Taming the kundalini

Nic TAltrtf

Yl{g. -KUND R \

Swami SatyanandaSaraswati Bihar School of Yoga, Munger

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Tlrg HUNDAIINI Swami SatyanandaSaraswati

Translatedby V. V. Bard

Swami Satyananda Saraswati All rights reservedby Bihar School of Yoga Munger,Bihar, India First edition 1957 Secondedition 1973 Third edition 1978 Fourth edition 1982 Publishedby Sri G. K Kejriwal Honorary Secretary Bihar School of Yoga Typesettingby Tata kess bmited, 414, Yeer SavarkarMarg, Pnbhaaevi, Bombay 400 025 Printingdonatedby Raja Enterprises, 7, Adhyaru IndusbialEstate, Q"nmillCompound,

Sr,vamiSatyanandaSarasuatiwas bm on the 26th July 1923 in a small tourn near Almora, in the foothills of the Himalaps. Even as a child he showed odraordinaryqualitiesand his first spirituale:perience Gcurred at the ageof six He wasblessedby the many sagesand sadhuswho passedby his home on theii wayto the higherHimalayanregions. Al the ageof nineteenafter completionof his formal education,he left his home to searchfor his quru. At Rishikeshhe met $,vami Siraananda,whom- he recognizedas his spiritualmaster.During the twelve years tha! he spent,at hls guru's astinm, $pami plungedhimselfinto karmalpga to such Satyananda an e*ent that Spami Sivanandasaid he diil the work of four people.An ideal disciple,Suami Satgnanda v,rorkedfrom the early hours of dawn untif hte at night invohing hims€lf in a.rery kind of work from carrlnngwaterto as-hrammanagementServiceto guru washis passionand hisjoy. Although he had a very keen intellect and was describedas a 'versatilegenius'by Svami Sivananda, his -leamingdid not come frorn any inshrction or str.rdyin his gunr'sashram.He follcnvedwith fai$ his guru's one command:"Wo* hard and you will be purified.You dont have to bring the light; the light will unlold from within you." And this is what hap-

pened.He gainedan enlightenedunderstandingof the -a secretsof spiritual llfe and has since become qreat -and authority on tanha, hatha yoga, kundalini yoga laiya yoga. Aftq slending twelve years at his guru,s ashram, b.wanli Satyanandatook to pariwajaka life and wan{e1ed extensivelyfor eight years throughout the Indian Subcontinent.During this period he met manv qreat saintsand yogis,and he spenttime alonein fomiulitinq and perfectingtl'9 yogic techniqueswhich could alleviatZ the sutferings of humanity. In 1965 his mission became apparent and he foundedthe Bihar School of Yoga. Beciuse his miision had been realued while he wls stavinq in Munqer. he settled there by the Ganga in order Io help m"oid people towardsthe spiritual path. Beforc long, students were coming from all over India and abroad,-andsoon Sat5ananda'steachingswere rapidly spreading Sr.i mroughoutthe world. In 1968 he went on an e*ensive world tour to prop.agatethe ancient yogc' pmctices among people of all castes,creeds, religions-and. nationalitiEs.'Since then Swami Satyananda-hasbecome well known on every continent and he is recognized as a leading eponent of VoSaand tantra, guiding multitudes oT spiritualseekersand inspiring many ashramsand r,loqa centers throughout the world. Foi the last ten ;rats he has been dividing his time between foreign fours, Indian tours,and residenceat Munger.

Bihar School of Yoga

Bihar Schoolof Yoqa. Munqer is the homeof $,tlami in 1964in order was-founded Satyananda Saras'rryJti.'lt and sann' to impart yogrc training to householders become has since yasinsinstitution alike.T=hisunique pre' ancient point the return to fol a mass ihe focal yoga cepts of ihe yogic sciences.In 1968-t!re [rst teicher training coursewas conductedfor European aspirants.Since then, the schoolhas groruninto-an iniernationaltraining ienter of great reno\r/n,*ith g large follouringand numerousbranchesand af{iliated centers. Today Bihar Schoolof Yoga consistsof Sivananda Ashram, wfrich is the originEl center, and Ganga Darshan,the new ashramcomplexwhichis built on a largehill overlookingthe Ganga.Here,in a settingof natural beauty,surioundedby lush gardens,verdant paddytieldsand with a majestic180degpeepanoramic viarybf Ganga,a na^,visionof yogrclife is inspired. The techniquesof integralyoga,faughthere are to personaldwelopment. a synthesisof all approaches Sh6rt and long term yoga coursesare conductedon an individualbasisfor residentialand day students. Kriya yoga coursesare alsoconducte!.Yoga therapy is taughtby s,vamisqualifiedin medicalscience. Yoga teachertraining coursesare an important part of the curriculum.One month coursesare tre-

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quentb.conductedfor householders, qualifuingthem to teachthe simplerpracticesof yoga'to tfreir"turnitv and communitymembers.More advanced coursesof Iongerdurationare alsoarailable. The Bihar School of Yoga is renovuned for its excellentsannyasatraining anl was one of the ffrst institutions of its kind to initiateand train foreignand femalesannyasins on a largescale.Gurukultiaininq providesspecialguidance for.children of all aqes. The institutealsohousesa Research Co6rdinatinq Centerwitha largecollection of booksanddata,wherE mostof the publications_on yogatherapyand research are compiled.AshramGraphi&, the mbdernprinting press,prints all of the BSY publications on'a widE range of equipment.It is ful$ staffedand manased by the.sannyasins and inmatesof the ashram,who do werythingfrom typesetiingto despatch. Conventions,seminarsand lecturetours heln to spreadyoga from door to door and from shorl to shore. Every year Bihar School of Yoqa sDonsors l*gq scale-nqtional and internationalionventions, conductedby $,rami Satyananda. ln addition,trained sannyasins are arrailable for conductingorganizedconventions,seminarsand lecture tours in all areasof India and the globe.This provides a solutionfor the -find yogic minded pi_oplewho it impossible to make the journey to Mungeror to any of ihe other branch ashrams.

Preface

The gurr-shishya communion is the most enduring type of relationship mankind has ever known. tt hanscendse>qperiences and emotions,and continuesto. work in its own non-rational way even after death. The normal man ruled by fear, love, hatred, passion and compulsions,cannot see it working, even as it propels his very soul from the depths to the heights of evolution; indeed even the guru through whom the great energy is moving cannot intellectuallyunderstand it. It is the etemal mysteryof grace. The followinglettersare the actual written account of such a relationship,serving as material organs of the spiritual transference.Though originally written personally by Swami Satyananda Sarasv,ratito one of his closestdisciples,they are intended for all persons who walk the spiritual path; their lessonsare etemal. This offset edition was made possibleby Mr. D. M. Khanna of Raja Enterpriseswho donated the seruices of his pressfor printing of this book.

Itutrasgarh 28.4.59 to study the item of you have yoga will After dhyana R-nu4 Pape.rs. lnitiation Y oga sankalpa-sadhinafrom the third The a month. the entire Initiation Paper twice final The portion of the Initiation Paper will be difficult. portion of the Initiation Paper can be read daily.Better wear a yellowish colored garment at the time of meditation.Get up early in the morning, say at four. If for any reason the morning meditational Practice-is disturb-ed,practiseit in the eveningor at night: But do not give it up. Practisemeditationunder a mosquitonet ihsteadof under a fan. Bath and change of dress are not indispensable conditionsfcjr meditation,though to acceptthem, would be best.Meditationcan be practisedafter washingone's handsand feet also.But assureyourselfthat the mind is for the sadhana. -prepared You shouldpractisechakra5anaandsuptauajrasana. The method of practisingchakrasanais this: stand up t-he eye; and keep the fea apart. Hold the waiSt,-c-lose arrd bend bactspard!, supporting yourself on the wall. Supta rajrasana.can be- practised after adopting the vajrasanaposture, in the sameway as matsyasanaRainandgaon 6.8.59 Irregularity in practice is the main obstacle in y-oga sadhana.Some meansmust be found to removeit. If in everyday activitiesand performance of socialduties you cannot iind time, you should do japa mentally and remember God's natne anywhere, anytlme. External causes do not ohruct the sadhana. laziness and indifferenceconstitutethe chtefobstaclesto onds practice of yoga.You are atwarethat the path-ofspltlfua!practrce ani Jttainment of perfection is at first difficult; in the middle it becomesactive and energizingand finally it This is not true asregardsyou alone, becomessuccessful. of practitionersoJ philosophic in respect is true but it mysticism,who also find their way difficult in the early

stages.You are inclinedtowardsthe studyof yoga.you ani sieadily. -automatical$. Fu".only to continue to pracliseit slowly Gradually, you-r practice will advance Temperamentally,you are not devotionallyinclined;yJu are more an intellectual.For this reasonyour progress will be slow. Even in the midst of the distractionsof daily life, you can bring before your mental vision the imjge oi your desired deity, you can even practise japaf but you cannot practise sadhanawith steadfastattention immediateb.-To mAke sadhanagradually -or" unJ more indwelling is the only remedy foi persons in active life. T-h-gngth of sadhanais not difficult. If you regard it- as dlfficult, where else do you {ind smooth sailirigin life?The conditionsof life to which we areaccustoried are hard indeed,but the mind is usedto ihem and does not feel so. Sadhanais a neurventure, the first siep in the march by the dMne to victory over the animil in man. Its practice will surely take some time. Merqe 'this practice with your daily routine with devotion aid courage.Those who wish to move forwardhave to raise one foot at each advancingstep.

yoursadhana attimes '"""-:TjI:3nx'3ir"::

become naturally impatient. Even though you hive progressedenough on the path. of sadhanasuch an attitude of discontentwill continue until final fulfilment is reached:Such a discontent,however,is healthy Why did you leave practising asanas?Continue to practise some. You will not be able at preserit to assessthe measureof your successin meditation nor tq analyzeyour experiences.Do not be in a hurry. So long as you are not able to experiencethe forh of your ishta within you in full measure,you should not think of anything.Herein liesthe weaknlssof sadhakas. They continueto progressand yet continueto measure 2

the way traversed.Remember,when successon the spiritualpath is achieved,the sadhakainsteadof being consciousof the measureof his progress,remainsconscious only ol the form of his ishta or of devotion for him. So long as you continue to remain conscious of your success,you will remain away from ihe reali$. of the form, resulting from adAs consciousness vancingsadhana,becomesmore intensethan a mere mental concep! one gets nearer to the goal. As the surface consciousnessof the sound, the touch, sight, taste and smell becomesmore and more submerged within and moves away from the darknessof psyrchic strata, more and more of partial visions are seen. A slight portion is made visible but fullness of vision is realizedonly in the final stage,and that too only when the consciousness of the objectiveworld, of the body etc.,.is totally dissolved. You have mis'edquestionsrelatingto divine spirits. I am constained to point out that your ideas of such celestialbeings are wrong; you appear to believe that thesecelestialbeingsare the monopoly of a specialized group. I will erylain this to you only if you come to.me after emptyingyourselfof all the borrowed knowledge that you have acquired. fuhal beingsare not the subjectmatter for sceptical discussions.While continuing with the sadhana,penetrate the extemal covering and open the inner gate and in the intensity of devotion, speak not anything. When the inner eye is opened then see yourself.I can only reveal a portion of the truth; the ultimate buth I shall not reveal, though I know it. Better rcalize it for gnurself. Were ! to reveal it to you, you would nel'ter rcalue it. Dreams constitutethe manifestationsof past impressions.Dreamshav? a meaning in them, yet they constituteobstructionsin Jhe path of realizationif they bear no relationwhateverto the objectivein vieur. Ali actionswhich agitatethe mind and raisethought currentsbeforeyou haveachievedperfectionin sadhana

are to be treated as obstructions. Once you know the hick of penetrating into the deeper levels of conscious. ness, you can perform all actions, for the'mind, being inhovert, will nol be distracted by them. The aim of sadhana shouid be the acquisition of kno,vledge, dispassion, devotion, power and peace. If you fail to develop psychic powers through sadhana, then you have missed the way. It is better, however, if the aim of sadhana is not the acquisition of magical powers. Those who practise sadhana for accomplishment of such magical powers fall from lofty ideals and

dwetl in ignorancE.If i<nowledg",Ji.puri6, a;;;ti"; poxrerand peaceare all acquired,many psgrchic pou/ers will unfold themselves. If praSreris made for the welfare,wellbeing,prosp.erity of one's family or other persons, it becomes immediatelyefficacious.Such prayerspurify ihe mind of the person who prays, and.at the same time make his thought force more potent. You should nou/ channel all the diffused and confusedpattems of your consciousness in life into the cental focus of sadhana.Make sadhana.the objective to be achieved;it should form the objectof meditation, the only thing to be known and to be worshipped,the only object of bliss. Let your family life be your ladder, yciur life the wall, and the sadhanathe effort to reach the terrace. Life,body,houseand family-allthese are meansto the end but not the end in therirselves.To be angry is not a thing to be proud of; it revealsthe mentalleformity of an otherwisesensibleindividual.You haveto leam to understandall things and to offer worship at the altar of peace. Rajnandgaon 11.10.59 I am confidentthat you will attainperfection. One should practisejapa in addition to his regularsadhana.It would be bestif 1'oupractisejapa always.It is possiblethat you 4

may not be able to hold fast to it in the beginning,but it will be firml$ establishedby practice. Meditation is not possibleat all times; it comes and goes like a wave. At plunge younelf at once into meditation times, hcr,r,rever, (but pose in any not lying dorxln).You can medltate while lying dorvnbeforeyou go to sleep. Practice of asanas slorvly purifies the nervous s16tem, and the mind and life force (pranal are revitalized.Ultimately the stage of meditation is reached. If this is not done, impurities in the nervous qntem hamper meditation. It is, hourever,certain that one feels very lazy practising asanas.Chakrasanademands a lot of effort. Practiseit with eyes closed.'Gradually inctease the duration period of padmasana. I will teachsiddhasanasome other time. It is very,simple. For securing protection from mosquitoes,practise pranalamaunder a mosquitopet. Mosquitoeswill cause lesshouble if you eat less sour, s,rueetand savory food. I have received your thought vibrations. Your sadhana has progressed on the mental plane. The deeperand intenserthe.sadhanaon the ps5rchic stata, the greater will be the frequency of ps5rchiccontacL Your preparations are still not complete. It does take time to reach its fullness . Remove the agttation caused by anger. Try gradually to develop on the psphic level an atnosphere of peace.Try to feel the highestbliss and peace.lt is the function of the mind to wom7. Its root lies in fear. It is not the attuibuteof the soul, for that is changeless.

July8this Gurupoomima. t"H"ffiotffi,ll1;fl

cart and take to the fast moving hain; learrewalkin[ and start flyrng. Uft the self from the earthly plane and raise it to the stage of the guru. Where is your accelerator? On the Guru Poomima day the po'ffersof Bmhman pervadethe universe.Empty yourselfand tune up your

inner-urgeof the sadhaka.whatever the circumstances, therefore,do not lose your gnp on the sadhanu:-Th; mind will continueto give good'or bad indications. Ahmedabad 1.3.61 It. is indee!.a hgpgful sign that irt spite of the respon, sibilities fgTily life, you have commence.dpractices. Lan one"f.tutiil the mission of life rightly by remaining a.professor,a principal,or a membei of un institutio# All theseare just eryressionsof grossdesires.you should never believe that you are camyingthe burden of the f3m1bor the society.Like the spanoiuwishingto rireasure the heavens,there ar? people, not wanting,who suffer from such delusions.Sadhanawill suffer uf'long as this diseaseis not cured. Thl. p?th of sadhanaappearsto be difficult at the outset,but later on it suddenlybecomeseasv.Sadhana becomes easy for those who have come to t<nou,its a guru. People are told that a guru Jn!,steries.through is not necessary,_b-ut great souls have considereda guru t9 be, indispensableon the path.of yoga. you shJuld, therefore, test your self-imaginedconclusionson the touchstoneof truth. It will not be proper to alter thi techniqueof yoga to suit society'sin{erests. A sadhaka must always remember his sankalpa (determination).The test does not lie in horv much sadhana-V9u hgy'e pr-actisedbut how alive you are to your sankalp.a.Therefore,go on revisingall your god resolutions.Take a bird's a1e vrau of .5aourlast lrgar's progress. If difficultiesdistact the sadhanaat times, let them come. Do not leave your efforts. Il hovrcver,it is not possibleto practisesadhana in one fixed posfure, i11tensify the practice.of inner silence or indwelling in any position.Intenseconcenbationis at times achieved by doing sadhanaat any odd hour. But you should endeavorto keep the time for your sadhani fixed and steady.

Whateveryour domesticand socialresponsibilities, let them be. Once again I awakenyou to the supreme goal. To .lhe excl_u-qion. of all social -duty, 'iealhe your biithright and servepeople by your attainments. If you have faith in what I say, your family affairs will be settled satisfactorily.I say this in full confidence. I am leadingyou to the study of yoga becauseI know what I am doing. Rajnandgaon 12.3.61 Sincerity and surrender are the greatest assets in sirdhana.It willtake soinetime beforeyou go abovethe plane of senseconsciousness. Incessantpractice will be nece$saq/. During the stageof suspensionof .senseconsciousnesssometimesone falls asleep.It is sometimes sleepresultingfrom tamasthat troublesthe.seeker.A novice,hovuever,finds it difficult to distinguishbetween the two. If, therefore,during meditationthe form of the ishtabecomesclear,then the path is correct.If the form begns to disappear,knov,rthat you are fallingasleep. Sometimesvisionsother than thoseof the ishtawill come.This is the.resultof the predominanceof impurities in the mind. Absenceof a balancedmind in worldly life makesmeditationdifficultfor the sadhaka.The minl suffers from distractions.It begins to wander during meditation and tries to keep away from the object of nneditation.'Meditation is comparativelyeasyif the mind is balanced.One's goal should alwaysbe kept in vier,v; then, even if your mind wanders,it will soon revert to meditation It ls no use acceptingdefeat on the path of meditation. Those who travel certainlyexperiencefatigui: on the way, but the jourhey's end can only be reachedby continuous motion. Constant practice iir sadhana iis necessary;so also is patience.If one does not miss his objectiveand dedicateshimselfcompletelyto the fulfilment of his aim, he surelysucceeds. A sadhakashould have love and obsessional desire.

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Close.thedoors of the senses.Look within. Listen not to the promptingsof the mind and then see for yourselfif the ishtamanifestsor not. Form the habit of practisingjapa -a- constantly.Do not forget the mantra even for moment. S,it f* meditation wheneveryou feel like doing so. Close the eyes.Submergethe mind in experiencingthe pr"r"n"" of your ishta deep within you. Makelourielf :uiiu" to the divine spiritual *aves and vibritions in the atmosphereready to envelop you. Continue to lift up your aspirationsuntil you lose all external aware_ ness.When your mind is totally filledwith these divine vibrations,fix _your consciousnessfirmly on the form of your ishta.Meditatein this manner is often as you can duringthe day. However,the morninqand eve,iinq me-ditationpracticesmust go on asbefore,inaccordanc! with the schedule. Go forth with confidence,within that your path is correct. K?"p your battery always chaiged. it is necessaryto begin the sadhanawith a new-direction and renewedenthusiasm.The time is now ripe. DMne spirits..arehelpingyou. You are beingled on the path of sadhana.A new directionis beinggiu"n to ybui life. Be you a yogini!

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Atg, initiation, it becomes yourr#rHt:f;?;ttf"i

solely for this sacred cause. The significance of aikha is of considerable importance in the-life of any sadhaka. When the jiva is first born on the human plane, it goes rapidly dov,rnthe incline to a life full of woridly activi-ties, even as the water flows down an incline. So, when it leaves th-e higher regions and descends to the earthly plalgs of existence in various phases of life, it envelops itself with the coveringsof ignorance.After experiencing happiness and misery in countless births, it now longl to retire from the world of the sensesand is inspired to go along the spiritual path.

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As I have indicatedto you, the phasesof man's birth are many. The first phase of birth takes plage as soon as he emergesfrom the mother'swomb' The secondoccurswhen he acquiresknou.,ledgeof the self, by hearing or learning about it from others. The next phase comes about when he takes instructions from a true guru and begins his sojourn tov.rardsfull selt realization. The import of diksha is thus not trite. Realizethis fact and intensify your sadhana.Human life is the only life where man is given freedom of action.Therefore do not waste time, but start on your journey. Carry with you luggage in the form of the and instructionsof the guru. blessings Monghyr 14.3.61 You have to march towards the gbal. An initiated disciplecannot afford to lag behind, however slow the for sadhana.Thesadhaka motion.A guru is indispensable alone knows and realbesthis. I have already told you something about meditation (dhyano).Any ideal in which the mind becomes submergedis the best. One can'also practise meditation on one's emotions and his inspirational urges. Gradually increaseyour frequency. Join the connection daily at four a.m. Meditate under a mosquito net to protect yourself from mosquitoes. Increase ygur practice to shoulder the great task and. responsibility you willbe calledupon tci dischargein future.' The prirlcipal asanasdre'eighty four in number. All these you have to learn from books. Side by side begin practising pranayama. Perfect each asana and pranayama.Completeall the sadhanafrom three in the morning to six. Again set apart the time fbr sadhana from eight to ten in the evening.To begin with, ftve hours sadhana is enough, though later on you will have to increasethe time. From six in the morning to eight in the eveningyou may attend to your work in the collegeand the house.Practisejapa and anushthana

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on holidays.Gradually I will initiate you in nadanusandhana,qjapa,yoga nidra and other {6rms ,;ah;;;. The ishta shall be one and so also the "f mintia.. Thesewill never change.One can get water bV digging fff"in {i{tv feet in one place but not by iigging fifty places.Such an efforr will io i-ii vlin.";; Once he gets into the train, no passenge,keepshis luggageon his head;.helets the burden ri-ein the train. TiieGrnL train which carrieshim will carry all his luggug;.Wir;i -Give.up then is the good of worrying? biS"iing unj start acting.pendme the repbrt on your sadhanal

r. amonceasainmakins your,"f;":3#.ilt rifr1

alive to the sacredobjectivewhich you have to reach after. suspending your sense consciousness.y"gu sadhanais only a preparation for it. In all nut u8u do, keep alive this unceasingawarenessof vour doal Devotionis an aid to sadhanla.Transfor," d"t;-;i yours into an act oj yoga. Let every wprk be a step towards.yoga.Transform even sleepinto yoga sadhani Rememberthe nameof God and do japaeverymoment. The mentaltendenciesand impressionsfroni i'nu-eiable livesare not easilyremoved. Examineeach moment and also eachthought that comesinto-your mind. See which, and of what kind, is the main thought that plays in the inind. Thereaftei. practise another sadhana. censor all visitors entering the mind. Slop at once all unnecessarythoughts enterl ing_themind, lestsomethought may enter uiperrnitted and expendyour mental-en-rgies.After a f.w days of this practice,the mind will alter its habit.It will gG up wanderingin uselessthought. . Wheneveryou get time, try to make your. consciousness one-pointedand introverted.Transcendthe grossplane and then observewhat you perceive.you will see somethingstrangeand wonierful, but like us, that too is as real on its planeof existence. T2

You have in you the pourer of yoga which will manifest ibelf by sadhana. Your duty is to practise sadhana. Truth has many facets; it is one as well as . many. Change 5rourthoughe. Uft yourself above the self-created concepts of happiness and misery. Your soul is not concemedwith these. Very feur persons are able to understand them'selves correctly.A large majority of persons entertain wrong notions about themselves.Those who are sensitive to slander and welcome flattery will find it is 'their ovun selves'.For acquiring impossibleto know one has to practisesadhana. self-knowledge has not so far been fully Your senseconsciousness absorted in meditation.It is, however,being sublimated. During the period of suspensionof senseconsciousness sleep comes, but'this sleep is different frbm ordinary sleep. It is difficult to understand the distinctions betweenthe two, If during meditation the form of the ishta establishes itself firmly, know that your path of sadhana is correct. If the form begns to fade, you are falling asleep.If sometimesllou see somethingother than the ishta, then the chitta is full of impurities.If one maintains mental equilibrium in the midst of worldly^life, comparativelyeasy for'him. then meditation-becomes 'mind it wanders during .of is agitations, full If the from the obiective. meditation and ties to break away But, by consistentconcentration upon the objective, it again comesto the meditativestage. It will not do to accept defeat in meditation. Where does one not get fatigued? Who has left his wofldly pursuits because of fatigue? Then why give up:m;diiation alone? I am sure you will not abandon thii,sbdhana. -*'T;'Glxhausted by meditation?Whosoevertold. you so? It may be so according to the standardsof your Thebsophy, but neither I ncir other yogis will ever accept this. It has been our elperience that"by meditation all the diseaseslike those in the brain, the

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heart and the muscles are cured, without medicine. Dhyana is a curative practice. Do not readily b;[;;; such statements. Meditation results in peace, joy, health, rest and pou/€r. Il *y early dap, a Theosophist iiin"J *iJ that meditationcreated'tensionsand'tied i" pr""e"i p.e from practisingit. But I did not accept tti.-aJvile. I -have,on the conkary, freed myself frori tf," 'old complexesthrougli meditationarpractice "*i"", r"r-L-igr,i hotrrsdaily. Shut out the e>cperimenter the receiving time il midnight, and the time for transmissionis the time of sookshmodaya. The messagemust be limited to one sentenceor elevenwords, or should consistof a familiar sentiment or thought. The transmittedmessagesshould be written down in a dialoguebook. The receivedmessagesshould also be written down. Similarly,preaffanged-messages and undeterminedmessagesmust be written dov,n. Though the time for hansmissionand receptionof messagesis fixed, more time should be given in reception as well as hansmission'ofmessages, do that nothirig is left out, or becauseof the difference in time. thE call is not missed There should be a three day break after every hansmissionand reception practice. But even though receptionand hansmissionare not practisedduring ttis break,insteadof receptionpracticeyou should practise sookshma sadhana, and during redt in transmission, practisetuatakasadhana.This period is calledthe period of recess.But its meaning is ihat nishthaor steadiness of faith should continue to be alive, even though receptionand hansmissionare not practised. After you succeedin this, prattise it on the ishta. First fix the timetableand the messaqe.Then. throuqh tuatqkg,send the determinedrn"sug"i. Go on'doinj io until the allottedtime. In addition to this, there should be a break and then sookshmasadhana. After you acquire a few days practice in this, the messageand the reply of the ishta will be audible; it will come continuouslyfor as many days as you may have taken in transmission. On the-finai day ihere wiil be no message.

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I.f you c?n dg this much, then the thingsthat are remainingwill be known to you automaticati-y. tt is not necessaryto indicatethem. Preparations 1. FnP into the subtle for receivingmessagesand tinally completing th9 practice of sookshmodaya. 't=. o Preananged message(to be received). 3. Timetablewith full period of break. 4. Sookshmasadhanain recessor breakperiod. 5. Positionof guru'simagefixedin sookshmodaya. b. Conversationlimited to one sentencerelatingto a familiarmatter. 7. Completeself-forgetfulness. The same rules generallyprevail in preparationfor hansmission.There are only two more'rules: that the undetermined message should be kept sealed after memorizing it, and the other is to malie the message audiblewithin, through tataka. Make the timetable of the hansmissionpractice a detailed one. Send a copy to me. In reception and transmission,what is to-be the receptionof the subject will be hansmission of the experimenter,and trinsmission by the sublect,receptioh of the experimenter. The e> 747

purchased.bymoney or women, name or attachment, but one who is the masterof all these.He alone wili be my chief disciplewho is beyond birth, d;thgregd, who is fearless, indifferent to social prestige ""d and unaffected by influences.I do not want excuses. Whaleverhappeni, what I say must come ffue. RememberGod throughout the day. Even as a miser, greedy for riches, rememberswealth, and the murderer afraid of the police remembersthem, so too you should_be aware of. God. Every pleasure is His, every breath is His miracle; every day is His glory; you are His manifestation.Thera comes a moment when the soul awakens-then the egsentialunity betweenthe sentientand the insentientis realized. The.stage of sannyasais also great. Its greahress is etemal. This is the path of abandonment,not for acquisition and e>cpression of inner attitudethat no one desires it. When we are being criticizedeither we skongly re{ute it or bear it quietly.The moral is that whatever our reactions,it is clearwe do not like criticism. 158

Whether we react to criticism or put up with it, it is clearwe intemallylike praiseor flattery. According to me, to digest praise is very difficult. We are its devotees.By intensesadhanawe can endure the impactof criticism,but praisecannotbe counteracted. If, .however,the sadhaka begins to heat praise as worth avoiding,then the dose of slanderbeiomes like nectar for him. Slanderappearsto us like poison becausewe long for praise ahi flattery,but how can one cultivate the attitude of heating praise as worth avoiding?I know two methods: flways bearthis fact in mind, that he who praises you has some ultimatepurposeto servewhich hb does not-reveal;othe.rwisehe would not praiseyou so much, and such a selfishperson easilyinfluencesand cheats. Always remember that slander and criticism after some time bring the harvest of good results. Thev not only give mental peace but also give material prosperity. I tell you this great truth, that you should reverse the old yardstickof slander and praise and overcome the undesirableinfluencesof praiseand welcomeslander. It is necessaryto understandman's ways,to know the manner of flatterers and slanderersind believe that the flatterer is the hidden devil for spiritual life and a source of danger,whereasthe critic is the common sort poving on this earth, and one who applies the axe to his own feet. . I again-tell you this great truth, that you reverse the yardstick of the human weaknessesof- both these kinds and alwaSrsbelieve that your flatterer increases your vanip, and your critic your defeatist attitude. In the final analysis, both are alike. And I am giving you the key for opening the final gate,and that is that both these human-weaknesses are uselessand delusive.Know this and conduct yourself in thisway and move in the higheraltitudes. fuk your admirers to pay tax Give rewards to tlrose who criticizeyou for their pains. In fact those

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who praiseyou are your debtorsand you are a debtor to thosewho criticizeyou. Therefore,you should not accommodateyourself to the opinions of your neighbors,nor will you cheat yourselfnor lose faith in yourself or in your allotted task. Nor will you care for the talks of people, nor listen to their unthinking and imaginary codes, nor barteryour peace. Neitherwill you regardyourselfas mean or weak, nor treat your friends as great and renowned, nor will you flatter,praise,or hate them. Saintsare seers.They know the requirementsof futuregenerationsand leavebehind a code of conduct. Not only this, but they also leave behind shangedisciplesand volumesof instructionswhich are used by futuregenerations when necessary. Bhagalpur 24.2.62 Prarabdha can be reconstructed.Prarabdha is being formed, not that it has alreadybeen made. The indi' vidual who is full of the power of the self and who is urdhwaretais ableto changehis prarabdha. Sitamarhi 27.3.62 Man wasteshis time in futile thoughts.He expends all his energiesin attachmentand desire.He hesitates in worshippingGod. That is the reason why his whole life is one of woeful and plaintivewailing. Even though he has all the qualities,for want of proper aim of life he wanders in the darknessand a blameshis pmrabdhaor God. Evenif he has a proper aim in life, in the absence of a firm determinati6nhis efforts have no power. In the path of purushorthaor firm endeavor,stormscome and- he gets confused.Purusharthaprogressesby a harmoniousblendingof endurance,patience,calmness and absenceof anger. 160

Circumstancesof domestic life also act as obstructionsin life, but not in all cases.What phase of life is devoidof such conditionsof helplessnesi? Somewhere there is want of money, somewherethere is illhealth,somewherethere is incompetence,somewhere non-coope.atign. of colleagues,and somewherefamily difficulties.All these perpetuallyedst. Sikandar and Napoleondid not botheraboutthem. Our life is wastedin the kitchenor at the dressingtable.Our treasureis alre2dysunk in sleepand luxur!. Even so, when I invite you to break the 6ondage,you peopleconsiderme mad and you forgetme.

Liberarion in lifecomes through '?ffi*flt?:fi,f1

purushais liberatedfrom the bondageof prakriti,then the stage of liberationor jivanmukta is reached.Or when the seekerafter spiritual yoga overcomesthe in-attains fluencesof the inner being and the staqe of sthitapragyo(man of steadywisdom),then he ittains the stageof jivanmukta.A sadhakaattainsthe stateof jivanmukta by purifuing his thoughts and attitudes, makingthe mind subtleand one-pointed,and maintaining a detached attitude towards the sensesand their objectsand desires. Unconquerable awarenessis the be-alland end-all of the sadhaka.It is never tired, never losespatience, never loses courage. never gets confused,bui forever remainsawake. Sitamarhi 2.4.62 The pdth of seltelevationis a little crooked in the beginning.Even a sadhakawith a strong heart becomes nervousand confused.Rememberthis. Wheneverthe mind is confused,the graceof God comes to the. help of the seeker. By analyzingthe confusionin the heart, it disappears,and we-befin to understandourselvesbetter.

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The mind has three faults; these are impurities (mala),covering {auaranqland distraction(uikshepa). Desire,aversion,greed, attachment,pride and malice are the impuritiesof the mind (mali). These can be overcomeby ceaseless activity.Distractioncan be overcome by trataka, pranayama and inner silence,and avaranaby knowledgeof one'sreal nature. The chitta remainsactivein two states.Either it is activein the contemplationof objectsof senseenjoyment, or otherwisein the contemplationof the 3eif. These are known as the. uishayakaro'(or the external identifyingwith the senses)and the brahmakara(identifyingwith the supreme)wittis. That is why one should contemplateon the selfwithout a break. Man performs actions which are full of faults or defects,Side by side his chitta also remainsafflicted. This becomesa curse in his life. Indifferenceto the faults of life and unceasingefforts in the sadhanafor self-elevation-theseare beneficialfor the sadhaka. The sadhakawill have to go aloneto the path of self-elevation.As long as the sadhakadoes noi know the importanceof this path, he has to roam about in his vasanas. What a misuseof this incomparablelife of man! Life after life has been wasted.Hilf of this life is also gone. The fetters of the physical organism have hundredsof times brought about the fall of mankind. He continuouslygoes on swearingthat he will never be bound by the fettersof maya.But as soonas he comes into this world, he forgets his goal. The third diksha patra is attached,study it. Awake, arise,and go forward to your goal. Diksha Patra III Introductionof Kula Kundalini;method of meditating on the kundalini;the brahmagranthi;the vishnugranthi; the rudragranthi; one tliousand offeringsin the sacrifice;awakeningof the kundalini;the eighteen

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sciences .(vidya);worshipthrough the centers;special rules; achievementthrough total vairagyaand'complete brahmakarawitti. May the uninitiatedand the imperfectlyinitiatedreceive inspirationand the initiated,knowledge. The abodeof Shiva is sahasrara.Shakti residesln the triangle in mooladhara,which is describedin the scripturesas the kulakundala or the matruyoni.Sheis asleepthere.Kula meansshakti(power)and kunda meansand impliesthe source(yoni).Kundalini,who is more subtlethan the atom, lies in repose in the causalbody of the jiva, encoiledin three and a half circles. Sahasrarais the abodeof Shiva.There Shivaand Shakti fully unite. Here also flowsthe oceanof nectar. Just aboveis bindu visarga.Herein the jiva first satisfies all his desiresthen becomes aptakamoor richly content within, and finally becomesdesireless.Herc'paramashivais establishedin the form of light. He manifests himselfon the three_planeswhen the-veilof ignorance is removed. Here the vasanasacquired in iountless births remain stored up. Here also is the Kalpotaru (rvishfulfilling.tree)whichgivesone'sdesiredfruiti; here alsois the pitha whereShaktiis unitedwith Shiva. Kula Kundalini--Shakti, transgressing body consciousness in mooladhara,grossfoim conscioushess in swadhisthana, grosssmell in manipura,grosstouch in anahata, gross sound in vishuddhi,an-d the mental tendenciesof the inner equipmentsin ajna, ultimately mergeswith Paramashiva in sahasrara. When Kula Kundalini,hissingangrily like a snake, rousesherselfin mooladhara,the senseconsciousness, agitations in the chitta and ego consciousness disappea.r.At that time the powers of yoga follow the sadhakaas persistentlyas naked witc6eJrun after an old man. The guru alertsthe disciple,for the siddhis are allurements of a basekind. She is calledthe Tripurasundarifor she remains pervadingthe gross,subtleand the causalplanes.

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fu she touchesthe anahatachakra,the lotus of the heartblooms. You should learn from the guru the panchdashakshari(fifteenletteredmantra)- ka, a, ee,la, hrim, he, sa, ka, a, ee,la, hrim, sa, ka, la, accordingto the hrim mantra-and meditateupon it. Then you will acquire the powers of Vashini, Kameshwari,Modini, Vmla, Aruna, Jayini, Sarveshiand Kalini mentioned in the SarvaRakshakara(all-protecting)Chakra or fuhtra. Kula Kundaliniis the powerof Hara whichremoves the attachment to life or sense of being. The yogi removes it through that power. The Tripurasundari symbolizesthree bindus,a triangle,three parallellines, three lettered manhas, three forms, three yonis and three chief powers. These three bindus are red, white and colorless and they represent jiva nirodha, jiva bhava and jiva satta- cessationof awareness,wisdom consciousness, cessationof individuality.The first, i red bindu is the of the second,''white, symbolof the ego constiousness; and the third is of the nirguna the subtle consciousness (formless),and that is why it is colorless. Meditateon Kula Kundaliniin mooladharain the the following way. Think that the three bindus are 'ha' radiant featuresand pair of breasts,and the letter constitutesthe lower portionsof the body.Then reflect on the manrnathkolo(kamakala).This will give you the power of subjectionby athaction(uoshituo).The guru here wams the disciple that all these powers are transient; only the grace of Tripurasundari is truly imperishable. Meditateon Kula Kundalini in anahatachakra,that she is raining the sheams of nectar. This destrop all aspects of sin. Come along with the guru, leavingthis world and passingthrough the regionsof Varuna,Agni, Vayu and Akasha,and settlein the pure chidakasha. is overThe senseof beingor the egoconsciousness (devotion). and bhouono hatha, mantra come by

1&

If you go alongwith the guru, then leavethe three planes,sevenregionsand fourteenworlds.On the way, overcomeBrahma, Indra, Yama, Kubera and all the others,and go beyondthe limitsof their regions. Kula Kundalini,whose source is the yoni, whose path is sushumnaand who uniteswith Parbmashivain the brahmarandhrahas to be pacifiedfirst. Therefore, through incessantjapa by day and night, through unswervingmeditation,realizationof the sense of oneness (adwoita), partaking of fruits as offerings, total surrender,total silenceand firm continencb,raise it. In order to awaken Kula Kundalini repeat the Dur gashaptshatiand Soundarya Lahari. In order to let Kula Kundalinirisewithout obstruction, one should, through the practice of asanas, pranayamas, bandhasand mudrasovercomethe three granthis-brahmagranthi, vishnugranthi and rudragranthi. ald the three gunas.For this supremepower, this Mahashakti,in fierce anger stands in the gafu of an avadhutaon the dead bodiesof thesethree. In this state only a truq guru can help the disciple.The guru who has no experienceof vamkeshawara,jnanamava and tantrarajashould not take the risk of instructinga sadhakain kundaliniyoga. Therefore, first of all, the guru should prepar€ a . kunda for a sacrificeand offer oblationswith purd ghee. Or, the discipleshouldmake one hundredolleringson the srayambhulingain the Kula Kundalini. The guru should then rub the upper and the lower orani (kind of wood) and light a fire.in the kunda with the help-of the.disciple.And when the fire is lighted, pieces of samidh wood should be thrown into it and meditatingon the manmathakalaand the chintanakala every_duy, u hundredofferingsshouldbe given. Now, when the ahutis or offeringsto the fire are . being made, the discipleshould be rnadeto recite the threebijas-ka, a, ee,af Smara,Yoni and Laxmi-with the Panchadashakshari, and the guru shouldalso recite them and carefullymake the offerings.

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The guru'offersthe ahutisand the disciplemakes the kunda; again the guru lightsthe fire with the help of arani pieces.Now the guru should raise in the fire of the kunda the manmathakala, and practisesanyama on the ishta and also recite:aum, ha, sa, ka, la, hrim, ha, sa,ka, ha, la, hrim, sakala,hrim. Later,I will personallyshowyou the method of the poornahutior the completionof this as done by an able guru and the discipleafter repeatingthis mantra a thousandtimes.But the ladle full of fragrantghee in the handsof the sacrificerprobablywill not remainsteady until it is repeateda thousandtimes.Of the two, one will certainlylose his steadinessand equilibrium,and if this happensthe sequenceof japa will be prematurely broken. Therefore,when the fire is burning and both of them are eagerfor offering, then you should practise kumbhakaand with a will, fill the sacrificialvesselwith the prana,and againwith quiet detenhinationraisethe ishtain the flamesof the fire. So long as the guru does not givethe poomahuti,you shouldcontinuethis practice with determinationuntil the last. Thereafter,guru and disciple should meditate on the ishtain s-r,vadhisthana and remaincalm. If you are an efficient,experienced, strongand selfyou controlleddisciple can finish off this sacrificealone. The guru cannotgivethe practiceof this tantraby himself alone. This secret tantra should be practised only by a strong minded and self-controlledguru and disciple; otherwisethe offeringswill be fruitless. Only yogis can fully practisethis tantra; otherwise thereis sure to be a break.Therefore,you shouldmake yourselfsinless,fearlessand pure. One who does not practisecontinencecan never achievesuccessin this sadhana. The awakeningof Shakti,piercingthe chakrasand the union of Shiva and Shaliti- these three can be broughtaboutby hatha,mantraand devotion.

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Guru and discipleshould continue the incessant practiceof shambhavimudra,agocharimudraand bhoochari mudra,or elsetheyshouldtake sorneherbs. Kundaliniis etemal.Of her many powersDakini, Rakini,Lakini,Kakini,Shakini and Hakini are the presidingdeitiesand controllersof the six centers. You shouldworshipthe manifestedpowersin the trianglein mooladharachakra,titz.Bmhma and Savitri. This is the KamakhyaPitha of Matrushakti.This is the principleof the Kaulas.It is so called,alongwith swadhisthana, the tamas chakra. Therefore, after having masteredthe sanyama,you should not restcontentwith one hundredofferingsbut, on the contrary,go on giving offerings on the fire until the power leaving its pitha does not beginto rise. In the swadhisthana, worship Rudra and Rudrani; also riibditateon.your ishta until the ishta reachesthe region -"--th"n'Vou-meditate of Varuna. on the Varunalokaand Mshnu and Narayani in manipura. Be careful here. For the ancientvasanasunder the cover of kama (desire)come and manifesthere.The guru will protect you here. Here with the help of hatha, mantra and devotion raisethe ishtaand establishhim firmly in the region of Vayu. The anahatais the Vayuloka.Here is the lotus of the heart from where the etemal sound of hom and soho emanatesalways.In the fully opened lotus you shouldmeditateon the ishtaand iamiliarveyourselfwith the eighteensciences(vidya). The anahata chakra is called the Purangiri Pitha. Ishwaraand Shakti are the presidingdeitieshere. Even though the sound power arisesfrom this yoni, here it becomesparanada.If you are able to hear the sound of ham and soho in this center vou are fortunate.In manipurathe form of the nada is iashyanti. Then you worship in the vishuddhi chakra Shiva and Shakti in the conjoinedform of fudhanarishwara. This is akasha.lt is calledthe JalandharaPitha.Bv the

767

qa. **P'

'ai .

practiceof shambhavi mudrathe vaikharisoundof ham produced here.Repeatit. is and soho Thereafter,worship in ajna chakrawhere there is the itarakhyalinga.The ajnachakrais the point of union of the mind and pranas.Six mental tendenciesin the form of sound,touch, form, taste,smelland dream are dormantbehind it. lying - -Thereafter is the supremelight, and the region of ajna chakrayou will reachthere. the Shiva;after Special rules In this, brahmacharyais the first and principal reouirement. ' Moderatespeechor silenceis also most essential. Purity of food, thought and action are also most necessary. that during this stageof practiceyou It is-desirable adopt certainrules as instructed. It is also desirablethat for some time you retire from worldlvduties. I considerthis yoga easilyattainableby the practice of akhandhakarawitti and total renunciation. But I shall not initiateyou in this yoga until you have masteredshakti tantra. You will be initiatedin shaktitantra only after you have masteredyoga nidra as well. This is accordingto the shastra.The remainingwill be accordingto tradition. You may tell a competent seekeraboutthissubjectbut do not giveanyoneinitiation. Be you like a good ioil and givea hundred-foldharvest from the seedsI have sown.

Hari Om Tat Sat

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Glossary

Adhyatma:the principleof self,which makesone consciousof the. self, quite apart from any definition or conceptof self. Adwaita:the non-dual;the conceptof oneness. Adyakali:the primordialgoddessAgni:fire. Agochari mudra: a yogic practice of concentratinqon the nosetip,usuallycombinedwith kumbhaka. Aham:l. Ahuti: offeringsto fire. Ajapajapa:automaticjapa;awareness of the mantrathat i:..madenaturallywith the ingoingand outgoingbreath. I his mantra, soham,is recitedby all persons21,600 timesdaily. Ajna:psychiccommandcenter;the sixth chakra manifestingin the regionof the midbrain. Akosho;sky-matter;ether, the first of the materialelements or conditionsof matter; the spacebetweenthe astraland the physicalworlds. Akhandakarauritti:constantstate of thought wavesin the mind. Amrita: the nectar of immortality;another name for soma. Anahata:thefourth chakra,relatedto the physicalregion of the heart.

169

Ananda Lahari: Waues o/ Bliss; name of a tantric text by Adi ShankaracharYa. Anatma: non-self. Antahkarano: the internal instrument or organ. It refers to the entire mind with all its functions. Antaranga: internal sadhana. Antaratman: inner self. A nt'ardrishfi: inner vision. Antar mouna: a yogic practice of awarenessof inner silenceand inner'noise'. Antar trataka: inner trataka; gazing within with eyes closed. it tt tary ami: inner controller. Anuloma uiloma:the yogic practice of awarenessof the breath movement altematively through each nostril, with concentration on the nosetip and trikuti. Anushthano; a fixed course of sadhana, usually practised from early moming to late night. Apana: Jne of the five vital subforces, operating in the pelvic region, having a downward movement. Aparadia stotra: i tantric prayer to the goddess Kali, to forgive faults and {ailures. Aparlgraho: abstention from greed; the fifth of the moral abstinences. Aparoksha anubhuti: state of intuitive experience; also an ancient treatiseon this subject by Shankaracharya' Aptakoma: fullness. Arani: keeping wood over wood for yajna.. Ardhanoriihiara: Shiva and Shakti united in one form' Ardha padmasano:half-lotus Pose' Asampragyofa:the superior kind of samadhi, in which the indiviZual awareness,either external or intemal, is suspended. Asana: seat; posture. Ashu.rini:horse; a mudra where the sphincter muscles of the anus are repeatedlycontracted.' Atman: the self,beyond body and mind. Auadhuta: onu *[to is wiihout any state of mortal consciousness. 170

Auarana:a veil or covering(which hides or excludes part of the reality). Auatara:an incarnationof God. Auidya:ignorance,the root of the five kleshas. Badrinath:a holy placein the Himalayas. Bahiranga trataka: outer trataka, wifh the eyes open. Bahtrmukho:external:extrovert. Baikharijapa: audible repetition of a mantra; the preliminaryform of japa. Bandhg:a psycho-muscular energy lock which, when held, redirectsthe flow of psychic energyin the bodv. -cleaning Basti (or uasti):a method of tt'e intestinnrbv drawing-waterup through the anus with the practic6 of nauli kriya. F_hodrapada:the month August-septemberin the Hindu calendar. Bhakti:worship,spiritualdevotion;devotionalserviceto the supreme. Bhakti yoga:the yoga of devotion. Bhang: an. intoxicatingdrug, prepared by crushinga one year old cannabisplant. Bhasma:sacredash. Bhastrika:a pranayamapracticein which the breath is inhaledand exhaledveryrapidly. Bhauana:feelingof devotion. Bheda: to pierce;particularlyrelating to the piercing of a chakra. Bhoga:enjoyment Bhoochari:a shength-givingmudra of gazingat a point in space. Bhramari: a pranayamapractice in which the breath producesa hummingsoundlike that of a bee. Bhrikuti:eyebrowcenter. Bija:a seed;a basictype of mantrawhich has its origin ilr a tranceconsciousness. Bindu: a detachedparticle,drop or point; the chakra rnanifesting in the upperposteriorof the head.

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Brahma:the divinespirit,creatoror God. Brahmachokro: ahothername for moqjadhara. Brahmacharya:conduct suitable for God-realization; controlof seiual impulsesfor spiritualusage. Brahmadworc the lower door or brahma nadi where kundalinienterssushumna. Brahmakaro:identifyingwith the supreme. Brahmamuhurta:the auspicioustime of Brahma,most suitablefor meditation;the three hours that precede dawn when the atmosphereis most sattvic. Brahmarondhra:a concealedaperturein the top of the head where the kundalini leavesthe body at the time of mahasamadhi. Brahmarguha:the hidden residence of Brahman: anothernamefor ajna chakra. Buddhi: the higher intelligence,concernedwith real wisdom; the faculty for valuing things for the advancement of life. Buddhiyogg:a stateof higherintelligence by which one is capabieof comprehendingthe transcendental state. Choitanyapurusha:the stateof higherbeingwhereone is awareof all phasesof existence. Chakra:a wheel; a psychiccenter of the askal body goveminga group of functions. Chakrasana; the wheelpose. Chaturmas:Shravanato Kartik: months of the Hindu calendar. Chaturtha:fourth. Chaturtha pranayamo:a breathingexercise. Chhcnpsiddhi:a power gainedthroughtratakaon one's own shadow the inner space,seenwheneverone closes Chidokosho: one'seyesin meditation. Chinmudra:a hand positionsuitablefor meditation.Fold the index fingersof both hands so that they touch the insideroot of the thumbs.Placethe hands,palmsfacing upwardson the knees. 172

Chitrini: the main nadi of the astral body manifesf ing along the spinal cord; it is also another name for sushumna. Chit:pure knowledge,beyondthe divisionof subjectand object. Chitta:the ordinary,more or lessautomaticmind; the mundanemind of memory etc; the fourth function of mind as antahkaranain Vedantaphilosophy. Chittakashoj spaceof mind. Dakini:the goddessresidingin mooladhara. Dama:controlof the body and senses. Darbha:dried grassof kusha. Darshan:one of the six philosophicalsystemsor views; sightof or visitto a holy person. Deualoka:the planeof inner light. Deuata:a form of divinity;'a divine being having subordinatefunctions. Deui:goddess. Deuisukta:a prayerto the goddess. Dhanurasana:the bow pose, practisedby a prone subject by graspinghis ankles and raising his chest and thighsoff the ground. Dharana:concentration. Dhorma: duty; religious code of harmonious living; attribute;property. Dhauti: cleansing;a systemof purificationof the alimentarycanalwith cloth, soft stick,or water. Dhumralokcregionof obscurity. Dhyana:meditation. Dhyana yoga: deep form of concentration-meditation. Dhyeya:objectof meditation. Diksho:initiationinto spirituallife by a guru. Dikshopatra:a letterof initiation. Drashta(or drashtri):the seer; the witness;the consciousness. I)ridhata:steadfastness. Drishti;sight;vision:gde.

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Durgasapafshafi: 700 manhas in praise of Durga; a tantrictext. Dwesha:antagonism;dislike;hatred. Ekagra:one-pointed. Ekagra uosono.'desiresconcenhatedtoward only one object. Frontal sinuses:two hollow spacesabove the bridge of the nose. Each sinus is connectedto its respective nasalpassage. Ganga:river Ganges. Garbhasana:the womb pose, resemblingthe embryo in the womb. Gayatri: a famous and very sacred mantra, suitable for everyone. Geru: the orangecolor traditionallywom by swamis. Ghee:butterclarifiedby simmering,which makesit last longer. Gomukhasana:the cow-faceposture. Qop.qs:husbandsof gopis; milkmen; Lord Krishna's childhoodcomrades. Gopis:the loversof lkishna in Brindaban. Gouind:God; a name for Krishna. Granthis: three psychic knots on the chitrini which hinderthe upwardpassageof kundalini. Gunas;the threequalitiesof matteror prakriti. Guru: a spiritualteacher. Guru poornima:a holy day in the Indian summer for paylngrespectsto one'sguru. Guru-shishyo:master-disciple;teacher-pupil (in the spiritualsense). Gyana:awareness of one'sself. Gyanendriysjan organ of knowledgesuch as the eye. Gyani:enlightenedone. 174

Hakini:the goddessof ajna chakra. Hanuman:the monkeggod; Rama'schief devotee. Haritaki: Myrabolom which, taken in powder form actsas a mild laxative. Hastamalako: Adi Shankaracharya's disciple. Hatha yoga: a sgrstemof yoga dealing especiallywith bodily purificationpracticesbeneficialto an aspirant. Himsa:destruction. Hridayakasho:sky as visual2edin the heart. Ichchha:the will; a desire set by the will; the basic functionof the mind. lda: a psychicchanneloutsidethe spine,locatedon the Ieft side o{ the psychicbody; the ho of hatha yoga; a channelof prana. ldam: this; all this, as distinguishedfrom that, or what is beyond. Indra: chief of gods in Hindu mythology. lndriya:an organ of senseor action. lshta deua;the incamateoi embodiedbeing for whom we feel an athaction and who representsthe manifestation of the supremebeing. lshtarupa sadhana:practiceaimed at materializingthe form of the desiredincarnateduring meditation. /shuraro: God. lshwarapranidhano:attentiveness to God. Jada samadhi:rigor mortis (a lower form of samadhi). Jagriti:stateof awakening. Jalandhara bandha:chin lock. It compressesthe prana in the trunk regionof the body,and therebyhelpscontrol psychicenergy. Janma:birth;incamation. Japa:mantrarepetition. Joti: condition and circumstances of life to which one is born. Jiuo:individualself.

775

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4t era of the world,full of strifeand than 5,000yearsold. lfillingtree. pleasures. material ,4or the fruit or reiult of action.

i;.the name of a goddess. the testiclepressingpose, used to maintain

Kayakalpa: the acquisitionof strengthby reversingthe processof ageing. Kaya sthairyam:bodily steadiness; a yogic practiceof keepingthe.bodystill,like a rock. Khechari:a hathayogic mudra. Kleshas: the five causesof afflictions. Koshos:sheathsor bodies. Krishna:the avatarawhoseteachingsare recorded in the BhagauadGita. Kriya:tfr'egenericname for yogic practices,especially thoseof hathaand kundaliniyoga. Kriya siddhi:telepathy. Kubera:the god of wealth. Kukkutasano:the cock pose. Kulo:originalityof birth. Kumbhaka:retention of breath. Kumkum:a sacredred powderusedin tantric worship. Kunda:the startingplaceof kundalini. Kundalini:the vital force or power residingnear the baseof the spine.Its energyis either usedby man sexually,or is controlledfor spiritualpurposes. Lakini:the goddessof manipurachakra. Lakshanasiddhi:the scienceof premonition. Lakshmi:the goddessof wealth,wife of Vishnu. Lilo:God'splay. Linga:a symbolrepresentingShiva,the male aspectof creation.

exhalKarma: action; work; the inhereni subconsciousim. prints which makea man act. Karma yoga:action performed unselfishly,for the - - wel-' fare of othersand the fulfillmentof dharfia. Karm.endriya: an organof action,e.g.the hand. Kartik: name of the month'Octobe-r-November in the Hinducalendar. Korya shokti:power to accomplish. 176

Madhyama:a kind of speech. Maha bheda mudra: combinationof moola, uddiyana and jalandhara bandhaswith external retention and nosetipgazing. Mahadeua: the great god; Shiva. Ivlahamudra: a yogic kriya combiningmoola bandha with inner kumbhakaand shambhavimudra. Maha nodi: the main nadi of the astral body; otherwisecalledsushumnaor chitrini.

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Mahasamadhi: the great samadhi ai which time the kundalini leaves the body pernanently to merge with the infinite. Mahashakti; great power. Mahaurata:great spiritual observance. Mahayajna:great sacrifice,where mundane individuality is given up so the aspirant can merge with the highejt consciousness. Mala: a bead rosary used for japa; literally ,impurity'. M_anana:thinking long and carefully. Manas:the mental faculty of comparing, classifyingetc. -mintra. (gnagik jopo; silent japa; mental repetition of Mandala: a tantric diagram, symbolizing the deeper aspectsof man's psyche,used for meditati,cn Mani: a jewel. Manipura: the third, solar, chakra which has its physical seat in the spinal column behind the navel. Manomaya kosho: the astral sheath which encases the soul. Mantra: a sound or series of sounds having physical, psychic or spiritual potency when recited iri a clrtain prescribedmanner. Mantra anushthano:an intensive day and night practice of japa. Mantrakara: one competent to give a mantra. Mantra siddhi: accomplishment or power achieved by mantra sadhana. Marana: destruction; death. Marga:.a road, path, or way, especially one toward a spiritualgoal. Mathura: the name of a city; Lord fkishna's abode on the bank of the river Yamuna. Matra: a measure of time, slightly longer than one second. Matsyasano:the fish pose, performed by leaning back and placing the crown of the head on the giound, while seatedin padmasana. Matsyendrasano:the spinal twist posture, originated by the rishi Matsyendra. 178

Maya: illusion. Mayurasano:the peacock pose. Moha: infatuation; state of ignorance; ol stupidip. Moksha: liberation from the cycle of births and deaths. Moola bandha: a yogic practice of stimulating mooladhara chakra for awakening kundalini. It is performed by contracting the perineum in males or the cervix in females. Moolamanfro: bija mantra of mooladhara chakra; Iam. Mudra: a psychic attitude, often accomplished by a physical gesture, movement or posture, which affects the flow of psychicenergy in the body. Muktasana:the liberator pose. Mukta triueni: the confluence of the three nadis, ida, pingala and sushumna, through which liberation is attained;another name for ajna chakra. Mukti: liberation from the wheel of births and deaths. Mooladharo: the lowest and first chakra, which is the seat of kundalini. Moola shodhana: technique of cleaning the rectum and exercising the sphincter muscles with the fingers. Moorchha: mind fainting. Mumukshatawa: a keen aspiration for spiritual progress. Nodo: sound, especiallythe inner sound; also the prolongation of the sound in mantras such as Om" Nodonusondhana: concentration on inner sound. Nodis: psychic nerves; the channels for prana in the astral body. Nomoho: a salute. Norcyono: the god Mshnu; the supporter of life. Nasikogro: the psychic center at the tip of nose. Nouli: an abdominal exercise, practised by isolating the rectus abdomini muscles in front of the stomach and churning them from side to side. Nefi: hatha yoga process of cleansing the sinuses with water, oil and other substances.It is said to stimulate ajna chakra.

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Nididhyosono;total submersionin meditation. Nilimpa: a pictured one, i.e. a god, thereby understood as pictured but not represented. Nirokoro tattwa: formless reality. Nirguno: a form free of all three gunas. Nirlipfo: unstained. Nirodha: control, as control of ideas in the mind. Niruono: extinction of all relations to the phenomenal world for a jivatman, resuliing from extinction of all desirefor mundane existence. Nishtho;steadinessof faith. Ojos: the highest form of energg in the human body. which the yogi transforms from sexual to spiritual. Om: mantric syllable indicating the supreme, or rather sublime principle of Brahman; a word of power. Padma: a lotus flower; the form or figure of a lotus: another name for the chakras, which resemble lotuses. Padmasano:the lotus pose, used by many yogis for meditation. P anchadashakshari: the fifteen-lettered mantra. Para: beyond; used as a noun to indicate the supreme goal of.iife Paramahamso:the great swan who can separate milk from water, the title of a person in the subiime state of consciousnesswho can separate the purusha from the prakriti, i.e. higher awareness from the lower one. Paramatmo: the supreme or sublime self. Paramshiua:light. Parananda: celestialjoy. Parauairagys:the highest state of vairagya. Pariurajoka:wanderer, the title of a person on the first stage of the traditional path of renunciaticjn. Poruati:the wife of Lord Shiva. Paschimottonasana:back-stretch posture, practised by grasping the feet and placing the nose on the knees 180

while seated with the legs stretched forward. Pashyanti:seeing;a kind of revealedspeech. Patanjali: author of the Yogi Sufras, which form the basis of the eightfold path of raja yoga. Pingala: the right side nadi in the psychic body; tha ot hatha yoga. Poornahuti; the final or concluding offering. Poornauatora;the full avatara. Poornima: full moon. Pr akasha:clearness;light. Prakriti: the basic substance or principle of the entire phenomenal or manifest world. Pralaya: state of periodic dematerialization or latency of the world. Prana: the life force; the first of the five vital subforces, operating in the region of the heart and lungs. Prana lokc plane of existence where prana manifests. Pranaua:Om. Pranayamos; the yogic practices of contuolling prana through the medium of the breath. Prarabdha: the sum total of past actions. Prasad: favor or grace; food or sweets that have been offered to the supreme at the time of worship; sacred food. Pratitya-Sumutpada: Buddha's formula of the causal Iaw of production as'dependent origination'. Pratyahara.' sense withdrawal; the point in yoga sadhana. at which the mind tums inward and progress becomes automatic, aided only by the guru. Prayokta: mentor. ha1 a: material property. Prithui: earth. Pujo: worship. Punarjanmo: rebirth. Puraka: inhalation. Puranas:books of old scriptural legends. Pur ascharono:repetition. Purusha: the spirit, as opposed to prakriti. Purushartho:any aim of human life.

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Eogo: attachment. Rajas: energy; force; activity; restiessness;one of the three gunas of prakriti. Rajasika:that which activates raias. Raja yoga: the royal scienceof mental mastery. Raja yogi: an adept in raja yoga. Rakini:the goddessin swadhisthana. Roksho:protection. Rama: heroic and virtuous king, who was an avatara. Rechaka:exhalation. Rishis:seers. Rudra: a form of Shiva. Sodoshiuo;a form of Shiva. Sadguru: hue guru. Sadhaka:a student of spiritual practices. S_adhana:spiritual discipline or practice. Sadhu: holy man. Sahaja: dharma or karma to which one is bom; that which is natural. Sahaja sa,madhi:natural state of realization for those of most auspicious birth. Sohosroro;the thousand petalled lotus or chakra manifesting at the top of the head. it is the highest chakra and is said to contain all of the ones belowlt. Sakara ishta: ishta with form. Samadhano; steadiness in the pursuit of the accomplishmentsof the spiritual path; reconcilement. Samadhi: the state of being 'above' mortal existence, which is all knowing and all pervading; the culmination of meditation. Samajna: perception or recognition responding to an idea. Samana: one of the five vital airs operating in the region of the navel. Samattwa: evennessof outlook and reception towards all things and occurrences;equipoise. Samidha: oblation of wood. 782

Sampragyato: the kind of samadhi which has an objective focal point and from which the aspirant must again retum to mundane consciousness. Somsoro: the rounds of births and deaths, or reincarnation. Samskaros: mental impressions which, remaining unnoticed in the mind, set up impulses and trains of thought. Sandhya: ritual worship conducted at dawn, noon and evening. Sankalpa:determination; the action of will. Sankalpa sadhana: spiritual discipline of determination. Sankalpa shakti: the power of will. Sonkhyo: the very old 'scientific' philosophy of India, which classifiesall the contents of 'the known'. Sonfosha:contentment;being pleased. Sanyama: the mind-poise which proceeds through concentration and meditation .to contemplation or samadhi; confol. Sonnyosa: renunciation of mundane experiences as goals in life. Sonnyoso diksha: initiation into the apostolic order of sannyasins; the point at which the spiritual aspirant renounces worldly attachments as goals in life. Sorasu.rofi:the goddess of leaming. Soruangasono:the shoulderstand pose. Sarua rakshakara: all protecting. Sorueshi: omnipresent. Sof: reality; u tharacteristic of the supreme, Brahman. Sattwa: one of the three gunas of prakriti; light, purity. Saundarya Lahari: a tantric prayer by Adi Shankaracharya. Sauichara: investigational meditation. Sauiforko: inspectional meditation. Souifri: goddess. Shobdo; sound or word; the materially creative principle. Shabda Brahman: Brahman as expressed through cosmic sound; the emanation of anahata chakra.

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Shokini:the goddessin vishuddhi. Shokti: power; the feminine aspects or partners of the three great devas. Shokti chalini:a mudra .consistingof a combination of jalandhara and moola bandhas, liumbhaka and movement of awareness from ajna to mooladhara and back again to ajna. Shokti pujo: worship of the mother of the universe. Shokti tantra: a tantric practice to attain power through the guna of prakriti. Sholobhosona:the locust pos€. Shama:calming or controlling the mind. Shambhaui:the mudra named after Shambhu (Shiva), fqcusingthe eyes on hikuti. Shankara:a name of the supreme; Shiva. Shonkoracharya: a famous enlightened yogi who expounded and spread the adwaita philosophylnd {ounded the modem sect of sannyasins. Shonti; peace. Shoriro: body. Shat sompatti: the six attributes. Shouosano: the corpse posture, giving maximum rela;