya,and Caitanya Mahaprabhu, and Vallabhacharya, to name but a few of them.
In Datta parampara (dynasty) Sri Vasudevananda Sarasvati, Ranga Avadhuta, Ganga Avadhuta, and Gulavani Maharaja were all perfect masters. Currently the living perfect master is Sri Ganapati Sacchidànanda Swamiji whose ashram is in Mysore. Sri Swamiji is a master of yoga and through Kriya yoga, Kundalini is aroused. Half a minute of Kriya equals to one year of natural spiritual unfoldment. Ancient yogis discovered the secret of the link between cosmic consciousness and breath-mastery.
JAI GURU DATTA _______________________________________________________________________
SRI SWAMIJI SPEAKS
SOME people ask; what is the purpose of Swamiji. Swamiji’s purpose is always in God’s hands. Who am I? What do I want? What do I follow? In my innermost heart I am looking [or some good souIs. I don’t want any new organisation and I don’t like conversion from one religion to another. My way is very different. I don’t belong to any association; I am my own association. I believe in my heart. I am not a messenger, nor a priest or God. People ask – who are you? Think and you will experience Swamiji for yourself. Some people say yogi, man of miracles, healer, doctor, yoga man, magician; others say he follows the vedic way; some say confusion man – all are correct. Each person has his own way of looking at me but I say that I am not a spiritual business man.
Who is your Guru? People ask. I say that I am my own Guru Dattatreya, the incarnation of the Trinity. I believe, adore, serve and revere my Lord Datta. What is your religion? I have no religion, but I follow Hindu religion because I am born a Hindu. Some people are attracted by so-called miracles. They ask me, do you perform miracles? What is the meaning and use of these miracles? My final answer is that they have no use, it is only play. 1 materialise objects sometimes at the request of devotees only to strengthen the bond of friendship between you and Swamiji. I possess all siddhis. I have many powers but what about your position? I am all right but what about you?’ You must recognise your own problems, decide what you need and take good advice. In India so many people are performing miracles, but these are not important. What is important is the removal of your ignorance and suffering.
Keep your mind· steady and pray to God. In Swamiji’s method you are yourself Guru. Just be calm, and follow your own methods and believe in them. Y our self is God, your self is Gum. Also take good advice from friends and saints but stay with one Guru. He who opens your heart and gives you knowledge of God, he is Guru. Don’t use your intellect but use only heart to heart feelings to know who is Guru. Believe in your heart. You know, God is not the property of Swamis or priests, he belongs to everyone. Try to maintain a life of Truth and happiness. Always be satisfied within yourself. May the choicest blessings of Lord Dattatreya be on you.
Jai Guru Datta Sri Ganapathi Sachchidananda Swamiji _______________________________________________________________________
A. THE DIFFERENT FORMS OF YOGA
Introduction Ordinarily it is very difficult to practice yoga. With the grace and guidance of a spiritual preceptor, who is a perfect master of yoga, it is possible to enter the path of Kriya Yoga and attain perfection. The success in the practice of yoga bestows upon a practitioner radiant health, equipoised mind and spiritual enlightenment.
Purport: Prostrations to the Supreme Goddess who is known by various names – Mahadevi, Sri, Siddhi – and whose lotus feet are worshipped by Brahma, Visnu, Mahesh and all those well-versed in the Vedas.
The main aim of practising yoga is to attain right knowledge and this is acquired only by regular and constant yogic practice with faith and perseverance under the guidance of a Sadguru – a spiritual preceptor. Correct knowledge is gained by dispelling avidya; a condition of mental obscurity called ignorance. Yoga is the practical means whereby the human mind is enabled to realize the illusory character of sense perceptions and objects of the phenomenal world – samsara, and acquire the knowledge of Atman – the pure self. Yoga is universally regarded as the shortest and surest path to the higher evolution of man.
Besides yoga there are many paths that can lead a man to the goal of self-realisation. Yoga is just one such path and the most important yoga’s are: 1. Karma Yoga, 2. Bhakti Yoga 3. Jnana Yoga, 4. Mantra Yoga, 5. Laya Yoga, 6. Hatha Yoga and 7. Kriya Yoga.
1. KARMA YOGA: Karma means ‘action’ or performing yajna, yaga and other right actions in accordance with the methods and procedures laid down in the Vedas and other scriptures. It means, attaining emancipation by right actions and renouncing the fruits of one’s actions in the sense implied by Bhagavad Gita. It leads to the transcending of personality or attaining of selflessness while engaged in worldly life with full energy and, zeal, wholly for the benefit of mankind.
2. BHAKTI YOGA: In Bhakti Yoga, the mind is fully controlled through yogic concentration on lstadeva with divine love as bhakti. It is practised by means of nama-sankirtana – chanting of divine names, japa – repeating names of the deity and prayer, or devotion offered to devatas or sadguru the spiritual preceptor, in a mood of profound love, reverence and complete surrender. By Bhakti Yoga, the practicant – sadhaka attains oneness with the Almighty and gains perfect happiness and bliss in life.
3. JNANA YOGA; The term jnana means divine knowledge. It can be acquired by those who have become completely indifferent to the worldly aspect of life. Those who have developed complete dispassion to gross things and material comforts of life, attain self-realization by means of the yoga of divine
knowledge – Jnana Yoga. A Jnana yogi gets an insight into the true nature of existence. By giving up material wealth and riches and by concentrating on the Brahman, he realizes that jiva – the bonded self attains moksha – emancipation from the cycle of births and deaths.
4. MANTRA YOGA: Mantra is a mystic formula symbolizing the divine powers of the deity invoked. In Mantra Yoga, the practicant aims to establish intimate communication with the deities that are invoked through mantra, to assist him in his yogic endeavours. It means merging one’s mind and heart in the deity through japa – constant repetition of the mantra, tapas – austerities and upasana – adoration.
5. LAYA YOGA: The word ‘laya’ means mind-control and Laya Yoga is concerned chiefly with the yogic methods of acquiring mastery over the mind. More particularly over will-power.
6. HATHA YOGA: The term Hatha is composed of two Sanskrit letters ha – meaning the Sun – Surya, svara, and tha – symbolising the Moon: candra svara. Hatha Yoga joins surya-candra svaras – right and left nostril breathing through pranayama. A practicant through pranayama, merges Sun – the positive force and Moon – the negative, to attain equanimity of mind. In the first instance, by the practice of yogic postures – asanas and yogic breathing – pranayama, a healthy physical and mental condition is produced. The practicant is then ready to undertake higher yogic practices. Hatha yoga becomes a path to attain liberation – moksha, by awakening Kundalini – the vital force lying dormant at the base of the spinal column in the Muladhara cakra and elevating it through the Svadhistana, Manipuraka, Anahata, Visuddha and Ajna cakras to the Sahasrara or the crown of the head.
7. KRIYA YOGA Kriya Yoga involves yogic practices leading to (1) the control of flow of prana – life force which traverses through 72,000 nadis – astral nerves in the human body and (2) to direct mental power to open up three important knots – granthis in the nervous system, which obstruct the rhythmic flow of prana – vital force in the human body and mind. By undoing the three knots; Brahma granthi, Visnu granthi and Rudra granthi, a kriya yogi achieves complete unification of Siva-Sakti in the sahasrara and lives in eternal bliss. By unfolding the Brahma granthi, the kriya yogi acquires control over Muladhara and Svadhisthana cakras. By opening the Visnu granthi, one attains control over the Manipurka and Anahata centres, and by undoing the Rudra granthi one gains control over Visuddha and Ajna cakras. By opening the six cakras (astral nerve centres) the kriya yogi acquires knowledge of the future, – called mati in Sanskrit. Svadhisthana controls knowledge of the past termed in yoga as smrti, Manipuraka gives clear intellectual perception, Anahata bestows awareness – prajna, Visuddha gives retentive power of intellect – medha, and the pratibha brilliance of personality is gained by acquiring mastery over the Ajna cakra. Being established in Sahasrara – the lotus with a thousand petals, a yogi possesses all the knowledge of the cosmos. According to the Markandeya purana, Kriya yoga was revealed by Lord Dattatreya to great saints and yogis of ancient India.
B. ASTANGA YOGA
Astanga means having eight limbs. So Astanga Yoga means the yoga of eight limbs. These limbs are 1. Yama – self-control. 2. Niyama – restriction or self imposed religious observances 3. Asana – yogic postures 4. Pranayama – controlled yogic breathing (control of life force) 5. Pratyahara restraining the sense organs 6. Dhyana – meditation 7; Dharana – concentration or steady absorption of the mind 8. Samadhi – deep meditation or deep absorption into the soul.
The first four are known as Purvanga or Bahiranga Yoga and the latter four are called Uttaranga or Antaranga Yoga. All these should be practised under the guidance of a Guru – the spiritual preceptor.
1. Yama Yama is the self control of the sense organs – indriyas and the vital force -prana. By practising ahimsa – non-injury, satya – truthfulness, asteya – non-stealing, brahmacarya – continence, and aparigraha – non-acceptance of gifts, a perfect control is exercised by the mind over the body, sense perception and prana. Yama is an aid to the practice of pranayama while meditating on the Guru.
2. Niyama Niyama is the observance of religious rules and regulations in one’s personal life in order to attain the final aim of good living, in accordance with the injunctions of the scriptures. Our aim should not be to harm others by our actions of mind, body and speech but to promote universal welfare. According to sage Patanjali, the following five are niyamas; sauca – personal and general cleanliness; santosa – contentment; tapas – austerities; svadhyaya – study of the Vedas and other scriptures and Isvara pranidhana – complete surrender to the Lord.
3. Asana Human wants are countless and when one want is satisfied many more arise. Reflection on these desires makes it clear that a large majority of them are useless. The insatiable and ever-growing characteristic of human desires and wants, leads us to a vicious circle of suffering and finally we lose peace of mind. Asanas are yogic postures which exercise bone joints, muscles and glands. They give relaxation to the body and the mind and provide health and energy to work efficiently. Asanas induce simple living and high thinking.
4. Pranayama Pranayama is the controlling of prana and channelling its movement through the 72,000 nadis in our body. Under the guidance of the Guru it can be practised along with yama, niyama and asanas and one need not wait for perfection in these.
5. Pratyahara Pratyahara means withdrawal of the mind from worldly objects. It helps to control the activities of the body and the senses – with the help of pranayama. The observing mind – manah constantly receives stimuli through the sense organs (ears, eyes, skin, tongue, and nose). It accepts only desirable stimuli and rejects the undesirable. Pratyahara can be successfully achieved by controlling the speech, hands, legs, genitals and the organs of excretion.
6. Dhyana Dhyana or meditation is the process of disassociating the mind gradually from all objects. Contemplation on the following is helpful for meditation: (1) ‘Truth is Brahman’, ‘Everything is Brahman’, (2) I am Brahman’, (3) ‘Everything is created by me, and l am existing in all beings in the universe. Dhyana is of two kinds – saguna and nirguna. To meditate on form – rupa, be it on God, Guru or Brahman with qualities is saguna dhyana. Nirguna dhyana is meditation on formless Self or “Pure Consciousness”, which is Brahman.
7. Dharana Dharana means concentration to steady the mind. In this state, the practicant enjoys eternal bliss by concentrating on the Sadguru with purified mind and controlled prana.
8. Samadhi With the guidance of a Sadguru alone it is possible to achieve samadhi – a state of deep meditation where the practicant merges into complete silence, identifying completely with Brahman. The individuality of the sadhaka gets completely dissolved in Brahman and duality is fully removed.
The vital energy or prana sakti is supplied to the human system by the astral nervous system having 72,000 nadis passing through cakra or padmas (lotuses). There are six cakras situated inside the spinal column and these are known as (l) Muladhara (2) Svadhisthana, (3) Manipuraka (4) Anahata, (5) Visuddha, and (6) Ajna. Above all these, at the crown of the head, in the vacant space, is the lotus of a thousand petals called Sahasrara. It is lustrous and whiter than the full moon and it has its head turned downwards. Its clustered filament sparkles with the colour of the rising sun. Its body is luminous. The fifty alphabets of the Devanagari script, which are also white in colour, go round and round its thousand petals twenty times during the course of one breath.
On its pericarp is Hamsah, which is Jiva – the bound soul and above it is Guru who is the Parama Siva himself. Above the Guru are situated the Surya Mandala – Sun, and the Candra Mandala – Moon. In the Candra Mandala is the lightning-like triangle within which is Ama-Kala (the sixteenth phase of the Moon) in the lap of which is Bindu, symbolising both Siva and Sakti – the male and female aspects of Purusa and Prakrti. Within the Bindu is the void (Sunya) which is the Brahma- pada, being the abode of Brahman – the Absolute.
1. Muladhara Muladhara cakra is situated at the base of the spinal column two fingers above the anus and below the genitals. Its gross element is prithvi or earth. In the Bhumandala (the region of the earth element are situated feet and gandha tanmatra, the stimulant of the sense of smell and cohesion. It has four petals of red colour each having on it the letter Vam, Śam and Şam in golden colour respectively.
In the pericarp there is the quadrangle-Caturbhuja Dhara Mandala (the region of the earth element) having within it eight spears, and in its lower portion sits Dhara bija, the letter Lam which represents the Earth Element. It has four arms and is seated on the white elephant called Airavata. Dhara bija is of yellow colour and holds the thunder bolt (vajra). There are also the lightning-like triangles representing Kama-Vayu and Kama-bija; Klim both of red colour. Above this is the Svayambhu Linga of dark colour – syama varna and around the linga is Kundalini, coiled three and a half times in the form of a serpent. On the top of the linga stands citkala.
Inside the Bindu of the Dhara·bija Lam is the child Brahma, who is red in colour, having four hands – three hands holding the staff – danda, the gourd – kamandalu, and the rudraksa – rosary, and the fourth making abhaya mudra – the gesture that dispels fear. In the pericarp there is a red lotus on which is seated the presiding female divinity or the Cakra-Cakra dhisthatri -Sakti Dakini having four arms, each holding the spear – sula, skull-mounted staff – khatvanga, heavy sacrificial sword – – khadga, and the drinking cup-casaka respectively. The presiding deity of the cakra is Ganesa representing the innocence and purity of a child.
By meditating on Muladhara cakra successfully, a practicant become lord of speech, king among men and an adept in all kinds of learning The sadhaka is freed from all diseases and his innermost being is filled with joy. Of pure disposition, by his deep and musical language, he serves the foremost of the Devas – by his mastery over words he becomes Iike sage Brhaspati, the Guru of the Devas.
According to the Saubhagya Upanisad of the Rgveda, Muladhara cakra is also called Brahma cakra. From it emanate 600 nadis and it vibrates 600 times in the course of one breath.
2. Svadhisthana Cakra Svadhisthana is situated above the root of the organ of generation, two inches above Muladhara. lts gross element is ‘Ap’ or water. In the Jala Mandala (the region of water element) are hands and the rasa tanmatra – the stimulant of the sense of taste, 600 nadis converge in this cakra and it vibrates 600 times in the course of one breath.
This cakra has six petals and is of vermillion colour. Each petal has on it the letters Bam, Bham, Mam, Ram, Lam and Yam respectively.
In the pericarp of this lotus is the region of water – Jala Mandala in the form of an eight-petalled lotus with half-moon in the centre. This region is white in colour and seated on a Makara-crocodile with noose in hand is the Varuna bija Vam – the seed letter of water.
In the hollow of the Bindu of Vam letter is Visnu seated on Garuda. He has four arms holding sankha – conch, cakra to discus, gada – mace, and padma – Iotus in each. He is dressed in yellow clothes and wears a long vanamala – garland around his neck and the mark of Sri-Vatsa and the gem known as Kaustubhla Mani adorn his chest and he is youthful in appearance.
In the pericarp there is a red lotus on which is seated the presiding female divinity of the cakra Sakti Rakini. She is of syama varna – blanc colour, holding in each of her four hands the sura- spear or trident abja – Iotus, damaru – small drum and tanka – battle axe respectively. She is three- eyed and has fierce, projecting fangs -kujila damstri and is terrible to behold. She is fond of white rice – suklanna. A stream of blood runs from her nostrils. The presiding deity of this cakra is Brahma.
By meditating successfully on this cakra one is freed from the fear of the water element. He gets control over the senses, acquires poetic skills and obtains freedom from impurities of mind such as, lust, greed, hatred, egoism and hypocrisy. He gets several psychic powers-siddhis, such as intuition and knowledge of astral entities. One who conquers this lotus becomes a lord among yogis and shines like the sun, dispelling the dense darkness of nescience – ajnana. The wealth of his nectar-like words flow: in both prose and poetry and in well-reasoned discourses. He becomes an object of love and adoration to all beautiful goddesses and will be able to recite even those satraps which were never studied. He becomes the conqueror of death and moves throughout the universe fearlessly and without any difficulty.
3. Manipuraka Cakra Manipuraka is situated within the susumna nadi behind the navel, in the inner wall of the spinal column. lts gross element is ‘agni’ or fire. In the Vahni Mandala, the region of fire, are the anus and the rupa tanmatra, producing heat and stimulating the sense of sight, colour and form. It is multi- coloured with the fire colour as the principal one. It supplies nutrition as required and maintains body temperature. According to the Upanisads, kundalini sakti produces rays of a rising sun in multicolour and confers efficiency and high skill on the yogi in all fields of life. This cakra is also known as Nabhi Padma – navel-lotus and is of the colour of the dark rain-bearing clouds. It has ten petals. On each petal are the ten letters Dam, Dham, Yam, Tam, Tham, Damm Dhamm, Nam, Pam and Pham of lustrous blue colour, respectively, and 600 nadis are joined to this cakra.
In the pericarp of this lotus is the region of fire which is triangular in shape and red in colour. On the three outer sides of the triangle are three svastika signs. Within the triangle is the Agni bija- Ram. The seed letter of fire is red in colour, and seated on a ram, holds the vajra-thunderbolt. In the lap of Vahni-Bija is Rudra of red colour, seated on a bull that appears in white on account of ashes which he smears on his body. In the pericarp of this lotus seated on a red lotus is the presiding female divinity, Sakti Lakini. She is blue in colour, with three faces and three eyes on each face. She has four arms holding vajra thunderbolt in one and the sakti weapon in the other and the other two making ‘abhaya’ and ‘vara’ mudras, the signs of dispelling fear and granting boons. She has fierce projecting teeth and is fond of eating Khecaranna (rice and dal), cooked and mixed with meat and blood.
By successfully meditating on this lotus, one acquires the power to destroy and create the world. The goddess of speech, Vani (Sarasvati) with all the wealth of knowledge, ever dwells in the mind of that yogi. He is freed from all kinds of diseases and has no fear from fire. He can make gold and
see siddhas. The presiding deity of Manipuraka cakra is Visnu. According to many tantrika traditions in India as weIl as in Tibet, actual awakening of kundalini takes place from Manipuraka onwards. It is believed that the Muladhara and the Svadhistana are the two centres which belong to the different ranges of animal Iife whereas the Manipura cakra is the beginning of the evolution of the higher man.
4. Anahata Cakra Anahata is situated in the spinal column behind the physical heart. The heart-Iotus is of deep red colour of the bandhuka flower and on its twelve petals are the letters Kham to Tham. It has 600 nadis and it vibrates 600 times in the course of one breath. lts gross element is vayu – air, and it controls the movement of prana vayu – vital breath, being located in the centre of the body in the human system. In the vayu mandala – the region of air, are the penis and sparsa tanmatra, the principle of touch which stimulates the sense of touch.
In the pericarp of the Anahata and above Surya mandala is the hexagonal Vayu mandala of smoky colour, with trikona – triangle, as luminous as ten million flashes of lightning within it. Above it is Vayu bija, the seed letter Yam, of smoky colour which is seated on a black antelope carrying the ankusa – goad. In the lap of the Vayu-bija is the three-eyed Isa with two arms extending like Hamsa in the gesture of granting boon and dispelling fear, the vara and abhaya mudras.
In the pericarp of the lotus, seated on a red lotus is the presiding female divinity, Sakti Kakini. She has four arms and carries the noose – Pasa, the skull – kapala on each of the two arms and makes vara and abhaya mudras with the remaining two arms, symbolising the boon giving and fear dispelling gestures. She is of golden hue and dressed in yellow raiment, wearing aIl kinds of jewels and a garland of bones round her neck. Her heart is softened by nectar. In the middle of the trikona-triangle is Siva in the form of a Bana-linga with the crescent moon and the Bindu on his head. He is of golden colour. Below him is the Jivatma like Hamsa-swan. It is like the steady flame of a lamp.
Below the pericarp of this lotus is the red lotus of eight petals with its head turned up. In this red lotus there are the Kalpa Vriksa, the celestial wish-fulfilling tree and the jewelled altar surmounted by an awning and decorated by flags and the like. According to Mahanirvana Tantra this is the place of mental worship. Anahata-nada, the sound of Sabda Brahman is heard at this centre. By meditating successfully on the heart lotus, one becomes the lord of speech and does only noble deeds and becomes wise. He gets cosmic love and aIl other divine virtues. This lotus is like the celestial wish-yielding tree and is the abode and seat of Sarva (Mahadeva Siva).
5. Visuddha Cakra Visuddha is situated at the base of the throat within the Susumna nadi and is of smoky purple hue. lts position more or less conforms to the cervical plexus. On this lotus converge 1000 nadis including lsa, Pingala and the white luminous Susumna, producing many kinds of sound. It vibrates 1000 times in the course of one breath. There are sixteen petals in this lotus. lts filaments are ruddy and the sixteen vowels from a to ahah including r, rr and lr. In in red colour are on the petals with Bindu above them.
In its pericarp, within the triangle, is the ethereal region – Nabho mandala, circular and of white colour. lts gross element is Akasa – space. In the Nabho mandala are speech and the sabda tanmatra which stimulates the sense of hearing. Inside the circular Candra mandala in the top is Akasa bija letter Ham. The Bija is white in colour and seated on an elephant, holding a pasa – noose. In its lap sits Sada-Shiva on a great lion-seat placed on the back of a bull. He is in the form of Ardha Narisvara, symbolising both male and female aspects. The male half of the body is white and the other is golden in colour. He has five faces and ten arms, holding in nine arms the sula – trident, the tanka – battle-axe, the khadga -sacrificial sword, the vajra – thunder-bolt, dahana – weapon of fire, nagendra – great snake, the ghana – beII, the ankusa – goad, and the pasa – noose respectively and with the tenth makes the abhaya mudra – fear dispelling gesture. He wears a
tiger’s skin and the whole body is smeared with ashes and he has a garland of snakes around the neck. The nectar oozing from the digit of the moon turned down drips on his forehead. In the lunar region within the pericarp and seated on bones is the residing female divinity of the cakra – Sakti Sakini, white in colour, four armed, five faced and three-eyed, and clothed in a yellow garb, carrying in each of her hands, a bow, an arrow, a noose and a goad, respectively.
Successful concentration on this cakra enables the yogi to attain the highest success. He gets full knowledge of the Vedas and becomes a knower of the past, present and future, the benefactor of all, free from diseases and sorrows. He becomes eloquent, wise, enjoys long life, uninterrupted peace of mind and it is said that by his yogic powers he can move over all the three worlds. .
6. Ajna Cakra Ajna cakra is situated in the Susumna in the space between the eyebrows. It is also called yogasthana or siddhisthana. According to Sri Swamiji, it has 20 petals and all the 72,000 nadis converge on this cakra which vibrates 72, 000 times in the course of a single breath. According to other texts it has two petals of beautiful white colour with the letters Ham and Ksa on each of them. In the Ajna cakra is the subtle-manaso tattva, which includes the mind – manas, intelligence – buddhi and ego -ahankara.
In the pericarp of this lotus is the presiding female divinity, Sakti Hakini. She is white, has six red coloured faces, each with three eyes, and is seated on a white lotus. She holds in her hands a rudraksa (rosary), a human skull, a small drum and a book and displays vara mudra and abhaya mudra. Above Her and within the trikona triangle is the lightning-Iike Itara linga and above it is Antaratma, the inner atma, luminous like a flame. Above this is Manas, the region of Moon, called Hamsah, within which Parama Siva dwells with his Sakti.
For him who successfully meditates on this most exalted Ajna cakra, aIl karmas of the previous lives get destroyed and he becomes a Jivanmukta –a liberated sage. With the grace of the Guru he acquires viveka buddhi – the discriminating knowledge. He gets all the eight major siddhis and thirty-two minor siddhis.
D. NADIS AND THEIR DISCRIPTIONS
Kriya Yoga Camp June 1-10, 1981 at Mysore Ashram – conducted by Sri Swamiji.
There are 72, 000 nadis (astral nerves) in our body. Of these 72,000 nadis 14 nadis are the most important. A Kriya Yogi should acquire a thorough knowledge of these nadis. He must know from which point each nadi originates, what course it follows and where it ends.
The important nadis are as follows 1) Brahma nadi or Susumna nadi. 2) Ida nadi or Chandra .nadi, 3) Pingala nadi or Surya nadi 4) Kuhoo nadi. 5) Sarasvati nadi, 6) Hasthi-Jihwa nadi. 7) Gaandhaari nadi. 8) Yashaswinee nadi. 9) Poosha nadi, 10) Vishwodari nadi, 11) Varuna nadi. 12) Pashaswini nadi, 13) Shankhini nadi. 14) Alambusaa nadi.
1) BRAHMA NADl: It originates from Muladhara and terminates at Sahasrara or Brahmarandhra (tip of the head) traversing through the spinal cord. When healthy this nadi provides knowledge.
2) IDAA NADI: It starts from Muladhara on the LEFT side of the spinal chord and the LEFT nostril traversing through the sides of the spinal cord and passes the Brahmarandhra without touching it. It is also known as Chandra Nadi. When healthy this nadi prolongs life.
3) PINGALAA NADI: It originates at Muladhara on the right side of the spinal chord and ends at the RIGHT nostril traversing through the sides of the spinal cord and passes the Brahmarandhra
without touching it. It is also known as Surya nadi. This nadi provides purity in thought when healthy.
4) KUHOO NADI: It starts from Muladhara in front of the spinal chord and ends in front of the Brahmarandhra. This nadi is active when one has a sharp awareness.
5) SARASWATHI NADI: It originates at Brahmarandhra at the back of the Brahmadandi (Spinal cord) and terminates at the tip of the tongue. This nadi is dynamic when speech is healthy.
6) HASTHI-JIHWA NADI: This one originates at the nostril in between Ida and Pingala and passing through Brahmarandhra and the spinal cord, ends at the toe of the left leg. This nadi is active when one can behave cool and balanced under difficult circumstances.
7) GAANDHAARI: It starts from nostril in between Ida and Pingala and terminates at the left eye. This nadi is more active in a sharp and calculating mind.
8) YASHASWINEE NADI: It begins at the nostril in front of the Pingala nadi and ends at the toe of the right leg. A vibrant yashawinee nadi offers one the power of foresight.
9) POOSHA NADI: It starts from Muladhara at the back of the Pingala nadi and terminates at the right eye. It offers balance of mind.
10) VISHWODAREE NADI: It originates at Muladhara in between Kuhoo and Hasthi-Jihwa nadis and terminates in the face. When this nadi is more active it generates bad thoughts.
11) VARUNA NADI: This nadi lies in between Yashaswinee and Kuhoo nadis and pervades the entire body. It has no specific originating point and provides for good thoughts.
12) PASHASWINI NADI: It originates at Brahmarandhra in between Poosha and Sarasvati nadis and terminates in the RIGHT ear. This nadi becomes active with worries and depressions.
13) SANKHINI NADI: It begins at Brahmarandhra in between Gaandhaari and. Sarasvati nadis and ends in the left ear. It is the nadi of alertness.
14) ALAMBUSAA NADI: It begins at the Vishudhaa (throat) and ends in Moolaadhaar. It is more vibrant in lazy persons.
These 14 important nadis give strength to various organs of our body and maintain their efficient functioning. If the organs are not functioning well it means that there is some disorder in the nervous system. Out of these 14 important nadis many thousands minor nadis originate and pervade the entire body to keep it functioning well.
Jai Gurudeva Datta
E. KRIYA YOGA PRACTICES
Purport: The learned say that a man has six cakras (nerve plexuses) along the spinal column. They are called Muladhara, Svadhisthana. Manipuraka, Anahata, Visuddha, and Ajna. O Goddess Parvati, the three angular cakras represent your basic form. Sakti is represented by the triangle and Siva by the Bindu (the centre). Therefore, there exists an inseparable relationship between Siva and Sakti.
Rules and regulations for Kriya Yoga 1. Salutation to Guru – A Kriya Yogi should stand up when the Preceptor arrives and bend forward touching the ground with both his palms to greet the Guru and say Hari Om Tat Sat and then stand up and touch his forehead with the palms and close his eyes. This is also called Guru vandana vidhana, a way of respectfully greeting the Guru.
2. The chest should always remain covered with a white cloth of nearly 2 metres length and should be used exclusively by the same practicant.
3. A mat made of woollen doth or kusa grass is to be used for kriya yoga practice. This also should not be exchanged with other practicants.
4. During kriya yoga practice, one should avoid using the following;
(a) Meat, eggs and other tamasic food, (b) Tea, coffee and other intoxicants, and (c) Reduce the quantity of cereals, spices and fats in food.
5. Milk and milk products, butter, fruit juices, vegetables such as carrot, beetroot, cauliflower, cabbage and coconut may be used.
6. The kriya yogi should meditate in Mahamudra as far as possible. For mahamudra, sit in padmasana keeping the head and back straight, holding the left toe with the right hand and the right toe with the left hand.
Asana Padmasana is the recommended asana-posture for practising kriya yoga. The practicant sits on a mat or carpet and places his right foot on the left thigh and left foot on the right thigh crossing his legs. The back is kept straight; hands are placed on the knees in cinmudra (tips of thumb and index finger in contact) and eyes c1osed.
Kriya No. 1 – SUDDHA – or SAHAJA PRANAYAMA
Mantra: Om Gam Ganapathaye Namaha Practice: Early morning and before bedtime Effect:purifies body and mind
Sit in padmasana or any comfortable meditative posture while keeping the back, neck and head erect. With closed eyes, fix the inner gaze at bhrimadhya, the place between the eyebrows, and meditate on Sadguru, the spiritual preceptor.
Inhale – puraka slowly through the nose, filling the lungs completely, retain breath – kumbhaka for a second and then exhale – recaka. Repeat this five times in the beginning and later increase it gradually to 12 times.
To gain perfection in suddha pranayama, one has to practice it for 40 minutes daily. Practice it slowly, steadily and rhythmically without any gap. It cleanses the body, nadis – nerves and mind and the practitioner has a serene feeling throughout the day.
KALAPARIMITl KRIYA or NIYANTRANA PRANAYAMA In this kriya, breathing is regulated in units of time. The duration of inhaling-puraka and exhaling- recaka are equalised. During early practice, inhaling and exhaling are done, each to the count of 9, with one count for retention. After due practice, the practicant will be able to control breathing to the required duration without counting physically.
This kriya gives sense of time to the practicant and he will have an idea of time spent in his daily activities without the help of a watch.
Kriya No. 2 – SURYA-CANDRA NADIBHEDANA PRANAYAMA (surya=right side; candra=left side)
Mantra: Om Bhaskaraya Namaha Practice: Early morning, three hours before or after meals. Cure: kidney & heart diseases Effect:heat-cold separation
Sit in padmasana with the eyes closed and the sight concentrated on bhrumadhya. Close the right nostril with the thumb of the right hand and inhale through the left nostril slowly and deeply. After inhaling completely, close the left nostril with the middle finger and open the right nostril to exhale through it. After exhaling completely, wait far a second and inhale through the right nostril and exhale from the left nostril. Repeat this process five times.
During this pranayama keep eyes closed and observe the movement of the breath. It cleanses ida and pingala nadis and strengthens susumna, the central nerve. It cures brain fever and many brain disorders. The right nostril breathing symbolises pingala nadi or surya svara and the left nostril is ida nadi or candra svara.
DURASRAVANA or SABDA NYANTRANA KRIYA After completing the practice of surya-candra pranayama, normalise breathing. Try to listen to as many different sounds from various sides and distances as you can and retain them in memory. Recall them after a whi!e.
This kriya helps to transcend the physical proximity of earshot and enables one to hear sounds much farther away than allowed in the normal hearing range.
Kriya No. 3 – NIYANTRANA PRANAYAMA
Mantra: Om Santivine Namaha Practice: No more than once a week. Note from Swamiji: it is not a primary practice
Sit in padmasana, inhale through the nose in 5 to 6 short spelIs and exhale in the same way. Repeat this five times.
Hanumana or Anjaneya is considered to be the originator of this pranyama. By its practice one acquires excellence in jumps, both long and high and one gains self-confidence by overcoming inferiority complex.
SABDA BHEDI or KARNASAMADHI KRIYA After niyantrana pranayama sit in padmasana and desist from hearing unwanted sounds and try to absorb only those that are worthy of hearing. By this Kriya, the body becomes light and one attains perfect control over hearing.
Kriya No. 4 – SAMSITOSNA PRANAYAMA
Mantra: Om Namah Sivaya Practice: Once a week after taking bath or swimming, also good after meals.
Clean the nose properly and sit in padmasana. Place the tongue between the lips in a tubular form and inhale through it slowly. After inhaling completely, exhale through the nose. Now inhale through the nose and exhale through the tubular tongue. Repeat this cycle 12 times.
This should be practised under the guidance of the Guru. It regulates blood pressure and removes throat and nose disorders. It bestows Vaksuddhi-purity of speech and vak-siddhi-power of speech.
LAYA VINYASA KRIYA Laya Vinyasa means control over the senses-indriyas. In this kriya the practitioner keeps equal observation over functions of different senses such as hearing, seeing, walking and performing work with the hands. One who acquires perfection in this kriya becomes astavadhani, or one who can perform eight different functions simultaneously.
Kriya No. 5 – AMRTA BINDU PRANAYAMA
Mantra: Om Dram Dattaya Namaha Practice: After Dinner
Sit in padmasana, inhale half volume of air through the nose and the remaning half from the mouth while swallowing some saliva. Exhale through the nose slowly and steadily. Repeat this 5 times only. It cleanses the trachea and digestive tract in the body and removes constipation, indigestion and gastric disorders.
AKSYA KRIYA or NETRA VYAYAMA First wash your eyes with Iukewarm water. Take water in a container, immerse both eyes in the water and open and close them severaI times. Remove the eyes from the water and expose them to the air, keeping a steady gaze. When tears begin to form, close the eyes and rest for while. Repeat four times. Wave hands in the air, place them on the eyes and feel the coolness in the eyes.
This Kriya is good for the eyes and helps in meditation.
Kriya No. 6 – PAVANA PRANAYAMA
Mantra: Om Nilikantraya Namaha (prayer to blue-necked Siva) Practice: After taking food
Sit in padmasana, bend the head slightly downward, open the mouth and inhale slowly and experience the coolness at the throat. Close the mouth and exhale through the nose. This pranayama cleanses the mouth of foul smell, strengthens the lungs and heart and eradicates disorders of the throat and trachea. It removes the effects of food poisoning. It is said that Sakti taught this pranayama to Siva before he drank the deadly poison from the ocean.
CARMA SPARSANA or AVAYAVA VICCHEDANA KRIYA After completing the pranayama, lightly pinch yourself all over your body and pinch hard at one place. Start sahaja pranayama concentrating on the pain only where hardest pinch was made, so as to overcome the feeling of pain. This Kriya helps to bear the pain of insect bites during meditation and even the use of anaesthesia at the time of surgery can be avoided.
Kriya No. 7 – PLAVANI PRANAYAMA
Mantra: Om Namo Narayanaya Namaha Practice: Once in a while Cure: Eye disorders and improves eye sight
Sit in padmasana, inhale through the nose and retain breath kumbhaka as long as convenient. Exhale from the left nostril closing the right nostril during early period of practice. Later on, when the pranayama is perfected, exhale through the left nostril without physically closing the right nostril. It cures headache and sleeplessness and is also said to give the psychic power of parakayapravesa – the power of entering another body. .
JALA KRIYA This is one of the cleansing practices of Hatha Yoga known as jala neti. Lukewarm water is taken in a mug with spout and water is drawn in from one nostril and brought out by the other. Repeat it alternating the nostriIs.
Kriya No. 8 – BHRAMARI KUMBHAKA PRANAYAMA
Mantra: Sri Lalitambikaya Namaha Practice: Once in a while, before meditation Cure: Skin problems
Sit in padmasana, inhale through the nose and retain breath for as long as possible. Exhale through the nose creating humming sound. Repeat it 12 times.
Bhramari means the humming sound of bees. A similar sound is produced during exhaling in this pranayama. It is helpful in curing chronic headache, improving the circulation of the blood, particularly in the head region and in keeping the body heat evenly distributed.
PADMASANA STHITl KRIYA Sit in padmasana raising the head upwards and meditate with closed eyes on different padmas or cakras one by one from muladhara up to sahasrara. Do this as convenient for 5 to10 minutes.
This practice helps the practicant to visualise the real entity of the six cakras and finally merge into deep meditation in sahasrara so that individual identity is completely unified with cosmic consciousness.
Kriya No. 9 – ANTARA-BAHIRA KUMBHAKA or BAHYABHYANTARA
Mantra: Parabhramane Namaha Practice: Before meditation Cure: Purifies prana, body and mind
Sit in padmasana, inhale slowly and deeply through the nose, filling lungs completely. Retain breath for as long as possible, introspecting over good and bad thoughts. Exhale slowly eliminating bad thoughts and worries of the mind and retain only good thoughts.
This pranayama is very effective in purifying the body, prana and the mind by eliminating negative thoughts and toxins from the body.
BHAVATITA STHITl KRIYA Sit in padmasana and make your mind thoughtless. Seek your calm, peace and contentment from within.
Kriya No. 10 – BHASTRIKA PRANAYAMA
Mantra: Om Namo Bhagvate Vasudevaya Namaha Practice: While looking at a picture of Swamiji Cure: Eye problems
Sit in padmasana, inhale slowly and fill tbe lungs with air. Exhale half thevolume of air inhaled and again inhale an equal volume of air and exhale slowly and completely. Repeat 12 times.
BRAHMENDRIYA ASANA KRIYA Sit on the heels bending the knees and place hands on the lap with one palm over the other. Exhale, bending forward til! the forehead and nose touch the ground. Slowly rise to the normal positioninhaling slowly and deeply. Repeat 12 times and then relax in any comfortable posture.
Kriya No. 11 – SITALA PRANAYAMA
Mantra: Om Namo Satjay Namaha Practice: Daily Cure: Refreshes the body, reduces thirst and excess heat, and improves eyesight
Sit in padmasana or another comfortable posture and slowly breath in through the mouth while protruding the tongue out as far as possible. Feel the coolness on the tongue. Retain the breath as long as possible and exhale through the nose. Repeat this 12 times.
ANTARDRISHTI KRIYA Sit in padmasana and visualise the guru on the inner eye. With practice this vision will remain as long as desired. With this kriya one can experience the bliss and presence of the satguru at will.
Kriya No. 12 – KAPALA BHUTI PRANAYAMA
Mantra: Om Namo Satgurave Namaha Practice: While looking at a picture of Swamiji, or a candle flame Cure: increases concentration, reduces kidney, appendix and blood pressure problems
Sit in Padmasana and close the ears with the thumbs, the eyes with the index finger, the nostrils with the middle fingers and the mouth with the remaining fingers. Now slightly open the left nostril and slowly breath in through the left nostril. Then close the left nostril again and slightly open the right nostril for the exhalation. Breath in through the right nostril and repeat the process on the right side. Exhange and repeat this proces a maximum of twelve times.
DHARANA DHYANA STHITI KRIYA Gaze at an object of your choice (a candle flame, or a small picture of guru) placed at about 50 cm distance from the eyes in a darkened room. Gaze without blinking until tears come. Then close the eyes to give them rest for a while. When rested repeat the process again a maximum of six times.
GOD AND GURU
The English language has described PARAMATMA as God. The main functions of God are:
G= GENERATOR= BRAHMA, O= OPERATOR= VISHNU D= DESTROYER= MAHESH (SHIVA)
Hindus have named three functional heads while the Western world has described them by some letters of alphabets. GOD, ISHVARA and BHAGWAN are different names of the same supreme authority, creator of this universe. God is like a perfect traditional Banker who does not authorise any overdraft in the accounts of creatures. If you have balance of PUNYA (Good deeds) you enjoy the fruits by way of comforts and luxury and when that balance gets exhausted you start experiencing fruits of PAPA (Bad deeds) by way of miseries and sufferings.
God will not pass wrong entry from some good deeds to bad or vice versa. If we commit evil action and harm other people, we may not get retreat and punishment immediately because we have asked the CASHIER, GOD to authorise withdrawal from the account of PUNYA but once the balance becomes nil we start experiencing failures in all fields.
In such a miserable state of affairs we look for REAL help in the world and to our utter surprise, parents, friends and family will try to hide their face and avoid us. Ultimately as a last resort, a disheartened man takes shelter under RELIGION and all scriptures directs him towards a REAL SPIRITUAL MAN who is called GURU.
God has given his judgement that we should be punished for all our wicked actions but merciful GURU will give asylum under his kingdom and offers a special protective shield of bliss to his disciple (SHISHYA). Once we accept asylum of Guru even God will not punish us for our misdeeds.
So we need Guru as a friend, philosopher and guide during good days to stop us from deviating the path of spirituality and Dharma. Similarly we need his protection during our bad times to show us the ways and means to overcome difficulties to steer us from wrong paths to the right direction and to provide a psychological strong will power to sustain strains in difficult times.
Sant Kabir once said:“DUKH MAl SUMIRAN SAB KARE
SUKH MAl KARE NA KOE JO SUKH ME SUMIRAN KARE TO DUKH KAHEKO HOY
Guru shows the right way to be happy in worldly and in spiritual life and when God becomes unhappy for misdeeds Guru offers protection.
Protection can be offered only by a person who is superior in power than his opponent and that is evident even from their spelling. God has 3 alphabet while Guru has 4. It can be seen from the above that by all means Guru is an ABSOLUTE requirement for all human beings in all times, at all stages and for all conditions.
Q; (1) Is there any necessity for Guru in this era? Q: (2) Who is Guru? Q: (3) How to recognise Guru?
It is our common experience that until we become hungry we do not search for food and once we find hotel/restaurant we look at the menu and then order an item most liked by us. In the similar way in our domestic life and spiritual life we look for ways and means to attain our goal with the help of people experienced in their respective fields.
So-called intelligent men of the 20th century behave (works) since birth as per guidance of other people. During early age his behaviour is influenced by parents. As a schoolboy as per teachers and friends, at universities as per guidance of professors and after marriage as per wishes of the spouse. In this materialistic world how to behave is being determined by parents, teachers, friends, wife, children, employer, government etc., and the person who provides this guidance is called teacher, tutor, professor. If we become sick we go to a doctor for his advice and he prescribes medicine. To go from one place to another we follow direction given by A-Z maps, and all these examples are different forms of GURU.
A person who provides knowledge of earning bread and shelter is called Teacher and a person who provides knowledge of knowing creator of bread and universe is called GURU. Those who want to break the bondage of birth and death and try to attain DHARMA, ARTH, KAM and MOKSHA, will need a Guru. Nobody in the world can be successful and great in his life without the guidance and blessings of GURU. This can be seen from Lord Ram, Krishna, etc. Lord Ram was disciple of Vashishtha and Vishwamitra, Krishna of Sandipani and Shukden of King Janak. Guru can not be defined, described or identified by appearance, colour or clothing. He is great by his own greatness.
Guru has been defined in Yogvashistha Ramayan as such:
Whosoever gives Diksha (Initiation) by look, touch or gospel words. A shishya (disciple) who is experiencing oneness with God, can also be called Guru. In short, a Guru can initiate Kundalini by touch, look, word, blessing, thought etc. through his Shishya, and then his shistiya also starts experiencing God, who is SAT CHIT ANAND. A good disciplined disciple can even attain salvation (mukti) by the indirect blessings of Guru.
Guru means he who can not be purchased by money, lust, position, publicity, or power. To keep the papers in proper place we use a paperweight. Similarly we need Guru to keep ourselves at a proper place as a human being, and when the winds of KAMA (DESIRES), KRODHA (ANGER), LOBHA (GREEDINESS), MOHA AND MATSAR (JEALOUSY) tries to make us deviate from our journey of SALVATION (MUKTI), GURU keeps us under control.
GURU TATVA is not like an object which can be purchased or possessed, nor can it be found or discovered as it has not been lost, stolen or hidden in a safe. It is available everywhere provided you know the secret how to find out.
To find out whether there is electricity in the house, we put on the switch and if the bulb lights up, there is conclusive proof that the electric power has been connected to the original power station. If it does not give light we will try to change the bulb as sometime a faulty bulb does not give light. Finally our last resort is to use a tester and if it gives light and live wire we are 100% sure that there is current.
Similarly you can apply above tests to find if there is any GURU TATVA. By sitting in the presence of an ENLIGHTENED SOUL, we must get peace of mind, relaxation and indescribable happiness in the heart. Secondly if you prostate to a REAL GURU, his simple touch, sight or thought should put us in a trance and spiritualism should awake. There must be some enlightened soul around the GURU. If all the above tests provide affirmative results, do not wait at all for anybody’s opinion or approval, but experience for yourself. If all the above tests are affirmative but we do not get personal experience then only God can help us, because a blown bulb has to be thrown away in the bin and then we need a fresh bulb – (a new body in rebirth).
Once we accept SHISHYATVA (initiation from a disciple) and start striving for realisation of ISHVARA (GOD), the disciple’s Guru will eventually come to us because Guru’s are also in search of good souls for Gods’ work. The blessings of the Guru will make you also Guru. We will have all the knowledge of the universe. The supreme knowledge (GYAN) will destroy the AVIDYA, AGYANA and realise that we are not JIVA but SHIVA and then we start singing SHIVOHAM, SHIVOHAM.
To get perfect bliss after becoming SHISHYA (disciple), we will have to keep 100% faith in our GURU (ANANYA SHARNAGATI). This has been described by lord Krishna in The Bhagavat Gita (CHAPTER 9, Stanza 22): ANANYASHCHINTYANTOMAM YE JANA PARUPASTE TESHAM NITYABHIYUKTANAM YOGA KHEMAM VAHAMYAHAM
We therefore invite and request all the intellectual people to experience the GURU TATVA of SHRI GANAPATHI SACHCHIDANAND SWAMIJI. The only condition is that you should come with open mind, free of all pre- and post convictions. If we stand on a log of wood we will not feel even a mild shock, similarly if we approach with a preconceived mind, there may not be any positive reaction.
JAI GURU DATTA