TANTRA YOGA, N A DA YOGA

A N D KRIYA YOGA

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 In the three Yogas dealt, with in ~ tiA OTB, j
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this vо l u m e — Ta n t ra Yoga, Nada

Yoga and Kriya Yoga —the read т

would not fail to notice the hall­

m a r k of Sri Swami Sivananda'.-

teachings ; they are cent per cent

practical and at once inspire the

reader to take up the Sadhana. It

is our с most hope that ev;ry

aspirant into whose hands Ben; -л

Providence places this preeio is

treasure will profit by it. by dili­

gently practising it and ultimately

attaining Self-realisation, the goal

of all h u m a n endeavour.

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 BOOK ONE

TANTRA YOGA

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 T A N T R A YOGA, NADA YOGA
AND KRIYA YOGA ч

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PUBLISHED BY.

T H E Y O G A - V E D A N T A F O R E S T U N I V E R S I T Y

A N A N D A KUTIR

P.O. SIVANANDA NAGAR, RISHIKESH

HIMALAYAS

Price] 1955 . [Rs. 5

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\.

ft

TO
THE SUPREME DIVINE MOTHER
FULL OF LOVE A N D COMPASSION
T H E BESTOWER O F AUSPICIOUSNESS O N A L L
THIS WORK IS HUMBLY

DEDICATED:

•0.

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 PUBLISHED BY

SRI S W A M I C H I D A N A N D A

FOR

T H E YOGA-VEDANTA FOREST UNIVERSITY

ALL RIGHTS RESERVED

First Edition : 1955 (2000 copies)

•i.e. заменам»
Ь;БЛЛ0Т£К4
с с с .*
W M . i> И. Л«ниЧ>

Printed by S. Viswanathan at the Central Art Press,

'Acton Lodge', 11, McNichol Road, Chetput, Madras-3L

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 P U B L I S H E R S ' N O T E

As Sri C. Rajagopalachariar and several other eminent

leaders of modern thought have remarked, H. H. Sri Swami

Sivanandaji Maharaj has not only been training disciples—

initiated and l a y m e n — in the theory and practice of Yoga,

but has been interpreting for the enlightenment of people all

over the world, the sacred lore of Bharatavarsha especially

and of the world in general, in a style and language that

would appeal to the Modern Man and be understood by him.

From Sri Swamiji's prolific pen have flowed authoritative

texts on all the branches of Yoga and Jnana, and none has
been omitted. Yet, Sri S w a m i j i felt t h a t h e h a d n o t d o n e full
justice to Tantra Yoga, the great legacy that our ancients have
left us. Therefore, Sri Swamiji applied himself to the task
of re-presenting to humanity the great truths hidden in Tan-
tric texts.

In the three Yogas dealt with in this volume Tantra

Yoga, Nada Yoga and Kriya Yoga—the reader would not

fail to notice the hall-mark of Sri Swamiji's teachings ; they

are cent per cent practical and at once inspire the reader to

take up the Sadhana. It is our earnest hope that every

aspirant into whose hands Benign Providence places this

precious treasure will profit by it, by diligently practising it

and ultimately attaining Self-realisation, the goal of all

human endeavour.

P.O. Sivananda Nagar\

18th A p r i l , 1955 J PUBLISHERS

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 It was never my intention to include my photograph
in this book. But I have had to do so in response to the
wish expressed by Gurudev in his letter dated 21st Septem­
ber 1955, wherein he said, "I have, however, one personal
request to make. I pray that a nice picture of your vene­
rable self be included alongside the Publishers' Note 'The
Miracle of the Birth of this Volume'. This is not meant
for glorifying you . . . It is my sincere wish." It is needless
to say that I did not have the courage to disobey Gurudev's
command.
Я VTSWAMATHAN

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 T H E MIRACLE OF THE BIRTH OF THIS VOLUME

Sri Swami Sivanandaji Maharaj had, as soon as he had

completed writing this great work on Tantra Yoga, Nada
Yoga and Kriya Yoga, expressed the Sat-Sankalpa that it
should be printed soon. With the pressure of work upon the
Yoga-Vedanta Forest University Press, this would, however,
not been possible but for a miracle.
In April, 1955, there walked into the Office of the Divine
Life Society Sri S. Viswanathan, Proprietor of the Central
Art Press, Madras, who with amazing spontaneity offered his
services to the Divine Life Cause by printing and supplying
free one book every six months, to add to the flood of spiritual
knowledge that has its fountain-source at the Abode of Bliss,
the sacred spot trodden by the holy feet of Sage Sivananda.
This generous and kind offer was warmly received and
accepted by Sri Swamiji Maharaj who chose this volume to
be the first in the series to be printed by the Central Art
Press of Sri Viswanathan.
What words can express our gratitude to Sri Viswanathan
for this magnanimous act of grace of his ? In what way can
we, the humble aspirants following the life-transforming
teachings of Sri Gurudev, repay the debt of gratitude we owe to
Sri Viswanathan ? By making the best use of the fruit of
his munificence. May the aspirants all over the world who
study this work thus prove their gratitude to Sri Viswanathan !
May the Lord's and Gurudev's choicest blessings be upon him \

P.O. Sivananda Nagar\

18th May, 1955 J VENKATESANANDA
S. I

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 IX

of these are youthful seekers and aspirants, some of them

quite young, who, self-forgetful and absorbed, are ceaselessly
intent on carrying forward this vast task which they engage
S W A M I S I V A N A N D A AND T H E A W A K E N E D INDIA themselves in, in the spirit of pure worshipfulness and true
karma Yoga.
(Sri Swami Chidananda)
Swami Sivanandaji's work has endeared him to millions
of m e n and women both here in India as well as abroad.
At the northern apex of this holy sub-continent of
It is rapidly obtaining nation-wide recognition. The magnetic
Bharatavarsha a vigorous movement of integral revival and
personality and the extreme charm, the sincerity and the
renaissance is throbbing and radiating ceaselessly in wave
loving and simple nature o f this great man captivates the
after wave from a small colony of dedicated patriot seekers
hearts o f all those who come into contact with him or with his
settled upon a sloping hillside covered with green forest
living teachings even once. Large sections of enlightened
coming down to the very bank of pure waters of the swift
people now look upon Swamiji as the accredited spiritual
flowing river Ganges. Here is Ananda Kutir, the sacred
leader ofthe people of modern India. They look up to him
dwelling place of Swami Sivananda. This is also the Head-
for guidance, enlightenment and inspiration in their personal
quarters of the Divine Life Society, the non-sectarian
lives as well as in their collective social life. Similarly have
Institution founded by the dynamic sage and philosopher,
numerous thinking men and women in countries outside
through which to carry out his noble work of India's cultural
and spiritual revival, as also the world wide propagation of India come to find in Swami Sivananda a guide, friend and

glorious Indian Ideals. This saintly personality is filled with inspirer and enlightener. Tall and stalwart, simple yet

limitless love for India and her peoples and an astounding dignified, with a countenance radiatingjoy and an expression

admiration amounting to adoration for the grand culture and full of peace and blessings, this saint of God-vision is an
idealism of this land. This worshipfulness and veneration arresting figure. He overwhelms you with a strange yet
may well nigh be an object lesson to the west-aping, tangible and compelling feeling ofthe Divine Presence when-
fashion-dazed, modernised citizen of Free India. Reinsta- ever you draw near to him. His gaze holds m u c h power and
ting Mother India on to her pristine state of eminence and his w o r d s a r e full of a force which is not merely of this earth.
glory is one of the sublime passions of this Saint's divine They enter into you and transform you. Peace pervades
Self-dedicated life of service. He has made this one of the wherever he moves. His smile wipes out the sorrows from
prominent aims of his life's work because he firmly believes your heart. When he sings the Names of the Lord, you are
that awakened and regenerated India has an important role elevated, out of your little, petty, ego-centred e a r t h y self
to play in the moulding ofthe destinies of the humanity ofto- and taste of a rare serenity and joy of an inward region,
morrow and leading the nations of the world towards the hitherto unexperienced by you. Sometimes indrawn and
ideal of love and peace and international brotherhood. quiet and at others bubbling over with vivacious joy and
Though Swami Sivananda has attained the age of 68 yet day infectious enthusiasm, Swamiji is a scintillating personality,
and night he personally supervises, directs and guides this radiating liveliness and full of educative humour, and withal
great humanitarian work which has for its aim the lasting humane, delicately sympathetic and considerate and generous
welfare of the whole world. This work he does with great, to a fault. His love knows no bounds nor recognises barriers
joy, deep interest and keen enthusiasm. He inspires with of any kind.
his love and divine fervour the band of devout workers whom
Swami Sivananda is a man of our times. Though he
he has trained to assist him in his world mission. Most
was born towards the close of the nineteenth century, yet

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 XI

His Holiness truly belongs to the new era ofthe super-scientific East, etc., etc. And they came back filled with half-digested

twentieth century. In the methods o f his work and trend of notions ofthe W e s t a n d its power, its wealth and its glory and

his views, Swamiji is up-to-date and m o d e r n in everv sense its s c i e n c e a n d its a c h i e v e m e n t s . It was a critical period w h e n

of the term. Born of a very highly respectable family of Indians began to look down upon India, when young sons
of India, fashionable and critical, turned up their noses at their
orthodox Brahmins in the far south of the land, he showed
own mother culture. This invasion of alien ideology was a
early promise of a distinctive career by his keen intelligence
direct threat to the precious culture of India. This was not lost
and all-round brilliance during his school days. He took up
upon the sensitive and discerning m i n d of Dr. Kuppuswamy,
medical studies with great earnestness and interest. By his
then at Singapore. H e felt t h e call ofthe genius ofBharata-
extreme studiousness and unflagging industry the youthful
varsha with her hoary culture, menaced by the impact ofthe
Kuppuswamy (as Swamiji was then called) shone among the
Occident, with its external allurement and fascinating appeal.
medicos as an exceptional student who was sure to make
The dawn of the Indian renaissance was at hand. The
a mark for himself later. After qualifying, his work took
young and the flourishing doctor in the prime o f his youth
Dr. Kuppuswami across the seas to the Federated States of
and the height of his career felt that the time had come for
Malaya where his renown as a medical man with a mira-
him to act. He took the plunge and entered into a new life.
culously healing hand spread over the entire land. He was
Early in 1923 renouncing his old life once and for all, the
a much-sought-after doctor. His popularity was universal.
well-to-do medical man voluntarily became a mendicant
He was literally adored by the masses as a veritable divine
monk.
Good Samaritan, whose love and mercy was seemingly
infinite. His life during that period was one of utter dedica-
From Malaya to Himalayas was a long way. But the
tion, total self-sacrifice and ceaseless service of the poor and
heart of this noble young man was fired with an aspiration
the distressed in every possible way. Day and night were
to perfect h i m s e l f for the Divine task of world awakening.
same to him in this dedicated mission of mercy and love and
He reached Rishikesh in J u n e 1923 and entered into a period
no service was too big or too small as not to m e r i t his imme-
of severe spiritual discipline, intense austerity and deep
diate willing attention.
meditation. Living a hard life of Sadhana, devotion and
Y o g a c o m b i n e d with unremitting selfless service ofsick sadhus,
But destiny had decided to make use of this noble son of
suffering villagers, hillmen and tired pilgrims, this strange
India for a momentous task o f far greater magnitude and
Sanyasin was looked upon with critical eyes by his more
universal import. It will be remembered that during the
orthodox contemporaries who believed in Sanyas as being
period half a century ago, the external glamour of occidental
total quiescence and total isolation. But soon the critical
civilisation and its ideologies had begun to play upon and
attitude gave place to awe and reverence as Swami Sivananda
influence the minds ofthe then generation. Particularly the
attained mastery in Yoga and shone with the light of inner
middle class section of the Indian people were gradually
spiritual realisation. When his life flowered into divine
being drawn towards what looked like the superior culture
fulfilment a new phase opened up and this holy man began
and the mode o f life o f t h e p o l i s h e d westerner. But up to a
showering the blessed fruits ofhis devotion and penance and
time this harmful tendency was w o r k i n g in only a very limited
realisations upon one and all. Fate chose him as a noble
way. For the common man in India had no contact with
champion of the true and eternal essence of Indian Dharma.
the western world. But soon this spell was broken when
The tradition of D h a r m a and spiritual idealism have now
during the last portion of the first world war, in 1917-18
got new life through the energetic efforts of Swami Sivananda
young Indians in great numbers saw service in all parts ofthe
to restore them back into their proper place in man's life.
war theatre, like France, Europe, the Middle East, the Far

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 хш
XII

practice has dedicated his entire life for the spiritual and
In his great personality you have one of the great builders of
moral uplift ofthe people. Swami Sivananda's mission is to
N e w India.
awaken the people of this great land to the glory, the worth
The picture that the world presents today is one o f un­ and the peerless value of their hoary civilisation and immortal
bridled hatred and greed, violence and warfare. A vast culture. His Mission is to give to the people a p r o p e r realisa­
section of m a n k i n d is sunk in restlessness, dissatisfaction, tion ofthe inward essence ofthe Bharatian way o f life and to
frustration, deep despir. Both in the East and in the West, inspire them to follow it in its t r u e and pure form. He seeks
m a n is basely polishing up the exterior of life with so-called to restore to them the sense of D h a r m a , Sadachara and
civilisation, culture and refinement. But in times of every Paropakara. Swami Sivananda works to reinstate in the
crucial test this polish is seen to come off i n s t a n t l y and the life of m a n the moral and the spiritual Ideal, the neglect of
unregenerate m a n shows himself in all the savage fury of a which has plunged the present day world into the fiery f u r n a c e
ruthless, bestial combination of hatred, cruelty, violence, ofhatred, war, destruction and endless turmoil and agony.
unrighteousness and unscrupulousness. Selfishness and arro­
To carry out this worthy mission in an organised m a n n e r
gance are making a Hell of h u m a n life. Gross sensuality,
he founded the institution known by the n a m e ofthe Divine
anger, crookedness and cunning totally cover up and hide
Life Society as it aimed at showing man the way to overcome
man's divine, essential nature.
his un-divine, base, animalistic lower nature and to manifest
Divine qualities of T r u t h , Purity, Mercy, Love, Selflessness,
This is more or less a picture of t h e world as it is today.
dedicated Service of his fellowmen, practical goodness, Right
Sri Swami Sivananda ofRishikesh is one of those inspired men
conduct and moral and spiritual Idealism. Through the
of God-vision, who are attempting to change the above gross
D. L. Society the Swamiji is working to systematically educate
picture, for the better. They would fain bring in love where
the people of this great land as well as those abroad towards
there is hatred, joy where there is despair and sorrow, and
the living of a higher and better life by eradicating vice and
light where there is darkness. They would have man be­
embracing virtue. He teaches very practical and effective
come wise and turning away from war, so that peace and
ways of shedding hatred, greed, lust, egoism, intolerance and
goodwill may reign upon earth. Sri Swami Sivananda has
immorality. He gives effective ways of cultivating the positive
dedicated his life to the task of awakening m a n to the true
virtues to overcome these negative traits in m a n . He practises,
purpose o f life and making him rise from the unreal to the
preaches and trains all in the Divine Life.
real, from darkness to light, from this m o r t a l life of sorrow and
pain to a higher life of eternal bliss and peace. T h r o u g h his In working out this mission oflifting up man from degra­

voluminous writings he has been working out an inner revolu­ dation and moral degeneracy Swami Sivananda does not

tion of ideas and ideals in increasing the n u m b e r of fortunate behave like a d r e a m e r or an arm-chair theorist. If a n y t h i n g ,

men and w o m e n all over the earth. Aiming as he is at the he is realist w h o makes a practical approach to the problems

physical, mental, cultural and spiritual regeneration of man­ he has to deal with. He has therefore set about reviving

kind, the Swamiji's literature covers a wide range of subjects culture in all its a s p e c t s , physical, mental, moral and spiritual.

belonging to every aspect o f h u m a n life. The widest possible propagation of all these aspects of our
cultural heritage by all variety of m e a n s including the most
In the words ofHis Excellency R. R. Diwakar, Governor
m o d e r n like the movie-film, electrical tape-recorder, etc.,
of Bihar, " Swami Sivanandaji is spreading the gospel of
is the salient feature of his work in India today. He works
spiritual life and of unstinted service 4o h u m a n i t y to give
to make the people of Вharatavarsha conscious of their
light and life to the suffering m a n k i n d . " He is not only a
part in the world context as the spiritual sons and daughters
living e m b o d i m e n t of the spiritual life of India but also one
of their grand Upanishadic ancestors.
who, by his noble personal example and precept as well as-

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 XIV
xv

The physical regeneration of the nation is sought to a unique Academy which is known as the Yoga-Vedanta
be achieved by the'pгорagation ofthe science of Yoga Asans, Forest University where the theoretical and practical aspects
P r a n a y a m a , Suryanamaskars, etc. T h r o u g h n u m e r o u s branch of our time-honoured systems of integral self-culture are
centres of the Divine Life Society all over the country taught in a rational way suited to the present times. The
training in Yoga Asan and P r a n a y a m a is imparted to the class lectures of the Yoga-Vedanta Forest University are
youth as well as all peoples of the land. T h e Science of presented to the public at large through the pages of the
natural living and health culture is broadcast through books,
Yoga-Vedanta Forest University Weekly magazine that was
periodieal journals, booklets, leaflets and other free litera­
started for this specific purpose. A series of valuable
ture. The Gospel of В r ah m a c h arya , marital moderation
publications by the University are carrying on the D. L.
and restrained living is similarly propagated through a
Society's central aim of cultural Dissemination. Experts in
variety of ways.
the different branches of practical Yoga and Vedanta give

T h e spread o f D h a r m a and Ethical living is an important personal guidance and instructions to all seekers and students

aspect of Swamiji's regeneration work. Placing before the who visit the headquarters and stay there for some time.

nation a lofty conception of morality he has been striving The University owns its own printing press where all the

to awaken in one and all the consciousness ofthe moral Ideal books as also the numerous periodicals on health, Yoga,

prevailing in our lives. Swamiji's work extends to all S a d h a n a and self-culture (in H i n d i as well as in English)

people young as well as old, men, women and children alike. are printed.

T h e subjects of Character Building, M i n d Control, etc., The headquarters ofthe Society seeks to present in itseli
receive special attention and detailed t r e a t m e n t at the hands a model for an all-round institution of m a n y - s i d e d activities
of t h i s b r oad - h earted , and far-sighted saint of F r e e India at for the branch centres to copy and emulate. These branches
this critical j u n c t u r e ofthe m o d e r n Atomic Age when moral are found dotted all over the globe m a n y of t h e m working
values are in dire danger of being swamped out of man's vigorously to spread the lofty culture of Вharatavarsha by
life. translating the works of Swami Sivananda in all the i m p o r t a n t

This unique personage though apparently an orthodox Continental languages. Thus the mission of a cultural

Sannyasi of the Sankaraite tradition holds aloft the Ideal of regeneration is spreading outside the shores of H i n d and is

Selfless Service which he advocates with all the zeal and ardour as it were preparing the ground for India to play her legitimate

ofa fiery reformer. He is never tired of r e i t e r a t i n g that, " the role as the guide and the leader ofthe nations ofthe world in-

Salt ofLife is Selfless Service." He calls it the glorious Gospel the moral and spiritual field oflife.

ofWorshipful Action. He proclaims that selfless seva is the

most effective means of purifying our nature and ennobling От От От
our lives. Therefore the Society's headquarters at Rishikesh
conducts a well equipped Allopathic Hospital, a Naturo­
pathic Sanatorium, a U n a n i Dispensary and H o m o e o p a t h i c
Clinic, all g i v i n g free treatment to the suffering. A Free
Primary school is also run by the Society which also maintains
a ' Seva-dal' ever ready to help the pilgrims and general
public at all times.

To train n u m e r o u s workers in all aspects of this sublime

culture and spiritual work Swami Sivananda has established

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 xvn

As regards his religion God is Truth and Love, to him.

According to him the Lord is the atheism of the_ atheists !
S I V A N A N D A : THE P R I N C E A M O N G MEN So that, atheists do not really exist for Swami Sivananda.
He is all things to all men. This prince among men is
(Sri Shamdas P. Gidwani, New Delhi)
humbler than dust. By humility, by love and service of
humanity, he is above the ordinary mortal. He sees God in
His Holiness Swami Sivananda Saraswathi has turned service of h u m a n i t y . According to him God is neither in
<the Sivananda Nagar area from a forest to a decent suburb heaven nor down, but in everyone. He is a part and parcel
of Rishikesh, where hundreds of men and women and some ofthe whole and, therefore, he does not find Him apart in
foreigners live in an atmosphere which is both ennobling and this mundane world. If he believed that God could be
elevating. Lacs of Hindus come every year to Hardwar in found only in the Himalayan caves, he would not be in
connection with the ceremonies for their departed relations Ananda Kutir to open a Hospital, an Eye Clinic, Dispensaries,
or for pilgrimage. They do not know that at a distance of Schools, Printing Press, Studio and the Yoga-Vedanta Forest
one mile from Rishikesh, there is an Abode of Peace, before University etc. His God is in humanity. He practises
Lakshmanjhula is reached. I would like that every Hindu Ahimsa in thought, word and action. He is fighting dirt and
should come in contact with the Swamis of Sivanandashram disease. He believes in the unity ofreligions and is d o i n g his
(some of w h o m are double graduates) and realise for them- best to bring the whole world together. He is walking in the
selves how much better it would be, if the ceremonies were footsteps of Christ and Buddha. He does not only believe
performed at Ananda Kutir instead of at Hardwar where in the Sermon on the Mount, but he practises it. His
professional Pandas, most of w h o m do not know the import Secretaries—Swami Chidanandaji and Swami Madhava-
or the meaning of the ceremonies perform them. The nandaji — are shining examples of w h a t the headworkers of an
scenery is superb with the Himalayan ranges at the foot of ideal institution should be. They are ably assisted by a team
which Swami Sivanandaji has built decent houses for the of Swamis who are doing their b e s t for t h e cause.
convenience of his visitors—foreigners and Indians. The
Ganges is flowing just in front of the Ashram. Swamiji's His Holiness Swami Sivananda is not only kind to human
kitchen superintendent, a Swami who has imbibed the spirit beings but to animals also. He returns good for evil. He
of Swami Sivananda—supplies tea twice and meals twice has led a crusade against untouchability and. caste-system.
to every visitor who is under no obligation to pay anything He follows the Gita, w h e r e it is said : " However men approach
for boarding and lodging. me so I welcome them. The path men take from every
side is mine."
The day begins with Meditation Class in the early
I gave one of S w a m i Sivananda's lectures to one of the
morning between 4 and 6. Yoga Asanas and physical
Christian Padres in Mussorie and he told me that he was
exercises are taught voluntarily. At 9 a.m. the Swamiji
using the matter in his Sermons at the Church.
comes regularly to his office where hundreds of visitors come
to see him. He attends to all the details of the administra- Swami Sivananda is courtesy-personified and one

tion of this vast colony and does not l e a v e his office till eleven. cannot help falling in love with him.
Again he comes to the Satsang Hall at 6 p.m. sharp when Sivananda is very sweet. He is sweeter than honey.
discourses are held in Gita, Upanishads, etc., Sankirtan, He must have been a big Maharaja in the previous birth.
Bhajan and divine songs are sung and sometimes he himself He gives a n d gives. He has raised India to the m a g n a n i m o u s
sings melodiously Bhajans which are wonderful in their height of spiritual splendour in the eyes of Europe and
conception and which delight the audience. Australia. He works very hard. He gives books free.

www.holybooks.com
 xvn

As regards his religion God is Truth and Love, to him.

According to him the Lord is the atheism of the_ atheists !
S I V A N A N D A : THE P R I N C E A M O N G MEN So that, atheists do not really exist for Swami Sivananda.
He is all things to all men. This prince among men is
(Sri Shamdas P. Gidwani, New Delhi)
humbler than dust. By humility, by love and service of
humanity, he is above the ordinary mortal. He sees God in
His Holiness Swami Sivananda Saraswathi has turned service of h u m a n i t y . According to him God is neither in
the Sivananda Nagar area from a forest to a decent suburb heaven nor down, but in everyone. He is a part and parcel
•of R i s h i k e s h , where hundreds of men and women and some ofthe whole and, therefore, he does not find Him apart in
foreigners live in an atmosphere which is both ennobling and this mundane world. If he believed that God could be
elevating. Lacs of Hindus come every year to Hardwar in found only in the Himalayan caves, he would not be in
connection with the ceremonies for their departed relations Ananda Kutir to open a Hospital, an Eye Clinic, Dispensaries,
or for pilgrimage. They do not know that at a distance of Schools, Printing Press, Studio and the Yoga-Vedanta Forest
one mile from Rishikesh, there is an Abode of Peace, before University etc. His God is in humanity. He practises
Lakshmanjhula is reached. I would like that every Hindu Ahimsa in thought, word and action. He is fighting dirt a n d
should come in contact with the Swamis of Sivanandashram disease. He believes in the unity ofreligions and is d o i n g his
(some of w h o m are double graduates) and realise for them- best to bring the whole world together. He is walking in the
selves how much better it would be, if the ceremonies were footsteps of Christ and Buddha. He does not only believe
performed at Ananda Kutir instead of at Hardwar where in the Sermon on the Mount, but he practises it. His
professional Pandas, most of w h o m do not know the import Secretaries—Swami Chidanandaji and Swami Madhava-
or the meaning of the ceremonies perform them. The nandaji — are shining examples of w h a t the headworkers of an
scenery is superb with the Himalayan ranges at the foot of ideal institution should be. They are ably assisted by a team
which Swami Sivanandaji has built decent houses for the of Swamis who are doing their b e s t for t h e cause.
convenience of his visitors—foreigners and Indians. The
Ganges is flowing just in front of the Ashram. Swamiji's His Holiness Swami Sivananda is not only kind to human
kitchen superintendent, a Swami who has imbibed the spirit beings but to animals also. He returns good for evil. He
of Swami Sivananda—supplies tea twice and meals twice has led a crusade against untouchability and. caste-system.
to every visitor who is under no obligation to pay anything He follows the Gita, w h e r e it is said : " However men approach
for boarding and lodging. me so I welcome them. The path men take from every
side is mine."
The day begins with Meditation Class in the early
I gave one of S w a m i Sivananda's lectures to one of the
morning between 4 and 6. Yoga Asanas and physical
Christian Padres in Mussorie and he told me that he was
exercises are taught voluntarily. At 9 a.m. the Swamiji
using the matter in his Sermons at the Church.
comes regularly to his office where hundreds of visitors come
to see him. He attends to all the details of the administra- Swami Sivananda is courtesy-personified and one

tion of this vast c o l o n y a n d does not leave his office till eleven. c a n n o t help falling in love with him.
Again he comes to the Satsang Hall at 6 p.m. sharp when Sivananda is very sweet. He is sweeter than honey.
discourses are held in Gita, Upanishads, etc., Sankirtan, He must have been a big Maharaja in the previous birth.
Bhajan and divine songs are sung and sometimes he himself He gives a n d gives. He has raised India to the m a g n a n i m o u s
sings melodiously Bhajans which are wonderful in their height of spiritual splendour in the eyes of Europe and
conception and which delight the audience. Australia. He works very hard. He gives books free.

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 XVUI

Nowhere in the world will you find such a kind of A n n a -

dana. Sivananda is versatile. He is an orator. He is a
writer. He is a sweet singer. He is a poet. He is a
philosopher. He is a sage. He is a Yogi.
T O W E R I N G SAINT O F T H E H I M A L A Y A S
1 wish that friends who lived at Anancla Kutir could
(Mrs. G. M. Schneider, Editor, Synthese Unitierselle. Geneva)
imbibe some of his qualities like humility.

Before I leave this abode ofpeace, I would like to quote (On receipt of the first printed copy of her book " Sivananda :
Sri Rabindranath Tagore's song : The Towering Saint of the Himalayas " Mrs. G. M. Schneider—
re-christened Sivananda-Margaritha, addressed Swami Sivananda
" At the time of my parting, wish me good luck,
in the following inspiring words.)
my friends.

The sky is flashed with the dawn and my path lies You have filled me with the sacred currents of your own
beautiful. innermost being—to generate in me this tremendous love
which I can only express in Hspings and tears. Again
Ask not w h a t I have with me to take there.
with your miraculous powers, you lead these stammerings
I start on m y j o u r n e y with empty hands and expectant
with helpful, comforting efficacy ; you make my saint name
heart.
true. When I think of this pure angelic loving soul, this
I shall put on my wedding garland. Himalayan Monk, I melt. How I would prostrate at thy
Mine is not the red brown coat ofa traveller. feet ! How grateful I am for this unbelievable good oppor-
Though there are dangers on the way, I have no feat tunity ! How the affinity of feelings unites thy devotees !
in my mind." "low dear they are all to me ! Thanks that you have given
,ne again the H i m a l a y a n F r a t e r n i t y full of love, humility and
faith, the light of the world, without shadows, without
hostility, but radiating your Gospel and Love in the world.
All thy disciples are i m m a c u l a t e archangels of cosmic love
hallowed by thy light and glory, incarnate selfless wisdom and
Sweetness.

0 exalted and glorious Gurudev, thanks that you have

accepted my poor words of love and that you radiate your
divine love over your humblest disciple, and through me,
to others, too. I am ever r e a d y to negate all that is myself,
if by this I can approach you and merge in you. Trials
are the favours of God, if only they lead me to Thee.
Thou art my onlyjoy.

1 vibrate by the finest touch of your mighty spirit.

It is glory to adore T h e e . It is glorious to love T h e e . Can
a flower be c o n s c i o u s o f its c o l o u r s w h e n it sees only the sun ?
Seeking your Divine L o v e , h o w could I be sensitive to h o n o u r s ?
I felt intensely your cosmic love, this sea of infinite ecstasy

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 C O N T E N T S

BOOK ONE
and awe-inspiring, dazzling, fascination and revelation of
Divinity. Your beautiful words intensify my love. Your TANTRA YOGA
glory is self-evident like the light of the sun. Let me simply PAGE
adore you. Let me cheerfully laugh about difficulties and CHAMbBR
3
the veil of M a y a , and take delight in thy grace. Your letters I. TANTRA YOGA
SHAKTI YOGA PHILOSOPHY 6
are my supreme support. My only wisdom is to obey your
II.
will. Your will guides me from darkness to light, from pain 14
III. MOTHER WORSHIP
to joy, from death to immortality, from me to You. 21
I V . CLASSIFICATION OF ASPIRANTS
Let me try to express to you the most intense gratitude 22
V . GURU AND DIKSHA
and deep thankfulness for the divine and choicest favours
23
V I . SADHANA
conferred by your effulgent Holiness over my humble person
25
through this book (Towering Saint of the Himalayas) which VII. TAPAS
26
contains my words that rose from the depths of my heart V I I I . VRATA
to give evidence of a m i n u t e part of your splendour a n d 27
I X . SIDDHI
Messiahnic Loveliness, and of the inexpressible lofty spiritual 28
X . RULES FOR THE WORSHIP OF PARAS АКТ I ...
experiences and exalted feelings that your mighty spiritual
32
X I . T H E P A N C H A T A T T W A
contact transmits. Overwhelmed by such extreme kindness,
34
my heartfelt thanks go also to t h e glorious Swamiji's personality XII. U P A C H A R A

whose words e n h a n c e the book with immortal spiritual 35

X I I I . YANTRA
wisdom and show clearly this unique regardfulness and loving 36
XIV. CHAKRA PUJA
u n d e r s t a n d i n g that the highest evolved souls provide to the
37
X V . MANASIC PUJA
fortunate seekers who are in contact with the Divine Life
3 8
Society and plunge themselves in the holy, all-embracing, XVI. BHAVA IN W O R S H I P
39
divine radiations ofthe Master. О G u r u d e v , I am the path X V I I . MANTRA YOGA
u n d e r thy feet, — t h e P a t h that leads to you, and may all 44
X V I I I . BIJA-AKSHARAS
m a r c h u p o n it, if only it is soft and sweet to your blessed and 48
X I X . SRI VIDYA
beloved feet. Perhaps I am Mira to have felt such intense
X X . SYMPOSIUM ON S АКТ I
j oy to find you in h u m a n form.
50
1. T a n t r a Y o g a — Sri P. C. Dewanji

Sakti in Creation —Sri Swami Sadananda 51

2.
55
M o t h e r W o r s h i p — Dr. Т. M. P. Mahadevan.
3.
Sakta S y s t e m — Diwan Bahadur
K. S. Ramaswamy Sastngal... 59

Sak4-.SW Yogi Gauri Prasad 63

Assamese Tantrikism : —Its Significance-

О Л
Sri Anwantl Hasan... o4

Worship of G o d as M o t h e r —
Sri Anwarul Hasan... 90

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 C O N T E N T S

BOOK ONE
and awe-inspiring, dazzling, fascination and revelation of
Divinity. Your beautiful words intensify my love. Your TANTRA YOGA
glory is self-evident like the light of the sun. Let me simply PAGE
adore you. Let me cheerfully laugh about difficulties and CHAPTER
3
the veil of M a y a , and take delight in thy grace. Your letters I. TANTRA YOGA
G
are my supreme support. My only wisdom is to obey your SHAKTI YOGA PHILOSOPHY
II.
will. Your will guides me from darkness to light, from pain, 1 4
III. MOTHER WORSHIP
to joy, from death to immortality, from me to You. CLASSIFICATION OF ASPIRANTS 2 1
I V .
Let me try to express to you the most intense gratitude 2 2
V . GURU AND DIKSHA
and deep thankfulness for the divine and choicest favours 2 3
V I . SADHANA
conferred by your effulgent Holiness over my humble person
2 5
through this book (Towering Saint of the Himalayas) which VII. TAPAS
26
contains my words that rose from the depths of my heart V I I I . VRATA
2 7
to give evidence of a m i n u t e part of your splendour a n d
I X . SIDDHI
Messiahnic Loveliness, and of the inexpressible lofty spiritual 2 8
X . RULES FOR THE WORSHIP OF PARAS АКТ I ...
experiences and exalted feelings that your mighty spiritual 3 2
X I . T H E PANCHA TATTWA
contact transmits. Overwhelmed by such extreme kindness,
3 4
my heartfelt thanks go also to the glorious Swamiji's personality XII. U P A C H A R A
3 5
whose words e n h a n c e the book with immortal spiritual YANTRA
X I I I .
wisdom and show clearly this unique regardfulness and loving 36
XIV. CHAKRA PUJA
u n d e r s t a n d i n g that the highest evolved souls provide to the 3 7
X V . MANASIC PUJA
fortunate seekers who are in contact with the Divine Life 3 8
Society and plunge themselves in the holy, all-embracing, XVI. BHAVA IN W O R S H I P
3 9
divine radiations ofthe Master. О G u r u d e v , I am the path X V I I . MANTRA YOGA
u n d e r thy feet, — t h e Path that leads to you, and may all 4 4
X V I I I . BI JA-AKSHARAS
m a r c h u p o n it, if only it is soft and sweet to your blessed and 4 8
X I X . SRI VIDYA
beloved feet. Perhaps I am Mira to have felt such intense
X X . SYMPOSIUM ON S АКТ I
joy to find you in h u m a n form.
5 0
T a n t r a Yoga— Sri P. C. Dewanji
5 1
Sakti in C r e a t i o n — ^*/*/ Swami Sadananda
5 5
M o t h e r W o r s h i p — Dr. Т. M. P. Mahadevan.

Sakta S y s t e m — Diwan Bahadur

K. S. Ramaswamy Sastngal... 5 9

63
S a k t i — Sri Yogi Gauri Prasad

Assamese Tantrikism : —Its Significance-

о л
Sri Anwantl Hasan... o4

Worship of G o d as M o t h e r —
Sri Anwarul Hasan...

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 XXII

BOOK TWO

NADA YOGA
CHAPTER
C H A P T E R I
1
GLORY OF NADANUSANDHANA

II. NADA YOGA

TANTRA YOGA

III GOAL OF LIFE Salutations to the M o t h e r who is the P a r a b r a h m a n of

IV. POWER OF SOUND the Vedantins, the Parama-Siva of Saiva Siddhantins, the

V. SOUND AND BRAHMAN Maha-Vishnu ofthe Vaishnavites ; W h o is the Father in

Heaven of the Christians, Allah of the M o h a m m e d a n s ,
VI. ANAHAT SOUND
J e h o v a h of the Jews, Nirvana of Bauddhas, Ahura M a z d a
VII. SOUND AND IMAGE
of Zoroastrians, the Thing-in-itself of occidental philosophers,
V I I I . THE FOUR STAGES OF SOUND the G o d Almighty of all religions.

I X . WHAT IS NADA ? The Sakti philosophy is as old as the Vedas. T h e Devi

X. NADA, BINDU AND К ALA Sukta in the Rig Veda is the real source of the Sakti doctrine.
T h e Devi is not only the principle of creation, the principle
X I . DHVANI
of auspiciousness, the principle of cosmic energy, but is also
X I I . NADANUSANDHANAM
the principle ofDivine Knowledge. T h e glory of the Devi is
X I I I . RELEASE OR MOKSHA
most elaborately sung in the Sakta Agamas and T a n t r a s
XIV. THE SACRED PRANAVA and in the Devi Bhagavata also.

XV. NADABINDOOPANISHAD M a h a Devi or Maheswari or Parasakti is the Supreme

XVI. TYAGARAJA ON NADOPASANA Sakti or Power ofthe supreme Being. She is the Creatrix of
the universe. Durga, Tripurasun dari, Lalita, Raja Rajeswari
X V I I . MUSICO-THERAPY
are all forms of P a r a Sakti or Mula Prakriti or Chit Sakti or
X V I I I . THE SCIENCE OF TIIAAN
B r a h m a Sakti.

BOOK T H R E E In the Sakti doctrine Siva is the supreme unchanging

KRIYA YOGA eternal consciousness and Sakti is His kinetic power. Universe

I. ТА PAS is Power. Universe is a manifestation of Devi's glory. This

is the affirmation of the Sakti doctrine. Sakti being the
II. SWADHYAYA
Power of God, Sakta is one who possesses Sakti.
III ISHWARAPRANIDH ANA
Tantra S a d h a n a bestows tremendous Siddhis or powers.
IV. SECRET OF SURRENDER
It should be learnt u n d e r a Siddha Tantric G u r u . T h e
V. SELF-SURRENDER
Tantric student must be endowed with purity, faith, devo­
VI. S H AT KRIYAS IN HATHA YOGA tion, dedication to G u r u , dispassion, humility, courage, cosmic

VII. PRANAYAM love, truthfulness, non-covetousness and c o n t e n t m e n t .

Absence of these qualities in the practitioner means a gross
V I I I . CONCENTRATION
abuse ofSaktism. .,
I X . MEDITATION
Saktism had been one of the potent powers for the
X. SAMADHI
spiritual regeneration of the Hindus'. W h e n practised by

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 4 TANTRA YOGA 5
TANTRA YOGA

the ignorant, unenlightened and unqualified persons, it has The Tantra is in some o f its aspects a secret doctrine.
led to certain abuses ; and there is no denying that some It is a Gupta Vidya. You cannot learn it from the study
degraded forms of Saktism have sought nothing but magic, of books. You will have to get the knowledge and practice
immorality, and occult powers. An example of the perverted
from the practical Tantriks, the Tantric Acharyas and Gurus
expression of the truth, a travesty of the original practices,
who hold the key t o it.
is the theory of the five Makaras—madya or wine, mamsa or
The word " Sakti " comes from the root " Sakt " which
flesh, matsya or fish, mudra or symbolical acts and maithuna
means " to be able," " to d o . " Sakti is s y m b o l i c a l l y female,
or coitus.
but it is in reality neither male nor female, but only a force
The Sakti Tantra is Advaita Vada. It proclaims that
which manifests itself in various forms. Earth, water, fire,
Paramatma and Jivatma are one. The Saktas accept the
air, ether, electricity are Her gross forms—Apara Prakriti.
Vedas as the basic scriptures. They recognise the Sakta-
Life element is Her Para Prakriti. Mind is a modification
Tantras as texts e x p o u n d i n g the means to attain the goal set
of Chit Sakti.
forth in the Vedas.
Tantra Yoga lays special emphasis on the development
Tantra system is an integral part of Hinduism. Sakti
of the powers latent in the six chakras, from Muladhara to
system is one of the most important of Eastern systems.
Ajna.
Tantra Sastra deserves a careful and deep study. The
fundamental ideas of this system are in accordance with Sadhakas are of three kinds, viz., Pasu, Veera and
reason. The teachings ofthe Tantras are very correct. The Divya. It is only the Pasu Sadhakas who practise the
Sakta Tantra is a Sadhana Sastra ofAdvaita Vedanta. It is Pan'cha Makar, viz-, Matsya, Mamsa, Madya, Mudra and
indeed a deep and powerful system, Maithun (coition). The esoteric meaning of these five
Mahanirvana, Kularnava Tantra are the important M a k a r s is " kill egoism, control flesh, drink the wine of God-
books in Tantra Sastra. Yoga Kundalini Upanishad of intoxication and have union with Lord Siva." This is the
Krishna Yajurveda, Yoga Tattwa Upanishad of Krishna divine practice of Divya Sadhaks who lead the life divine.
Yajurveda, Jabala Darsana, Trishikh Brahmana, Varaha Give up Pasu Vritti," the tendency of animals and raise the
Upanishad are useful for getting knowledge of Kundalini Divya Vritti or the divine nature.
Sakti and the methods to awaken it and take it to Sahasrara May Para-Sakti, or Devi—the Universal Mother
Ghakra at the crown of the head. Jagadamba bless you all with wisdom, peace and Immortal
The Tantras are not books of sorcery or witchcraft, Bliss.
magic spells and mysterious formulae. They are wonderful
scriptures. All persons without the distinctions of caste,
creed, or colour may draw inspiration and attain spiritual
strength, wisdom and eternal bliss. They are Sadhana
Sastras. They show the path to liberation, perfection,
freedom and immortal bliss.
Tantra is the saving wisdom. It is the marvellous boat
which takes man safely to the other shore of fearlessness,
immortality, freedom and perfection.
- Tantra explains (Tanoti) in great detail the knowledge
concerning Tattwa (Truth or Brahman) and Mantra (mystic
syllables). It saves (Tranat). H e n c e it is called T a n t r a .

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 SAKTI YOGA PHILOSOPHY
7

Sakti may be termed as that by which we live and have

our b e i n g in this universe. In this w o r l d all the wants ofthe
C H A P T E R II child are provided by the Mother. The child's growth,
development and sustenance are looked after by the Mother.
SAKTI YOGA PHILOSOPHY Even so all the necessaries of life and its activities in this
world and the e n e r g y n e e d e d for i t d e p e n d s upon Sakti or the
I
universal Mother.
The power or active aspect of the immanent God is
No one c a n free himself from the thraldom of mind and
Sakti. Sakti is the embodiment of power. She is the
matter without Mother's grace. The fetters of Maya are
supporter of the vast universe. She is the supreme Power
too hard to break. Ifyou worship Her as the great Mother
by which the world is upheld. She is the Universal Mother.
y o u can very easily go beyond Prakriti through Her benign
She is Durga, Kali, Chandi, Chamundi, Tripurasundari,
grace and blessings. S h e will r e m o v e all o b s t a c l e s i n t h e p a t h
Rajarajeswari. There is no difference between God and His
and lead you safely into the illimitable domain of eternal
Sakti, just as there is no difference between fire and its burn-
Bliss and make you absolutely free. When She is pleased
ing power.
and bestows Her blessings on you, then alone can y o u free
He who worships Sakti, that is God in Mother form, yourselffrom the bondage of this formidable Samsara.
as the supreme Power which creates, sustains and withdraws
The first syllable which a child or a quadruped utters
the universe, is a Sakta. All women are the forms of Divine
is the n a m e ofthe beloved Mother. Is there any child who
Mother.
does not owe its all to the affection and love o f its Mother ?
Siva is the unchanging consciousness. Sakti is His It is the Mother who protects you, consoles you, cheers you
changing Power which appears as mind and matter. Sakti- and nurses you. She is your friend, philosopher, preceptor
vada orS akta-darshana is a form of m o n i s m or Advaita-vada. and guide t h r o u g h o u t y o u r life. H u m a n m o t h e r is a manifes-
A Sakta does Sadhana which helps the union of Siva tation ofthe Universal Mother.
and Sakti through the awakening of the forces within the The supreme Lord is represented as Siva and His p o w e r
body. He b e c o m e s a Siddha in the Sadhana w h e n he is able is r e p r e s e n t e d as His wife, Sakti, Durga, or Kali. Just as the
to awaken Kundalini and pierce the six chakras. This is h u s b a n d a n d wife look after the well-being of the family, so
to be done in a perfectly practical way under the guidance also Lord Siva and His Sakti are engaged in looking after
of a Guru who has become perfect. The Sakti must be the affairs of this world.
awakened by Dhyana, Bhava, Japa and Mantra Sakti. The
Radha, Durga, Lakshmi, Saraswati and Savitri are the
Mother, the e m b o d i m e n t of the fifty letters is present in the
five p r i m a r y forms of Prakriti or Devi. Durga destroyed
various letters in the different chakras. When the chords of
Madhu and Kaitabha through Vishnu. As Mahalakshmi
a musical instrument are struck harmoniously, fine music is
she destroyed the Asura Mahisha. And as Saraswati she
produced. Even so, w h e n the chords of the letters are struck
destroyed Sumbha and Nisumbha with their companions
in their order, the Mother who moves in the six chakras and
Dhumralochana, Chanda, Munda and Raktabija.
who is the very Self of the letters awakens Herself. The
When Vishnu and Mahadeva destroyed various Asuras
Sadhak attains Siddhi easily when She is roused. It is
the Power of Devi was behind them. Devi took Brahma,
difficult to say when and how she shows Herself and to what
Vishnu and Rudra and gave them necessary Sakti to
Sadhaka. Sadhana means unfolding, rousing up or awakening
proceed with the work of creation, preservation and des-
of power of Sakti. Mode of Sadhana depends upon the
truction. She is at the centre of the life of the universe.
tendencies and capacities of the Sadhaka.

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 8 9
TANTRA YOGA SAKTI YOGA P H I L O S O P H Y

She is in the M u l a d h a r a C h a k r a in our bodies. She vitalizes and other physical parts o f all sentient creatures u n d e r the

the body through the S u s h u m n a . She vitalizes the universe direction of Sakti. There are thirty-six Tattvas in Sakti
from the s u m m i t of M o u n t M e r u . philosophy. In Sakti philosophy we have B r a h m a n , N a d a ,

In this system of Sakti philosophy Siva is omnipresent, Sakti, Bindu and S u d d h a m a y a . In Saiva S i d d h a n t a philo­

impersonal, inactive. He is pure consciousness. Sakti is sophy we have Siva, Sakti, Sadakhya and the S u d d h a m a y a .

d y n a m i c . Siva and Sakti are related as Prakasa and The rest of the evolution in Sakti philosophy is same as in

Vimarsa. Sakti or Vimarsa is the power that is latent Saiva Siddhanta philosophy.

in the pure consciousness. V i m a r s a gives rise to the world Knowledge of the Sakti leads to salvation. " Sakti
ofdistinctions. Siva is Chit. Sakti is Chidrupini. Brahma, Gnanam vina Devi nirvanam naiva jay ate " — " О Devi without
Vishnu and Siva do their functions of creation, preserva­ the knowledge of Sakti Mukti cannot be attained." (Iswara
tion and destruction in obedience to Sakti. Sakti is says to Devi.) The Jiva or the individual soul thinks,
e n d o w e d with I c h c h h a (will), G n a n a (knowledge) and when he is under the influence of Maya, that he is the doer
Kriya (action). Siva and Sakti are one. Sakti Tattva and and the enjoyer and identifies himself with the body.
Siva Tattva are inseparable. Siva is always with Sakti. T h r o u g h the grace of Sakti and through sadhana or self-

T h e r e are thirty-six Tattwas in Sakti philosophy. Sakti culture the individual soul frees himself from all fetters and

is in Sakti Tattva, N a d a is in Sadakhya Tattva, and Bindu attains spiritual insight and merges himselfin the Supreme.

is in Iswara Tattva. The creative aspect ofthe supreme Siva

There is in Reality nothing but the one Self. The
is called Siva Tattva. Siva Tattva is the first creative
experienced is nothing but the experiencer. B r a h m a n
m o v e m e n t . Sakti Tattva is the will of Siva. It is the seed
appears as the world through the mirror of mind or Maya.
a n d w o m b of the entire world.
An object is nothing but the one Self appearing through
T h e first manifestation is called the Sadakhya or Maya as non-selfto Itselfas subject. Triputi (or the knower,
Sadasiva Tattva. In this Tattva there is the beginning of knowledge, knowable) vanishes in Nirvikalpa Samadhi.
formation of ideas. There is N a d a Sakti in this Tattva. Supreme Siva or B r a h m a n alone exists.
Next comes Iswara Tattva. This Tattva is called Bindu.
In the K a t h op an ish ad it is said that the gods became
T h e fourth Tattva is Vidya or Suddhavidya. Then Prakriti
puffed up w i t h . p r i d e after a victory over the Asuras.
modifies into the Tattvas of the mind, senses and the matter
They wrongly took the success to be the result of their own
which constitutes the world.
valour and powers. T h e L o r d w a n t e d t o t e a c h t h e m a lesson.
N a d a , Bindu are all names for different aspects of He a p p e a r e d before t h e m in the form a Yaksha a huge form,
Sakti, N a d a is really Siva Sakti. Siva has two aspects. In the beginning and end ofwhich were not visible. T h e Devas
one aspect, He is the supreme changeless O n e , who is Sat- wanted to find out the identity of this form and sent Agni
C h i t - A n a n d a . This is Para Samvit. In the other aspect He for this purpose. T h e Yaksha asked Agni " W h a t is thy
changes as the world. The cause of the change is Siva n a m e and power ? " Agni replied " I am Agni (Jatavedas).
Tattva. This Siva Tattva and Sakti Tattva are inseparable. I can burn up the whole universe in a m i n u t e . " The
Sakti Tattva is the first dynamic aspect of B r a h m a n . Yaksha placed before Agni a dry blade of grass and asked

№ s h k a l a Siva is N i r g u n a Siva. He is not connected him to burn it. Agni was not able to burn it, He ran away

with the creative Sakti. M a y a or Prakriti is within the from the Yaksha in shame. The gods sent Vayu to enquire

w o m b of the Sakti. M a y a is the matrix of the world. who he was. Vayu approached the Yaksha. T h e Yaksha

M a y a ispotential in the state of dissolution. She is d y n a m i c asked the Vayu " W h o are you ? W h a t is your power ? "

in creation. M a y a evolved into several material elements Vayu replied, "I am wind-god. I can blow the whole

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 TANTRA YOGA 11
SAKTI YOGA PHILOSOPHY

world in a m i n u t e . " T h e Yaksha then placed a blade of

The followers of the Sakta school of philosophy have said
grass before Vayu and challenged him to blow it away.
the same thing long ago. They further say that this energy
Vayu could not make it move an inch from its place. He
is only limited manifestation of the Infinite Supreme Power
too left the place in shame. Last of all came Indra himself.
or M a h a Sakti.
W h e n I n d r a reached the place he found that the Yaksha had
Sakti is always with Siva. They are inseparable like fire
vanished. T h e n U m a a p p e a r e d before I n d r a and revealed
and heat. Sakti evolves N a d a and Nada Bindu. The world
to him the real identity of the Yaksha. She said to Indra :
is manifestation of Sakti. Suddha Maya is Chit Sakti.
" It is the power of the Divine M o t h e r and not that of the
Prakriti is Jada Sakti. N a d a Bindu and the rest are only
gods that crowned the gods with victory. It is the Sakti of
names for different aspects of Sakti.
U m a or Haimavati, sister of Krishna that is the source of
the strength of all the gods." Sakti is the great Teacher T h e countless universes are only dust of divine Mother's

o f G n a n a . She sheds wisdom on H e r devotees. holy feet. Her glory is ineffable. Her splendour is indescri­

bable. Her greatness is unfathomable. She showers Her

II grace on Her sincere devotees. She leads the individual Soul

from chakra to chakra, from plane to plane and unites him

Sakti is Chidroopini. She is pure, blissful pure Con­
with Lord Siva in the Sahasrara.
sciousness. She is the M o t h e r of N a t u r e . She is N a t u r e Itself.
The body is Sakti. T h e needs ofthe body are the needs
She is the Power of L o r d Siva or B r a h m a n . She runs this
of Sakti. W h e n m a n enjoys it is Sakti who enjoys through
world show. She maintains the sportive Lila of the Lord.
H i m . His eyes, ears, hands and feet are hers. She sees
She is Jagat J a n a n i , Creator of the world, Mahishasura-
mardini, destroyer of Mahishasura, Bhrantinasini (destroyer through his eyes, works through his hands, and hears through

of the illusion or Avidya), and Daridryanashini (destroyer his ears. Body, mind, Prana, egoism, intellect, organs and

of poverty). all the other functions are Her manifestations.

Saktism speaks of personal and the Impersonal aspects

Devi is Sakti of L o r d Siva. She is J a d a Sakti and Chit
of G o d h e a d . B r a h m a is Nishkala or without Prakriti and
Sakti. Sakti is Prakriti, Maya, M a h a m a y a , Sri V i d y a . Sakti
Sakala or with Prakriti. T h e Vedantins speak ofN irup adhika
is B r a h m a n itself. She is Lalita, Kundalini, Rajarajeswari,
B r a h m a n (pure Nirguna B r a h m a without Maya) and
and Tr ipurasun dari, Sakti manifested to Lord Siva in the
Sopadhika Brahma (with U p a d h i or Maya) or Saguna
ten forms as the Dasa M a h a Vidya, viz,-, Kali, Bagala-
B r a h m a n . It is all the same. Names only are different.
mukhi, С h i n n am astak, В huvan eswari, Matangi, Shodasi,
It is a play of words or Sabda jalam. People fight on words
Doomavati, T ripur asun dar i, Тага and Bhairavi.
only and carry on lingual warfare hair-splitting, logical
Worship of Sakti or Saktism is one of the oldest and
chopping and intellectual gymnastics. In reality the essence
most widespread religions in the world. Everybody in this
is O n e . Clay only is T r u t h ; all modifications such as pot,
world wants power, loves to possess power. He is elated by
etc., are in n a m e only. In Nirguna B r a h m a n Sakti is poten­
power. He wants to d o m i n e e r over others through power.
tial whereas in Saguna B r a h m a n Sakti is dynamic.
War is the o u t c o m e of greed for power. Scientists are
The basis of Saktism is the Veda. Saktism upholds that
followers of Saktism. He who wishes to develop willpower
the only source and authority ( P r a m a n a ) regarding trans­
and a charming personality is a follower of Saktism. In
reality every m a n in this world is a follower of Saktism. cendental or supersensual matters such as the nature of

B r a h m a n ; etc., is Veda. Saktism is only Vedanta. T h e

Scientists say now that everything is energy only and
Saktas have the same spiritual experience as that of a
that energy is the physical ultimate o f all forms ofmatter.
Ve dantin.

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 13
12 SAKTI YOGA PHILOSOPHY
TANTRA YOGA

this by crushing this little ' I.' The old Samskaras, the old
The Devi Sookta of the Rig Veda, the Sri Sooktha,
Vasanas, the old habits of thinking stand in the way of your
Durga Sookta, Bhoo Sookta and Neela Sookta and the
realizing this Experience-whole.
specific Sakta Upanishads such as Tripurasundari Upanishad,
Sitopanishad, Devi Upanishad, Saubhyaga Upanishad, The aspirant thinks that the world is identical with the
Saraswati Upanishad, Bhavanyopanishad, Bahvrichopanishad divine Mother. He moves about t h i n k i n g his own form to
etc., all emphatically declare the Mother aspect of God. be the form of the divine Mother and thus beholds oneness
The Kena Upanishad also speaks of U m a Hemavati who everywhere. He also feels that the Divine Mother is iden-
imparted wisdom of the Self to Indra and the Devas. tical with Brahman.

The advanced Sadhaka feels " I am the Devi and the

Divine Mother is everywhere triple. She is endowed
Devi is rne." He worships himself as Devi instead of adoring
with the three Gunas, viz-, Sattva, Rajas, Tamas. She
any external object. He says " Saham " " I am She (Devi)."
manifests as Will (Ichchha Sakti), Action (Kriya Sakti) and
Saktism is not mere theory or philosophy. It prescribes
Knowledge (Gnana Sakti). She is Brahma Sakti (Saraswati)
systematic Sadhana of Yoga, regular discipline according to
in conjunction with Brahma, Vishnu Sakti (Lakshmi) in
the temperament, capacity and degree of evolution of the
conjunction with Lord Vishnu, Siva Sakti (Gouri) in conjunc-
Sadhak. It helps the aspirant to arouse the Kundalini and
tion with Lord Siva. Hence she is called Tripurasundari.
unite Her with Lord Siva, and to enjoy the supreme bliss
The abode of Tripurasundari, the Divine Mother, is or Nirvikalpa Samadhi. When Kundalini sleeps man is
called Sri Nagara ; this magnificent abode is surrounded by awake to the world. He has objective consciousness. When
twenty-five ramparts which represent the twenty-five Tattvas. She awakes, he sleeps. He loses all consciousness of the
The resplendant Chitamani Palace is in the middle. The world and becomes one with the Lord. In Samadhi the
Divine Mother sits in the Bindu Peetha in Sri Chakra in body is maintained by the nectar w h i c h flows from the union
that wonderful palace. There is a similar a b o d e for Her in of Siva and Sakti in Sahasrara.
the body of man also. The whole world is Her body. Guru is indispensable for the practice of Sakti Yoga
Mountains are Her bones. Rivers are Her veins. Ocean is
Sadhana. He initiates the aspirant and transmits the divine
Her bladder. Sun, moon are Her eyes. Wind is Her breath.
Sakti.
Agni is Her mouth.
Physical contact with a female is gross Maithuna. This
The Sakta enjoys Bhukti (enjoyment in the world) and is due to Pasu-bhav or animal attraction or brutal instinct.
Mukti (liberation from all worlds). Siva is an embodiment Mother Kundalini Sakti unites with Lord Siva in Sahasrara
o f Bliss and Knowledge. Siva Himself appears in the form during Nirvikalpa Samadhi. T h i s i s r e a l M a i t h u n a o r blissful
of m a n with a life of pleasure and pain. If you remember union. This is due to Divya-bhava or divine disposition.
this point always, dualism, all hatred, jealousy and pride You must rise from Pasu-bhav to Divya-bhava, through
will vanish. You must consider every human function as Sat-sang, service of Guru, renunciation and dispassion,
worship or a religious ' act. Answering calls of nature, discrimination, Japa and meditation.
micturition, talking, eating, walking, seeing, hearing—all Worship of the divine mother, intense faith and perfect
become worship of Lord, if you develop the right attitude. devotion and self-surrender will help you to attain Her grace.
It is Siva who works in and through man. Where then is Through Her grace alone can you attain knowledge of the
egoism and individuality ? All human actions are divine Imperishable.
actions. One universal life throbs in the h e a r t of all, sees i n Glory to Sri Tripurasundari, the world Mother, who is
t h e eys of all, works in the h a n d s o f all and hears in the ears of also Rajarajeswari and Lalita Devi. M a y their blessings be
all. What a magnanimous experience it is, if one can feel upon y o u all !

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 MOTHER WORSHIP 15

gold oxide, will and Vichara Sakti in sages, devotion in

Bhaktas, Samyama and Samadhi in Yogins.
C H A P T E R III
You are more free with your m o t h e r than with any body
MOTHER WORSHIP
else. You open your heart more freely to your M o t h e r
than to your father. Ma Matuh Paramadaiwatam—there is
M o t h e r worship is the worship of G o d as Divine
no G o d greater than the mother. It is the m o t h e r who
M o t h e r — S r i M a t a . Sakti is the power of the Lord or the
protects you, nourishes you, consoles you, cheers you and
cosmic energy. Sakti is the energy aspect of Ishwar or the
nurses you. She is your first G u r u . The first syllable
Lord. Sakti is inherent in G o d . Just as you cannot
which almost every quadruped or h u m a n being utters is the
separate heat from fire, so also you cannot separate Sakti
beloved n a m e ofthe m o t h e r ( M a ) . She sacrifices her all for
from G o d , the Sakta or the possessor of Sakti. Sakti
the sake ofher children.
and Sakta are one. T h e y are inseparable. Worship of
A child is more familiar with m o t h e r than with the
D u r g a or Parvati or Kali is worship of Lord Siva. T h e
father, because the former is very kind, loving, tender,
Divine M o t h e r , in her aspect of Durga, is represented as
affectionate , and looks after the wants of the child.
having ten different weapons in her ten hands, and as sitting
Whenever the child wants anything, it runs with out­
on a lion.
stretched hands to the mother, rather than to the father.
Electricity, magnetism, force, heat, light, t h e five elements
If she hears the cry ofthe child, she leaves her domestic work
and their combinations are all eternal manifestations of Sakti.
and runs immediately to attend to the child. In the
Intelligence, discrimination, psychic power and will are all
spiritual field also, the aspirant or the devotee —the spiritual
H e r internal manifestations. She keeps up the Lila of the
child —has more intimate relationship with M o t h e r Durga
Lord through the three G un as, — S a t t va , Rajas, a n d T a m a s —
than with the F a t h e r Siva. Lord Siva is quite indifferent to
Vidya, Shanti, lust, anger, greed, egoism and pride .are all
the externa] world. He is a Tyagi and a Virakta, He wears
H e r forms. H e r manifestations are countless. Durga, Kali,
the garlands o f skulls of His devotees, rubs the whole body
Bhagavati, Bhavani, Ambal, Ambika, Jagadamba, Kameswari,
with Vibhuli or holy ash and remains in the c r e m a t o r i u m in
Ganga, Uma, Chandi, Chamundi, Lalita, Gauri, Kundalini, Тага,
an intoxicated state. He is absorbed in contemplation of the
Rajeswari, Tripurasundari, etc., are all Her forms. She is Para
Self. He remains in a state o f Nirvikalpa Samadhi. He has
Sakti, Radha, Durga, Lakshmi, Saraswati, and Savitri, are the
h a n d e d over the power of attorney to His consort, Durga.
five Prakritis. She is worshipped, during the nine days of
It is M o t h e r Durga only who looks after the affairs of the
the Dussara as Durga, Lakshmi a n d Saraswati.
world. Lord Siva (Purusha) gazes at Prakriti (Durga), His
She lies d o r m a n t in the Muladhara Chakra in the form
Sakti. She engages herself in creation, preservation and
of serpentine power or coiled up energy known as the
destruction.
" Kundalani Sakti ". She is at the centre of the life of t h e
It behoves, therefore, that the aspirant should approach
universe. She is the primal force o f life that underlies all
the M о t h e r f i r s t , " so that she may introduce H e r spiritual
existence. She vitalises the body through the Sushumnanadi
child to the Father for its illumination or Self-realization.
and nerves. She nourishes the body with chyle and blood.
T h a t is the reason why the devotees have placed Radha, Sita,
She vitalises the- universe through Her energy. She is the
Gowri, first in the Yugala-N amas, viz., Radha Krishna, Sita_
energy in the Sun, the fragrance in the flowers, the beauty in-
Rama, Gowri Shanker, Uma Shanker, Bhavani Shanker, Lakshmi
the landscape, the Gayatri or the Blessed M o t h e r in the
Narayana. '• •
Vedas, colour in the rainbow, intelligence in the mind,,
T h e Upasajaa or worship oi Devi or Universal M o t h e r
p o t e n c y in the h o m o e o p a t h i c pills, power in Makaradhvaja a n d
leads to the a t t a i n m e n t ofknowledge of the Self. T h e story

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 MOTHER WORSHIP
17

16 TANTRA YOC-A
Ananda Lahari
in the Kenopanishad known as ' Yaksha Prasna ' supports this " Saundarya Lahari" means "the wave of beauty"
view, where Uma taught the Truth to the Devas. because it gives a description of the physical beauty or the
Mother's grace is boundless. Her mercy is illimitable. bodily perfection of the Devi's form (Sthularupa). "Ananda
Her knowledge is infinite. Her power is immeasurable. Lahari " means " the wave of b l i s s . " The first forty-one
Her glory is ineffable. Her splendour is indescribable. She stanzas encompass the " Ananda Lahari " and the other verses
gives you Bukti (material prosperity) and Mukti (liberation) constitute "Saundarya Lahari." The author of this wonderful
also. book is Sri Sankaracharya, the great intellectual genius
Approach Her with an open heart. Lay bare your and Vedantic preacher of Southern India, who was born at
heart before Her with frankness and humility. Be a simple Kaladi (Malabar). Among the hymns addressed, to Devi, the
as a child. Kill ruthlessly egoism, cunningness, selfishness " Saundarya Lahari " occupies a unique position. It is one
and crookedness. Make a total, unreserved, ungrudging of the most inspiring of devotional poems.
surrender to Her. Sing Her praise. Repeat Her name.
" Ananda Lahari " deals with the Kundalini Yoga and
Worship Her with faith and unflinching devotion. Do
The Chakras and other Tantrik subjects. It is a very important
special Puja on Navaratri Days. Navaratri i s the most suitable
w o r k on Tantra Shastra. It contains the essence o f Sri Vidya
occasion for doing intense Sadhana. Those nine days are
in a nutshell. Hence, it has got the largest n u m b e r of com-
very secret to Devi. Plunge yourself in Her worship'. Do
mentaries.
Anushthan. Devi fought with Bhandasura and his forces for
' Ananda Lahari " is a Tantrik text which deals with the
nine days and nine nights. The war ended on the evening
worship of the Supreme Being in its (feminine) aspect of
of t h e tenth day known as ' Vijaya Dasamt or the " day of
the Sakti or power or the creative energy known as Sri
victory ". Akshara Abhyasa for children is done on the Vijaya
Vidya. Practice o f Sri Vidya is adopted by many people in
Dasami " day. Aspirants are initiated on this day. The
Southern India, particularly in Malabar.
beginning of learning of any science is done on this most
auspicious day. It was on this day that Arjuna worshipped " Ananda Lahari " contains beautiful poems which
the Devi before starting the fight against the Kauravas in the contains Sutras or hymns in praise of Devi or the goddess,
field of Kurukshetra. Tripurasundari. The stanzas exhibit the highest flights or of

May the Divine Mother Durga establish righteousness imagination, remarkable devotional fervour, exquisite

or Dharma in the world ! M a y she destroy all dark hostile touches of poetical fancy and an insight into the secrets of

forces that disturb the peace of the world ! May she the Agamas and the Tantras. The stanzas contain various

remove all sorts of epidemics and famines from the land ! Mantras or mystic formula, along with Yantras or diagrams;

May she bring supreme peace, prosperity and undying bliss for worship of Devi and for the attainment of various

to all Her children of this world ! May she transmute the Siddhis or powers.

Asuras or the demons or people with diabolical tendencies Worship of Devi in the form of Sri Vidya is of two
into Sattwic men ! May she annihilate the Asuric tenden- kinds, viz., internal, for advanced students, and external
cies, such as lust, anger, pride, hypocrisy, etc., in h u m a n for-the less evolved students. In the internal form ofworship
beings, which represent, Madhu, Kaitabha, Mahisha, Sumbka there are neither rituals nor ceremonies. The Supreme
and Nishumbha ! Being, in the aspect of Siva united with the Sakd, is wor-
May she give the milk of divine wisdom to Her children shipped at the various centres of energy, of the human body
and lift them up to the magnanimous heights of divine or .Chakras or lotuses. Those who perform the internal
splendour and glory, the imperishable state of Kaivalya and mode ofworship believe in the identity of Siva and Sakd,
eternal sunshine !
2

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 18 19
MOTHER WORSHIP
TANTRA YOGA

in the awakening of Kundalini and in taking it up, through Kundalini and many others. Though each nature produces
the various Chakras to Sahasrara or the thousand-petalled a specific result, yet it may also produce a general result.
lotus, through worship, Japa of Mantra, where the individual You may repeat any one of the names of the Devi. If you
soul unites with the supreme soul. wish to obtain a p a r t i c u l a r fruit, you must i n v o k e .the goddess
by the corresponding name.
In the external form of worship Sri Chakra is wor-
shipped. Yantra is inscribed on gold or other metallic Just as the fruit is hidden in the seed, butter in milk,
plates. Mantras are repeated with gestures, postures, virility in boyhood, so also various Saktis remain latent
waving of light or Arathi and. offerings of i n c e n s e , Naivedya in man, veiled by ignorance. If you purify your mind and
or various sorts of food or Prasad. practise concentration and meditation, all these powers will
shine forth.
Each verse has a Yantra with Bija Aksharas and a
prescribed course of worship. The Bija Aksharas and The h i g h e s t fruit of meditation or Upasana is the
Yantra are inscribed on a gold or copper plate. The food identity or non-distinction with the object meditated upon.
offerings to the Devi vary according to the mode of wor- The meditator and the meditated become one. The devotee
ship and the purpose. There is a definite distinctive aim of Devi attains realisation of oneness with Devi through
to be achieved by a particular mode of worship with a intense Upasana or worship.
particular Yantra and a particular offering. The days of The ' Kurma Purana ' says : " W a t e r is a b l e to quench
worship also vary from 4 to 180 days. Wealth, learning, the fire, the presence of the Sun to dispel darkness, and the
lordship, success in enterprise, mastery over the elements, repetition of the names of Devi to destroy the multitude of
eloquence, poetic talents, conquest over the enemy, eradi- sins in the Kali age." The ' Brahma Purana ' says :
cation of incurable ailments, etc., can be attained by " Those who worship the Supreme Sakti, whether' regularly
worship of Devi, in different Yantras, with different Bija or irregularly, are not entangled in Samsara. There is no
Aksharas and different offerings. Worldly people generally doubt they are the liberated souls."
use the verses of the hymn for invoking the Devi for the
fulfilment of worldly desires. Success depends upon the Ill
faith and devotion of the aspirant. If there is any delay in
A study of " A n a n d a Lahari " daily in the early m o r n i n g
the attainment ofthe specific fruit, you will have to worship
will be a great help to all who desire material as well as
for s o m e more days with intense devotion. These verses
spiritual progress. Get up early in the m o r n i n g at 4 A . M .
can help you in the attainment of the final beatitude o f life
Have your bath and other purificatory acts. Then perform
also, if you seek that alone from the Divine Mother.
your Nitya Karma in a separate Pooja room. Place therein
Above Sakti and Siva, various manifestations of the photos of your Ishta Devata, your Guru and that of
Para-Sakti and of Sada Siva exist. The body of Tripurasundari, the World Mother and generatrix of this
Maha-Sakti or Para-Sakti is formed of pure and concen- u n i v e r s e in whose praise " Ananda Lahari " is s u n g . After
trated Sattva without any admixture of Rajas and Tamas. performing your Nitya Karma have a full reading of
The other Saktis have merely a preponderance of the Sattva " Ananda Lahari " with extreme faith a n d devotion. Keep
over Rajas and Tamas and not of pure Sattva. Therefore a ghee lamp burning t h r o u g h o u t your Pooja time. In the end,
she is the highest, the prototype o f Para-Brahman. wave lights burn incense and camphor before the Devi, your
Ishta Devata and others. Place the offerings of coconut,
The different Saktis are :, Para Sakti, Adi Sakti,
Ichcha Sakti, Kriya Sakti, Gnana Sakti, Bala, Tripura- honey, milk, fruits, etc., before the deity and take the sacred

sundari, Raj araj es wari, Annapurna, Gayatri, Savitri, Prasad. If you are not able to read the whole " Ananda

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20 MOTHER W O R S H I P

Lahari " d a i l y s t u d y at l e a s t five Slokas or even one Sloka

with intense faith and devotion. Do this regularly without
fail.

This will relieve you o f all pains, miseries and tribula-

tions. You will attain high position and success in life C H A P T E R IV
and ultimately attain Savujya Mukti. Pray to Mother
CLASSIFICATION OF, ASPIRANTS
Goddess with a melting heart with faith and devotion.
1 assure you, you will have r a p i d success in life and spiritual Pasu, Vecra, Divya
progress.
A Sattvic m a n is a spiritual m a n . He is endowed with
Divya or divine qualities. He has Divya-bhava. He is calm,
pure, dispassionate, wise, passionless, egoless, compassionate,
kind, pious, devoted. Sattva Guna predominates in him.

If T a m a s predominates in a man, he has Pasu-bhava.

He is Pasu or a n i m a l . He is endowed with ignorance, error,
carelessness, inertia, sloth, etc.

If R a j a s predominates in a man, he is a Vira. He has

Veera-bhava.
Divya-bhava is the best, the Vira the next best and
Pasu the lowest. From being a Pasu, a m a n rises in this or
some other birth to be a Vira. Divya-bhava or Devata-
bhava is awakened through Vira-bhava.

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 C H A P T E R V I

C H A P T E R V SADHANA
GURU AND DIKSHA (INITIATION)
Sadhana means any spiritual practice that helps the
Yoga should be learnt from a G u r u . And this is true Sadhaka or aspirant to realise God. Abhyas and Sadhana
all the more in the case of T a n t r a Yoga. It is the G u r u are synonymous terms. Sadhana is a means to attain the
who will recognise the class to which the aspirant belongs goal of h u m a n life. Without Sadhana no one can achieve
and prescribe suitable Sadhana. Nowadays aspirants have the purpose oflife. Sadhana is that which produces Siddhi or
the dangerous and wrong notion of imagining that they are perfection. It is the means or practice by which the desired
highly qualified to adopt the highest form of Yoga in the very end may be attained.
beginning of their Sadhana. This is the reason for the early He who is sincere and earnest who is firm, patient and
downfall ofthe majority of aspirants. This itself s h o w s that persevering can make great progress in the spiritual path.
he is not yet ready to take to Yoga. The real, qualified The attainment of the goal is possible only by a course of
aspirant will be humble enough to approach a Guru, practical spiritual discipline or persistant sadhana.
surrender himself to the G u r u , serve the G u r u and learn
Sadhana consists in the exercise and training of the
Yoga from the G u r u .
body, senses, the mind and psychic faculties. Sadhana differs
T h e G u r u is none other than the Supreme Divine in different individuals according to the capacity, tempera­
M o t h e r Herself, descended into the world in order to elevate ment and tastes. Sadhya is that which is attained through
the aspirant. Deify the G u r u . T h e n only will you be Sadhana. Sadhya is God or Brahman.
really benefited. Serve him untiringly. He will of his
The Sadhana is divided into four classes, according to
own accord bestow the supreme blessing of Diksha upon
the physical, mental and moral qualities — Mridu (mild),
you.
M a d h y a (middle) and Adhimatraka (higher) and Adhi-
Diksha is the giving of the M a n t r a by the G u r u . m a t r a m a (the highest) who is qualified A d h i k a r i for all forms
Initiation gives spiritual knowledge and destroys sin. As о fYoga. . . .
one lamp is lit at the flame of a n o t h e r , so the divine Sakti The means employed are various, - such as worship
consisting of M a n t r a is c o m m u n i c a t e d from G u r u to the (Puja) exterior or mental ; service of Guru, study of
disciple. The disciple fasts, observes Brahmacharya a n d gets scriptures ; .Tapas (austerity) the Paneha-tattva M a n t r a etc.
the M a n t r a from the G u r u .
Siddhi follows when the mind and senses a r e controlled,
Initiation tears the veil of mystery and enables the and when the aspirant attains Self-realisation. ' • • • .
disciple to grasp the hidden truth behind scriptural truths.
The Vasanas and cravings resist. • > " > T h e y resist,-persist,
These are generally veiled in mystic language. You cannot
and recur.- A Dheera or spiritual hero акте," with patience,
understand them by self-study. Self-study will only lead
perseverance and eternal vigilance can attain - triumph.
you to greater ignorance. The G u r u only will give you, by
Pray and attain Mother's.Grace. , Without Mother's\ Grace
Diksha, the right perspective in which to study the scriptures.
you cannot make even an iota of spiritual progress. Sadhana
He will flash his torch of Self-realisation on the truth which
Sakti is M o t h e r ' s G r a c e . G u r u is Mother's Grace. Sadh
you will grasp immediately.
and bodily necessities which a Sadhak gets are M
Grace. ;

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24 TANTRA YOGA

Persist in your Sadhana. You will grow strong and you

will have victory over mind, senses and old evil habits
ultimately. Do Sadhana with a pure mind and concentration.
C H A P T E R VII
Tear off o l d bad habits. Cultivate new good habits.
E r a d i c a t e evil traits. Cultivate divine virtues. Steady the TAP AS
mind, strengthen Sadhana Sakti. Rise above body and mind
Tapas is penance or austerity. The Sadhaka shines
and attain Self-realisation- with spiritual effulgence by the practice of Tapas. Real
Qualifications of a disciple Tapas is concentration and meditation.

The qualifications of the disciple are purity, faith, Sattvic, Rajasic, Tamasic Tapas
devotion, dispassion, truthfulness, control of the senses.
That austerity performed by men with the utmost faith,
He should be intelligent, a believer in Vedas. He must
without desire for fruit, harmonised is Sattvic or pure.
abstain from injury to all beings. He must be vigilant,
That austerity practised with the object of gaining
diligent, patient and persevering. He must be ever doing
respect, honour and worship and for ostentation, is Rajasic,
good to all.
unstable and fleeting.
Tantra Sadhana That austerity done under a deluded understanding,
All Sadhana should be done under the direction of a with Self-torture or' w i t h the object of destroying another, is
Guru or spiritual teacher. declared to be Tamasic or of darkness.
Mere book-knowledge is not of m u c h use. It is from a The men who perform severe austerities, unenjoined by
Guru that Sadhana and Yoga are learnt. the scripture, wedded to vanity and egoism, impelled by the
There is no difference between Guru, M a n t r a and Deva. force of their desire and passions. Unintelligent, tormenting
Guru is father, mother and Brahman. the aggregated elements forming the body and also the
Purusha seated in the inner body, know these to be of
Shava Sadhana demoniacal in their resolves.
This is practised by some Vira Sadhaks in the crema-
tion ground. Only the fearless can practise this sort of
Sadhana.

A human corpse is laid with its face to the ground.

The Sadhaka sits on the back of the body of the dead man.
He draws a Yantra on the back and then worships.

If the rite is successful the head of the corpse turns round

and asks the Sadhaka the boon he wants ; be it Salvation
or some material benefit.

The Devi speaks through the mouth ofthe dead man.

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 C H A P T E R V I I I C H A P T E R I X

VRATA SIDDHI

Vrata is performed for p u r i f i c a t i o n of the mind. It is a Siddhi is perfection. Siddha is one who has attained
part of Naimittika or voluntary K a r m a . It is a form of perfection or Self-realisation. Siddhi is attained by Sadhana.
Self-restraint.
Siddhi literally means success, achievement, attainment and
Hindus observe various kinds of Vratas such as Ekadasi fruition of all kinds.
Vrata, on the eleventh day of each fortnight. Satya One may attain Siddhi in speech, Siddhi in M a n t r a ,
N a r a y a n a Vrata in h o n o u r of Lord Narayana, Varalakshmi Siddhi in Yoga etc.
Vrata in h o n o u r of Goddess M o t h e r Lakshmi, Ananta-
The eight major Siddhis are Anima (the power of
p a d m a n a b h a Vrata, Savitri Vrata, J a n m a s h t a m i Vrata,
becoming small), M a h i m a (the power of becoming great),
C h a n d r a y a n a Vrata, Krischara Vrata, Pradosha Vrata.
Laghima (the power of becoming light), G a r i m a (the power
Some fast on Ekadasi, or Pradosha days, to propitiate Lord
of becoming heavy), Prapti (the power of reaching any­
Vishnu and Lord Siva, respectively. Some fast on Sundays
where, the power to approach distant things even to moon,
to propitiate the Sun. Some fast on Mondays to propitiate
to reach it with tip of finger), Prakamya (the power ofhaving
Lord Siva. On Nirjal Ekadasi they do not take even a drop
all desires realised), Ishitva (lordship), Vashitva (the power
of water. On S atyan arayan a Vrata day they fast and do
to c o m m a n d all or the perfect control over elements).
Pooja and worship of Lord Vishnu. The priest reads Satya-
The minor Siddhis are Doora Darshan (clairvoyance),
narayana Katha. In Sivarathri Vrata in h o n o u r of Lord
Doora Sravan (clairaudience), K a m a rupa (assuming any
Siva, they fast, keep vigil and do worship of L o r d Siva. On
form you like), Parakaya Pravesh (entering into another
Sri Krishna J a n m a s h t a m i Vrata, the. devotees fast on the
body, or animating a dead body and entering into it by
birthday of Lord Krishna. All Vratas aim at purifying the
transforming his soul), Iccha Mrityu (Death at his will),
heart, controlling the senses and cultivating devotion to the
Trikala J n a n a (knowledge of past, present and future),
Lord. The worldly people are always busy in earning money
Kaya Vyuha (taking as m a n y bodies as the Yogi likes to
and doing various kinds of work. At least during these days
exhaust all his Karmas in one life). He gets the know­
of Vrata, they have opportunities to introspect, to worship,
ledge ofhis past life. He gets knowledge of the cluster of
to d o J a p a and intense meditation, to study holy scriptures
stars and planets. Vayu Siddhi : The Yogi rises in the air
and to practise self-analysis. C h a n d r a y a n a Vrata and
and leaves the ground..
Krischara Vrata are observed for expiation o f sins and to
purify the heart. The greatest of all Siddhis is liberation or Moksha,
freedom from the cycle of births and deaths and union with
Each Vrata has its peculiarities. Certain features are
P a r a B r a h m a or S u p r e m e B e i n g , ' • • .
c o m m o n to Vrata of different kinds. The aspirant observes
The aspirant should not run after Siddhis as he will get
Brahmacharya or sexual continence, fasts or takes milk and
a downfall. • He may'misuse the powers. He should ignore
fruits or light diet. No fish or meat is taken.
• them as they are obstacles in the spiritual path, and teach
the goal directly. • н ; - v.: I» •ч<** .. , . . ; > < : • . •

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 C H A P T E R VIII C H A P T E R IX

VRATA SIDDHI
V r a t a is performed for p u r i f i c a t i o n of the mind. It is a Siddhi is perfection. Siddha is one who has attained
part of Naimittika or voluntary Karma. It is a form of perfection or Self-realisation. Siddhi is attained by Sadhana.
Self-restraint. Siddhi literally means success, achievement, attainment and
Hindus observe various kinds of Vratas such as Ekadasi fruition of all kinds.
Vrata, on the eleventh day of each fortnight. Satya One may attain Siddhi in speech, Siddhi in Mantra,
Narayana Vrata in honour of Lord Narayana, Varalakshmi Siddhi in Yoga etc.
Vrata in honour of Goddess Mother Lakshmi, Ananta-
The eight major Siddhis are Anima (the power of
padmanabha Vrata, Savitri Vrata, Janmashtami Vrata,
becoming small), Mahima (the power of becoming great),
Ghandrayana Vrata, Krischara Vrata, Pradosha Vrata.
Laghima (the power of becoming light), Garima (the power
Some fast on Ekadasi, or Pradosha days, to propitiate Lord
of becoming heavy), Prapti (the power of reaching any-
Vishnu and Lord Siva, respectively. Some fast o n Sundays
where, the power to approach distant things even to moon,
to propitiate the Sun. S o m e fast on Mondays to propitiate
to reach it with tip of finger), Prakamya (the power of having
Lord Siva. On Nirjal Ekadasi they do not take even a drop
all desires realised), Ishitva (lordship), Vashitva (the power
of water. On Satyanarayana Vrata day they fast and do
to command all or the perfect control over elements).
Pooja and worship of Lord Vishnu. The priest reads Satya-
The minor Siddhis are Doora Darshan (clairvoyance),
narayana Katha. In Sivarathri Vrata in honour of Lord
Doora Sravan (clairaudience), Kama rupa (assuming any
Siva, t h e y fast, k e e p vigil and do worship of Lord Siva. On
form you like), Parakaya Pravesh (entering into another
Sri Krishna Janmashtami Vrata, the devotees fast on the
body, or animating a dead body and entering into it by
birthday of Lord Krishna. All Vratas aim at purifying the
transforming his soul), Iccha Mrityu (Death at his will),
heart, controlling the senses and cultivating devotion to the
Trikala Jnana (knowledge of past, present and future),
Lord. The worldly people are always busy in earning money
Kaya Vyuha (taking as many bodies as the Yogi likes to
and doing various kinds of work. At least during these days
exhaust all his Karmas in one life). He gets the know-
of Vrata, they have opportunities to introspect, to worship,
ledge ofhis past life. He gets knowledge of the cluster of
to do Japa and intense meditation, to study holy scriptures
stars and planets. , ,Vayu Siddhi : The Yogi rises in the air
and to practise self-analysis. Ghandrayana Vrata and
and leaves the ground..
Krischara Vrata are observed for expiation o f sins and to
purify the heart. • The greatest of all Siddhis is liberation or Moksha,
freedom from the cycle ofbirths and deaths and union with
Each Vrata has its peculiarities. Certain features are
Para Brahma or Supreme Being.•> •
common to Vrata of different kinds. The aspirant observes
Brahmacharya or sexual continence, fasts or takes milk and The aspirant should not run after Siddhis as he will get

fruits or light diet. No fish or meat is taken. a downfall. • He m a y ' m i s u s e the powers. He should ignore
• them as they are obstacles in the spiritual path, and teach
the goaL directly. •

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 RULES FOR THE WORSHIP OF PARA-SAKTI 29

spiritual students who have become Jivanmuktas—who have

entered the portals of I m m o r t a l i t y , but still subsist in their
bodily state as mortal men. Pasyanti is that form of this
inchoate Mantric sound perceived by Yogis only in the parts
C H A P T E R X
around the naval in the human body. When the same

RULES FOR THE WORSHIP OF PARA-SAKTI Matric sound is heard in the heart, it is called Madhyama.
The fourth or final stage of the Mantric sound becomes
I shall tell you the rules for the worship of Para-Sakti.. audible as it enters the neck and comes out ofthe throat and
which will give you both wisdom and salvation. Hear with lips. T h e n it is called V a i k h a r i . It is n o w in its gross form
attention. and can be heard by others too, besides the p r o d u c e r of the
The worship of Para-Sakti is said to be of t w o kinds : sound. If the Mantra is uttered in its superfine state in
external worship and mental worship. Of these, again, the Para and Pasyanti stages, Mantric worship is said to
external worship is further sub-divided into Vaidika and be o f t h e superfine type. If it is uttered in its Madhyama
Tantrika worship. The former is m e a n t for the followers of form the worship is said to be of the fine type ; and in its
the Vedas and the l a t t e r for the Tantrikas. audible form, the worship is said to be ofthe gross form.

In this way the w o r s h i p for all the Devatas is formally A person who is fit to do mental worship, should
prescribed. Those who do not follow the prescribed ways abandon external worship, and should not waste his time
ofDevata-worship, will rush to ruin. and energies in performing the latter.
For Sakti Puja the same procedure is adopted, in many
The internal worship of Devi too, is further classified
respects, as in the case of Sivalinga worship. Here also we
into two forms :—one located or fixed in some part of the
have Asana (seating ofthe Deity), invocation, Arghya, Padya,
internal constitution ; and another not so fixed or located.
Achamana, bathing, dressing, ornamentation, offering scents,
The latter is the superior mode of worship.
flowers, illumination, offering sweets, fruits and other articles
of food, drinks, garlands, sandal-pastes, prostrations, etc. The localised internal worship of Sakti may be in any

Here also the deity is invoked and revoked after the Puja in one of the centres, from Muladhara to Ajna and the unrea-

one's heart. Of the Mantras in worship, the Matrika lised internal worship is established purely in one's conscious-

Mantra which is the mother of all Mantras should be ness, in the Samvit part ofthe h u m a n system. In the former

pronounced. Without the Matrika the Mantras do not the Sadhaka worships Devi or the Divine Mother in a

exist. special form indicated by the Matrika Mantra or seed-letters

while in the latter, he loses himself in the conception of the
And, the Matrika Mantra uttered by the worshipper,
Devi and becomes one with Her. The worship should be
is ofthree kinds. It varies according to the degree ofspiritual
performed with intense devotion and in consonance with
evolution of the worshipper, and is divided into gross, fine
the instructions of the preceptor.
and superfine. And this Matrika Mantra should be learnt
from a Satguru, after initiation. It can never be learnt " Samvit " means Para-Sakti, and in fact n o t anything
merely from Sastras or scriptures. else. Therefore, Oh Great Munis of Naimisha, Para-Sakti

Every Mantra has four important places in the human should be always worshipped. (In this case Puja or worship

•constitution—Para, Pasyanthi, Madhyama and Vaikari. really means Atmic Bliss of self-identity with Para-Sakti.)

Of these Para is the Matra in its extra-superfine sound-origin Whatever appears different from pure consciousness is
in the Muladhara centre of the human system. The form, c o n s i d e r e d to be ' Samsara ' in w h i c h souls are e n t a n g l e d .
of this inchoate sound is discernible only to advanced-

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30 TANTRA YOGA RULES FOR THE WORSHIP OF PARA-SAKTI 31

Therefore, in order to destroy the ignorance caused by Nyasa

Samsara, one must worship Para-Sakti as the universal Nyasa is a very important and powerful Tantrik rite.
Witness, the Soul o f all t h i n g s , and quite free from all kinds It is placing of the tips of the fingers of the right hand on
of attributes of form and name, other limiting conditions and various parts of the body, accompanied by Mantra.
qualities belonging to the universe.
The wise one should therefore first worship with great Kavacha
faith the blessed Para-Sakti of the nature of pure of The one Brahman is here invoked by different name in
unconditioned consciousness by the Matrika Mantra order to protect different parts of the body. Parabrahman
(' H r e e m ') signifying that consciousness. is thought of as in the Sahasrara P a d m a in the head. The
He must avoid all forms and details recommended in Supreme Lord is the object of meditation in the heart.
the earlier part of this discourse, must identify himself with Protector of the world, Vishnu is invoked to protect the
the One Supreme Sublime perfect consciousness of Para- throat, so that the aspirant may utter the Mantras of his
Sakti by constant meditation. Then he must destroy the Ishta Devata.
duality too, as between him, the worshipper and Para-
May the Supreme Brahman protect the head,
Sakti, the Divine Mother worshipped by him.
That kind of Puja of Para-Sakti wherein the Sadhaka May the Supreme Lord protect the heart,
by his own identification with the all-embracing divine May Vishnu protect the throat,
consciousness, devoutly worships and perceives Maheswar by May the Lord protect the face,
direct Self-experience will surely gain him the supreme end of
May the Lord protect my hands.
life.
May He protect my feet,
Thus the method of the Pooja of Para-Sakti as directed
in the V e d a has been told you by me. Therefore you all May He protect my body in all its parts always.
proceed forthwith to worship Her in the manner described The Mantra is written on birch-bark and encased in a
with the greatest joy. golden ball and worn round the neck, or on the right arm.
Divine worship is of three kinds : Siva-Pooja, Devi- The wearer gets protection and attains all k i n d s ofpowers.
Pooja, and the worship ofthe Bhaktas. Each of these three
is subdivided into Vedic worship and Tantric worship. Vedic Mudra
w o r s h i p is divided into three types : the gross form, the Mudra is ritual of manual gestures. Mudra gives
subtle form and the Absolute form. That is to say external pleasure to the Devatas. There are 108 mudras. In
..worship of God through images, mental worship of God,, welcoming (Avahana) the Devata an appropriate gesture
and finally identification of oneself with God or Goddess. is made. In making offering (Arghya) Matsya Mudra is
made. The right hand is placed on the back of the left
Bhuta Saddhi and the two thumbs are extended finlike on each side o'
Bhuta Suddhi is an important Tantrik rite. It means- the hands. Similarly there are M u d r a s for t h e v a r i o u s act;
purification of five elements of which the body is composed. done during the Puja.
The Sadhaka dissolves the sinful body and makes a new
Deva body. He infuses i n t o t h e b o d y t h e life o f t h e D e v i .
The Sadhaka imagines that Kundalini is aroused and.
that one element is absorbed into the other and so on, until
all are absorbed in Brahman.

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 THE PANCHA TATTWA 33

The Sadhaka thinks that he has got a Deva body.

C H A P T E R XI This is Bhuta Suddhi. Various Nyasas are performed.

Mental worship is performed of the Devi who is thought of
THE PANCHA TATTWA as being in red raiment seated on a red lotus. Her dark
body is like rain-cloud. Her forehead is shining with the
The Pancha Tattwa is essential for the worship of Sakti.
light of the crescent moon. Japa of M a n t r a is then done.
The Pancha Tattwas are wine (Madya), meat (Mamsa), fish
T h e r e u p o n there is external worship.
(Matsya), parched cereal (Mudra) and sexual union
(Maithuna). As t h e y all commence with the letter M, Sexual intercourse by a m a n with a woman who is not
they are vulgarly called Pancha-ma-kara or five M's. lawful to him is a sin. The Vaidik Dharma is very strict
The Pancha Tattwas stand for drinking, eating and propa- on this point. It borbids not merely actual Maithuna but
gation. The Pancha Tattwa, the five elements of worship Ashtanga or eightfold Maithuna namely Smaranam
destroy great sins, Maha-pataka-nasanam. (thinking upon it), Kirtanam (talking of it), Keli (play
with women), Prekshanam (making eyes at women),
The Pancha Tattwas have not always their literal
Guhya-bhashanam (talking in private with women),
meaning. The meaning differs according as they refer to
Sankalpa (wish or resolve for sexual union), Adhyavasaya
the Tamasic (Pasu), Rajasic (Vira) or Sattvic (Divya)
(determination towards it), Kriyanishpatti (actual accom-
Sadhanas respectively.
plishment ofthe sexual act).
Wine may be wine ; o r i t m a y b e c o c o a n u t w a t e r o r i t m a y
A Tantrik can have c o p u l a t i o n -with his wife. He calls
mean God-intoxication or the intoxicating knowledge of
his wife his Sakti. Wife is a h o u s e - G o d d e s s , G r i h a L a k s h m i or
Brahman or the Absolute. Wine is a symbol to denote the
Graha-devata united to her husband by the sacramental
Supreme, eternal Bliss of Yoga knowledge, or knowledge of
Sanskara of marriage. She should not be regarded as an
Atma (Atma Gnana).
object of enjoyment. She is his p a r t n e r in life (Ardhangani).
The union of Siva and Sakti in the upper brain centre The union of m a n and wife is a veritable sacred scriptural
known as Sahasrara or thousand-petalled lotus is Maithuna. » rite.
Mamsa (meat) is the act by which the aspirant
consecrates all his actions to the Lord.
Matsya (fish) is that Sattvic knowledge by which the
Sadhaka sympathises with the pleasure and pain ofall beings.

Mudra is the act of abandoning all associations with

evil which leads to bondage.
Wine is fire ; flesh is air ; fish is water ; cereal is
arth ;. sexual u n i o n is ether.

Milk, ghee, honey are all substitutes for wine. Salt,

ginger-, sesamum, white beans, garhc are substitutes for
meat. White brinjal, red radish, masur (a kind of grain),
and red sesamum are s u b s t i t u t e s for fish. Paddy, rice, wheat
and grain are Mudra. Offering of flowers with the hands
1
'•- with a p a r t i c u l a r M u d r a is Maithuna.

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 C H A P T E R XIII
C H A P T E R XII
YANTRA
UPACHARA
Yantra takes the place of the image. It is an object of
The materials used or acts d o n e in Puja are called Upa-
worship. It subdues lust, anger and other sufferings cfJiva.
chara. T h e y a r e sixteen in n u m b e r .
Hence it is called Y a n t r a .
1. Asana (seating of the image).
T h e Y a n t r a is a d i a g r a m , drawn on paper. It is engraved
2. Svagata (welcoming of the Devata). on a metal also. A Y a n t r a is a p p r o p r i a t e d to a specific D e v a t a
3. Padya (water for washing the feet). only. Various Yantras are peculiar to each Devata. 1 1
They
4. Arghya [offering — S amanya (general) and are of various designs according to the object of worship.
Vishesh (special)]. Yantra is the body ofthe Devata.

5. Achamana (water for sipping and cleansing the All Yantras have a common edging called Bhupura.
lips). They have a quadrangular figure with four doors which

6. Madhuparka (honey, ghee, milk and curd). encloses and separates the Yantra from the external world.

7. Snana (water for bath). The Sadhaka first meditates upon the Devata or Deity
and then arouses the Devata in himself. He then commu-
8. Vastra (cloth).
nicates the Divine presence thus aroused to the Yantra.
9. Abharana (jewels).
When the Devi has been invoked into the Yantra by the
10. Gandha (perfume). appropriate M a n n a , the vital airs (Prana) of the Devata
11. Pushpa (flowers). are infused therein by the Pranapratishtha ceremony. The

12. Dhupa (incense). Devata is thereby installed in the Yantra.

13. Dipa (light).

14. Naivedya (food) ; Tambulam (betel-nut).

15. Neeranjana (arathi).

16. Vandana o r N a m a k Kriya (prostration, prayer)

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 CHAKRA PUJA

C H A P T E R X I V

CHAKRA POOJA

The worshippers sit in a circle (chakra) men and

women alternately. The Sakti (Bhairavi) sits on the left of
the Sadhak, Bhairava. The Lord of the Chakra, (Chakra-
swamin or Chakreswar) sits with his Sakti in the centre.

_ All eat, drink and worshipping together. There is no

distinction of caste.

There are various kinds of Chakras such as the Vira,

Raja, Deva and Maha. Each Chakra bestows various fruits
on the worshippers therein.

A circle is forml.'d by the Sadhakos ond the Chakreswor ond

Chnkrcswori are seated in the cenlle.

'( ..
~

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 C H A P T E R X V

MAN ASIC POOJA

Manasic Pooja is more powerful than external Pooja

with flowers, etc. Arjuna thought that Bhima was not doing
any kind ofworship. He was proud o f his external worship
to Lord Siva. He offered J5e/-leaves. But Bhima offered to
Lord Siva mentally the 5e/-leaves of all the Bel-trees of
the whole world. He was doing Manasic Pooja of Lord
Siva. The attendants of Lord Siva were not able to remove
the Bel-leaves offered by Bhima from the head of Lord Siva.
Arjuna once saw a large band of people carrying baskets
of i?e/-leaves. He thought within himself that these leaves
should be those offered by him to Lord Siva and questioned
them thus, " Brothers, wherefrom do you carry these Bel-
leaves ? " They replied, " О Arjuna, these leaves were
offered to our Lord Siva by Bhima through his Manasic
Pooja." Arjuna was struck with wonder. He came to know
that Manasic Pooja was more powerful than the external
worship and that Bhima was a better devotee than him. His
pride was destroyed. He became very humble.

Manasic Pooja can be done by advanced students.

Beginners should certainly do worship with flowers, sandal
paste, incense etc. You wjll have more concentration when
you do Manasic Pooja. Mentally enthrone the Devata in
Singhasana set with diamonds, pearls, emeralds, etc. Offer
Him a seat. Apply sandal paste to His forehead and body.
Offer Arghyam, M a d u p a r k a and various sorts of flowers,
clothes. Offer various kinds offruits, sweetmeats and M a h a
Naivedyam. Offer to the Lord the fruits ofthe, whole world.
Do not be miserly even in Manasic Pooja. In Manasic Pooja
one man offered only one stale plantain fruit and a handful of
gram. A miserable miserly man ! Even in Manasic Pooja
he could not be generous and liberal. In the end mentally
r e p e a t : — " Whatever action I do with the body, by speech,
by. t h e mind, by the senses, by the intellect or by my own
nature, I offer all of t h e m to the Supreme Lord." This
will purify your heart and remove the taint of expectation of
reward.

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 C H A P T E R XVI

BHAVA IN WORSHIP

Bhava is mental attitude. Spiritual mental attitude is

C H A P T E R XVII
divine Bhava. It is B h a v a that counts much in meditation
and worship. MANTRA YOGA
There is delay in the vision of God because you do not
have the Bhilini-bhav or the Bhav of D h a n n a Bhagat. Bhilini Mantra Yoga is an exact science. Mananat trayate iti
offered only the fruits which she tasted before she offered mantraha : by the Manan or constant thinking or recollection
them to Lord Rama. Lord R a m a was very much pleased. of which one is released from the round of births and deaths
Dhanna Bhagat of Punjab gave only a little cooked vegetable is Mantra.
to the Lord. The Lord was highly delighted. God does Mantra is Divinity. Mantra and its presiding Devata
not want golden temples and rich presents. He wants only are one. Mantra is divine power. The repetition of the
your devoted heart. He is immensely pleased with a little Mantra removes the dirt of the mind such as lust, anger,
flower, or fruit or a little water, if it is offered w i t h intense greed, etc.
devotion, faith and love. The rhythmical vibrations o f its sounds regulates the
You will have to cultivate the divine Bhav again and unsteady vibrations of the sheaths of the aspirant, and trans-
again through love, faith, devotion, Japa, prayer, meditation forms him into divinity. Mantra Siddhi is the ability to
and service to the Lord. Cultivate the nine modes of devo- make a Mantra efficaceous a n d to obtain its fruit.
tion and you will be rich with divine Bhav. When the Mantra Sakti is awakened by Sadhana, the
There are four kinds of Bhav in worship. They are presiding Devata appears ; when perfect Mantra Siddhi is
Brahma-bhav, dhyana-bhav, the bhav that is generated attained, the Devata is revealed.
during Japa, singing hymns and prayer, and puja-bhav. Sabdha or sound is the Guna of Akash or earth. It
The realisation that everything is Brahman, " I am is not produced by Akasa, but manifests in it.
Brahman," that the individual soul and Supreme Soul are A Mantra is composed of certain letters arranged in
one, and that nothing but Brahman exists is Brahma-Bhav definite sequence of sound of which the letters are the re-
or the highest state. Sri Dattatreya, Sri Sankara, Sri presentative signs. Mantra must be intoned in the proper
Yagnavalkya had this Supreme Bhava. For such a realised way according to Svara (rhythm) and Varna (sound).
sage there is neither worshipper nor worshipped, neither Yoga Sabdha is the manifestation of the Chit-Sakti itself.
nor Puja, nor Dharana, Dhyana, Japa, Stava or Vrata.
Every Mantra has a Rishi who gave it to the world, a
Constant meditation by the Yoga-process upon the Matra, a Devata, the Bija or seed which gives it a special
--Devata in the heart is the Dhyana Bhav. Japa, hymns power, the Sakti and the Kilakam or pillar.
and prayer is still lower. Puja Bhav is the lowest of all
Constant repetition of the Mantra with faith, devotion
Bhavas. Puja Bhava is g e n e r a t e d oht of the dualistic notions
arid purity augments the Sakti or power of the Sadhaka,
ofworshipper and worshipped, the servant and the Lord.
purifies and awakens the Mantra Chaitanya latent in the
You cannot have the Brahma Bhav all at once. You Mantra and bestows Mantra Siddhi on the Sadhaka ; illumi-
will have to slowly ascend the ladder of Bhava—from Puja 'nation, freedom, peace, eternal bliss and I m m o r t a l i t y follow.
Bhava to Dhyana Bhava and from D h y a n a Bhava to Brahma
The Mantra is awakened from its sleep through the.
Bhava. The heart must be purified thoroughly through
Sadhana Sakti of the aspirant. The M a n t r a * is a mass of
Japa, hymns, prayer and meditation.

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 40 TANTRA YOGA MANTRA YOGA 41

radiant Tejas or energy. Mantra awakens Supernatural The whole system will be charged with the powerful vibration
powers. Mantra produces harmony. It has the power of of the Mantra. You will be ever in the Prema or Love of the
releasing the cosmic and the super-cosmic consciousness. Devata. You will experience muscular twitchings and will
shed profuse tears of A n a n d a . You will be in an exalted
Japa of Mantra Divine mood. You will get inspiration, revelation, ecstasy,
insight, intuition and Parama-Ananda. You will compose
R e p e a t the Mantra v e r b a l l y for some time, in a whisper
inspiring poems. You will have various Siddhis, Divine
for some time, a n d m e n t a l l y for s o m e time. The mind wants
Aishwarya, treasures of Heaven.
variety. It gets disgusted with any monotonous practice.
The mental repetition is very powerful. It is termed Mana- Repeat the Name constantly. This will lead quite
sika Japa. The verbal repetition, is called Vaikhari Japa. easily to control o f m i n d . Do it with absolute S r a d d h a (faith).
Repetition in a whisper or humming is termed Upamshu Do it with Antarika-Prema (love from the bottom of your
Japa. Even mechanical repetition of Japa without any Bhava heart) and Anuraga (intense affection). You must intensely
has a great purifying effect o n the heart or the mind. The feel for the long, painful separation from the Lord. Tears
feeling will come later on when the process of mental purifica- must flow profusely from your eyes. This is Viraha-Agni.
tion goes on. When you repeat the Name remember that the Devata is
dwelling in the chambers of your heart, in the Anahata
The loud Japa shuts out all worldly sounds. There
Chakra, in the m i d s t of a blazing light.
is no break of J a p a here. This is one advantage in loud Japa.
Manasika Japa is difficult for ordinary people, and break
Purascharana
may come in the mind after a while. W h e n e v e r sleep tries
to overpower you when doing Japa at night, take the Mala in The mode of repetition of a Mantra with feeling and
y o u r h a n d a n d roll the beads. This will put a check to sleep. in a particular manner, a definite n u m b e r of times, with right
This is another advantage in loud Japa. Repeat the Mantra observances until a fixed number of J a p a is reached, in order
loudly. Give up Manasika Japa at this time. The Mala to obtain substantial benefit out of the Mantra, is called
will remind you o f tin- stoppage of Japa. When sleep comes Puras charana.
in, stand up and do the J a p a . The Practitioner of Purascharana of a Mantra should
Sandilya says in Sandilya Upanishad : " The Vaikhari take vegetables, fruits, milk, roots and tubers, curd, barley,
Japa (loud pronunciation) gives the reward as stated in the Havishya (rice cooked along with ghee, sugar and milk, and
Vedas, while the Upamshu Japa, whispering or humming, which has been offered to God) or he may live on pure Biksha
which connot be heard by anyone, gives a reward a thousand alone. •
times more than the Vaikhari ; the Manasika Japa (mental Any holy place of pilgrimage and holy place on the
Japa) gives a reward a crore times more than the Vaikhari
banks of holy rivers, caves, tops of hills and mountains, con-
Japa.
fluence of rivers, huge holy forests, below the Ashwata tree —
Do J a p a in the throat or Kantha, for one year. This is all these are recommended as places fit for doing the
verbal Japa or Vaikhari Japa in a loud tone. Do it in the Purascharana.
heart or H r i d a y a for two years. This is mental or Manasika The Sadhaka should sit facing either the east or the
Japa. Do it in the Nabhi or navel for one year. This kind nprth, during Japa. D u r i n g the night time, he m a y sit f a c i n g
ofJapa is< a s s o c i a t e d with the breath. the north only. One should bathe three times a day, and if
When you advance in practice, every pore in the skin, it is impossible, he m a y take bath atleast twice, or even once,
every hair on the body, will repeat the Mantra forcibly. according to his convenience and prevailing circumstances.

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 43
42 TANTRA YOGA
MANTRA YOGA

An advanced aspirant can use any Mala or he may not use Brightness, clearness and tranquillity of mind, content­

the Mala at all. It all depends u p o n the stage ofevolution ment, dispassion towards sense-objects, will dawn on M a n t r a -

in which one is. P a d m a , Siddha, Swastika, Sukha, or Vira Siddhi, if the Purascharana is done without any selfish

Asana is r e c o m m e n d e d for Japa. C o t t o n cloth, blanket, silk motive or desire behind it. T h e aspirant should not do

or tiger skin should be used as seat which will bring Purascharana for any petty selfish end. S akam a-Up asana

Saubhagya, J n a n a and Siddhi. will not bring to him real spiritual knowledge and experience
or inner strength. Japa should be done with an aspiration
Abstracting the m i n d from all worldly objects, being
to obtain the grace ofthe Deity and realise the Deity. The
merged in the inner meaning ofthe M a n t r a , one should repeat
best Purascharana is that which is done for s e l f - p u r i f i c a t i o n
the M a n t r a , n e i t h e r very quickly nor too slowly. T h e M a n t r a
and Atma-Sakshatkara. After this the Purascharana that is
should be repeated as m a n y lakhs of times as there are
done will bring Sakshatkara or realisation ofthe Deity.
letters contained in the M a n t r a .

T h e n u m b e r of J a p a done during each day should be

constant, and should not vary day by day. Every day after
finishing the Japa, Ahutis of ghee or oblations of the Charus
t h a t are prescribed, equal in n u m b e r to one-tenth ofthe Japa
done should be offered in the sacred fire. Or else, this may
also be done at the end of each lakh.

W h e n the required n u m b e r o f J a p a is over, oblations

equal in n u m b e r to one-tenth of the total Japa done, should
be offered in Yajna, uttering the same M a n t r a with each
offering or Ahuti.

In case one is unable to perform Н о т а and observe its

restrictions, he can worship the Deity, do, in addition to the
total Japa already done, further J a p a equal in n u m b e r to
one-tenth, and feed Brahmins a n d M a h a t m a s afterwards.

Sleeping on the bare ground, celibacy, worship of the

Deity three times a day, prayer to the Deity, faith in the
M a n t r a , bath three times every day, a b a n d o n i n g of oil-bath,
are to be observed strictly as vows during the M a n t r a -
S a d h a n a .

T h e Sadhaka should not sit placing one leg on the other,

and he should not touch his feet with hands. C o n c e n t r a t i o n
of the m i n d on the M a n t r a and its meaning is very essential
at ail times. Japa should not be done when walking here
and there or looking this side and t h a t side. T h e U p a s a k a
should never be engaged in other activities even in mind,
and should not.be m u r m u r i n g , grumbling, etc., or covering
the face with any kind ofgarment.

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 BIJA-AKSHARAS
45

mystic. The form of the Bija-Mantra is the form of the

Devata signified by it.

T h e Bijas of the five M a h a b h u t a s or great elements,

C H A P T E R X V I I I i.e., of the Devatas or the presiding intelligences of the

elements, viz,-, Ether, Air, Fire, Water and Earth, are

BIJA-AKSHARAS
respectively H a m , Yam, R a m , Vam and Lam. The
A Bija-Akshara is a seed-letter. It is a very powerful meanings of a few Bija-Mantras are given here, to serve as
M a n t r a . Every Devata has his or her own Bija-Akshara. example. •>
T h e greatest of all Bija-Aksharas is Om or Pranava, for it Om
is the symbol of the P a r a - В r a h m an , or the P a r a m a t m a n
Om consists of t h r e e letters : A, U and M. It signifies
Himself. Om contains within itself all the other Bija-Aksha­
the three periods of time, the three states of consciousness,
ras. Om is the general sound or the c o m m o n seed from
the entire existence. ' A ' is the waking state or Virat and
which all the particular sounds or secondary seeds proceed.
Vishwa. ' U ' is the dreaming state or H iranyagarbha
T h e letters of the alphabet are only emanations from Om
and Taijasa. ' M ' is the sleeping state or Ishwara afcd
which is the root of all sounds and letters. There is no
Prajna. Study the M a n d u k y o p a n i s h a d in detail in order to
M a n t r a superior to or greater than O m . O m , as it is pro­
understand the meaning o f Om.
n o u n c e d ordinarily, is an outward gross form of the real
subtle inaudible state of sound which is called the Amatra Haum
or the immeasurable fourth transcendental state. As the In this M a n t r a , Ha is Siva. Au is Sadasiva. The
various Devatas are the aspects or forms of the One Supreme N a d a and Bindu m e a n that which dispels sorrow, With
Being, so the various Bija-Aksharas or Bija-Mantras are so this M a n t r a Lord Siva should be worshipped.
m a n y aspects or forms of the Supreme Bija or M a n t r a , viz-,
Dum
O m . Even the letters 'A', ' U ' and ' M ' do not really give
the transcendental or original state of sound. Even this Here Da means Durga. U means to protect, N a d a

triliteral sound is only an expression or manifestation of the means the mother of the universe. Bindu signifies action

highest primal D h w a n i or Vibration. T h e transcendental (worship or prayer). This is the M a n t r a of Durga.

sound of Om is heard only by Yogis and not by the ordinary

Kreem
ear. In the correct p r o n u n c i a t i o n of Om the sound pro­
With this M a n t r a Kalika should be worshipped. Ka is
ceeds from the navel, with a deep and h a r m o n i o u s vibration,
Kali. Ra is B r a h m a . Ее is M a h a m a y a . N a d a is m o t h e r of
and gradually manifests itself by stages at the upper part of
the universe. Bindu is the dispeller of sorrow.
the nostrils where the Anuswara or the C h a n d r a b i n d u is
sounded. Hreem

Generally a Bija-Mantra consists of a single letter. This is thef M a n t r a of M a h a m a y a or Вhuvaneshwari.

Sometimes it constitutes several syllables. For example, Ha means Siva. Ra is Prakriti. Ее means M a h a m a y a .

the Bija-Mantra " K a m " has a single letter with the N a d a is the mother of the universe. Bindu means the
Anusvara or the C h a n d r a b i n d u , N a d a and Bindu are blended dispeller of sorrow.
together. Some Bija-Mantras are m a d e up of c o m p o u n d Shreem
letters, such as the M a n t r a " H r e e m . " T h e Bija-Mantras
This the M a n t r a of Mahalakshmi. Sha is M ah a -
have a significant inner m e a n i n g and often do not convey
lakshmi. Ra means wealth. Ее means satisfaction or
any meaning on their face. Their meaning is subtle,

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46 TANTRA YOGA 47
BIJA-AKSHARAS

c o n t e n t m e n t . N a d a is Apara or the manifested B r a h m a n or Bijas have no meaning according to the ordinary-

Ishwara. Bindu m e a n s the dispeller of sorrow. use of language. Their meaning is the own form or

Swarupa of the particular Devata whose M a n t r a they are.

Aim
They are a form ofthe subtle power as creative Dhwani.
This is the Bija-Mantra of Saraswati. Ai means Sara­ Each letter, syllable and M a n t r a is a form of the
swati. Bindu m e a n s the dispeller of sorrow. This is also B r a h m a n . The primary M a n t r a in the worship of any Deva
G u r u - Bij a . or D e v i is k n o w r J as the M u l a - M a n t r a (го о t - M a n t r a ) . All

letters are forms of Sakti as sound powers.

Kleem
The Bija-Mantras can be recited by persons who have
This is the Kamabija. Ka means the Lord of desire
knowledge of Sanskrit and know the proper intonation.
( K a m a d e v a ) . Ka may also m e a n Krishna. La means
Indra. Ее means c o n t e n t m e n t or satisfaction. N a d a and
Bindu m e a n that which brings happiness and dispels
sorrow.

Hoom

In this M a n t r a , Ha is Siva. U is Bhairava. N a d a is

the Supreme. Bindu means the dispeller of sorrow. This
is threefold Bija o f V a r m a or a r m o u r (coat of mail).

Gam

This is the Ganesha-Bija. Ga means Ganesha. Bindu

means the dispeller of sorrow.

Glaum

This is also a M a n t r a of G a n e s h . Ga means Ganesha.

La means that which pervades. Au means lustre or
brilliance. Bindu means the dispeller of sorrow.

Kshraum

This is the Bija o f N a r a s i m h a . Ksha is Narasimha.

Ra is B r a h m a n . Au means " with teeth pointing upwards."
Bindu m e a n s the dispeller ofsorrow.

There are, like these, m a n y other Bija-Mantras which

signify various Devatas. ' V y a a m ' is the Bija of Vyasa-
M a n t r a , ' B r u m ' is the Bija ofBrihaspathi-Mantra, ' R a a m '
of R a m a - M a n t r a . Aim Kleem Sauh are the Bija-Mantras of
Bala T ripu rasun dar i. Aim H r e e m Kleem G h a m u n d a a y a i
Vicche are the Bija-Mantras of C h a m u n d e s h w a r i .

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 SRI VIDYA 49

The aim ofthe Sadhaka of Lalita is to realise his identity

first with the Yantra and Mantra and then with Lalita or
Tripura, the Mahasakti who is the creator and director of the
C H A P T E R X I X
universe.

sm VIDYA If th» Para-Sakti were not united with Para-Siva, she

could not produce the universe which is within Herself.
Sri Vidya is the great Mantra of Tripurasundari or
Therefore the world cannot be created by Siva alone nor by
B h u v a n e s h w a r i or Mahamaya. It is also called the Pancha-
Sakti alone. It is by both of t h e m all the Tattvas are pro-
dashi or the Panchadashakshari, for it is formed of fifteen
duced.
letters. In its developed form it consists of sixteen letters
and is called Shodashi or the Shodashakshari. The aspirant W i t h o u t Siva there is no Devi. W i t h o u t Devi there is no

should directly get initiation of this M a n t r a from a Guru, and Siva. There is no difference between Siva and Sakti.
should not start reciting of this Mantra for himself or doing In the external form of worship the Sri Chakra is wor-
Japa o f it, of his own accord. This is a very powerful shipped. Yantra is inscribed on the Bhurja leaf of gold or
Mantra. So it is imperative that it should be got directly other metalic plates. Mantras are repeated with gestures,
from a Guru who has got Siddhi of this Mantra. postures, waving of light or Arati and offerings of incense,

The general rule is that this Mantra (Sri Vidya) Naivedya or various sorts offood or Prasad.

should be repeated after one's passing through certain stages Sri Chakra is the highest point or acme to which Yoga
of self-purification through other Mantras. In the beginning practices can lead. When you attain perfection in Sri
a Purascharana of Ganesh-Mantra should be done. Then V i d y a there is nothing more left for y o u t o g a i n b y the practice
Purascharana of Gayatri-Mantra, Maha Mrityunj ay a-Mantra ofYoga. Sri Chakra with forty-three triangles is the mansion
and Durga-Mantra (Vaidika or Tantrika) have to be done. of the Devi. In the Sri Chakra (Nagara) in the centre
After this the Panchadashakshari and the Shodashakshari between the seventeenth and eighteenth walls, is the seat
have to be taken up for J a p a . of V i s h n u ; between the sixteenth and seventeenth is that of

The Sri Vidya should not be repeated by those who Brahma ; between the fourteenth and the fifteenth is that of

are not well acquainted with this. Only those who have Indra and other Lokapalas (protectors of the world). All

a very good knowledge of the Sanskrit language and who t h e s e r e s i d e (in t h e r e s p e c t i v e p l a c e s ) for t h e s a k e o f w o r s h i p p i n g

have been directly initiated by a Guru (who has Mantra Devi. The ' Devi Bhagavata Purana ' says : " Brahma,

Siddhi) can take up the Japa of the Sri Vidya. Others Vishnu, Indra, Varuna, Yama, Vayu, Agni, Kubera, Tvashta,

should not approach this Mantra and should do only Japa Pusha, Aswins, Bhaga, Adityas, Vasus, Rudras, Viswadevas,

of their own Ishta Mantras which are very easy to Marutganas, all t h e s e meditate on Devi, the cause of creation,

pronounce and remember. preservation and destruction.

The Sri Chakra or Sri Yantra is the Yantra of Lalita, Outside and beyond the countless myriads of world's

or Tripurasundari, the Devata o f Sri Vidya. Every Devata systems, in the centre of the Ocean of Nector, more than a

has his or her Yantra. Lalita is the supreme Sakti aspect thousand crores in extent, in the Gem Island (Ratnadwipa),.
of the Brahman. a h u n d r e d crores in area, the lamp of the world, there is the
supreme city o f Sri Vidya, three lacs ofYojanas in height and
The Chakras extend from the point or Bindu called
adorned with twenty-five walls representing the twenty-
Sarvandamaya ; the Supreme Siva-Sakti in the centre to
five'Tattvas.
the outermost section of the Chakras the Bhupura which
4
is called Trailokyamohana.

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 SYMPOSIUM ON SAKTI 51

2
Sakti in Creation

C H A P T E R X X (By Swami Sadanandd)

SYMPOSIUM ON SAKTI
As long as we live and move in this universe, we are
I aware of a Power or Sakti that sustains and motivates it.
Ifwe think ofwhat the universe itselfis, we shall find that it is
T a n t r a Yoga
not as it at first appears. When we speak of the universe,
(Sri P. C. Diwanji, Retd. Judge, Bombay) we speak of the beings that inhabit and constitute it—men,
birds, beasts, plants and minerals. We find the universe
The fact that in the early Upanishads there are no
consisting of tangible and also intangible things. Not only
references to the six Chakras, the Kanda. the four Pithas,
do we find concrete matter but also such things as heat,
the Vahnisthana, the Kundalini, the process of rousing it and
light, sound, magnetism and electricity. Nay, more, we
the development o f its latent powers, which are said in some
find in the universe, hatred, fear, avarice, greed, jealousy,
of the Upanishads of the Smarta class such as the Jabala
etc., and also love, mercy, compassion, charity, generosity,
Darsana, Trisikh-Brahmana, Varaha, Yoga-chudamani and
etc. We also find in the universe the sense of right and
several others to enable the Yogis to perform miracles, leads
wrong, the sense ofthe beautiful and the sense ofthe true and
to the inference that no beginning had been made in that
the good. We speak of some things as perishable and
early age of the kind of Yoga known as the Tantra Yoga or
others as imperishable. When we do so, we m e a n that some
Kundalini Yoga. That inference is supported by the facts
things go out of our sight and some do not. In truth, what
that the processes ofrousing ofthe Kundalini, and the develop-
looks like matter is really found to be e n e r g y or force.
ment of the Chakras and the union of the Kundalini which
is said to be a microcosmic form ofthe Sakti ofthe Lord Siva, Now it is possible to group all these and arrange them

with the Linga (symbol) of the Lord located in the portion in such a way that our view of the universe may be clear and

of the head above the forehead, were dependent upon the also complete. That has been done by our ancients who

Hatha Yoga, the Yoga of the Prana and the Apana, as ex- have given us the Sankhya and Yoga philosophies. Thev

plained in detail in some of the later Upanishads and in the have started from the five primordial elements which they

specific treatises on that Yoga such as the S iva-S amhita, call Pancha Bhutas, viz-, Prithvi or earth, Apas or water,

Gheranda-Samhita and Hatha-Yoga-Pradipika and in those Tejas or fire, Vayu or wind and Akasa or ether. The whole

on the Tantra Yoga such as the Mahanirvana Tantra, of creation in the concrete forms is made ofthe combinations

KLularnava-Tantra and others, and that the process of Prana- in different p r o p o r t i o n s of these five elements. Beyond these

yama itself w a s in the experimental stage in the age of those " elements." there are the five T a n m a t r a s corresponding to the

early U p a n i s h a d s . It was in a later age that the Yogis who five elements. They are Sabda (sound), Sparsa (sense of

set a higher value on Self-realisation and the peace of m i n d touch), Rupa (form), Rasa (taste) and Gandha (smell).

resulting therefrom progressed from the Hatha Yoga to Having disposed of the concrete part of creation in this
what is called Raja Yoga in the above special treatises, and fashion, our ancients have dealt with the equipment found in
those who valued more the acquisition of miraculous powers individual Jivas which enables them to recognize and make
progressed from the same Yoga, to the Tantra Yoga, which use of these concrete objects in the universe. This equip-
lays special emphasis on the development ofthe powers latent ment consists of the five J n a n a - I n d r i y a s and the five Karma-
in the six Chakras from Muladhara to Ajna. Indriyas. The former are the windows of consciousness and

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 52 TANTRA YOGA SYMPOSIUM ON SAKTI 53

the latter are the instruments of action. To make use of —which is also Cosmic Intelligence—any Chalana or change
these Indriyas, a separate entity is needed, and that is spoken or modification ; nor can we find resistance. It does not
ofas Manas or the mind. refuse to take into it any, vibration c o m i n g from the Supreme
Being (Purusha). It shines in its own splendour. That
The mind also is regarded by our ancients as an instru-
shining it is that enables it to be recognized.
ment to be used by the Jiva. According to Patanjali's
system of Yoga, the Jiva creates for its o w n special use a special Coming down from the Mahat, we have the next entity
mind and a special set of Indriyas so that the experience in Creation, Ahamkara, i.e., the sense of" I." The moment
which that particular Jiva seeks for in the universe may be Ahamkara comes, the three Gunas — Satva, Rajas and Tamas
gained. For example, a buffalo has to create a buffalo's —begin to manifest themselves. From Ahamkara, when it is
mind so that it may have the buffalo's experience of the mixed up with Tamoguna comes the Sabda Tanmatra. It
universe. Man has to get a different experience. The Jiva is from the Sabda that Sparsa evolves. From Sparsa comes
ofthe eagle creates a special eye (one of the Jnana-Indriyas) Rupa ; from Rupa, Rasa ; from Rasa comes finally Gandha.
so that it can see much more than the human eye. Thus, From the same A h a m k a r a as it is affected by the same Tamo-
according to Patanjali, there are six Aviseshas or common guna, we get the first of the primordial elements, viz, Akasa.
things and sixteen Viseshas or special things. The common From this comes Vayu ; from Vayu, Tejas ; from Tejas
things are (1) Ahamkara—the sense of" I-ness," and (2) the comes Apas ; and from Apas comes at last Prithvi.
five Tanmatras, viz-, Sabda, Sparsa, Rupa, Rasa and Gandha. Likewise, from Ahamkara, when it is affected by Rajas,
The Viseshas or special things are (1) the Manas (or B u d d h i ) , come the ten Indriyas. From Ahamkara, when it is affected
(2) the ten Indriyas, and (3) the five Bhutas (elements). by Satva, comes Manas. (When we speak of Manas, we
think ofits threefold aspects pfintelligence, emotion and will.)
Order of Creation
Thus we see that the entire universe has come out of
There is an order of Creation mentioned in our scriptures Sakti, the projection of Purusha. What about the Jivas
which, if u n d e r s t o o d , will give us a clear idea of w h a t position themselves ? The scriptural view is that the J i v a is the seer
and status should be assigned to the objects and forces we see ofthe universe. He is spoken of as the Drashta and the uni-
in the universe. First o f all Sakti emanated from Purusha, verse is the Drisyam (that which is seen). The Jiva is like
the Supreme Being. This Sakti is called either Pradhana, Isvara, imperishable—the Amsa or partial manifestation ofthe
or Prakriti, or Alinga. The last name means " without any Supreme Purusha. This is not the Advaitin's view ; but
distinguishing mark." The meaning is that as pure un- when we are discussing the universe, we are in the region of
differentiated Sakti or Power, it is not possible to recognize duality and not of Advaita. The Jivas, therefore, can be
e v e n its existence. T h a t is the Para-Sakti or Supreme Power. spoken of as Amsas or fractions. Each Jiva creates for itself
It can be called A t m a Sakti or Chit Sakti. F r o m the Pradhana its own mind, its own Indriyas a n d its own shape, making use
(or Prakriti or Alinga) came the Mahat or Linga Matra o f t h e five B h u t a s . T h a t is w h y each person is different from
(only the Linga). It is the manifestation of pure Satvic every other in facial features, mental outlook and spiritual
force in t h e A l i n g a . \ level.

There are three Gunas—Satva, Rajas and Tamas. Now it is the Jiva which makes use o f its equipment
The first is detected by Prakasha or. brilliance, the second in the form of body, mind and Indriyas for experiencing pain
by movement and the third by its power of resistance. In and pleasure and also for finally liberating itself from the
Mahat the qualities of Rajas and Tamas are hidden and only contact with the universe.' We have seen that the universe
the Satva shows itself. ' Therefore, we cannot find in Mahat itselfis only Sakti, variously called as Pradhana, Prakriti or

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54 TANTRA YOGA
Alinga. L e t u s n o w e n q u i r e , i n brief, i n t o h o w this S a k t i
m a n i f e s t s itself t h r o u g h t h e d i f f e r e n t o b j e c t s i n c r e a t i o n .
Manifestation of Sakti
We shall start from the m i n e r a l kingdom. I f w e dissolve
c o m m o n salt a n d c o p p e r s u l p h a t e i n w a t e r t o t h e s a t u r a t i o n
p o i n t o f e a c h a n d l e a v e t h e s o l u t i o n u n d i s t u r b e d for a few
d a y s w e s h a l l find t h a t c o m m o n salt c r y s t a l s a n d c o p p e r
s u l p h a t e crystals a r e deposited in t h e b o t t o m . Now, who
gave t h e b r a i n t o t h e c o m m o n salt particles t o s e p a r a t e them­
selves f r o m t h e c o p p e r s u l p h a t e p a r t i c l e s a n d f o r m c o m m o n
salt crystals ? T h e a n s w e r is t h a t it is t h e ' m i n e r a l B u d d h i '
(or m i n d ) — t h e creation of the J i v a embodied in the mineral
( c o m m o n s a l t o r c o p p e r s u l p h a t e ) — t h a t g a v e t h e o r d e r for
the a r r a n g e m e n t of the particles in that particular manner.
T h a t " m i n e r a l B u d d h i " is t h e universally prevalent Sakti
o r P r a k r i t i a s i t m a n i f e s t s itself t h r o u g h t h e m i n e r a l . In the
case of t h e f o r m a t i o n of crystals, we h a v e t h e Sakti showing
itself a s c o h e s i o n . But in the m i n e r a l world we have Sakti
m a n i f e s t i n g i t s e l f a s h e a t , l i g h t , s o u n d , m a g n e t i s m a n d electri­
city. The h i g h e s t f o r m in w h i c h it shows itself is as e l e c t r i c i t y .
We can call this manifestation of Sakti t h e n a m e of B h u t a
S a k t i for t h e r e a s o n t h a t i t i s r e v e a l e d b y t h e t h i n g s m a d e u p
of the Pancha Bhutas.
Passing on to the p l a n t world, we notice that the Sakti
s h o w s itself i n a h i g h e r d e g r e e . T h e plant has the power of
t a k i n g i n food t h r o u g h w a t e r , e t c . , a n d i t c o n s e q u e n t l y g r o w s .
T h e r e w e see life o r P r a n a . T h i s Sakti h a s to be called
P r a n a Sakti b e c a u s e it is different from electricity. It is n o t
merely proton a n d electron. W e often see b i g p l a n t s — u s u a l l y
b a n y a n p l a n t s — g r o w i n g o n t h e t o p o f t e m p l e walls a n d
b r e a k i n g those stone walls. T h e life e n e r g y i n t h e g r o w i n g
p l a n t is greater a n d m o r e powerful t h a n the electron energy
in the stone wall. T h a t manifestation of t h e cosmic Sakti
t h r o u g h plants m a y b e called P r a n a Sakti.
I f w e n o w g o t o t h e a n i m a l world, w e shall f i n d t h a t
a n i m a l s h a v e a still h i g h e r f o r m o f e n e r g y . T h e y have got
t h e m i n d w h i c h c a n f i n d o u t relations t o a c e r t a i n extent—•
b e t w e e n c a u s e a n d effect, a n d w h i c h c a n h a v e a m o r e a c u t e
sense o f p a i n a n d p l e a s u r e . T h e a n i m a l m i n d will also s h o w
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SYMPOSIUM ON SAKTI 55
will-power. T h i s is M a n o s a k t i . It is superior in kind a n d
not merely in degree to the P r a n a Sakti of the plant. As
against the Manosakti of the a n i m a l , the P r a n a Sakti of the
p l a n t is n o w h e r e .
Atma Sakti
Above the ordinary animal stands m a n . He has n o t
m e r e l y d i s c r i m i n a t i o n b u t also t h e a e s t h e t i c a n d t h e e t h i c a l
sense, i n o t h e r w o r d s , h e h a s t h e full use o f t h e i n t e l l e c t u a l ,
emotional a n d volitional powers. T h a t i s w h y h e s t a n d s far
above the animal. His Sakti m a y be spoken of as the Jiva
Sakti, because the J i v a embodied in a h u m a n being makes
full use o f t h e M a n a s a n d t h e I n d r i y a s .
B e y o n d t h e o r d i n a y J i v a S a k t i , w h i c h e v e r y h u m a n being-
has, t h e r e is the special Sakti which we find in saints, w h o are
a b l e t o h a v e full c o n t r o l o f t h e i r m i n d s . T h e g r e a t Yogi w h o
i s e x p e r t i n C h i t t a V r i t t i N i r o d h a , i.e., t h e c o n t r o l o f t h e
modifications o f t h e m i n d , has w h a t w e m a y call A t m a Sakti,
b e c a u s e w h e n h e h a s c l e a r e d t h e m i n d o f its a g i t a t i o n s , i t
r e c e i v e d t h e e n e r g y o f t h e A t m a n r e s i d i n g i n his b o d y . This
i s t h e h i g h e s t form o f S a k t i w h i c h m a n , a s m a n , c a n a s p i r e for.
W h e n t h e p e r f e c t m a n lays d o w n his b o d y , h e i s free t o
r e m a i n a p a r t f r o m t h e P a r a m a t m a n o r t o m e r g e h i m s e l f i n it.
I f h e c h o o s e s t o r e m a i n s e p a r a t e , h e will b e r e n d e r i n g service
t o t h e different o r d e r s o f b e i n g s i n t h e u n i v e r s e . I n d o i n g so,
t h e y will b e m a k i n g use o f C h i t S a k t i ( w h i c h i s also A t m a
Sakti) a n d thus helping G o d in the discharge of H i s functions.
3
Mother Worship
(Dr. Т. M. P. Mahadevan, M.A., Ph.D.)
T h e r e i s a n e x q u i s i t e verse i n t h e S v e t a s v a t a r a U p a n i s h a d
exquisite b o t h in form a n d m e a n i n g which reads : " T h o u
art w o m a n ; T h o u art m a n ; T h o u art lad, a n d the m a i d e n t o o ;
T h o u a r t t h e o l d m a n w h o t o t t e r s w i t h a stick ; T h o u a r t b o r n
w i t h T h y face t u r n e d e v e r y w h e r e . " I n m y r i a d forms G o d
'appears. In t h e gracefulness of w o m a n a n d in t h e strength
of m a n , in the joy of youth a n d in the wisdom of age, the
D i v i n e P o w e r m a n i f e s t s itself.
 56 TANTRA YOGA
Tin's is n o t all. It is G o d ' s Sakti t h a t creates all t h i n g s ,
s u s t a i n s t h e m a n d w i t h d r a w s t h e m u n t o itself. And as
P o w e r a n d t h e Possessor o f P o w e r a r e non-different, G o d
H i m s e l f h a s often b e e n c o n c e i v e d a s S h e .
T h e M o t h e r h o o d of God is a very old conception.
A m o n g t h e relics o f a n c i e n t civilization a r e t o b e f o u n d
images of the M o t h e r Goddess. In one of the hymns of
the R i g V e d a , Sakti is described as residing in heaven a n d
s u p p o r t i n g the e a r t h . In a n o t h e r passage the goddess
A d i t i ( m e a n i n g t h e ' B o u n d l e s s ') is identified w i t h all gods
a n d a l l m e n , w i t h ' w h a t e v e r h a s b e e n a n d w h a t e v e r shall
be.' In the T a i t t i r i y a U p a n i s h a d the teacher, while giving
his final i n s t r u c t i o n to t h e p u p i l says : ' R e g a r d t h y m o t h e r as
a god.' In t h e K e n o p a n i s h a d a s t o r y is told of I n d r a , t h e
king ofthe Devas, who, on account o f t h e pride of power and
v i c t o r y , c o u l d n o t r e c o g n i z e G o d w h e n H e a p p e a r e d before
h i m a n d h a d t o r e c e i v e w i s d o m from t h e M o t h e r . " T h e n in
t h e s a m e r e g i o n o f t h e sky, I n d r a c a m e a c r o s s a w o m a n w h o
was shining brightly, U m a the daughter of H i m a v a n . He
a s k e d H e r , ' W h a t S p i r i t is this ? ' S h e r e p l i e d : ' It is
Brahman. ' A n d t h e r e a r e a host o f m i n o r U p a n i s h a d s
which speak of Sakti as the highest Being, as the absolute
B r a h m a n , one w i t h o u t a second.
Matrilatry
A s y s t e m of p h i l o s o p h y a n d a set of o c c u l t p r a c t i c e s
h a v e been woven r o u n d M a t r i l a t r y or M o t h e r worship in
India. A n d S a k t i s m h a s b e e n o n e o f t h e p o t e n t forces for t h e
spiritual regeneration of the Hindus, t h o u g h in corrupt times
a n d p r a c t i s e d b y ineligibles i t h a s l e d t o c e r t a i n a b u s e s . The
S a k t a s a c c e p t t h e V e d a s a s t h e basic s c r i p t u r e s a n d t h e
S a k t a - T a n t r a s a s texts e x p o u n d i n g t h e m e a n s t o a t t a i n t h e
g o a l set forth i n t h e V e d a s . A s t h e K a m i k a A g a m a p u t s it,
t h e T a n t r a , is so called because it explains (Tanoti) in great
detail knowledge concerning Tattva (truth) a n d M a n t r a
( m y s t i c syllables) a n d b e c a u s e i t saves. ( T r a n a t ) . T a n t r a is
t h e • s a v i n g k n o w l e d g e , t h e craft w h i c h carries t h e SQUI
safely t o t h e p o r t o f f r e e d o m . It is w r o n g to regard the
T a n t r a s a s b o o k s o f n e c r o m a n c y , m a g i c spells a n d m y s t e r i o u s
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SYMPOSIUM ON SAKTI 57
formulae. T h e y a r e o p e n s c r i p t u r e s from w h i c h all persons
w i t h o u t distinctions o f caste, c r e e d o r colour m a y d r a w i n s p i r a -
tion. T h e y a r e p r i m a r i l y S a d h a n a Sastras, t h e t e a c h i n g
a b o u t t h e p a t h s t o perfection.
Advaita Saktism
T h e m e t a p h y s i c a l position o f A d v a i t a o r n o n - d u a l i s m
i s t a k e n over b y t h e S a k t a a s t h e f o u n d a t i o n a l t h e m e . R e a l i t y
is o n e , a n d t h a t is S a t c h i d a n a n d a , existence, consciousness,
bliss. As Sir J o h n Woodroffe p o i n t s o u t , " S a k t a d o c t r i n e
is a special p r e s e n t m e n t of t h e so-called M o n i s m , ( A d v a i t a :
L i t . ' n o t - t w o ' ) , a n d S a k t a r i t u a l , even i n those c o n d e m n e d
forms w h i c h h a v e g i v e n rise t o t h e abuses b y w h i c h this
s c r i p t u r e is m o s t g e n e r a l l y k n o w n , is a p r a c t i c a l a p p l i c a t i o n
of it. T h e S a k t a s u b s c r i b e s w i t h o u t r e s e r v a t i o n t o t h e view-
that ultimate Reality is one, of the nature of Pure Conscious-
ness or E x p e r i e n c e ' p e r se ' a n d t h a t it is t h e g r o u n d of t h e
m a n i f e s t universe w h i c h a p p e a r s t h e r e i n t h r o u g h M a y a .
B u t w h i l e t h e Advaita. o f S a n k a r a w o u l d r e g a r d this a p p e a r -
a n c e a s illusory, t h e A d v a i t a o f t h e S a k t a w o u l d consider i t
to be r e a l . M a y a in S a k t i s m is n o t t h e i n d e t e r m i n a b l e
n e s c i e n c e t h a t s o m e h o w illusorily manifests t h e w o r l d , b u t
real p o w e r or Sakti identical with ultimate Reality, causing the
o r i g i n a t i o n , s u s t e n t i o n a n d d e s t r u c t i o n o f t h e universe.
P u r e Consciousness a s t h e u n p e r t u r b e d s u b s t r a t e ( N i r g u n a
B r a h m a n ) i s Siva. T h e same Reality in the Creative Force
or the ' elan v i t a l ' is Sakti. T h e S a m m o h a n a T a n t r a says :
" W i t h o u t Prakriti or Sakti the transmigratory world cannot
be. W i t h o u t P u r u s h a o r Siva t r u e k n o w l e d g e c a n n o t b e
attained. Therefore both should be worshipped—the M a h a -
k a l i a n d t h e M a h a k a l a . " T h e A b s o l u t e is a w o r d , is Siva-
Sakti, M a n - W o m a n , or God-power. I t evolves i n t o t h e
w o r l d o f finite existence, a n d y e t does cease t o b e w h a t i t is,
n a m e l y , p u r e Consciousness, E x i s t e n c e a n d Bliss. T h e
i n d i v i d u a l soul o r t h e P a s u - J i v a i s n o n e o t h e r t h a n Siva.
T h r o u g h l i m i t a t i o n it feels e s t r a n g e d , or s u n d e r e d from its
'moorings. T h r o u g h s u b l i m a t i o n i t i s resolved, a l o n g w i t h t h e
u n i v e r s e , i n t o t h e u n i t a r y Consciousness w h i c h i s perfect
Bliss.
 38
TANTRA YOGA 39
SYMPOSIUM ON SAKTI

T h e Trinity
P o p u l a r religion has identified Sakti with M a h a d e v i
( m a g n a m a t e r ) , the e t e r n a l S p o u s e o f Siva a n d the a d o r a b l e
Sister o f N a r a y a n a . But the Saktas realize t h a t the Supreme
M o t h e r transcends the divine trinity of Brahma, Vishnu a n d
Rudra. She is D u r g a or P o w e r as Action (Kriya) ; She is
L a k s h m i or P o w e r as Will ( I c c h a ) ; She is Saraswati or
Power as Knowledge ( J n a n a ) . F o r t h e first t h r e e d a y s o f
N a v a r a t r i S h e i s w o r s h i p p e d a s D u r g a , for t h e s e c o n d t h r e e
d a y s a s L a k s h m i , a n d for t h e l a s t t h r e e d a y s a s S a r a s w a t i .
A n d on t h e t e n t h d a y She is a d o r e d as Rajarajeswari. the
Q u e e n - M o t h e r t r a n s c e n d i n g t h e triple aspects t h a t go to
constitute the changing world.
Creation and D e s t r u c t i o n
A u n i q u e feature of H i n d u i s m , in general, a n d of Saktism,
i n p a r t i c u l a r , i s t h a t t h e p o w e r s o f d e s t r u c t i o n a r e n o t dele­
g a t e d t o S a t a n s t a n d i n g opposite a n d alien t o G o d . The
M o t h e r n o t only creates b u t also destroys. D e a t h loses all
its h o r r o r w h e n i t i s r e g a r d e d a s a p o r t a l t o n e w life. Destruc­
t i o n i s n o d e s t r u c t i o n w h e n i t l e a d s t o a fresh m o d e o f e x i s t e n c e .
J u s t as creation is an expression of the divine power, so too is
destruction. H e n c e the Sakta conceives of the M o t h e r both
a s T r i p u r a s u n d a r i , t h e b e a u t i f u l c r e a t r i x a n d a s t h e terrific
K a l i , t h e d a r k Goddess, w h o revels i n t h e d a n c e o f d e a t h .
m o n i s t s , ' t h a t is ' a m e r e f e m i n i z a t i o n of o r t h o d o x V e d a n t a . '
T h a t this c r i t i c i s m i s p o i n t l e s s will b e e v i d e n t w h e n o n e u n d e r ­
stands the implications of the Sakta-doctrine. It is no more
w r o n g t o c a l l G o d M o t h e r t h a n t o call H i m F a t h e r . From
t h e e m p i r i c a l p o i n t o f view, b o t h t h e p r i n c i p l e s , s t a t i c a n d
d y n a m i c , m a l e a n d f e m a l e , a r e n e e d e d for e x p l a i n i n g w o r l d -
creation. T h e S a k t a lays t h e e m p h a s i s o n t h e f e m a l e be­
c a u s e , w h i l e t h e m a n ' s p a r t i n p r o c r e a t i o n i s fleeting a n d
momentary, the woman's p a r t is more abiding a n d intimate.
T h e S u p r e m e M o t h e r sacrifices H e r s e l f t o b e c o m e t h e w o r l d .
A n d so, f r o m this p o i n t o f view, t h e M o t h e r - c o n c e p t i o n i s
more important than the Fatherhood of God. At the
s a m e t i m e ths S a k t a k n o w s well t h a t f r o m t h e t r a n s c e n d e n t a l
s t a n d p o i n t t h e d i s t i n c t i o n s o f sex h a v e n o a p p l i c a t i o n t o
t h e A b s o l u t e . T h e S a n s k r i t w o r d M a t r i (in E n g l i s h ' M o t h e r ' )
is b o t h feminine a n d masculine. The Mahakala-Samhita
addresses the M o t h e r thus in a h y m n : " T h o u art neither
girl, n o r m a i d , n o r old. I n d e e d , T h o u a r t neither female,
nor male, nor neuter. T h o u art inconceivable, immeasurable
P o w e r , t h e B e i n g o f all w h i c h exists, v o i d o f all d u a l i t y ,
t h e S u p r e m e B r a h m a n , attainable only t h r o u g h illumination
or wisdom."
OM SAKTI MA YAM J A G A T

S w a m y V i v e k a n a n d a c a p t u r e s t h e spirit of the Sakta in a

h y m n t o K a l i w h e r e h e signs :
4

" Come Mother, come ! The Sakta System

(By Sri Dewan Bahadur K. S. Ramaswamy Sastrigal)
For Terror is T h y name,
T h e S a k t i p h i l o s o p h y also i s a s o l d a s t h e V e d a s . I
D e a t h is in T h y breath, d o n o t t h i n k t h a t t h e r e i s a n y r e a l basis for t h e W e s t e r n v i e w
And every shaking step w h i c h i s e c h o e d b y D r . R a d h a k r i s h n a n w h e n h e says :
;
D e s t r o y s a w o r l d for e v e r ; ' Sakti W o r s h i p , there is no doubt, prevailed originally
T h o u time, the All-destroyer ! a m o n g the non-Aryans a n d was gradually a d o p t e d by the
Aryans." T h e R i g V e d a refers t o R u d r a n i a n d B h a v a n i .
Come, О Mother, c o m e ! "
T h e Devi S u k t h a in t h e R i g V e d a (X-125) is a real source of
• t h e Sakti doctrine. I t says : " I a m t h e S o v e r e i g n Q u e e n ,
S y m b o l of B r a h m a n
t h e t r e a s u r y o f all t r e a s u r e s ; t h e c h i e f o f a l l o b j e c t s o f w o r s h i p
It is o f t e n c r i t i c i z e d t h a t S a k t i s m is ' a d o c t r i n e t e a c h i n g w h o s e a l l - p e r v a d i n g self a l l D e v a t a s m a n i f e s t , w h o s e b i r t h
t h e p r i m a c y o f t h e F e m a l e a n d t h u s f i t o n l y for suffragette place is in t h e midst of t h e causal waters ; w h o b r e a t h i n g

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f o r t h gives f o r m t o t h e c r e a t e d w o r l d s a n d e a r t h e x t e n d s of S a k t i . If Siva is in u n i o n w i t h S a k t i , He b e c o m e s t h e
b e y o n d t h e m , s o vast a m I i n g r e a t n e s s . " I n i t a n d i n Sri L o r d o f t h e Universe ; if not, he cannot even move. Brahma,
Sukta, B h u Sukta, Neela Sukta a n d Durga Sukta we have V i s h n u , a n d R u d r a p e r f o r m t h e functions o f c r e a t i o n a n d
the C e n t r a l truth of Sakti enunciated in wonderful words. preservation a n d destruction of the Universe in accordance
In the K e n o U p a n i s h a d She is described as U m a , Haima- w i t h t h e will o f S a k t i . I t i s from H e r t h a t T i r o d h a n a
vathy Bahu Sobhamana (Uma, daughter of Himavan and (obscuration of the Divine nature) a n d A n u g r a h a (grace
infinitely r a d i a n t ) a n d as bestowing B r a h m a v i d y a on G o d revelatory of Divine nature) come.
Indra. In the Devi U p a n i s h a d a n d other Sakta Upanishads T h e course o f m a n i f e s t a t i o n i s Siva, S a k t i , N a d a ,
H e r glory is described in detail. T h u s Devi is not only the Bindu and Suddhamaya. F r o m M a y a which assumes the
p r i n c i p l e o f c r e a t i o n , t h e p r i n c i p l e o f auspiciousness, t h e form of Prakriti comes the evolution of the Universe, the
principle of cosmic energy, a n d t h e principle of austerity, total n u m b e r of categories being thirty-six as in the Saiva
( T h a p a s i J w a l a t h i ) , b u t i s also t h e p r i n c i p l e o f D i v i n e k n o w - Tantras. T h e J i v a s a r e A m s a s o f Siva a n d a r e r e a l l y o n e
ledge. She is J a d a Sakti a n d Chit Sakti. She is Iccha w i t h Siva. Sir J o h n W o o d r o f f e says in his Shakthi and Shaktha :
Sakti, J n a n a Sakti a n d K r i y a Sakti. S h e i s n o t o n l y the " T h e function of P r a k r i t i is to veil, l i m i t or finalise p u r e
M a y a S a k t i b u t i s also M o k s h a L a k s h m i . In the Vaishnava infinite formless consciousness, so as to p r o d u c e form, for
A g a m a s Lakshmi is described as mercy a n d as the means of w i t h o u t such l i m i t a t i o n t h e r e c a n n o t b e t h e a p p e a r a n c e o f
salvation. But in the Sakta A g a m a s , Devi is described as form." These G u n a s work b y m u t u a l suppression. The
the creator a n d ruler of the Universe a n d as the Saguna function o f T a m a s i s t o veil consciousness, o f S a t h v a t o
aspect of B r a h m a as well. reveal it a n d of Rajas the active principle to m a k e either
In the P u r a n a s also, h e r glory is sung. In the Ithihasas, T a m a s suppress S a t h v a o r S a t h v a suppress T a m a s
she i s d e s c r i b e d a s h a v i n g s h o w n g r a c e t o R a m a a n d A r j u n a . T h e forms o f life a r e therefore t h e stairs ( S o p a n a ) o n w h i c h
I n t h e S r i m a d B h a g a v a t h a , s h e i s d e s c r i b e d a s t h e sister o f m a n m o u n t s t o t h e s t a t e o f infinite e t e r n a l a n d formless bliss.
Krishna. But it is in the Sakta Agamas and Tantras a n d O n e p e c u l i a r f e a t u r e i s t h a t Siva i s d e s c r i b e d a s S a t c h i -
in the Devi B h a g a v a t h a that her glory is most elaborately d a n a n d a , N i r v i k a r a (changeless), N i s h k a l a (partless), N i r m a l a
sung. T h e S a k t a A g a m a s a r e f i v e S u b h a j a g a m a s , sixty- (untouched by M a y a ) , Nirguna (without attributes), Arupa
four K a n t a g a m a s a n d e i g h t M i s r a g a m a s . I g o t from a ( w i t h o u t form) a n d a l l - p e r v a s i v e like s p a c e . Sir J o h n
friend o f m i n e a c o p y o f A g a s t y a ' s S a k t i S u t r a s w h i c h deserve W o o d r o f f e says : " T h e S a k t a T a n t r a is t h u s A d v a i t a V a d a ,
a wide circulation a n d homage. T h e famous poems attribut- for i t p r o c l a i m s t h a t P a r a m a t m a a n d J i v a t m a a r e o n e . "
e d t o Sri S h a n k a r a viz-, S i v a n a n d a l a h a r i a n d S o u n d a r y a - O n e of the Devi's n a m e s in Lalita S a h a s r a n a m a m is " Brah-
lahari show h o w he revelled in the worship a n d adoration of m a t m e i k a s w a r u p i n i " (whose n a t u r e is of t h e i d e n t i t y of
Siva a n d Devi. Baskararaya's c o m m e n t a r y on the Lalita Brahma and Atman). T h e S a m m o h a n a T a n t r a says i n
S a h a s r a n a m a is a valuable work. Recently the enthusiastic C h a p t e r V I I I t h a t Sri S a n k a r a c h a r v a w a s a n i n c a r n a t i o n
labours of Sir J o h n Woodroffe ( A r t h u r Avalon) have m a d e o f G o d Siva for t h e d e s t r u c t i o n o f B u d d h i s m . T h e Sakti
T a n t r a works available to the modern reader. w o r s h i p p e r i s a s k e d t o m e d i t a t e a t d a w n o n t h e following
In the Sakti doctrine Siva is the S u p r e m e u n c h a n g i n g verse :
e t e r n a l consciousness a n d Sakti is His kinetic power. Siva " I am the Devi a n d none other. I am B r a h m a n w h o
a n d S a k t i a r e d e s c r i b e d a s P r a k a s a a n d V i m a r a s a i.e., i s b e y o n d a l l grief. I am of the form of S a t c h i d a n a n d a a n d
glory a n d power. Siva is C h i t a n d Sakti is Chidrupini, a m e t e r n a l l y free i n m y n a t u r e . "
i.e., s t a t i c a n d d y n a m i c consciousness. T h e y are really one. T h e g r e a t g l o r y o f t h e S a k t i d o c t r i n e i s its affirmation
Siva becomes the creator of the Universe through the p o w e r t h a t t h e U n i v e r s e i s P o w e r — a m a n i f e s t a t i o n o f D e v i ' s glory.

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B u t P o w e r i s n o t b l i n d physical force b u t i s t h e p o w e r o f T h e concept of the M o t h e r h o o d of G o d is a most beauti-

k n o w l e d g e , t h e p o w e r o f bliss, t h e p o w e r o f love ( C h i t S a k t i , ful a n d t e n d e r a n d a t t r a c t i v e c o n c e p t . T h e G i t a says :
A n a n d a Sakti, P r e m a Sakti). While not denying the " l a m t h e father o f t h e U n i v e r s e . I am the M o t h e r of the
A d v a i t a d o c t r i n e t h a t from t h e s t a n d p o i n t o f n o u m e n a l Universe." T h e Sakti c u l t i s o p e n t o all i n c l u d i n g w o m e n .
r e a l i t y t h e r e i s i n r e a l i t y n o c r e a t i o n a t a l l , t h e S a k t i Sastras G o d i s n e i t h e r m a l e n o r female. Gender has no place in the
w h i c h a r e S a d h a n a S a s t r a s d e s c r i b e t h e U n i v e r s e a s the concepts of Divinity. B u t t h e M o t h e r aspect o f G o d i s n o
manifestation of Sakti.
less t r u e t h a n t h e father a s p e c t a n d i s infinite m e r c y a n d love
A n o t h e r g r e a t a s p e c t o f t h e S a k t i p h i l o s o p h y i s the a n d grace.
e m p h a s i s p l a c e d b y i t o n Y o g a b y w h i c h t h e h i g h e r energies OM SAKTI MAYAM JAGAT
in us can be a w a k e n e d a n d brought into p l a y to help the world
a n d t o e n a b l e u s t o realise t h e S u p r e m e . It teaches us h o w to
a w a k e n t h e K u n d a l i n i S a k t i a n d p i e r c e t h e six centres o f
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p o w e r ( S h a t c h a k r a ) a n d realise t h e ineffable g l o r y o f Siva-
Sakti in the Sahasrara (the spiritual centre in the brain). Sakti

A t h i r d g r e a t f e a t u r e of t h e d o c t r i n e is t h e e m p h a s i s (Sri Yogi Gauri Prasad, Retd. Judge, Swarg Ashram)

l a i d b y t h e s y s t e m o n m y s t i c m a n t r a s a n d w o r s h i p , t h o u g h all
t h e S a d h a n a s i.e., n i s h k a m a K a r m a a n d B h a k t i a n d Y o g a
a n d J n a n a are accepted as sadhanas (means of liberation).
It is t r u e in some d e g r a d e d forms of Saktism there have
been magic a n d i m m o r a l i t y a n d seeking of occult powers.
T h e t h e o r y o f t h e five m a t h r a s — m a d y a o r w i n e , m a m s a o r
f l e s h , m a t s y a o r fish, m u d r a o r s y m b o l i c a l a c t s , a n d m a i t h u n a
(sexual u n i o n ) — i s a t r a v e s t y of t h e t r u t h . B u t it is not-
p r o p e r t o u n d e r m i n e t h e p u r e d o c t r i n e o n a c c o u n t o f its
temporary degradations a n d corruptions. Sir J o h n W o o d -
roffe says well : " R i t u a l is an a r t , t h e a r t of religion. A r t is
t h e o u t w a r d m a t e r i a l - expression o f i d e a s i n t e l l e c t u a l l y h e l d
a n d e m o t i o n a l l y felt. R i t u a l a r t is concerned with the
e x p r e s s i o n o f t h e s e i d e a s a n d feelings w h i c h a r e specifically
called religious. It is a m o d e by w h i c h religious t r u t h is
p r e s e n t e d , a n d m a d e i n t e l l i g i b l e i n m a t e r i a l forms a n d sym-
bols t o t h e m i n d . -It a p p e a l s t o all n a t u r e s passionately
sensible o f t h a t b e a u t y i n w h i c h , t o s o m e , G o d m o s t manifests
Himself. B u t i t i s m o r e t h a n this, for i t i s t h e m e a n s b y w h i c h
the m i n d is transformed a n d purified. T h e Sakta is thus
t a u g h t t h a t H e i s o n e w i t h Siva a n d H i s P o w e r o f Sakti.
T h i s is n o t a m a t t e r of m e r e a r g u m e n t . It is a m a t t e r of
experience. I t i s r i t u a l Y o g a p r a c t i c e w h i c h secures t h a t
e x p e r i e n c e for t h e m .
E v e r y y e a r i n t h e l a t e r h a l f o f t h e m o n t h o f Asoj, H i n d u s ,
all over t h e B h a r a t v a r s h a w o r s h i p Sri D u r g a D e v i for n i n e
d a y s c o n t i n u o u s l y , s e t t i n g u p o n e a c h o f those d a y s a p a r t i c u l a r
image of that M a h a Sakti Devi, a n d conclude t h a t worship
o n t h e 10th d a y o r t h e V i j a y a d a s a m i D a y .
L e t us consider : w h a t does a l l this signify a n d h o w does
this religious w o r s h i p h e l p u s i n fulfilling t h e a i m o f h u m a n
life o n this e a r t h - p l a n e . In the Hindu mythology M a h a
Devi or M a h e s w a r i is considered as the S u p r e m e Sakti or
Power of the S u p r e m e Being a n d is known as J a g a d a m b a ,
the creatrix of the universe.
According to S a n k h y a She is the M u l a - P r a k r i t i or
Supreme Prakriti of the S u p r e m e Purusha.
T h e w o r d " S a k t i " c o m e s from t h e r o o t " S a k "
w h i c h m e a n s " to be a b l e , " " to do " a n d this i n d i c a t e s b o t h
activity a n d capacity therefor. S a k t i because it is t h e p r o -
d u c t i v e or c r e a t i v e p r i n c i p l e is symbolically f e m a l e , b u t it is
i n reality n e i t h e r m a l e n o r f e m a l e , b u t only a p o w e r w h i c h
manifests itself in v a r i o u s f o r m s .
Sakti in its static s t a t e is C h i t - S a k t i a n d in its k i n e t i c
, s t a t e it is M a y a - S a k t i .
(1) As C h i t - S a k t i she is t h e U l t i m a t e C h a n g e l e s s
Reality ;

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TANTRA YOGA
(2) A s M a y a - S a k t i s h e e v o l v e s i n t o a n d a p p e a r s i n t h e
form of the world.
T h e s e t w o a r e i n t h e i r essence :
(1) T h e E n d u r i n g R e a l t h a t i s Herself a n d
(2) F o r m s of Herself, t h e p a s s i n g yet r e a l objects of
Experience.
According to Sakta D a r s h a n , the Universe is the product of
these t w o S a k t i s — C h i t - S a k t i a n d M a y a - S a k t i . It is in
t h e n a t u r e o f this U l t i m a t e R e a l i t y ( C h i t ) t o m a n i f e s t itself.
I n C h i t o r C o n s c i o u s n e s s t h e r e i s t h e seed o f P o w e r t o manifest
itself a s o b j e c t t o l i m i t e d c e n t r e s o f it. T h a t seed i s t h e
collectivity of all t e n d e n c i e s ( S a m s k a r a s ) t o w a r d s life a n d
f o r m a c q u i r e d i n a n infinite n u m b e r o f p a s t universes. The
distinctive changes in such collective tendencies in terms of
T i m e i s d e s i g n a t e d a s Y u g a a n d i s classified i n a c c o r d a n c e
w i t h t h e p r e d o m i n a t i n g e l e m e n t o f G u n a i n t h a t collective
tendencies. T h a t in w h i c h P u r e Sattva G u n a prevails is
called Satya Y u g a a n d so on.
W e t h u s see t h a t S a k t i m e a n s b o t h p o w e r i n g e n e r a l
a n d e v e r y p a r t i c u l a r f o r m of P o w e r . Life is a p o w e r of
consciousness or C h i t t h a . M i n d also is a p o w e r a n d so is
matter. M i n d is constantly functioning in the form of
Vrittis. R e a s o n i n g , will a n d feeling o r B h a v a a n d s o forth
a r e a l l a s p e c t s o f m i n d - p o w e r i n its g e n e r a l sense. Power
t r a n s l a t e d t o t h e m a t e r i a l p l a n e i s force a n d therefore o n l y o n e
a n d t h e grossest a s p e c t o f S a k t i o r P o w e r .
In short, all these aspects or special powers are limited
forms of the G r e a t Creative P o w e r , the M a t a D u r g a Devi,
the M o t h e r (Ambika) of the Universe. I t i s She w h o
p e r s o n a l i z e s in t h e f o r m of all b e i n g s in t h e u n i v e r s e ; a n d it is
S h e a g a i n w h o a s t h e essence o f s u c h p e r s o n a l i z a t i o n s , i s t h e
S u p r e m e Personality ( P a r a h a m t a ) ' w h o in manifestation is
" G o d in a c t i o n . " W o r s h i p of M a h a - S a k t i is not, therefore,
worship of these limited forms ; b u t of the Divine Will,
K n o w l e d g e a n d Action as revealed in the Universe. Wor-
s h i p o f m e r e force i s A s u r i k . F o r c e , h o w e v e r , m a y b e m o r a l i s e d
b y t h e g o o d p u r p o s e w h i c h i t serves. T h e antethesis is not
rightly between m i g h t a n d right, b u t between might in the
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SYMPOSIUM ON SAKTI 65
service o f t h e r i g h t a n d m i g h t i n t h e service o f the w r o n g .
T o w o r s h i p force m e r e l y i s t o w o r s h i p m a t t e r .
Similarity between Sankhya system and Sakta doctrine
of Sakti
I t h a s b e e n s t a t e d a b o v e t h a t i n t e r m s o f S a n k h y a system,
M a h a - S a k t i i s t h e M u l a - P r a k r i t i o f the S u p r e m e P u r u s h a .
S p e a k i n g i n a g e n e r a l w a y , w e m a y c o n v e r t t h e s e c o n d ele-
m e n t of t h a t system, viz-, t h e Infinite P u r u s h a s i n t o o n e Siva
a n d P r a k r i t i i n t o Siva's P o w e r o r Sakti a n d t h e n affirm
t h a t Siva a n d Sakti a r e n o t a s t h e S a n k h y a says t w o
independent Realities, but one Reality in twin aspect—
static a n d k i n e t i c — a n d t h u s p e r c e i v e s o m e s i m i l a r i t y b e t w e e n
t h e S a n k h y a a n d t h e S a k t a d o c t r i n e s o f Sakti. Sankhyan
P u r u s h a is c h a n g e l e s s Consciousness ( C h i t ) . So is Siva.
P r a k r i t i is as u n l i m i t e d c a u s e , t h e p r i n c i p l e of c h a n g e , a n d as
effect l i m i t e d c h a n g i n g forms, w h i c h a r e a s effects o r m o d i -
fications of t h e i r cause. S i m i l a r l y , Sakti is t h a t w h i c h in
itself u n c h a n g e a b l e , p r o d u c e s forms o u t of itself, as m a t e r i a l
cause, t h e w o r l d o f c h a n g e . In common language, we speak
of t h e P o w e r or Sakti of Siva, b u t strictly Sakti is Siva ;
t h e r e i s n o Siva w i t h o u t S a k t i n o r Sakti w i t h o u t Siva.
T h i s s u b s t a n t i a l units' w i t h diversity o f aspects involves a n o t h e r
distinct view o f t h e n a t u r e o f cosmic process. In Sankhya
t h e r e a r c t w o realities ; in Sakta-cioctrine there is o n l y o n e
with d u a l aspect.
As we are dealing here with the Power-aspect of Conscious-
ness t o recollect a n d i m a g i n e forth t h e u n i v e r s e , w e m a y s p e a k
o n l y o f P o w e r o r Sakti, i f w e a r e careful t o r e m e m b e r t h a t
the universe is the p r o d u c t of Chit-Sakti a n d Maya-Sakti,
t h a t is, C h i t o r Consciousness i n its a s p e c t a s p o w e r a n d
efficient c a u s e a n d M a y a - S a k t i o r p o w e r a s m a t e r i a l c a u s e .
T h e r e is thus one ultimate enduring absolute Reality of which
all o t h e r r e l a t i v e realities a s m i n d , life a n d m a t t e r a r e t r a n s i e n t
forms.
T h e U l t i m a t e Reality is Eternal Being-Consciousness
( S a t - C h i t ) w h i c h in itself is changeless. Consciousness
w h e t h e r transcendent or i m m a n e n t never changes or moves.
If in t h e w o r l d process it a p p e a r s to do so, this is d u e to t h e
m o d e s of m i n d of w h i c h it is t h e basis. But this consciousness
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is n e v e r t h e l e s s a t r u e efficient cause, t h a t is, o n e w h i c h m o v e s
w i t h o u t itself b e i n g m o v e d . As such, it is consciousness-
p o w e r ( C h i t - S a k t i ) . B u t i t m a y b e a s k e d w h a t i s this
S u b s t a n c e - E n e r g y w h i c h is t h e m a t e r i a l c a u s e of this u n i -
verse ?
T h e a n s w e r d e p e n d s o n h o w w e look a t it. I f w e look
a t i t from t h e o t h e r - w o r l d a s p e c t , t h a t is, t h e R e a l i t y w h i c h
we call S a k t i or P o w e r as it is in itself, t h e n t h e a n s w e r is t h a t
it is consciousness ( C h i d r u p i n i S a k t i ) . If we look at it on
t h i s - w o r l d s i d e , t h e n it is t h e R o o t - S u b s t a n c e - E n e r g y of t h e
Universe which appears as mind and matter. T h a t root as
cause is however n e i t h e r the one nor the other, b u t the P o w e r
( M a y a - S a k t i ) t o p r o d u c e t o itself a n d t o a p p e a r a s b o t h ,
w h e n consciousness becomes outer-turned (Bahirmukhi)
a n d sees in its g r a d u a l a w a k e n i n g to t h e w o r l d , t h e " T h i s "
(Idam) or Universe.
The t w o attitudes or states of consciousness
Consciousness has' two attitudes, inner ( A n t a r m u k h i )
and outward-turned (Bahirmukhi). I n t h e first a n d i n its
fullest sense t h e r e is an e x p e r i e n c e in w h i c h t h e r e is no s u b j e c t
or object. In t h e s e c o n d t h e object or " T h i s " ( I d a m )
i s g r a d u a l l y e x p e r i e n c e d a t first a s p a r t o f a n d t h e n o u t s i d e
itself. T h e r e is a p o l a r i s a t i o n in t h e (first) u n i t a r y conscious-
ness of " I " ( A h a m ) a n d " T h i s " ( i d a m ) , t h e e x p e r i e n c i n g
s u b j e c t a n d his w o r l d . T h e latter is as real as the former
w h i c h perceives it, b u t since b o t h a r e t r a n s i e n t a n d c h a n g e
t h e i r r e a l i t y is r e l a t i v e . F u l l , timeless, spaceless, endless,
persistence is the Absolute R e a l which is the S u p r e m e Ex-
perience. In the Sakta Sastras the evolution of conscious-
ness i n 3 6 T a t t v a s o r stages i n t o m i n d a n d m a t t e r h a s b e e n
explained in great detail a n d complication a n d in technical
terms of their own. T h e y s h o w t h e origin o f e v e n P u r u s h a a n d
Prakriti. I n fact P u r u s h a a n d P r a k r i t i T a t t v a s m e r e l y m a r k
t h e s t a g e of e v o l u t i o n or v i b r a t i o n , w h e n t h e " T h i s " ( I d a m )
or o b j e c t of t h e " I " ( A h a m ) is t h r o w n o u t of t h e Self a n d
b e c o m e s a n o u t e r t h i n g d i s t i n c t from it. In other words,
t h e y ( P u r u s h a a n d P r a k r i t i ) a r e the i m m e d i a t e r o o t o f
e m p i r i c a l r e a l i t y , b u t t h a t r o o t i s itself g r o u n d e d i n t h e soil o f
consciousness w h i c h is ultimately Samvit or the S u p r e m e
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SYMPOSIUM ON SAKTI 67
( C h i d r u p i n i ) E x p e r i e n c e Itself. T h i s is M a y a - S a k t i to t h e
Sakta. She in o n e a s p e c t is t h e u l t i m a t e changeless R e a l i t y .
S h e i n a n o t h e r a s p e c t does evolve i n t o a n d a p p e a r i n t h e
forms of t h e w o r l d .
T h e r e is t h u s a r e a l yet t r a n s i e n t diversity in a r e a l a n d
e n d u r i n g unity. D o u b t l e s s this d o c t r i n e does n o t e x p l a i n
h o w logically G o d d e s s ( S a k t i Devi) c a n b e c h a n g e l e s s a n d
yet change. B u t i n this respect t h e M a y a o f S a n k a r a c h a r y a
w h i c h is" n e i t h e r real n o r u n r e a l also r u n s c o u n t e r t o logic.
T h e h i g h e s t t r u t h i s alogical. T h e S a k t a says, " b e t t e r
a c c e p t b o t h the r e a l i t y o f the c h a n g i n g w o r l d w h i c h i s i m -
p o s e d b y M a y a o n u s i n o u r o r d i n a r y e x p e r i e n c e , a s also t h e
r e a l i t y of the changeless w h i c h is e x p e r i e n c e d in Y o g a . "
In spiritual experience the problem disappears. And,_ s o
S i v a says in t h e K u l a r n a v a T a n t r a : " S o m e desire d u a l i s m
( D v a i t a v a d a ) , others monism (Advaitavada). Such, how-
ever, k n o w n o t m y t r u t h w h i c h i s b e y o n d b o t h m o n i s m a n d
dualism, (Dvaitadvaitavivarjita)." T h e Sakta T a n t r a s are
a form of Advaita V e d a n t a . All w o r s h i p p e r s a r e p r a c t i c a l
realists w h a t e v e r t h e i r d o c t r i n e m a y be. A Sakta prays to
t h e ( D u r g a Devi) M o t h e r k n o w i n g t h a t t h e form o f t h e O n e
as M o t h e r is that in which She appears to him. This feature
of t h e S a k t a d o c t r i n e is well illustrated in the D e v i B h a g a -
vatham. T h e n a r r a t i o n runs thus :
W h e n Siva refused his wife Satiji p e r m i s s i o n to a t t e n d
t h e Y a g n a o f h e r f a t h e r D a k s h a , even t h o u g h she r e p e a t e d l y
b e s o u g h t it, t h e J a g a d a m b a D e v i seeing t h a t h e r h u s b a n d ' s
v a n i t y h a d influenced h i m , a s s u m e d a very t e r r i b l e f o r m w i t h
t h e object o f s h a t t e r i n g t h a t v a n i t y . P o n d e r i n g for a m o m e n t
i n h e r m i n d , Satiji o p e n e d h e r t h r e e fearful eyes a n d o v e r -
p o w e r e d Shankerji (Siva) w i t h illusion. Siva stood still
l o o k i n g a t t h e D e v i , w i t h h e r Hps p a r t e d i n a n g e r a n d eyes
s h i n i n g like d e s t r u c t i v e fire. O n being t h u s l o o k e d a t t h e
D e v i s u d d e n l y d i s p l a y e d t h e t e r r i b l e t e e t h i n H e r terrible-
mouth and laughed aloud. O n h e a r i n g t h a t frightful s o u n d
o f l a u g h t e r S h a n k e r M a h a d e v a w a s p a r a l y s e d w i t h fright.
• O p e n i n g his three eyes w i t h g r e a t effort, Siva s a w ( b u t o n c e )
the world-terrifying aspect of J a g a d a m b a . W h e n he looked
u p o n h e r , h e r b o d y i m m e d i a t e l y lost its g o l d e n c o l o u r a n d
took on t h a t of a d a r k mass of crushed eye-paint (Anjana).
 08 TANTRA
S h e a p p e a r e d n a k e d as space, w i t h dishevelled hair, with a
l o l l i n g t o n g u e a n d four a r m s . S h e w a s t e r r i b l y furious,
bathed in sweat ( c a u s e d b y h e r a n g e r ) a n d o f frightful
c o u n t e n a n c e , g a r l a n d e d w i t h skulls, b e a r i n g o n h e r h e a d t h e
b r i l l i a n t c r o w n a n d a c r e s c e n t m o o n , s h i n i n g like 1 0 m i l l i o n
suns. H e r voice t h u n d e r e d loudly. I n s u c h a fearful a s p e c t
Satiji stood d a z z l i n g by the mass of h e r own brilliant Tejas
(energy) before M a h a d e v a a n d u t t e r e d l o u d peals of laughter.
Seeing t h a t wonderful a p p e a r a n c e of the Devi, Shankerji
l o s t a l l s e l f - c o n t r o l a n d i n p a n i c s o u g h t t o f l e e i n all d i r e c t i o n s .
S e e i n g S i v a t h u s o v e r c o m e w i t h fear, t h e D e v i a g a i n u t t e r e d
p e a l after p e a l o f d r e a d f u l l a u g h t e r a n d w i t h t h e o b j e c t o f
reassuring h i m shouted " Fear not ! Fear not ! " Hearing
t h i s c r y a n d fierce p e a l o f l a u g h t e r M a h a d e v a f r a n t i c a l l y
r u s h e d a g a i n i n flight i n e v e r y d i r e c t i o n . But in whatever
d i r e c t i o n h e r a n h e s a w a fearful f o r m before h i m .
h a v i n g thus r u n towards each of the ten quarters ofthe Heaven,
h e s a w n o n e w i t h o u t d a n g e r for h i m ; s o h e sat d o w n o n e a r t h
a n d s h u t his t h r e e eyes a n d w h e n h e o p e n e d t h e m h e s a w
b e f o r e h i m S h y a m a ( b l a c k l a d y ) w i t h a s m i l i n g face, H e r
eyes wide a n d terrible a n d her h a i r dishevelled. Seeing her
vi
t h u s , M a h a d e v a , a s i f i n g r e a t fear a s k e d , Who art Thou,
S h y a m a ? W h e r e h a s my b e l o v e d wife S a t i g o n e ? "
D e v i said : " M a h a d e v a , I a m t h y S a t i h e r e s t a n d i n g
before thee. W h y is thy m i n d so confused today. Do I
a p p e a r to t h e e different from t h y S a t i ? "
S i v a said : " I f t h o u r e a l l y a r t m y b e l o v e d S a t i ( d a u g h t e r
o f D a k s h a ) w h y h a s t h o u b e c o m e b l a c k a n d fearful ? W h o a r e
these forms of terrible shape, s t a n d i n g in all directions a r o u n d
me. Amongst these which a r t t h o u ? Tell me everything
for t h e s e w o n d e r f u l forms h a v e m a d e m e g r e a t l y a f r a i d . "
Sati said : " I am t h e subtle ( b e y o n d the reach of speech
a n d m i n d ) M u l a p r a k r i t i w h o creates a n d destroys. Owing to
t h e p r o m i s e I h a d a f o r e t i m e g i v e n t h e e ( t o bless t h e e for t h y
T a p a s y a ) I i n c a r n a t e d as a fair girl in D a k s h a ' s h o u s e
merely to get a n d c h a r m thee as my husband. I have today
a s s u m e d t h i s fearful a s p e c t t o t e r r i f y D a k s h a a l o n e . T h e ten
t e r r i b l e f o r m s w h i c h t h o u seest i n e a c h o f t h e ten d i r e c t i o n s
.are e a c h o f t h e m m y a s p e c t s . Seeing thee so greatly afraid
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YOGA 09
SYMPOSIUM ON SAKTI
a n d t u r n i n g i n all d i r e c t i o n s I s t o o d before t h e e b l o c k i n g t h e m
b y these, t h e forms o f m i n e .
Siva said : " T h o u a r t t h e s u b t l e M u l a p r i k r i t i w h o creates,
preserves a n d destroys. I t i s n o t possible t h a t o n e s h o u l d
k n o w thee w h o art beyond the reach of speech a n d mind.
S o , n o t k n o w i n g t h e e , t h r o u g h g r e a t illusion, I h a v e said un­
pleasant words to thee. Pardon me, О Parameshwari, the
offence I h a v e t h u s c o m m i t t e d . Tell me the n a m e s of each
o f t h e s e t e n d r e a d f u l forms o f t h i n e , s t a n d i n g i n e a c h o f t h e
ten quarters.
D e v i said : " T h e d a r k - c o l o u r e d f o r m w i t h t e r r i b l e
eyes w h i c h t h o u d o e s see b e f o r e t h e e is K a l i . S h e w h o is
above thee of S h y a m a (dark blue) colour is M a h a m a y e
Т а г а , t h e very i m a g e o f M a h a k a l e . T h e lean d e s t i t u t e a n d
After v e r y frightful D e v i w h o m t h o u seest on t h y r i g h t side is, О
high-soulcd M a h a d e v a , M a h a v i d y a C h i n n a m a s t a . О Sham-
b h u , t h e D e v i o n t h y left side i s B h u v a n e s w a r i . She w h o is
b e h i n d y o u i s D e v i B a g a l a m u k h i , d e s t r o y e r o f foes. She w h o
a p p e a r s as a w i d o w on t h e s o u t h - e a s t is D e v i M a h a v i d y a
D h u m a v a t i , a great Ishvari. T h e Devi on the south-west is
Tripurasundari (Kamala). In the north-west is M a l a n g i a n d
in the north-east M a h a v i d y a Shodashi, a great Ishvari.
S h e w h o is b e l o w y o u is B h a i r a v i . О S h a m b u ! Be n o t afraid.
O f m y m a n y forms (90 m i l l i o n s o f m a n i f e s t a t i o n s ) these t e n
a r e t h e best ( t h e m o s t p e r f e c t V i b h u t i s ) . " (Vibhuti is the
thing which characterises the higher nature. V i b h u is one
w h o i s a l l - p e r v a d i n g a n d V i b h u t i i s b o t h t h a t w h i c h i t dis­
p l a y s a n d t h e p o w e r b y w h i c h i t displays.)
F r o m the above P u r a n i c story we thus g a t h e r t h a t the
t e n D e v i s a r e t h e t e n p r i n c i p a l D i v i n e S a k t i s m e a n t t o over­
c o m e a n d resist a l l A s u r i c e l e m e n t s i n this w o r l d w h i c h per­
v a d e i n a l l t h e t e n d i m e n s i o n s o f this g l o b e .
All this is n o t a figure of s p e e c h or an i m a g i n a r y s y m b o l ;
b u t sublime conscious bodies of p o w e r a n d energy t h a t e m a n a t e
a n d c o m e d o w n f r o m t h e s u p r e m e a b o d e t o uplift t h e e a r t h -
e o n s c i o u s n e s s a n d divinise i t i n t h e h u m a n b e i n g s . These
deities a r e N a m e s , Powers a n d Personalities o f t h e Universal
G o d h e a d a n d t h e y represent e a c h some essential m i g h t a n d
energy of the S u p r e m e Divine Being. T h e y manifest the
 70 TANTRA YOGA
c o s m o s a n d a r e m a n i f e s t i n it. T h e y r e c o g n i s e i n t h e soul o f
m a n their brother a n d ally a n d desire to help a n d increase him
b y t h e m s e l v e s i n c r e a s i n g i n h i m , s o a s t o possess his w o r l d w i t h
their Light, Strength a n d Beauty. T h e s e deities call m a n t o
a divine companionship a n d alliance ; they attract and up-
lift h i m t o t h e i r f r a t e r n i t y , i n v i t e his a i d a n d offer theirs
a g a i n s t t h e sons o f d a r k n e s s a n d d i v i s i o n — t h e Asufic e l e m e n t
in m a n .
M a n i n r e t u r n calls t h e d e i t i e s t o his sacrifice, offers t o
t h e m his o w n m i n d , p o w e r a n d w i l l , a n d receives t h e m b a c k
r e - e n l i g h t e n e d , r e - e n f o r c e d a n d r e - s t r e n g t h e n e d a s their
gifts i n t o his b e i n g a n d i n t o his life. G o d s o r t h e i r Sakties a s
Goddesses are not simply poetical personifications of abstract
ideas or of psychological a n d physical functions of N a t u r e .
T o t h e V e d i c seers they w e r e l i v i n g realities ; t h e vicissitude
o f t h e h u m a n soul r e p r e s e n t s a c o s m i c s t r u g g l e n o t m e r e l v
of principles a n d tendencies, b u t of the Cosmic Powers which
support and embody them. These are the Devatas and
demons or Asuras. On the world-stage a n d in the indi-
v i d u a l soul t h e s a m e r e a l d r a m a a n d "play w i t h t h e s a m e
p e r s o n a g e s is e n a c t e d .
_ W h a t is t h e p u r p o s e of this P l a y ; w h a t is t h e e n d to be
a c h i e v e d ? I t is, o f c o u r s e , c o m i n g d o w n o f t h e S u p r e m e
Chit-Sakti or Power-Consciousness to the physical or material
consciousness a n d e s t a b l i s h i n g itself a s t h e s u p r e m e s t all-
ruling element in the h u m a n being. It is only then that it
takes direct charge of the work to be done in a n d through
the h u m a n system. But, before the arrival of the hour of
t h a t c o m i n g d o w n , m u c h w o r k h a s t o b e d o n e for p r e p a r i n g
t h e h u m a n i n s t r u m e n t b y its o w n Y o g a - f o r c e w h i c h i s a
special P o w e r o f t h e S u p r e m e B e i n g , a s u b t l e i n s t r u m e n t for
t h e p u r i f i c a t i o n o f t h e b e i n g a n d m a k i n g i t f i t t o receive a n d
h o l d t h e i n f i l t r a t i o n s o f t h e forces o f s t r e n g t h a n d k n o w l e d g e
a n d p e a c e into the system.
N o w let u s carefully s t u d y a n d m a k e a b r i e f n o t e o f s o m e
o f these c a r d i n a l p r i n c i p l e s o f this s y s t e m o f w h a t i s c o m m o n l y
expressed a s " T h e T a n t r a " o r " T h e T a n t r a Sastra."
T h e use of this expression itself is d u e to a m i s c o n c e p t i o n
a n d leads to others. T h e w o r d " T a n t r a " has been derived
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SYMPOSIUM ON SAKTI 71
from t h e root " T a n " to s p r e a d . T a n t r a is t h a t (Sastra
or s c r i p t u r e ) by w h i c h k n o w l e d g e is s p r e a d . T h e suffix
" T r a " is from t h e root " to s a v e . " T h a t k n o w l e d g e is
s p r e a d w h i c h saves ( T a n y a t e V i s t a r y a t e J n a n a m a n e n a i t i
Tan tram). W h a t i s t h a t b u t religious k n o w l e d g e w h i c h
saves ? So, T a n t r a S a s t r a is a treatise w h i c h d e a l s w i t h t h a t
K n o w l e d g e . K n o w l e d g e in t h e Sastric sense is a c t u a l
immediate (Shakshatkara) experience or demonstration, not
m e r e r e a d i n g a b o u t i t i n books, h o w e v e r d i v i n e a n d h o w e v e r
useful a s a p r e l i m i n a r y s u c h s t u d y m a y b e . Tantras were
t h u s r e g a r d e d r a t h e r as a scientific discovery t h a n as a revela-
tion ; t h a t is s o m e t h i n g discovered by t h e self r a t h e r t h a n from
without. T a n t r a s are thus claimed to be the revealed means
by which the Tattvas a n d other matters a n d powers m a y be
discovered. In s h o r t , the T a n t r a Sastras or A g a m a s form a
p r a c t i c a l p h i l o s o p h y , i.e., a p h i l o s o p h y w h i c h n o t m e r e l y
argues but experiments. I n fact, a l l m u s t a c t w h o h a v e n o t
achieved. F o r this reason every a n c i e n t faith h a s its r i t u a l .
A W e s t e r n w r i t e r h a s expressed t h e o p i n i o n t h a t t h e
T a n t r a Sastra w a s a t least i n its origin a l i e n a n d i n d e e d
hostile t o t h e V e d a s . H e said t h a t " W e a r e strongly o f t h e
o p i n i o n t h a t i n t h e i r essence, t h e two p r i n c i p l e s a r e f u n d a -
m e n t a l l y o p p o s e d a n d t h a t t h e T a n t r a s only used V e d i c
forms to m a s k its essential o p p o s i t i o n . " T h i s is n o t a c o r r e c t
view t o t a k e . I g n o r a n t n o t i o n s p r e v a i l o n t h e subject o f t h e
r e l a t i o n o f the T a n t r a s t o V e d a s a n d t h e V e d a s t o T a n t r a .
F r o m a n outside s t a n d p o i n t t h e historical s p e c u l a t i o n i s t h a t
the worship of the Great Mother, the m a g n a mater of the
N e a r E a s t , t h e A d y a S a k t i o f t h e S a k t a T a n t r a i n its
essentials i s o n e o f t h e oldest a n d m o s t w i d e s p r e a d religions i n
t h e w o r l d , a n d o n e w h i c h i n I n d i a w a s possibly, i n its origin
i n d e p e n d e n t o f t h e B r a h m a n i c religion a s p r e s e n t e d t o u s i n
the Vaidik Samhitas a n d Brahmanas. I f this b e so, i t w a s
later on mingled with the V e d a n t a tradition, so that the
S a k t a faith of t o d a y is a p a r t i c u l a r p r e s e n t a t i o n of t h e g e n e r a l
Vedantik teaching. W h a t e v e r be the origins of the Sakta
d o c t r i n e s , it w o u l d be a m i s t a k e to o v e r l o o k t h e possibility
o f t h e so-called " T a n t r i k " t r a d i t i o n h a v i n g b e e n fed by w a y s
o f t h o u g h t a n d p r a c t i c e w h i c h w e r e n o t , i n t h e strict sense o f
t h e t e r m , p a r t o f t h e V a i d i k cult c r i n t h e line o f its d e s c e n t .
 72 TANTRA YOGA
T h e latest t e n d e n c y i n m o d e r n W e s t e r n p h i l o s o p h y i s t o
rest u p o n i n t u i t i o n o r s u p e r - c o n s c i o u s n e s s , a s i t w a s f o r m e r l y
t h e t e n d e n c y t o glorify d i a l e c t i c s . But intuition, however,
h a s t o b e l e d i n t o h i g h e r a n d h i g h e r possibilities b y m e a n s o f
S a d h a n a , w h i c h is m e r e l y the g r a d u a l unfolding o f t h e Spirit's
vast latent m a g a z i n e of power or Sakti which everybody
possesses i n himself. I t will b e f o u n d i n t h e c o m p i l a t i o n
c a l l e d " Y a t i - D h a r m a - N i r n a y a " t h a t even D a n d i n s of
S r i S a n k a r a ' s S c h o o l follow a T a n t r i k r i t u a l s u i t e d to their
state.
Consciousness explained
L e t u s , after t h i s d i g r e s s i o n , r e v e r t t o o u r s t u d y a n d
d w e l l o n t h e first p r i n c i p l e s w h i c h form t h e s h e e t - a n c h o r o f this
study of Sakta Sastra. I t i s a V e d a n t i c d i c t u m t h a t con-
ciousness—Chit—is f u n d a m e n t a l to being, to all existence—
Sat. I t h a s b e e n a x i o m a t i c t r u t h w i t h t h e mystics a n d sages
of the U p a n i s h a d s . It is necessary to b e a r in m i n d w h a t is
m e a n t by consciousness. Obviously it is something aware
of itself ; it is in m a n , a self-evident a w a r e n e s s w h i c h t h o u g h
s u b j e c t i v e , y e t is n o t l i m i t e d to his s u b j e c t i v e b e i n g . T h i s is
b e c a u s e , a l t h o u g h it is infinite a n d o n e , still t h e r e is in it an
inherent power which is immense a n d deployed in multiple
T
forms of consciousness. W e m a y call i t m a n i f e s t a t i o n o f t h e
m a n y from t h e O n e . Diversity in Unity. In our own
p s y c h o l o g y w e c a n p e r c e i v e this t w o f o l d d i s t i n c t i o n i n
c o n s c i o u s n e s s . O n e a s p e c t o f i t i s t h e a p p r e h e n d i n g conscious-
ness w h i c h consists i n t h e a w a r e n e s s " I a m , " t h e conscious-
ness o f I-ness ; a n d a n o t h e r i s t h e c o m p r e h e n d i n g conscious-
ness t h a t " a l l i s . " T h u s , t h e essential o n e , t h e u n i t y o f all
e x i s t e n c e is t h e b a s i c consciousness on w h i c h is f o u n d e d t h e
m a n i f o l d d e v e l o p m e n t o f itself.
T h e diverse forms it assumes are worked out by the power
(Sakti) t h a t is ever implicit in the c o m p r e h e n d i n g move-
m e n t of the Force in the infinitude of the S u p r e m e Being.
T h i s d i v e r s i t y o f f o r m s i n t h e m a n i f e s t a t i o n i s released i n
d e g r e e s a n d k i n d , i n q u a l i t y a n d b u l k , s o m u c h s o t h a t w e find
a p p a r e n t a b s e n c e o f s e n t i e n c e i n m a t t e r , — W h a t w e call
i n a n i m a t e objects. B u t e v e r y w h e r e consciousness is p r e s e n t ;
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SYMPOSIUM ON SAKTI 73
o n l y its manifestation differs in r a n g e because t h e i n s t r u m e n t s
o f expression differ i n form a n d q u a l i t y a n d k i n d .
Another point of utmost i m p o r t a n c e to be noted is that
o n c e w e a c c e p t t h a t consciousness ( C h i t - S a k t i ) i s o m n i -
p r e s e n t a n d infinite, w e h a v e also a c c e p t e d t h a t i t i s n o t
confined t o t h e b o u n d a r i e s o f t h e t h r e e - d i m e n s i o n a l s p a c e .
A p a r t from its r e s e r v e a s t h e ( A v y a k t a ) u n m a n i f e s t , i t c o m -
p r e h e n d s i n its infinitude a n essential extension i n w h i c h i t
p o u r s o u t of its i n h e r e n t force vast masses of e n e r g y t h a t go to
b u i l d the w o r l d . T h i s e x t e n s i o n is in its root an e x p a n s i v e
m o o d a n d a s p e c t o f t h e D i v i n e S p i r i t a n d s h o u l d n o t b e con-
f o u n d e d w i t h t h e p h y s i c a l s p a c e i n w h i c h w e p e r c e i v e this
stellar universe. W e h a v e t o b e a r this fact i n m i n d w h e n w e
a r e i n s t r u c t e d t h a t c r e a t i o n p r o c e e d s from a b o v e . It is
a s t a t e m e n t o f t h e mystics a l l t h e w o r l d over. In I n d i a we
find it repeatedly mentioned in the Vedas. In die Vedic
t e x t , i t i s used i n t h e sense o f " T h e R e s i d u a l a b o v e " ( U t s h i s t a ) .
Obviously it is so termed because a n y n u m b e r of creations
c a n n o t d i m i n i s h t h e i n f i n i t u d e o f t h e S u p r e m e B e i n g t h a t for
e v e r r e m a i n s a b o v e t h e c r e a t i o n w h i c h d e s c e n d s f r o m it.
W h e n the S u p r e m e Chit-Sakti of the Supreme Being above
d e p l o y s c e r t a i n e n e r g i e s for t h e c r e a t i o n o f t h e w o r l d s , H e
r e m a i n s still i n e x h a u s t i b l e a n d rests t h e r e f o r m i n g t h e f o u n d a -
tion a b o v e — U p a r i - B a d h w a — f o r t h e creation i n its d o w n w a r d
course. F o r , w h i l e t h e r e is no q u e s t i o n of d i r e c d o n in r e g a r d
to t h e Infinite Consciousness in itself, as t h e r e is n o t h i n g in-
side or o u t s i d e of it, every m a n i f e s t a t i o n in it, t h r o w n i n t o
c r e a t i o n o u t of it h a s a b o u n d a r y , w h i c h m e a n s t h a t it is
e n d o w e d w i t h t h e p r o p e r t y o f d i r e c t i o n a s r e l a t e d t o similar
objects o f c r e a d o n a s well a s t o t h e source a n d s u p p o r t o f its
o w n being in the All-Existence. B u t this s o u r c e a n d f o u n d a -
tion of c r e a t e d existence is c o n s t a n t l y a b o v e t h e p e r c e i v i n g
consciousness i n t h e e m b o d i e d b e i n g , w h e t h e r t h e e m b o d i m e n t
i s i n d i v i d u a l o r u n i v e r s a l a n d cosmic i n f o r m a t i o n . N o r
c a n w e say t h a t t h e r e i s n o t h i n g p e r m a n e n t l y a b o v e t h e
e m b o d i e d being in spatial terms of the experiencing con-
sciousness o n t h e g r o u n d t h a t t h e p e r c e p t i o n i s p u r e l y object-
tive- - F o r i t m u s t b e n o t e d t h a t all p e r c e p t i o n s a r e subjective
a n d a l l k n o w l e d g e o f t h e o b j e c t i v e i s subjective, n a y all t h e
objective existence itself is a m a n i f e s t a t i o n w o r k e d o u t by t h e
 74 TANTRA YOGA
S a k t i force e m a n a t i n g from t h e I n f i n i t e Consciousness a n d
a b i d e s in it ; a n d in this sense t h e objective existence itself
rests in the subjective a n d a p p r e h e n d i n g aspect of the con-
sciousness i n t h e u n a l t e r a b l e i n f i n i t u d e o f t h e S u p r e m e Being.
I n this c o n t e x t w e m u s t r e m e m b e r t h a t c r e a t i o n starts i n i t i a l l y
from other dimensions of space (Chidaksha) in the higher
a l t i t u d e o f B e i n g , p r o c e e d s t h r o u g h v a r i o u s g r a d e s i n the
d e s c e n d i n g o r d e r before a r r i v i n g a t a s t a t e i n w h i c h w e
p e r c e i v e its m a t e r i a l a s p e c t i n p h y s i c a l s p a c e . T h e cosmos
o f w h i c h o u r e a r t h i s a p a r t o c c u p y i n g t h e lowest r u n g —
l o w e s t r u n g b e c a u s e t h e r e a r e m a n y levels a b o v e a n d a t t h e
s u m m i t i s t h e G o d h e a d , t h e c r e a t i v e spirit w h o s u p p o r t s t h e
c o s m i c s y s t e m f r o m a b o v e a n d t h e r e i s t h e f o u n d a t i o n o f this
created existence. T h e s e g r a d e s i n cosmic e x i s t e n c e a r e
r e a l l y v a r i o u s levels a n d states o f consciousness w i t h t h e i r
c o r r e s p o n d i n g f i e l d s for a c t i v e p a r t i c i p a t i o n i n t h e cosmic
s c h e m e w h i c h w e c a l l the. p l a n e s o f b e i n g . T h e cosmic system
itself i s a n e m b o d i m e n t o f t h e d i v i n e spirit, t h e c r e a t i v e
G o d h e a d or I s h w a r a presiding over it above a n d entering into
it in a s u p p o r t i n g erect column w i t h the higher end at the
s u m m i t a n d the lower end here on our earth-plane. This
:
vertical column of support is termed ' S k a m b a . " In the
A t h a r v a V e d a (Book X ) t h e r e a r e t w o long h y m n s i n w h i c h t h e
G o d h e a d has been described as S k a m b a , the source, support
a n d s u b s t a n c e o f a l l t h a t exists. It is the S k a m b a t h a t
upholds (Dadhara) it is the S k a m b a that enters into a n d
possesses a l l t h i s u n i v e r s e ( I d a m V i s h w a m ) B h u v a n a m
A - v i v e s h a ) , says t h e V e d a . T h e S k a m b a i s t h e cosmic p i l l a r , t h e
s p i n a l c o l u m n o f t h e cosmic b e i n g , r e p r e s e n t e d i n t h e e v o l u t i o n
of the h u m a n b o d y , by the b a c k b o n e , the axial pole or spinal
c o r d , w h i c h gives t o t h e h u m a n b o d y , its e r e c t p o s t u r e .
N e x t we have to r e m e m b e r that in the higher regions of
consciousness w e d o n o t s p e a k o f vehicles, for t h e i r p l a c e i s
t a k e n b y r a d i a n c e s ; t h e consciousness w h i c h h a s l o c a l i s a t i o n
i n t h e p h y s i c a l b o d y , i n h i g h e r stages o f its d e v e l o p m e n t , gets
c o n c e n t r a t e d in a c e n t r e as a Lighf>Power from w h i c h r a y s
issue forth in all d i r e c t i o n s . In all c r u c i a l stages of e v o l u t i o n
w h e n a higher principle is to be evolved, however intense m a y
be the evolutionary-urge in the Earth-Spirit, whatever in-
trinsic m e r i t the evolutionary-force m a y have, the higher
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SYMPOSIUM ON SAKTI 75
p r i n c i p l e t h a t w a i t s for m a n i f e s t a t i o n h a s t o a w a i t t h e c o m i n g
d o w n o f a P o w e r from t h e p l e n a r y h o m e o f t h a t p r i n c i p l e a n d
to lift it up from its s u b m e r g e d wakefulness. T h i s is h o w
life o r C h a i t a n y a - S a k t i h a s e n t e r e d i n t o m a t t e r a n d m i n d
a n d c h a n g e d t h e m i n t o l i v i n g m a t t e r for t h e expression o f
Spirit t h r o u g h thinking—self-conscious life. This princi-
p l e t e c h n i c a l l y c a l l e d S u p e r m i n d is a L i g h t , w h i c h c o n n o t e s
m u c h m o r e t h a n w h a t it l i t e r a l l y denotes. It is n o t a figure
of speech or an i m a g i n a r y s y m b o l , b u t a s u b l i m e conscious
b o d y o f L i g h t t h a t e m a n a t e s a n d comes d o w n from t h e s u p r e m e
p l a n e o f consciousness ( C h i t - S a k t i ) t o uplift t h e e a r t h -
consciousness a n d divinise i t i n t h e h u m a n b e i n g b y establish-
i n g itself a s t h e s u p r e m e p r i n c i p l e o f all k n o w l e d g e , life a n d
a c t i o n in m a n . It is a special divine p o w e r b e c a u s e it is n o t a
Sakti o r p o w e r g e n e r a t e d b y h u m a n effort i n t h e c o u r s e o f t h e
w e l l - k n o w n lines of S a d h a n a . T h i s P o w e r or Sakti is a c t i v e
i n its o w n r i g h t , t h o u g h t h e h u m a n i n s t r u m e n t c a n a n d i n
fact has to c o n t r i b u t e to its effectiveness, by submitting to its
work, by making an exclusive call upon it, by an all-round willing
consent to its working. It is t h e D a i v a m ( P r o v i d e n c e ) of t h e
Gita. T h e wise, all-seeking will t h a t i s a t w o r k i n t h e w o r l d .
( G i t a C h . X V I I I , 5 , 14). T h e Divine T r u t h , S a t y a m , a s
t h e V e d i c Rishis saw. is n o t a mere staiic R e a l i t y of t h e
m e t a p h y s i c i a n , bul it is e v e r active by c o n s t a n t l y r a d i a t i n g
its C h i t - S a k t i ( W i l l - P o w e r ) to feed a n d sustain t h e w o r l d s .
I t h a s its o w n w a y a n d w o r k s i n its own r i g h t — R i t a . If
S a t y a m is the T r u t h , the w a y of working that T r u t h is Rita,
Right. H e n c e t h e t r i p l e f o r m u l a o f t h e A t h a r v a Veda-—•
Satyam, Ritam, Brihat. It is the way of the working of the
T r u t h , that is the Right, the L a w which in a later language
was denoted by D h a r m a . It is the w a y the Divine illumined
will w o r k s , t h a t i s t h e R i g h t , t h e t r u e L a w . T h e Rishis p r a y
for a k n o w l e d g e o f t h e L a w o f T r u t h — S a t y a - D h a r m a y a .
I t w a s t h e T r u t h - L a w w h i c h a l l sages a n d seers o f t h e V e d i c
period sought to know a n d work upon. I n fact t h e t w o
concepts which h a v e played a d o m i n a n t p a r t in the personal
a n d social life o f t h e p e o p l e o f B h a r a t a v a r s h a , since t h e V e d i c
times are the Satyam a n d the R i t a m . T h e e a r l y seers o f
D h a r m a s a w t h a t t h e T r u t h - L a w i s really t h e T r u t h - W i l l
o f t h e D i v i n e a n d c a n o p e r a t e i n life a s a n i n n e r a n d s p i r i t u a l
 7G SYMPOSIUM ON SAKTI 77
TANTRA YOGA

l a w , a s well a s a r u l e o f p e r s o n a l c o n d u c t . T h e y applied the o f t h e S u p r e m e a n d far a b o v e all she creates. There are

principle of Dharma—the Sakshat-Krita-Dharmanah—
a s t h e w a y o f t h e D i v i n e W i l l t o all life, p e r s o n a l a n d p u b l i c
a n d e x t e n d e d t h e s a m e t o t h e g o v e r n m e n t o f t h e group-life
represented by the State, Rajya D h a r m a . Thus Dharma
b e c a m e a r u l i n g p r i n c i p l e of all life, w h o s e n a t u r e is r e a l l y
h i d d e n in the secret-heart, H r i d a y a . This was the idea of
D h a r m a that the ancients h a d when they called upon m a n to
l o o k for i t w i t h i n a n d e n j o i n e d t h a t t h e assent o f t h e h e a r t
w a s necessary to a particular course of action. Even M a n u ,
w h e n h e w a s codifying t h e l a w s o f e t h i c a l c o n d u c t used t h e
phrase " Hradaya-Abhyanujnana." T h e true D h a r m a is
the L a w of T r u t h — S a t y a - D h a r m a ; it is the way that the
Divine Will works in each. M a h a t m a Gandhi applied that
S a t y a - D h a r m a o r S a t y a g r a h a t o a c h i e v e f r e e d o m t o this
c o u n t r y a n d d i d i t successfully. Therefore, if one wants to be
a t r u e d o e r o f d i v i n e w o r k s , h i s first a i m m u s t b e t o get r i d
t o t a l l y o f all p e r s o n a l desires a n d s e l f - r e g a r d i n g ego.
m u s t grow in the divine consciousness of the Divine Sakti of
S a t y a , till t h e r e i s n o difference b e t w e e n his o w n will a n d t h e
will of the Divine M o t h e r Sakti. H e m u s t r e g a r d his life
a s g i v e n t o h i m o n l y for t h e d i v i n e w o r k a n d t o h e l p i n t h e
divine manifestation. No m o t i v e except the divine M o t h e r ' s
i m p u l s i o n i n y o u , n o a c t i o n t h a t i s n o t H e r conscious A c t i o n
in you a n d through you. T h e r e m u s t b e n o d e m a n d for
fruit a n d no s e e k i n g for r e w a r d ; t h e onlv fruit for you is t h e
p l e a s u r e o f t h e D i v i n e M o t h e r a n d t h e fulfilment o f h e r w o r k ,
y o u r only r e w a r d a constant progression in Divine Conscious-
ness. W h i l e this t r a n s f o r m a t i o n i s b e i n g d o n e , i t i s m o r e t h a n
e v e r n e c e s s a r y t o k e e p o n e s e l f free f r o m a l l t a i n t o f t h e p e r -
version o f t h e Ego. T h e r e must be no a t t a c h m e n t to the work
o r t h e result, n o c l a i n i t o possess t h e S a k t i t h a t s h o u l d possess
you, no pride of the instrument, no vanity or arrogance.
W h e n one is completely identified with the Divine M o t h e r
S a k t i a n d feels n o l o n g e r a n o t h e r a n d s e p a r a t e b e i n g , i n s t r u -
m e n t , servant or worker, b u t truly a'child a n d eternal portion
o f H e r consciousness a n d force, then, p e r f e c t i o n will c o m e .
H e will t h e n k n o w a n d see a n d feel t h a t h e i s a b e i n g a n d
p o w e r f o r m e d b y h e r o u t o f herself, p u t o u t for h e r p l a y , b e t
a l w a y s safe i n h e r . T h e m o t h e r i s t h e consciousness-force
t h r e e w a y s o f being o f t h e M o t h e r o f w h i c h w e c a n b e c o m e
a w a r e w h e n w e e n t e r i n t o t o u c h o f oneness w i t h t h e Conscious
F o r c e , t h a t u p h o l d s us a n d t h e universe, viz-,
(i) T r a n s c e n d e n t
(it) U n i v e r s a l
(Hi) I n d i v i d u a l .
A s t h e o n e t r a n s c e n d e n t o r i g i n a l Sakti, t h e M o t h e r s t a n d s
a b o v e all t h e w o r l d s a n d b e a r s t h e S u p r e m e D i v i n e i n h e r
e t e r n a l consciousness. All is S h e , for all a r e p a r c e l a n d
p o r t i o n o f t h e D i v i n e Consciousness-Force. Nothing can be
h e r e o r e l s e w h e r e b u t w h a t she decides a n d t h e S u p r e m e
sanctions ; n o t h i n g c a n t a k e s h a p e e x c e p t w h a t she m o v e d b y
t h e S u p r e m e perceives a n d forms after casting i t i n t o seed i n
h e r creating; A n a n d a . T h e Matra-Sakti, the Universal
M o t h e r , works out whatever is transmitted by her transcendent
consciousness from t h e S u p r e m e a n d e n t e r s i n t o t h e w o r l d s
He t h a t she has m a d e ; her presence fills a n d supports t h e m with
t h e d i v i n e spirit a n d t h e d i v i n e all-sustaining force a n d d e l i g h t
w i t h o u t w h i c h t h e y c o u l d n o t exist. E a c h is something that
she h a s seen i n h e r vision, g a t h e r e d i n t o h e r h e a r t o f b e a u t y
a n d power, a n d created in her Anand. Nearer to us are the
w o r l d s of a perfect s u p r a m e n t a l c r e a t i o n in w h i c h t h e M o t h e r
is t h e s u p r a m e n t a l M a h a - S a k t i , a P o w e r of D i v i n e O m n i -
scient W i l l a n d o m n i p o t e n t K n o w l e d g e ( J n a n a ) a l w a y s
a p p a r e n t i n its unfailing w o r k s a n d s p o n t a n e o u s l y perfect i n
e v e r y process. T h e r e all m o v e m e n t s a r e t h e steps o f T r u t h ;
t h e r e all beings a r e souls a n d p o w e r s a n d bodies o f t h e D i v i n e
L i g h t ; t h e r e all e x p e r i e n c e s a r e seas, floods a n d w a v e s of an
absolute intense A n a n d a .
But, here, where we dwell are the worlds of ignorance, of
m i n d a n d life a n d b o d y s e p a r a t e d i n consciousness from t h e i r
s o u r c e , of w h i c h this e a r t h is a significant c e n t r e a n d its
e v o l u t i o n a c r u c i a l process. T h i s , t o o , w i t h all its o b s c u r i t y
a n d struggle and imperfection is upheld by the Universal
M o t h e r ; this, t o o , is i m p e l l e d a n d g u i d e d to its s e c r e t a i m by
the M a h a - S a k t i . T h e s e p o w e r s a n d personalities a r e t h e
m a n y d i v i n e forms a n d personalities i n w h i c h m e n h a v e
w o r s h i p p e d h e r u n d e r different n a m e s t h r o u g h o u t t h e ages. All

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t h e scenes o f t h e e a r t h - p l a y h a v e b e e n like a d r a m a a r r a n g e d ,
p l a n n e d a n d s t a g e d b y h e r w i t h t h e cosmic G o d s for h e r
assistance a n d h e r s e l f a s a v e i l e d a c t o r . In her deep great
l o v e for h e r c h i l d r e n , s h e h a s c o n s e n t e d t o p u t o n herself t h e
c l o a k o f this o b s c u r i t y , c o n d e s c e n d e d t o b e a r t h e a t t a c k s a n d
t o r t u r i n g influences of the powers of the Darkness a n d the
Falsehood, b o r n e to pass t h r o u g h the portals o f t h e birth that is
d e a t h , t a k e n u p o n h e r s e l f t h e p a n g s a n d s o r r o w s a n d sufferings
of the creation, since it seemed that thus alone could it be
lifted t o t h e L i g h t a n d J o y a n d T r u t h a n d E t e r n a l Life.
T h i s i s t h e g r e a t sacrifice c a l l e d s o m e t i m e s t h e sacrifice o f t h e
Purusha, but m u c h more deeply the holocaust of Prakriti,
t h e sacrifice o f t h e D i v i n e M o t h e r .
F o u r g r e a t A s p e c t s ( S w a r o o p ) o f t h e D i v i n e M o t h e r , four
o f h e r l e a d i n g P o w e r s a n d P e r s o n a l i t i e s h a v e stood p r o m i n e n t ,
i n H e r g u i d a n c e o f this U n i v e r s e a n d i n h e r d e a l i n g s w i t h this
terrestrial play or Lila. T o t h o s e four g r e a t aspects o f Saktis
w e give t h e four g r e a t n a m e s (1) M a h e s w a r i , (2) M a h a l a k s h m i ,
(3) M a h a s a r a s w a t i a n d (4) M a h a k a l i .
Maheswari is h e r p e r s o n a l i t y of c a l m witness a n d c o m -
prehending wisdom a n d tranquil benignity and inexhaustible
c o m p a s s i o n a n d s o v e r e i g n a n d s u p r a s s i n g majesty a n d all
ruling greatness. She is the mighty a n d wise One who opens us to
the supramental infinities and the cosmic vastness, to the grandeur of
the Supreme Light, to a treasure-house of all Divine Knowledge,
to the measureless movement of the Divine Mother's movement.
To t h e wise she. gives a g r e a t e r a n d m o r e l u m i n o u s w i s d o m ;
t h o s e t h a t h a v e vision she a d m i t s t o h e r counsels. Though
she is above all, b o u n d by n o t h i n g , a t t a c h e d to n o t h i n g in the
u n i v e r s e , y e t s h e h a s m o r e t h a n a n y o t h e r the heart of the
Universal Mother.
Mahalakshmi is vivid a n d sweet a n d wonderful with her deep
secret of beauty and harmony and fine rhythm, h e r i n t r i c a t e a n d
subtle opulence, h e r compelling attraction a n d captivating
grace. W h e r e t h e r e i s affinity t o t h e r h y t h m o f t h e secret
w o r l d - b l i s s ( A n a n d a ) a n d r e s p o n s e to. t h e c a l l o f a l l - b e a u t i f u l
a n d c o n c o r d a n d u n i t y a n d t h e g l a d f l o w o f m a n y lives t u r n e d
t o w a r d s t h e D i v i n e , i n t h a t a t m o s p h e r e she c o n s e n t s t o a b i d e .
B u t all t h a t i s u g l y a n d m e a n a n d base, all t h a t i s p o o r , s o r d i d
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SYMPOSIUM ON SAKTI 79
a n d s q u a l i d , all t h a t i s b r u t a l a n d coarse r e p e l s h e r a d v e n t .
W h e r e she f i n d s herself i n m a n ' s h e a r t s u r r o u n d e d w i t h
selfishness a n d h a t r e d a n d j e a l o u s y a n d m a l i g n a n c e a n d e n v y
a n d strife, a d i v i n e disgust seizes u p o n h e r a n d she w i t h d r a w s .
E v e n ascetic b a r e n e s s a n d h a r s h n e s s a r e n o t p l e a s i n g t o her,
n o r t h e suppression o f t h e h e a r t ' s d e e p e r e m o t i o n s a n d t h e
rigid repression o f t h e soul's a n d life's p a r t o f b e a u t y . For it is
t h r o u g h love a n d b e a u t y t h a t she lays o n m e n t h e y o k e o f t h e
Divine. A d m i t t e d t o t h e h e a r t , she reveals t o i t t h e m y s t i c
secrets o f t h e ecstasy t h a t surpasses all k n o w l e d g e , m e e t s
devotion with the passionate attraction of the Divine a n d
lifts w i s d o m t o t h e p i n n a c l e s o f w o n d e r a n d casts o n perfection
t h e c h a r m t h a t m a k e s i t e n d u r e for ever.
Mahasaraswati is t h e M o t h e r ' s power of work a n d her spirit
of perfection and order. S h e is t h e m o s t skilful in executive
faculty a n d t h e n e a r e s t t o p h y s i c a l N a t u r e w h i l e M a h e s w a r i
lays d o w n t h e l a r g e lines o f t h e world-forces, M a h a k a l i
drives t h e i r e n e r g y a n d i m p e t u s , M a h a l a k s h m i discovers
their rhythms and measures ; b u t Mahasaraswati presides over
their detail of organisation and execution, relation of parts and
effective combination of forces and unfailing exactitude of result
and fulfilment. T h e science a n d craft a n d t e c h n i q u e of things
are Mahasaraswati's province. N o t h i n g s h o r t of a perfect
perfection satisfied h e r a n d she is r e a d y to face an e t e r n i t y of
toil if t h a t is n e e d e d for t h e fulness of h e r c r e a t i o n . Therefore
of all t h e M o t h e r ' s p o w e r she is t h e m o s t long-suffering w i t h
m a n a n d his t h o u s a n d i m p e r f e c t i o n s . A m o t h e r to our
w a n t s , a friend in o u r difficulties, a persistent a n d t r a n q u i l
c o u n s e l l o r a n d m e n t o r , c h a s i n g a w a y w i t h h e r r a d i a n t smile
t h e c l o u d s of g l o o m a n d fretfulness a n d depression ; she is
firm, quiet a n d persevering in the deep a n d continuous
u r g e t h a t drives u s t o w a r d s t h e i n t e g r a l i t y o f t h e h i g h e r
nature. All t h e w o r k o f t h e o t h e r p o w e r s leans o n h e r for its
completeness.
Mahakali i s o f a n o t h e r n a t u r e . N o t wideness b u t h e i g h t ,
n o t w i s d o m b u t force a n d s t r e n g t h a r e h e r p e c u l i a r p o w e r .
T h e r e i s i n h e r a n o v e r w h e l m i n g intensity, a m i g h t y passion
df force to a c h i e v e , a d i v i n e violence r u s h i n g to s h a t t e r e v e r y
limit a n d obstacle. T e r r i b l e i s h e r face t o t h e A s u r a , d a n -
g e r o u s a n d ruthless h e r m o o d a g a i n s t t h e h a t e r s o f t h e D i v i n e ;
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SYMPOSIUM ON SAKTI 81

for s h e i s t h e w a r r i o r o f t h e w o r l d s w h o n e v e r s h r i n k s from t h e
( S h e I a m ) : ;this is t h e S u p r e m e M a y a S a k t i , k n o w n in
batde. Indifference, negligence a n d sloth in the divine work
T a n t r a Shastra as Maheswari.
she c a n n o t b e a r a n d she smites a w a k e at once with sharp
U n t i l t h e r e i s i n fact a c h a n g e , M a y a S a k t i i s m e r e l y t h e
p a i n , if n e e d be, the untimely s l u m b e r e r a n d loiterer. She,
p o t e n c y of becoming in Being and as such is wholly one w i t h
too, is the Mother and her love is as intense as her wrath ; a n d s h e
the M o t h e r Sakti. But Potency or Power as the material
h a s a d e e p a n d passionate kindness. If her anger is dreadful
c a u s e c o n t a i n s its effect a n d t h e l a t t e r i s t h e c a u s e m o d i f i e d .
to t h e hostile a n d the v e h e m e n c e of h e r presence painful to
T h a t C a u s e i s t h e P o w e r o f Consciousness, w h i c h a s t h e
t h e w e a k a n d timid, she is loved a n d worshipped by the
i n d i v i d u a l c e n t r e d i v i d e s itself i n t o Self a n d not-Self, a s t h e
g r e a t , t h e s t r o n g a n d t h e n o b l e , for t h e y feel t h a t h e r b l o w s
Consciousness-Whole.
b e a t w h a t is rebellious in their material into strength a n d
perfect t r u t h , h a m m e r straight w h a t is wry a n d perverse a n d Creation is m o v e m e n t , an uncoiling of Maya-Sakti.
expel w h a t i s i m p u r e a n d defective. N o t h i n g c a n satisfy h e r H e n c e the world is called " J a g a t " in Sanskrit w h i c h m e a n s
t h a t falls s h o r t o f t h e s u p r e m e ecstasies, t h e h i g h e s t h e i g h t s , " what moves." A s t h e n a t u r e o f this m o v e m e n t i s c i r c u l a r
t h e n o b l e s t a i m s , t h e l a r g e s t vistas. Therefore, with her is the o r s p i r a l t h e w o r l d i s s a i d t o h a v e evolved i n r e c u r r i n g cycles.
victorious force o f t h e divine, a n d it is by g r a c e of h e r fire a n d T h i s C h i t - S a k t i w h e n i t manifests a s e n e r g y , i.e., M a y a -
p a s s i o n a n d s p e e d i f t h e g r e a t a c h i e v e m e n t o f life c a n b e Sakti has a twin-aspect of potential a n d kinetic energy.
d o n e n o w r a t h e r t h a n hereafter. T h a t p o w e r o f C h i t f r o m w h i c h f o r m i s d e r i v a b l e , i.e.,
M a h e s w a r i or M a h a m a y a is the S u p r e m e Power. In the p o w e r which p r o d u c e s form is called Prakriti-Sakti.
T a n t r i c Shastra the power-holder a n d the p o w e r are as such T h i s P r a k r i t i - S a k t i i s t h e i m m e d i a t e s o u r c e a n d t h e consti­
one, though the transformations of power are many. We tuent of mind and matter. T h e c o r r e s p o n d i n g conscious
s p e a k o f t r a n s f o r m a t i o n o r e v o l u t i o n b e c a u s e p o w e r a n d its (Chit) aspect o f t h e same Power is Purusha. Prakriti is the
h o l d e r a r e h e l d t o b e b o t h efficient a n d m a t e r i a l c a u s e o f t h e kinetic a n d P u r u s h a , t h e static aspect of Maya-Sakti.
world. S t r i c t l y s p e a k i n g c r e a t i o n (ex n i h i l o ) i s n o t t a u g h t
W e t h u s g e t t h e scientific d o c t r i n e t h a t t o e v e r y f o r m o f
by a n y system of Hinduism. But each system presupposes
a c t i v i t y t h e r e is a s t a t i c b a c k g r o u n d . N e g a t i o n being a
s o m e " p o t e n t i a l m a t t e r " o u t of w h i c h the world is evolved
function of Sakti. F o r instance, just as an a t o m or electron
in r e c u r r i n g cycles from e t e r n i t y to eternity. By " potential
consists o f a s t a t i c c e n t r e a r o u n d w h i c h m o v i n g forces revolve,
m a t t e r " i n t h i s s t a t e m e n t i s m e a n t t h a t w h i c h i n itself i s n o t
so in the h u m a n body K u n d a l i n i is the e a r t h - c e n t r e — t h e
m a t t e r p r i m e or otherwise, but is the cause o f t h e becoming,
static c e n t r e (or K e n d r a in Sanskrit) r o u n d w h i c h P r a n a -
amongst other things o f t h e material world. T h a t cause is the
S a k t i i n k i n e t i c a s p e c t a s t h e forces o f t h e b o d y , w o r k . The
p o w e r of consciousness which in T a n t r i c is known as " M a y a -
w h o l e b o d y a s v e h i c l e o f m i n d a n d m a t t e r (as S a k t i o f t h e
Sakti." T h i s C o s m i c P o w e r t h o u g h itself u n m e a s u r e d a n d
T a t t v a s ) i s i n ceaseless m o v e m e n t ; a n d t h e K u n d a l i n i
undefined, measures out (the root m e a n i n g of the word
(static) S a k t i i s t h e i m m o b i l e s u p p o r t o f all these m o v e m e n t s .
M a y a ) o r m a k e s f i n i t e f o r m s i n t h e formless I n f i n i t e , w h i c h
In this connection we h a v e to r e m e m b e r t h a t t h e r e is no
t o g e t h e r ( f o r m a n d formless) c o n s t i t u t e o n e a l o g i c a l W h o l e
v e h i c l e o f m i n d a n d m a t t e r w h i c h does n o t d i s p l a y i n v a r y i n g
(Purna). T h i s P o w e r was called t h e M a g n a M a t e r in the
a v a d e g r e e s o m e C h i t - S a k t i o r consciousness a n d t h e r e i s n o
antique West a n d in India is n a m e d M when it finitizes ;
vehicle of Consciousness w h i c h is n o t in p e r p e t u a l m o t i o n .
a n d M a h a - M a y a when it liberates from the finite. T h e
I n - t h e universe M a h e s w a r i is the Static Aspect of the M a h a -
g r o u n d of m a n ' s b e i n g is the S u p r e m e ' I ' ( P u r u s h a ) , w h i c h
M a y a Sakti a n d M a h a - K a l i , M a h a - L a k s h m i a n d M a h a -
t h o u g h in Itself b e y o n d finite personality, is yet ever finitely
Saraswati, t h e various Cosmic, K i n e t i c Saktis ever working
p e r s o n a l i z i n g as t h e beings of the Universe. " Sa-aham "
i n this g l o b e o f o u r e a r t h - p l a n e . Cosmic creative evolution

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being in the n a t u r e of a polarisation in being into Static a n d
K i n e t i c a s p e c t s o f C h i t - S a k t i t h u s differs from e v o l u t i o n i n
t h e u n i v e r s e itself.
W h i l e i n t h e c r e a t i v e e v o l u t i o n o f t h e universe, from t h e
s t a n d p o i n t of Chit-Sakti, it is true t h a t the Cosmic
B e i n g or I s w a r a is t h e c a u s e of t h e u n i v e r s e yet it is also
e q u a l l y t r u e t h a t w h i l e t h e u n i v e r s e as effect is t h e cause
m o d i f i e d , t h e C a u s e a s c a u s e r e m a i n s w h a t i t was, i s a n d will
b e , e.g., L i g h t from L i g h t .
B u t in t h e case of e v o l u t i o n in t h e universe itself, t h e
m a t e r i a l c a u s e w h e n p r o d u c i n g a n effect ceases t o b e w h a t i t
w a s , e.g., m i l k t u r n e d i n t o c u r d ceases t o b e milk. We have
t o b e a r this basic distinction a l w a y s i n m i n d w h e n d e a l i n g
w i t h creative Sakti of P a r a - B r a h m a n as Creator of the Uni-
v e r s e a n d e v o l u t i o n i n t h e c r e a t e d u n i v e r s e itself.
A c c o r d i n g to S a k t h a d o c t r i n e t h e u n i v e r s e is a D y n a -
m i s m — a n expression o f Sakti ( k i n e t i c ) a n d a n infinite
reservoir of Power or Sakti (Static). I t is, h o w e v e r , a u t o -
d y n a m i c as such expression of P o w e r or Sakti.
F r o m t h e V e d a n t i c o r m e t a p h y s i c a l p o i n t o f view P u r e
C h i t - S a k t i as S u p r e m e W i l l is t h e efficient c a u s e ( N i m i t t a )
a n d M a y a - S a k t i a s M u l a - P r a k r i t i i s the i n s t r u m e n t a l a n d
m a t e r i a l ( U p a d a n a ) cause of the Universe. Metaphysically
s p e a k i n g i t m a y b e said t h a t t h e w h o l e c r e a t i o n i s a m o v e m e n t
b e t w e e n t w o i n v o l u t i o n s , s p i r i t i n w h i c h all i s i n v o l v e d a n d
o u t o f w h i c h all evolves d o w n w a r d t o t h e o t h e r p o l e o f m a t t e r ,
a n d m a t t e r i n w h i c h also all i s i n v o l v e d a n d o u t o f w h i c h all
evolves u p w a r d to the other pole of Spirit.
T h e r e are other great personalities o f t h e Divine Mother,
b u t t h e y a r e m o r e difficult t o b r i n g d o w n a n d h a v e n o t stood
o u t in front with as m u c h p r o m i n e n c e in the evolution of the
earth-spirit. T h e r e a r e a m o n g t h e m Presences i n d i s p e n s a b l e
for t h e s u p r a m e n t a l r e a l i s a t i o n — m o s t o f all o n e w h o i s h e r
P e r s o n a l i t y o f t h a t m y s t e r i o u s a n d p o w e r f u l ecstasy a n d
A n a n d a w h i c h flows from a s u p r e m e d i v i n e L o v e , t h e A n a n d a
t h a t h o l d s t h e key of a w o n d e r f u l divines t life a n d even n o w
s u p p o r t s from its secrecies t h e w o r k o f all the o t h e r P o w e r s o f
the Universe. B u t , h u m a n n a t u r e b o u n d e d , egoistic a n d
o b s c u r e is i n a p t to receive these g r e a t P r e s e n c e s or to s u p p o r t
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their mighty action. O n l y w h e n these F o u r h a v e f o u n d e d
t h e i r h a r m o n y a n d freedom o f m o v e m e n t i n t h e t r a n s f o r m e d
m i n d , life a n d b o d y , c a n those o t h e r r a r e P o w e r s manifest i n
the earth-movement a n d the s u p r a m e n t a l action become
possible. If you desire this t r a n s f o r m a t i o n , p u t yourself in
t h e h a n d s o f t h e M o t h e r a n d h e r P o w e r s w i t h o u t cavil o r
resistance a n d let h e r d o u n h i n d e r e d h e r w o r k w i t h i n y o u .
T h r e e things y o u m u s t h a v e — c o n s c i o u s n e s s , p l a s t i c i t y
a n d unreserved surrender. F o r you m u s t b e conscious i n
y o u r m i n d a n d soul a n d h e a r t a n d life a n d t h e very cells o f
your body, aware of the M o t h e r a n d her Power a n d their
w o r k i n g ; for a l t h o u g h she c a n a n d does w o r k in y o u even
i n y o u r obscurity a n d y o u r u n c o n s c i o u s p a r t s a n d m o m e n t s ,
i t i s n o t t h e s a m e t h i n g a s w h e n you a r e i n a n a w a k e n e d a n d
living c o m m u n i o n with her. T h e unreserved surrender of
y o u r i n n e r a n d o u t e r b e i n g will b r i n g this plasticity i n t o all
t h e p a r t s of y o u r n a t u r e ; consciousness will a w a k e n e v e r y -
w h e r e i n you b y c o n s t a n t o p e n n e s s o f w i s d o m a n d l i g h t a n d
force, t h e h a r m o n y a n d b e a u t y , t h e perfection t h a t c o m e s
flowing d o w n from a b o v e . E v e n t h e b o d y will a w a k e
a n d u n i t e at last its consciousness s u b l i m i n a l no l o n g e r to t h e
s u p r a m e n t a l consciousness force, feel all h e r p o w e r s p e r m e a t i n g
from a b o v e a n d below a n d a r o u n d it a n d thrill to a s u p r e m e
love a n d A n a n d a . But b e o n y o u r g u a r d a n d d o n o t try t o
u n d e r s t a n d a n d j u d g e t h e d i v i n e M o t h e r b y y o u r little
earthly mind. T h e h u m a n m i n d s h u t i n the prison o f its
half-lit obscurity c a n n o t follow t h e m a n y - s i d e d freedom o f t h e
steps o f the D i v i n e S a k t i . T h e rapidity and complexity
of h e r vision a n d a c t i o n o u t r u n its s t u m b l i n g c o m p r e h e n s i o n ;
t h e m e a s u r e s o f h e r m o v e m e n t a r e n o t its m e a s u r e m e n t s .
O p e n r a t h e r y o u r soul t o h e r a n d b e c o n t e n t t o feel h e r
w i t h t h e psychic n a t u r e a n d see h e r w i t h the psychic vision
t h a t a l o n e m a k e s a s t r a i g h t response to t h e T r u t h . Avoid
also t h e e r r o r o f t h e i g n o r a n t m i n d ' s d e m a n d o n t h e d i v i n e
P o w e r s t o act a l w a y s a c c o r d i n g t o o u r c r u d e surface n o t i o n s
of omniscience a n d omnipotence. For our mind clamours
-
to b e impressed a t e v e r y h o u r b y m i r a c u l o u s p o w e r a n d e a s y
success a n d d a z z l i n g s p l e n d o u r ; otherwise it c a n n o t believe
that here is the Divine. T h e r e a r e conditions t h a t h a v e
b e e n laid d o w n b y S u p r e m e W i l l ; t h e r e a r e m a n y t a n g l e d
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TANTRA YOGA
knots that h a v e to be loosened a n d cannot be cut a b r u p t l y
asunder. T h e Divine Consciousness and Force are there to
do at each m o m e n t the thing t h a t is needed in the conditions
o f t h e labour, take always the step that is decreed a n d shape in
t h e m i d s t of i m p e r f e c t i o n s t h e p e r f e c t i o n t h a t is to c o m e .
B u t o n l y w h e n t h e s u p e r m i n d h a s d e s c e n d e d i n y o u , she
deals d i r e c t l y a s t h e s u p r a m e n t a l S a k t i w i t h s u p r a m e n t a l
natures. Follow your soul and not your mind ; y o u r soul t h a t
a n s w e r s t o t h e T r u t h , n o t t h e m i n d t h a t leaps a t a p p e a r a n c e s .
T r u s t t h e D i v i n e P o w e r a n d s h e w i l l free t h e g o d l i k e e l e m e n t s
i n y o u a n d s h a p e a l l i n t o a n expression o f D i v i n e N a t u r e ;
b u t t h a t t h e c h a n g e m a y a r r i v e , t a k e form a n d e n d u r e , t h e r e
i s n e e d e d t h e call from b e l o w w i t h a will t o recognise a n d n o t
to deny the Light w h e n it comes a n d there is needed the
s a n c t i o n of t h e S u p r e m e from a b o v e . T h e power that mediates
between the sanction, a n d the call is the presence and power of the
Divine Mother. T h e M o t h e r ' s power a n d not any h u m a n
e n d e a v o u r a n d T a p a s y a c a n a l o n e e n d t h e lid a n d t e a r t h e
c o v e r i n g a n d s h a p e t h e vessel a n d b r i n g d o w n T r u t h a n d
L i g h t a n d Life D i v i n e a n d t h e I m m o r t a l A n a n d a i n t o t h e
w o r l d o f o b s c u r i t y , f a l s e h o o d , d e a t h a n d suffering.
OM SHANTIH, SHANTIH, SHANTIH
6 a n d strange.
Assamese Tantrikism : Its Significance
(By Sri Anwarul Hasan, Dhubri)
Like M a l a b a r , A s s a m i s t h e c r a d l e o f H i n d u T a n t r i k a
philosophy a n d religion. I n t h e T a n t r a Sastras, K a m a -
r u p a i n A s s a m h a s b e e n c a l l e d t h e j e w e l o f all s a c r e d p l a c e s .
T h e famous temple of Goddess K a m a k h y a has attracted
millions o f devotees- from all o v e r I n d i a . I n t h e texts o f
Tibetan Buddhism, translated by D r . Evan-Wentz, there are
e v i d e n c e s t h a t m a n y L a m a s a n d \Yogis from T i b e t c a m e t o
K a m a r u p a for i n i t i a t i o n . \ lived i n a m a t r i a r c h a l society.
Assam was also r e p u t e d to be a. land of occultism a n d
psychical research. A m o n g the c o m m o n p eople of I n d i a
' t h e m a g i c of K a m a r u p a ' w a s f a m o u s . H i s t o r y tells us
t h a t one m e d i e v a l M u s l i m divine a n d mystic, H a z r a t M u h a m -
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SYMPOSIUM ON SAKTI P,5
m a d G a h u t h , whose t o m b i s a t G w a l i o r , w e n t t o A s s a m for
the study of the H i n d u T a n t r i k a philosophy. T h e result o f
his researches he e m b o d i e d in a Persian book, A b i - H y a t or
t h e ' W a t e r of Life.'
T a n t r i k a p h i l o s o p h y , t h o u g h often m i s u n d e r s t o o d , is a
w o n d e r f u l p r o d u c t o f t h e s p i r i t u a l genius o f t h e H i n d u s .
It is suited for subtle a n d philosophical minds. As it was not
m e a n t for t h e c o m m o n masses, t h e initiates o f T a n t r i k i s m
expressed their doctrines in obscure a n d symbolic language.
A k n o w l e d g e of t h e following basic ideas will h e l p to c l e a r
m a n y misunderstandings. T h e y a r e (a) M o t h e r w o r s h i p ,
(b) S y m b o l of t h e s u b c o n s c i o u s m i n d , (c) Sex-symbols,
(d) I d o l w o r s h i p , (e) K u n d a l i n i S a k t i .
We shall d e a l w i t h these o n e by one :
Mother Worship
In the T a n t r i k a philosophy G o d is worshipped in the
form o f t h e D i v i n e M o t h e r , o r D e v i . She is invoked by
various n a m e s such as Lakshmi, Saraswathi, M a h a Kali,
Durga or Tripurasundari.
I n t h e S e m i t i c religions, s u c h a s I s l a m , o r J u d a i s m , o r
Christianity, G o d is 'worshipped as Father. Mother worship
a p p e a r s to t h e followers of these religions as s o m e t h i n g n o v e l
I n fact, t h e w o r s h i p o f t h e D i v i n e M o t h e r i s o l d e r t h a n
t h e w o r s h i p of G o d as F a t h e r . Essentially, G o d is n e i t h e r
m a l e n o r female. He is the absolute Reality. But h u m a n
l a n g u a g e i s b o u n d t o express its ideas a b o u t H i m i n r e l a t i v e
terms. Naturally, in a society where the father is the h e a d
o f t h e family, a n d t h e c h i l d i s a c c u s t o m e d t o t r e a t its f a t h e r
a s t h e m a n i n a u t h o r i t y , i t c a n easily i m a g i n e G o d i n t h e form
of a f a t h e r .
B u t this k i n d of c o n c e p t i o n is of a later g r o w t h . Anthro-
p o l o g i c a l r e s e a r c h shows t h a t p r i m i t i v e m a n e v e r y w h e r e
I n t h i s k i n d o f society, t h e
wife o r m o t h e r w a s t h e h e a d o f t h e family. T h e wife d i d
n o t g o t o h e r h u s b a n d ' s family after m a r r i a g e , b u t t h e h u s b a n d
w e n t a n d lived w i t h t h e family o f t h e w i f e . Such types of
societies still exist i n M a l a b a r a n d a r e v e r y c o m m o n i n
 86 TANTRA YOGA
Tibet. T h e r e n o w n e d Sanskrit scholar a n d the erstwhile
S a n s k r i t professor o f t h e L e n i n g r a d U n i v e r s i t y , R a h u l S a n -
k r i t y a y a n , has proved t h a t a m o n g the ancient Aryans the
m a t r i a r c h a l p a t t e r n s of society d i d c e r t a i n l y exists. '
It is in s u c h societies t h a t t h e w o r s h i p of the D i v i n e
M o t h e r was developed. This kind of worship became very
p o p u l a r a n d soothing to the m i n d , as none could exceed in
t h e filial affection o f t h e m o t h e r for h e r c h i l d . This con-
c e p t i o n w a s a g r e a t h e l p t o t h e d e v o t e e . J u s t a s c h i l d felt
m o r e a t e a s e w i t h its m o t h e r t h a n its f a t h e r , t h e d e v o t e e w a s
also a t t r a c t e d t o t h e D i v i n e M o t h e r t h a n a n y t h i n g else.
T h e a b s o l u t e s u r r e n d e r o f t h e soul b e c a m e a m a i n f e a t u r e .
T h u s i t i s significant t h a t i n o t h e r forms o f H i n d u religion
a s well. M o t h e r w o r s h i p i s synthesised w i t h t h e w o r s h i p o f
God as Father. Sita a n d R a m a , R a d h a a n d Krishna are
worshipped together.
D e v i - w o r s h i p is a p o t e n t i n s t r u m e n t for t h e r e m o v a l of
sex-cravings. T h e a s p i r a n t sees t h e D i v i n e M o t h e r i n e v e r y
f e m a l e f o r m a n d tries t o m a i n t a i n his a t t i t u d e a s s u c h . C a r n a l
e m o t i o n s c a n n o t t h r i v e i n this case, for a n y o n e can i m a g i n e
h o w sacred is the person of one's own mother.
;
T h e s a c r e d w o r d Om ' is also a 'relic of the a n c i e n t
Aryan M o t h e r worship. In every language of the world,
t h e s o u n d M a expresses t h e i d e a o f m o t h e r , a s for e x a m p l e s ,
in E n g l i s h , m o t h e r ; in L a t i n , m a t e r ; in S a n s k r i t , M a t r i ;
in F r e n c h , m a m m o n ; in Persian, m a d a r ; in Arabic, u m m
a n d so on. I n fact, this s o u n d c o m e s t o t h e c h i l d n a t u r a l l y
w h i l e i t i s s u l k i n g a t t h e b r e a s t o f its m o t h e r . W h e n it
tries t o m a k e s o m e s o u n d , a s t h e nose i s o b s t r u c t e d b y t h e
b o s o m o f its m o t h e r a n d t h e m o u t h e n g a g e d i n suckling, t h e
sound ma is produced.
T h e s a c r e d M a n t r a ' Om ' o c c u r s in every religion o f t h e
world. In C h r i s t i a n i t y it o c c u r s as A m e n ; in I s l a m as A m i n .
T h e Buddhists c h a n t ' Om M a n i P a d m e H u m . ' Om is really
a u n i v e r s a l n a m e for G o d . \ t h e circle, e t c . , o c c u r a g a i n a n d a g a i n i n h i s t o r y .
Symbols of the Subscons'cious Mind
T h e researches o f m o d e r n psychoanalysis reveal a n d
emphasise the great i m p o r t a n c e o f t h e symbols in the emotional
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SYMPOSIUM ON SAKTI 87
life o f m a n . P r i m i t i v e m a n t h o u g h t i n symbols a s h e h a d n o
v o c a b u l a r y t o express a b s t r a c t ideas a n d qualities. Before
t h e a l p h a b e t was i n v e n t e d t h e r e was only p i c t u r e - r e a d i n g o r
writing. T h e a n c i e n t E g y p t i a n ' Book of t h e D e a d ' is w r i t t e n
in p i c t u r e s y m b o l .
M o d e r n p s y c h o l o g y h a s s h o w n t h a t m a n h a s got two
m i n d s , t h e conscious a n d t h e subconscious m i n d . In the
sub-conscious m i n d , all t h e m e m o r i e s o f t h e c h i l d h o o d a n d also
all t h e e x p e r i e n c e s u n d e r g o n e b y t h e h u m a n r a c e since t h e
d a w n o f history a r e t r e a s u r e d a n d s t o r e d u p . It is the place
of all o u r g r e a t feelings a n d e m o t i o n s , as distinct from intel-
lectual thoughts a n d reasonings. It is also t h e seat of tele-
p a t h y , c l a i r v o y a n c e , h y p n o t i s m a n d o t h e r occult p o w e r s .
I n n o r m a l m a n t h e a c t i v i t y o f t h e subconscious m i n d i s s h o w n
in d r e a m s .
T h e subconscious m i n d thinks entirely i n s y m b o l s .
W h i l e sleeping if s o m e feeling of a m b i t i o n is a r o u s e d we
d r e a m t h a t we a r e flying in the air ; if t h e r e is s o m e fear
i n o u r m i n d w e d r e a m o f d e m o n s a n d frightful a n i m a l s , a n d
so on. T h e subconscious m i n d is also i n f l u e n c e d by t h e
suggestion o r r e p e t i t i o n o f t h e same i d e a a g a i n a n d a g a i n . It
c a n also be influenced by l o u d sounds like r i n g i n g of bells or
music.
T h e subconscious m i n d can h a r d l y b e i n f l u e n c e d b y
i n t e l l e c t u a l ideas.
M o d e r n psychiatrists like D r . C a r l G u s t a y J u n g h a v e
d e v e l o p e d several systems o f h e a l i n g m e n t a l a n d n e r v o u s
diseases by a careful s t u d y of t h e symbols of t h e subconscious
m i n d as shown in dreams a n d hallucinations a n d attitudes
c r e a t e d by p a s t e x p e r i e n c e s of the p a t i e n t . They h a v e f o u n d
t h a t s y m b o l s a r e a l m o s t t h e only w a y t o r e a c h t h e s u b c o n s c i o u s
m i n d o f t h e p a t i e n t , a n d t o d i r e c t his e m o t i o n s t o w a r d s h e a l t h
a n d sanity.
T h e g r e a t s y m b o l s like t h e Cross, t h e T a u , t h e S w a s t i k a ,
Sex-symbols
T h e p r e s e n c e o f sex-symbols i n H i n d u t e m p l e s h a s d r a w n
t h e criticism o f v a r i o u s foreign w r i t e r s w h o h a v e n o t c a r e d
 88 TANTRA YOGA
t o d e l v e d e e p e r i n t o t h e m e a n i n g o f t h e objects. T h e phallus
w a s t h e s y m b o l for c r e a t i v e p o w e r i n t h e p r i m i t i v e m a n .
I t i s still s o i n t h e s u b c o n s c i o u s m i n d o f t h e m o d e r n m a n .
T h e s e s y m b o l s a r e f o u n d i n all religions o f t h e w o r l d , e x p r e s s e d
differently. T h e y represent God, the Creator. There is no
vice i n t h e i r s y m b o l o g y . It was a n a t u r a l , straightforward
a n d h e a l t h y i m a g i n a t i o n o f t h e p r i m i t i v e m a n a n d his succes-
sors. T h e r e was nothing indecent, or immoral, or wicked
bias in the m i n d s o f t h e simple, primitive people w h o created
these symbols.
T h e n o r m a l sex-instinct c a n n e v e r b e o u t r i g h t d e n o u n c e d
or ignored. It can only be sublimated. By drawing our
a t t e n t i o n t o t h e c o s m i c , c r e a t i v e a s p e c t o f t h e sex-instinct a n d
b y r a i s i n g o u r s e l v e s o v e r t h e r e a l m s o f p h y s i c a l desires, t h r o u g h
d i s c r i m i n a t i o n , reflection a n d Y o g i c discipline t h e sex-
instinct can be transmuted into spiritual energy. The Hindu
T a n t r i k s y m b o l s a r e t h e r e f o r e , i n t e n d e d for g r a d u a l l y c o n -
v e r t i n g t h e s e x - d e s i r e i n t o O j a s for s p i r i t u a l a t t a i n m e n t s .
T h e y d o n o a d v o c a t e suppression b u t s u b l i m a t i o n .
Idol Worship
I d o l s a r e o f t w o k i n d s , (a) t h o s e r e p r e s e n t i n g t h e i m a g e s
of J e s u s Christ, B u d d h a , K r i s h n a , or R a m a , w h o m the devotee
believes t o h a v e b e e n i n c a r n a t i o n o f G o d , a n d (b) those
representing the symbolic image of some aspect of God, as
for e x a m p l e s , S a r a s w a t i ( k n o w l e d g e o f l e a r n i n g ) , L a k s h m i
( w e a l t h o r b e a u t y ) , a n d s o on.
A b o u t t h e f o r m e r class o f idols t h e r e c a n n o t b e a n y
p h i l o s o p h i c a l difficulty. I f t h e d e v o t e e believes t h e m t o
h a v e been Divine incarnations, he has a right to worship their
i m a g e s , e x a c t l y a s h e w o u l d h a v e idolised t h e m h a d t h e y
lived. Idolisation is not u n k n o w n a m o n g materialistic
n a t i o n s , a s for e x a m p l e s , V . I . L e n i n o r J . V . S t a l i n . The
u t i l i t y o f t h e l a t t e r class o f s y m b o l s h a s a l r e a d y b e e n e x -
plained. I n d e e d , symbols are m u c h m o r e powerful a n d
effective i n a r o u s i n g t h e e m o t i o n s o f t h e s u b c o n s c i o u s m i n d
t h a n m e r e l y a b s t r a c t , i n t e l l e c t u a l i d e a s : it is n o w a w e l l -
established t r u t h of m o d e r n psychology.
S o m e S e m i t i c religions a s I s l a m a n d J u d a i s m forbid
idol w o r s h i p b e c a u s e t h e i r p r o p h e t s felt t h a t t h e w o r s h i p o f t h e
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SYMPOSIUM ON SAKTI 89
i d e a of G o d as an. a b s t r a c t e n t i t y was sufficient. B u t really
t h e use o f s y m b o l s i s c o m m o n t o a l l religions. For example,
i n I s l a m a n d J u d a i s m sacrifice o f a n i m a l s o n c e r t a i n occasions
is permitted. T h e purpose, it is explained, is to b r i n g to our
m i n d t h e necessity o f sacrificing ourselves o u r l o w e r n a t u r e ,
t o G o d . E v e n m e t a p h y s i c a l ideas o f G o d a r e i n fact s y m b o l s ,
a n d w i t h o u t s o m e k i n d o f association o r o t h e r , c o n c e p t i o n o f
G o d i s n o t possible for t h e h u m a n m i n d .
T h e r e is a n o t h e r mystic reason for i d o l w o r s h i p .
T h o u g h t s a r e p o t e n t i a l entities. They continue to remain in
t h e subconscious m i n d a n d influence o u r c o n s c i o u s t h o u g h t s
a n d attitudes. A devotee w h o worships Krishna or R a m a is
h e l p e d b y t h e t h o u g h t - f o r c e s o f millions o f d e v o t e e s w h o
h a v e m e d i t a t e d u p o n a n d w o r s h i p p e d these d i v i n e symbols
through centuries. H e r e the racial, traditional m i n d is
touched.
T h e n a m e o f G o d i s also a s y m b o l . T h e r e m u s t b e some
s o r t of association to c a p t u r e o u r a t t e n t i o n . If I i n v e n t a
n e w n a m e for G o d for myself, for e x a m p l e , A Q B o r P . 2 3 9 .
I shall n o t feel m u c h religious e m o t i o n w h i l e u t t e r i n g these
names. If on t h e o t h e r h a n d I use a s y m b o l w h i c h h a s been
u s e d b y m a n k i n d for a l o n g t i m e , a s A l l a h o r K r i s h n a o r
some pleasant a n d sacred personality, I shall be easily
inspired. T h e r e a s o n for this h a s a l r e a d y b e e n e x p l a i n e d .
S a n k i r t a n , N a m a z , C h u r c h choir, o r s i m p l e r e p e t i t i o n
o f t h e L o r d ' s n a m e also a r o u s e t h e e m o t i o n s o f t h e s u b c o n s c i o u s
mind. R e l i g i o u s m u s i c , t h e r i n g i n g of bells in t e m p l e s , or the
s o n o r o u s c h a n t s o f K a l m a s o r p s a l m s a r e definitely useful a n d
a l m o s t u n i v e r s a l l y n e c e s s a r y for t h e s a m e p u r p o s e .
Kundalini Sakti
K u n d a l i n i Y o g a i s t h e o c c u l t process for t r a n s m u t i n g
the physical energy into Ojas Sakti. T h e h u m a n conscious-
ness i s t a k e n t h r o u g h six different g r a d e s o f p e r c e p t i o n u n t i l
it merges in the Absolute. T h e r e is some direct evidence on
this p o i n t c o m i n g f r o m T i b e t a n systems o f Y o g a . D r . Evans-
W e n t z h a s t r a n s l a t e d s o m e T i b e t a n s c r i p t u r e s i n his book
T i b e t a n Yoga a n d Secret Doctrine, where the H a t h a Yogic
exercises, b y w h i c h L a m a s c o u l d e n d u r e t h e c o l d r i g o u r o f
 91
90 T A N T R A YOGA SYMPOSIUM ON SAKTI

M o t h e r first so t h a t s h e may introduce Hei spiritual < lull I to

T i b e t a n winters without a n y w a r m covering are described.
t h e F a t h e r for its illumination or Self-realisation. Thai is
T h e six C h a k r a s o r t h e p l e x i i o f t h e K u n d a l i n i Y o g a a n d o t h e r
w h y t h e d e v o t e e s h a v e placed Radha, Sita, G o u r i first in the
T a n t r i k Y a n t r a s a r e a n c i e n t symbols of the subconscious
Jugal n a m e s viz-, R a d h a K r i s h n a , Sita Rama, t roul i S h , i n k e r ,
mind. S o m e o f t h e s e s y m b o l s h a v e b e e n d e c i p h e r e d inde­
U m a S h a n k e r , B h a v a n i S h a n k e r , L a k s h m i N.u iv.in.i.
p e n d e n t l y b y a n t h r o p o l o g i s t s a n d p s y c h o a n a l y s t s like D r . J u n g
(vide : T h e i n t e g r a t i o n o f t h e p e r s o n a l i t y , C . G . J u n g ) . " M o t h e r ' s g r a c e is b o u n d l e s s . H e r m e r c y is i l l i m i t a b l e .
T h e Y o g i c K r i y a s a n d t h e processes o f a s c e n d i n g t h e K u n d a ­ H e r k n o w l e d g e i s infinite. Her power is immeasurable.
lini S a k t i h a v e b e e n d e s c r i b e d i n d e t a i l b y S w a m y Siva­ H e r g l o r y is ineffable. H e r s p l e n d o u r is indesi r i b a b l e . Shir
n a n d a in his b o o k , Kundalini Toga. gives y o u B h u k t i ( m a t e r i a l p r o s p e r i t y ) a n d M u k i i l i b e r a t i o n )
also.
7 " T h e K u n d a l i n i S a k t i i s b o t h c o s m i c and i n d i v i d u a l .
Worship of God as Mother T h e c o s m i c i s c a l l e d M a h a K u n d a l i n i a n d the i n d i v i d u a l
one the Kundalini. S h e lies d o r m a n t i n the M u l a d h a r a
(By Sri Anwarul Hasan)
C h a k r a in t h e f o r m of a s e r p e n t i n e p o w e r or coiled up e n e r g y
T h e worship of G o d as the Divine M o t h e r has been k n o w n as the K u n d a l i n i Sakti. S h e i s a t t h e centre, o f t h e
p r e v a l e n t f r o m times i m m e m o r i a l . Prof. S i g m o n d F r e u d life of t h e U n i v e r s e . S h e is t h e p r i m a l force ol life lh.it
says in his Totem and Taboo : " T h e g r e a t m a t e r n a l deities underlies all existence. S h e vitalises t h e b o d y t h r o u g h t h e
have perhaps everywhere preceded the paternal deities." S u s h u m n a N a d i a n d nerves. She nourishes the body with
T h e ancient Egyptians worshipped Her under the name of chyle a n d blood. S h e vitalises t h e u n i v e r s e t h r o u g h H e r
Isis. energy.
It would be a m a t t e r of great interest to the students of " W o r s h i p of Devi in t h e f o r m of Sri V i d y a is of t w o k i n d s ,
c o m p a r a t i v e religion to trace the parallel d e v e l o p m e n t of viz., i n t e r n a l for a d v a n c e d s t u d e n t s a n d e x t e r n a ! for t h e less
this idea in the H i n d u a n d Christian Religions. evolved s t u d e n t s . "
Practical instructions a r e given by S w a m i S i v a n a n d a
A b r i e f o u t l i n e o f t h e H i n d u i d e a s o n this p o i n t m a y b e
for t h e e x t e r n a l form o f w o r s h i p o f D e v i , i n h i s b o o k . " A n a n d a
given here in the inspiring words of S w a m y Sivananda
Saraswati. " M o t h e r w o r s h i p is the worship of G o d as the Lahari Translation and Commentary " :—
Divine M o t h e r — S r i M a t a . H e r manifestations a r e countless. " Get up in the morning at 4 A . M . Have your bath and
Durga, Kali, Bhagavati, Bhavani, Ambal. Ambika,Jagadamba, other purificatory acts. Then perform your Nitya-karma
K a m e s w a r i , G a n g a , U m a , C h a n d i , C h a m u n d i , Lalita, in a s e p a r a t e Pooja r o o m . P l a c e t h e r e i n t h e p h o t o s of y o u r
Gouri, Kundalini, Тага, Rajeswari, T r i p u r a s u n d a r i etc. I s h t a Devata, \ o u r G u r u a n d t h a t o f T r i p u r a s u n d a r i , t h e
a r e all H e r forms. R a d h a , Durga, Lakshmi, Saraswati W o r l d M o t h e r a n d g e n e r a t r i x o f this U n i v e r s e i n w h o s e
a n d Savitri are t h e five Prakritis. T h o u g h e a c h n a m e pro­ praise A n a n d a Lahari is sung. After p e r f o r m i n g y o u r N i t y a -
d u c e s a specific r e s u l t , y e t it m a y also p r o d u c e a g e n e r a l k a r m a h a v e a full r e a d i n g o f A n a n d a L a h a r i with e x t r e m e
result. You m a y repeat a n y one of the names of the Devi. faith a n d devotion. K e e p a ghee l a m p burning throughout
I f y o u w i s h t o o b t a i n a p a r t i c u l a r fruit, y o u m u s t i n v o k e t h e your Pooja time. I n t h e e n d , w a v e lights, b u r n i n c e n s e a n d
goddess by the corresponding n a m e . c a m p h o r before t h e D e v i , y o u r Ishta D e v a t a a n d others.
' Place the offerings of c o c o a n u t , honey, milk, fruits etc.
" T h e U p a s a n a o r w o r s h i p of' D e v i , o r U n i v e r s a l
M o t h e r l e a d s t o a t t a i n m e n t o f k n o w l e d g e o f t h e Self. It before the deity a n d take t h e sacred Prasad. 1 ) o this r e g u l a r l y
behoves, therefore, t h a t the aspirant should a p p r o a c h the w i t h o u t fail.",

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" T h i s will relieve y o u o f a l l p a i n s , miseries, a n d t r i b u l a - " Fearlessness, unruffled s t a t e of m i n d , dispassion,

tions. Y o u will a t t a i n h i g h p o s i t i o n a n d success i n life, c o n s t a n t m e d i t a t i v e m o o d , desirelessness, c o n t e n t m e n t , spiri-
a n d u l t i m a t e l y a t t a i n S a y u j y a M u k t i also a s s t a t e d i n s t a n z a t u a l bliss, p e a c e , i n n e r s p i r i t u a l s t r e n g t h , d i s c r i m i n a t i o n , self-
22. P r a y to M o t h e r Goddess with a melting heart with r e s t r a i n t , o n e - p o i n t e d n e s s o f m i n d , s t r o n g faith i n t h e existence
faith a n d devotion. I a s s u r e you, y o u will h a v e r a p i d success o f I s h w a r a , a n d d e v o t i o n a r e t h e signs t h a t i n d i c a t e t h a t t h e
i n life a n d s p i r i t u a l p r o g r e s s . " K u n d a l i n i is awakened. Steadiness o f m i n d , steadiness o f
A s a n , p u r i t y , s t r o n g y e a r n i n g for l i b e r a t i o n , m e r c y , s w e e t
T h e internal form of worship of Devi is described by
S w a m i S i v a n a n d a a s follows : — " I n t h e i n t e r n a l f o r m o f v o i c e , lustre i n t h e eyes, p e c u l i a r g l o w i n t h e face a n d c h a r m i n g
w o r s h i p t h e r e are n e i t h e r rituals n o r ceremonies. The personality are the marks of one whose Kundalini is awakened.
s u p r e m e being in the form of Siva united with the Sakti is All t h e a b o v e q u o t a t i o n s h a v e b e e n t a k e n from S w a m i
w o r s h i p p e d a t t h e v a r i o u s c e n t r e s o f e n e r g y o f the h u m a n Sivananda's commentary on A n a n d a Lahari. I n his " W i s -
b o d y o r C h a k r a s o r lotuses. T h o s e w h o p e r f o r m the i n t e r n a l d o m o f Siva " h e h a s t h r o w n s o m e f u r t h e r l i g h t o n t h e subject
m o d e of worship believe in the identity of Siva a n d Sakti, of Kundalini Yoga.
in t h e a w a k e n i n g of K u n d a l i n i , a n d in taking it up through the
" Sadhana, Dhriti, Sthirata, Dhairya, Laghava, Pra-
v a r i o u s C h a k r a s , t o S a h a s r a r a o r t h e t h o u s a n d - p e t a l l e d lotus,
t y a k s h a , a n d N i r v i k a l p a S a m a d h i a r e t h e seven stages o f
t h r o u g h worship, J a p a o f M a n t r a , w h e r e the individual
soul unites with the S u p r e m e Soul. Kundalini Yoga. W h e n t h e K u n d a l i n i begins t o rise u p -
w a r d s , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m of e l e c t r i c
" Saktism helps the aspirant to arouse the K u n d a l i n i light."
a n d u n i t e H e r w i t h L o r d S i v a a n d t o e n j o y t h e s u p r e m e bliss R e a d e r s w h o a r e desirous of obtaining further information
of Nirvikalpa Samadhi. W h e n K u n d a l i n i sleeps m a n i s a b o u t t h e m y s t e r i e s o f D e v i w o r s h i p a n d t h e S a k t a school o f
awake to the world. H e h a s o b j e c t i v e consciousness. When philosophy should read S w a m i Sivananda's English com-
s h e a w a k e s , h e sleeps. H e loses a l l consciousness o f t h e mentary on A n a n d a Lahari. A n a n d a L a h a r i is a devotional
world a n d becomes one with the Lord. Mother Kundalini p o e m o f f o r t y - o n e s t a n z a s b y Sri S a n k a r a c h a r y a , c o n t a i n i n g
Sakti unites with L o r d Siva in S a h a s r a r a d u r i n g Nirvikalpa beautiful h y m n s in praise of Devi or the goddess T r i p u r a -
Samadhi. sundari. In the words of Swami Sivananda, " A n a n d a Lahari
" T h e Yogi opens the m o u t h of Sushumna through is universally recognised as an ancient a n d authoritative
P r a n a y a m a , B a n d h a s a n d M u d r a s a n d awakens the sleeping T a n t r i c work. T h e r e a r e thirty-five c o m m e n t a r i e s o n this
K u n d a l i n i o r the p r i m o r d i a l energy i n M u l a d h a r a a n d takes book. T h e s t a n z a s c o n t a i n v a r i o u s M a n t r a s o r m y s t i c for-
it to Sahasrara at the crown of the h e a d through the lower m u l a , a l o n g w i t h Y a n t r a s , o r d i a g r a m s , for w o r s h i p o f D e v i ,
six c h a k r a s . T h e l o w e r six C h a k r a s a r e t h e r e s t i n g p l a c e s o r a n d for t h e a t t a i n m e n t o f v a r i o u s S i d d h i s o r p o w e r s . W o r l d l y
stages of K u n d a l i n i . H e e x p e r i e n c e s different k i n d s o f bliss p e o p l e g e n e r a l l y u s e t h e verses o f t h i s h y m n for i n v o k i n g
a n d power a t different centres. Ultimately Kundalini t h e D e v i for t h e fulfilment o f w o r l d l y d e s i r e s . "
unites w i t h h e r Lord P a r a m a Siva a t Sahasrara. Now T h e starting p o i n t of o u r research to trace the develop-
Nirvikalpa S a m a d h i takes place. T h e Yogi attains liberation m e n t of these i d e a s in t h e C h r i s t i a n religion is a p a p e r by
a n d g e t s h i g h e s t k n o w l e d g e a n d bliss\ T h e Yogi is tempted D r . E r n e s t J o n e s , i n c l u d e d i n his " Essays i n A p p l i e d P s y c h o -
in t h e lower Chakras or resting places. H e gets p o w e r s a n d analysis/' published in the International Psychoanalytical
v a r i o u s sorts o f h a p p i n e s s . H e s h o u l d t r y t o r e a c h his f i n a l "Library. I n this p a p e r , D r . E r n e s t J o n e s d r a w s o u r a t t e n t i o n
or p e r m a n e n t abode, the Sahasrara. H e should shun all
to t h e Christian T r i n i t y , consisting of the Father, Son
Siddhis.
a n d Holy Ghost. He points out that it would be more

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reasonable to suppose t h a t the third person in a T r i n i t y the (3) T h e H o l y G h o s t confers seven s p i r i t u a l gifts on t h e
o t h e r two o f w h i c h a r e t h e F a t h e r a n d S o n s h o u l d b e t h e sincere believer. T h e C h r i s t i a n h y m n says,
M o t h e r a n d not the Holy Ghost. H o w then d i d t h e H o l y
C o m e H o l y G h o s t o u r souls inspire
G h o s t c o m e in ?
A n d l i g h t e n w i t h Celestial F i r e .
Q u o t i n g v a r i o u s h i s t o r i c a l s o u r c e s , D r . J o n e s , says t h a t T h o u the Holy Spirit A r t —
o r i g i n a l l y t h e C h r i s t i a n T r i n i t y r e a l l y consisted o f t h e F a t h e r , W h o dost thy sevenfold gifts i m p a r t .
S o n a n d M o t h e r (i.e., t h e H o l y V i r g i n M a r y , M o t h e r o f G o d ) . T h y blessed u n c t i o n from a b o v e ,
B u t l a t e r o n , d u e t o v a r i o u s h i s t o r i c a l reasons w h i c h n e e d n o t Is c o m f o r t , p e a c e a n d fire of love.
be discussed'here, the Semitic m i n d developed a repugnance
to the idea of a feminine deity, a n d the Holy Ghost was (4) T h e H o l y G h o s t is e x p e r i e n c e d as a c o n d i t i o n of
s u b s t i t u t e d for t h e D i v i n e M o t h e r . g r e a t s p i r i t u a l bliss a n d serenity. T h a t is w h y it is called
t h e C o m f o r t e r i n t h e H o l y Bible. In the Christian h y m n s
We shall not repeat the a r g u m e n t s of Dr. Jones, but
we find :—
s h a l l t r y to find verification for his c e n t r a l thesis in o t h e r
fields of h u m a n knowledge. Come Holy Ghost, eternal God
It is r e m a r k a b l e that, using a n o t h e r viewpoint of D e p t h P r o c e e d i n g from a b o v e
B o t h from t h e F a t h e r a n d t h e S o n ,
Psychology, Dr. Carl Gustav J u n g arrives at the same con-
clusion. H e says, i n his I n t e g r a t i o n o f t h e P e r s o n a l i t y : — T h e G o d o f p e a c e a n d love
" T h e f e m i n i n i t y i n t h e G o d h e a d i s k e p t secret a n d t o say t h a t T h o u a r t the very Comforter
the H o l y Ghost is Sophia counts as a heresy. It was quite in I n grief a n d all distress
l i n e w i t h this p s y c h o l o g i c a l fact w h e n t h e H o l y G h o s t w a s T h y h e a v e n l y comfort from o n h i g h
t a k e n a s S o p h i a a c c o r d i n g t o t h e h e r e t i c a l i n t e r p r e t a t i o n , for N o t o n g u e c a n i t express.
t h e H o l y Ghost was the mediator of the birth in the flesh, T h e f o u n t a i n a n d t h e living spring
a n d t h u s m a d e i t possible for t h e l u m i n o u s G o d h e a d t o b e - O f j o y celestial,
c o m e visible i n t h e d a r k n e s s o f t h e w o r l d . I t was this con- T h e f i r e s o b r i g h t , t h e love s o sweet
n e c t i o n t h a t a r o u s e d t h e suspicion t h a t t h e H o l y G h o s t was T h y unction spiritual.
f e m i n i n e , for M a r y w a s t h e d a r k e a r t h o f t h e f i e l d , ilia t e r r a B u t the four a t t r i b u t e s o f t h e H o l y G h o s t d e s c r i b e d a b o v e
v i r g o n o n d u m p l u v i i s r i g a t a ( t h a t v i r g i n soil n o t y e t w a t e r e d a r e t h e very s a m e a t t r i b u t e s w e h a v e f o u n d i n o u r s t u d y o f
b y t h e r a i n s ) a s A u g u s t i n e called h e r . the Kundalini Sakti. T h e Holy Ghost is a feminine symbol
D r . J u n g says t h a t h e h a s f o u n d t h e feminine a s p e c t o i G o d , a n d s i m i l a r l y t h e K u n d a l i n i Sakti i s only a n a s p e c t
of G o d r e c u r r i n g as a spiritual p r o b l e m in the unconscious of the Devi. She is the Cosmic Kundalini. K u n d a l i n i
m i n d s o f his C h r i s t i a n p a t i e n t s . Let us summarise here some Yoga is simply the internal, philosophical mode of worshipping
r e l e v a n t c h a r a c t e r i s t i c s o f t h e H o l y G h o s t a s i t occurs i n Devi.
Christian literature. Again, the H o l y Ghost is represented by the symbol of
(1) T h e f e m i n i n e s y m b o l of t h e d o v e is often used for t h e f i r e , a n d a s S w a m i S i v a n a n d a tells us, w h e n t h e K u n d a l i n i
H o l y Ghost in the Bible. begins to rise u p w a r d , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m
(2) T h e s y m b o l of fire is also u s e d for t h e H o l y G h o s t . o f electric light. T h e K u n d a l i n i S a k t i h a s also b e e n c a l l e d
T h e H o l y G h o s t i s e x p e r i e n c e d a s a Celestial F i r e . On the by-some w r i t e r s " t h e S e r p e n t F i r e . "
day of Pentecost, the H o l y Ghost c a m e d o w n on the Apostles T h e K u n d a l i n i S a k t i passes t h r o u g h six l o w e r C h a k r a s
in the form o f " t o n g u e of fire." a n d finally comes to the Seventh Centre, the Shasrara. T h e r e

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a r e seven stages of K u n d a l i n i Y o g a according to S w a m i
Sivananda. S i m i l a r l y t h e H o l y G h o s t confers seven s p i r i t u a l
gifts o n m a n k i n d .
Both the K u n d a l i n i Sakti a n d the Holy Ghost, when
e x p e r i e n c e d , l e a d t o a f e e l i n g o f s p i r i t u a l j o y , serenity o f
m i n d a n d divine ecstasy.
W h e n t h e K u n d a l i n i rises, t h e Y o g i gets v a r i o u s k i n d s o f
Siddhis or miraculous powers. S i m i l a r l y S a i n t P a u l tells us,
i n t h e H o l y B i b l e t h a t all k i n d s o f gifts, like t h e gift o f p r o p h e s y ,
t h e gift o f feeling e t c . , a r e c o n f e r r e d b y t h e H o l y G h o s t .
T h u s w e find t h a t t h e i n t e r n a l , p h i l o s o p h i c a l m o d e o f
worshipping Devi as individual Kundalini Sakti indwelling
w i t h i n us, a n d t h e e x t e r n a l c e r e m o n i a l w o r s h i p o f D e v i a s
D u r g a , K a l i , B h a v a n i o r T r i p u r a s u n d a r i , w h i c h exist a s o n e
unified s y s t e m o f d e v o t i o n a l t h o u g h t i n t h e H i n d u religion,
h a v e b e c o m e s e p a r a t e d from e a c h o t h e r i n C h r i s t i a n i t y , t h e
individual K u n d a l i n i being represented as the Holy Ghost,
i n d w e l l i n g w i t h i n us, a n d i n s p i r i n g u s t o a l l g o o d w o r k , a n d t h e
Cosmic Sakti or Devi being represented by the Holy Virgin
Mary. T h e s e t w o p a r a l l e l lines o f t h o u g h t w h i c h h a v e
b e c o m e disconnected or torn out of their context in the
C h r i s t i a n r e l i g i o n , a r e seen a s t w o a s p e c t s o f t h e s a m e s p i r i t u a l
experience in the symmetrical a n d synthetic philosophy of
the T a n t r a s . Various puzzling problems of Christianity
a r e solved i n t h e light o f H i n d u m y s t i c a l p h i l o s o p h y . The
H o l y G h o s t i s n o t o n l y a s u b s t i t u t e f i g u r e for t h e V i r g i n M a r y ,
but is identical with Her.
A l t h o u g h t h e H o l y V i r g i n , M o t h e r o f G o d , w a s left o u t
from t h e C h r i s t i a n T r i n i t y , t h e o r i g i n a l t e n d e n c y c o n t i n u e d
t o a s s e r t itself i n C h r i s t i a n t h o u g h t . L e t us m a k e a brief
historical survey of M a r i o l a t r y , or mystical devotion to M a r y .
(1) V e r y e a r l y i n t h e C h r i s t i a n C h u r c h , A u g u s t 15th w a s
f i x e d a s t h e d a t e o f t h e A s s u m p t i o n o f t h e Blessed V i r g i n ,
t h a t i s t o say, o f t h e m i r a c u l o u s p a s s i n g o f t h e M o t h e r o f t h e
L o r d . J u v e n a l , B i s h o p o f J e r u s a l e m , gives t h e following
account of the event (quoted in Smith's Dictionary of the
B i b l e , a r t i c l e o n M a r y t h e V i r g i n , V o l . I I , p a g e 269) : —
" F r o m an ancient a n d most true tradition, we have
r e c e i v e d , t h a t a t t h e t i m e o f t h e g l o r i o u s falling asleep o f
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H o l y M a r y , M o t h e r o f G o d , all t h e holy apostles borne
aloft in a m o m e n t of t i m e , c a m e t o g e t h e r to J e r u s a l e m ;
a n d w h e n they w e r e n e a r h e r they h a d a vision o f a n g e l s
B u t after t h r e e d a y s , o n t h e a n g e l i c m u s i c c e a s i n g , those o f t h e
apostles w h o w e r e p r e s e n t o p e n e d t h e t o m b , a s o n e o f t h e m ,
T h o m a s , h a d b e e n a b s e n t , a n d o n his a r r i v a l w i s h e d t o a d o r e
the body which has borne God. B u t h e r all g l o r i o u s b o d y
they could not find a n d they came to no other conclusion
t h a t H e , w h o h a d c h o s e n t o t a k e flesh o f t h e V i r g i n M a r y
w a s also p l e a s e d , after h e r d e p a r t u r e , t o h o n o u r h e r i m m a -
culate and unpolluted body with incorruption, and to trans-
l a t e h e r before t h e c o m m o n r e s u r r e c t i o n o f a l l m e n . "
Some believed t h a t she h a d never really died, b u t h a d
b e e n taken to God.
(2) N e a r a b o u t this t i m e , t h e d o g m a o f t h e P e r p e t u a l
V i r g i n i t y o f t h e H o l y M a r y w a s also d e v e l o p e d . This dogma
m e a n s t h a t n o t o n l y t h e r e h a d been t h e V i r g i n B i r t h o f
J e s u s C h r i s t , t h e son o f G o d , b u t also, t h a t t h e so-called
brothers of Jesus were not real brothers, but step-brothers.
(3) O n D e c e m b e r 3 t h , 1854, P o p e P i u s I X , b y his Bull,
' Ineffabilis D e u s ' a n n o u n c e d t h e D o g m a of t h e I m m a c u l a t e
C o n c e p t i o n o f t h e V i r g i n M a r y , t o a n A s s e m b l y o f Bishops,
at St. Peters, R o m e . T h e C h r i s t i a n t e a c h i n g asserts t h a t all
m e n , e x c e p t i n g J e s u s C h r i s t , a r e b o r n w i t h the t a i n t o f o r i g i n a l
sin. J e s u s C h r i s t i s a n e x c e p t i o n t o this r u l e , a s h e w a s really
an Incarnation of God. T h e dogma of the Immaculate
Conception of M a r y m e a n s that as the Son of G o d was born
sinless, similarly H i s H o l y M o t h e r w a s free from o r i g i n a l
sin from h e r v e r y b i r t h , by a special d e c r e e of G o d .
These d o g m a s p r o d u c e d a state of m i n d in which the
Virgin M a r y came to be regarded as something,akin to divine.
I t c a m e t o b e b e l i e v e d t h a t t h e son o f G o d h a d m a d e H i s
H o l y M o t h e r Q u e e n o f H e a v e n , p u t all t h i n g s u n d e r H e r
a u t h o r i t y , a n d t h a t S h e b y h e r p o w e r f u l intercession w i t h
G o d , could b e s t o w all k i n d s o f benefits, b o t h s p i r i t u a l
a n d material, on H e r devotees. Or as Swami Sivananda
says i n his i n t r o d u c t i o n t o A n a n d a L a h a r i , " H e h a s h a n d e d
o v e r t h e p o w e r o f a t t o r n e y t o H i s consort D u r g a . It is
M o t h e r D u r g a o n l y w h o looks after the affairs o f t h e w o r l d . "
7

98 T A N T R A YOGA.
Devotion to t h e Virgin M a r y has p r o d u c e d some of the
most beautiful kind of religious literature in the Christian
M i d d l e Ages. L e t u s s t u d y s o m e o f its a s p e c t s : —
(1) T h e f o l l o w i n g M a n t r a m i s u s e d b y t h e R o m a n
C a t h o l i c Christians w h e n reciting the rosary, or the Christian
Mala,
" H a i l M a r y , full o f G r a c e , b l e s s e d a r t t h o u a m o n g s t
w o m e n , a n d blessed i s t h e fruit o f t h y w o m b , Jesus. Holy
M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a t t h e h o u r
of Death, Amen."
T h e w o r d ' r o s a r y ' refers to a l e g e n d . It is s a i d t h a t
once a young m o n k was reciting the rosary. In a vision, t h e
V i r g i n M a r y w a s seen b y his side, a n d a s the words o f t h e
r o s a r y c a m e o u t o f his M o u t h , t h e y t u r n e d i n t o roses, a n d t h e
Blessed V i r g i n w a s s e e n w e a v i n g g a r l a n d s o u t o f t h e m , a n d
p u t t i n g t h e m o n his h e a d .
(2) I t i s t h e c o m m o n p r a c t i c e w i t h R o m a n C a t h o l i c
Christians to begin a N o v e n a to t h e Virgin M a r y to get
d i v i n e h e l p w h e n i n distress. T h e Virgin M a r y is invoked
for n i n e d a y s — h e n c e i t i s c a l l e d t h e N o v e n a .
Says S w a m i S i v a n a n d a , " Do special Pooja on N a v a r a t r i
days. T h e s e n i n e days a r e very sacred to Devi. Plunge
yourself in H e r w o r s h i p . "
(3) S a i n t T h e r e s e o f t h e C h i l d J e s u s was^a g r e a t d e v o t e e
of the Virgin M a r y . I n h e r A u t o b i o g r a p h y she w r i t e s h o w
s h e o n c e fell s e r i o u s l y ill i n h e r g i r l h o o d , s o t h a t h e r life w a s
d e s p a i r e d of, b u t s h e w a s m i r a c u l o u s l y c u r e d b y t h e H o l y
Virgin. We shall give t h e story in t h e words of the saint
herself.
" T h e n looking t o w a r d s t h e statue, she i m p l o r e d o u r
L a d y ' s a s s i s t a n c e w i t h a l l t h e f e r v o u r o f a m o t h e r w h o begs
t h e life o f h e r c h i l d a n d w i l l n o t b e r e f u s e d — a n d t h a t c r y o f
f a i t h forced t h e g a t e s o f h e a v e n .
" U t t e r l y exhausted, a n d finding no h o p e on e a r t h , I
too sought m y H e a v e n l y M o t h e r ' s aid, a n d entreated h e r with
all my h e a r t to have pity on m e .
" Suddenly the statue became animated and radiantly
beautiful—with a divine beauty t h a t no words of mine can
ever convey. T h e l o o k u p o n o u r L a d y ' s face w a s u n s p e a k a b l y
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r
SYMPOSIUM ON SAKTI
9>
k i n d a n d sweet a n d compassionate, b u t w h a t p e n e t r a t e d t o
t h e v e r y d e p t h s o f m y soul w a s h e r g r a c i o u s smile. Instantly
a l l m y p a i n v a n i s h e d , m y eves f i l l e d , a n d b i g t e a r s fell silently,
tears of purest heavenly j o y
" W h e n m y sister s a w m e g a z e f i x e d l y o n t h e s t a t u e , s h e
s a i d to h e r s e l f : ' T h e r e s e is c u r e d . ' It w a s t r u e . "
T h i s s t o r y , w h i c h tells o f t h e f i r s t e c s t a s y e x p e r i e n c e d b y
t h i s g r e a t C h r i s t i a n S a i n t m a y w e l l serve a s a n e x a m p l e ,
o f t h e r e l i g i o u s e m o t i o n s felt b y C h r i s t i a n d e v o t e e s t o w a r d s t h e
Virgin Mary.
V a r i o u s C h r i s t i a n mystics h a v e expressed t h e feminine
aspect of G o d . In ' T h r e e F a m o u s Occultists ' W. P. Swain-
s o n gives a g o o d s u m m a r y .
" O u r One-Twain Father-Mother God of which Harris
speaks is essentially i d e n t i c a l w i t h t h e Will a n d W i s d o m of
J a c o b Boehme, the F a t h e r a n d M o t h e r o f A n n a Kingsford.
A b h a a n d A i m a o f t h e K a b a l a h , a n d O s i r i s a n d Isis o f t h e old
Egyptian Theosophy. In the most ancient times, the
Supreme was symbolised by t h e letters I . O . signifying
Father-Mother. All a n c i e n t r e l i g i o n s t a u g h t t h e d u a l i t y
o f t h e D i v i n e n a t u r e , t h e feminine finding expression through­
o u t t h e a g e s , u n d e r v a r i o u s n a m e s s u c h a s Isis, S o p h i a ,
M a d o n n a etc. J u d a i s m has always esoterically t a u g h t the
d u a l n a t u r e of the supreme, while in the R o m a n Catholic
C h u r c h w e f i n d this t r u t h veiled u n d e r t h e worship o f V i r g i n
Mary." ( p p . 183-184).
S o let u s offer o u r P r a y e r t o t h e D i v i n e M o t h e r :
1. Hail M a r y . Full of Grace, Blessed a r t T h o u
a m o n g s t w o m e n , a n d blessed i s t h e fruit o f T h y w o m b , J e s u s .
H o l y M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a n d
at the h o u r of d e a t h . A m e n — ( T h e Christian Rosary).
2. O u r p r o s t r a t i o n s t o T h e e , О D e v i , All A u s p i c i o u s
O n e , g i v e r o f success a n d p r o s p e r i t y , t h e a b o d e o f t h e helpless,
t h e O n e w i t h t h r e e eyes a n d o f w h i t e c o l o u r , c o n s o r t o f L o r d
Narayana.
Adorations to the W o r l d - M o t h e r w h o creates, preserves
o r sustains this universe t h r o u g h H e r Sakti a n d bestows
p e r e n n i a l j o y a n d S u p r e m e P e a c e t o H e r devotees—(Ancient-
Hindu Prayer).
100 TANTRA YOGA

3. О T r i p u r a S u n d a r i ! О A d o r a b l e M o t h e r ! I b o w to
Thee. W i t h o u t T h y g r a c e n o o n e c a n g e t success i n s p i r i t u a l
S a d h a n a a n d salvation in the e n d .
О Compassionate M o t h e r ! T h o u art an ocean of mercy.
Bless m e . I f I g e t a d r o p f r o m t h a t o c e a n will i t d r y u p ?
О my sweet M o t h e r ! Guide me. Protect me. Save
me. I am T h y child.
Jeye Tripu'ra Sundari ! Salutations.—(Swami Sivananda).

4. L e t all m y idle talks b e J a p a sound divine

All gesture b e M u d r a , all steps a r o u n d T h y seat
BOOK TWO
All lying d o w n P r a n a m , all Н о т а w h a t I e a t
A l l j o y for t h e S u p r e m e , for T h e e a l l a c t s o f m i n e . NADA YOGA
—(Ananda Lahari)

5. Jeya Sri D u r g a , J e y a Sri D u r g e , J e y a Sri Durge

Saranam От
Jeya Sri D u r g e , J e y a Sri Durge, Jeya Sri Durge
Saranam От
J e y a Sri D u r g a , J e y a Sri D u r g a , J e y a Sri Durga
Pahimam,
J e y a Sri D u r g a , J e y a Sri D u r g a , J e y a Sri D u r g a
Rakshamam. —(Swami Sivananda)

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 1:r~fucnmrf-t ~~~~~rcr.:rR1f;r crn~ ~T~ 1
-l1~6\:lj.HHrTflilWfi tl~ltl~ trT~ ~ T-iTl{, 11
Sadasivoktaani Sapaadaiaksha-Layavadhaanaani
Vasanli
Lokey,
INFLUENCE OF SOUND ON MIND Naadhaanusandhaanasamaadhimekam Manyaamahe
Maanyatamam Layaanaam.
T h e deer is e n t r a p p e d by sweet sound. In this w o r l d t h e r e exist a l a k h a n d a q u a r t e r types of
L a y a S a d h a n a , all told b y S a d a Siva. W e consider t h e
T h e c o b r a is e n c h a n t e d by sweet music.
N a d h a a n u s a n d h a n a S a m a d h i a s t h e best o n e a m o n g t h e
R a g a Punnagavarali charms the cobra. v a r i o u s types o f L a y a s .
N a d a entraps the mind. .:i~m;:i ! .:iiits~ ~ c'qT JI~ a~~ ~lfT;yJ>L I
T h e m i n d gets L a y a i n s w e e t N a d a .
~tr~ro~ qq;r,r mtfi ~~ ~q~ tr-lT q 11
T h e m i n d is attracted by sweet N a d a . Naadaanusandhaana Namoslu Tubhyam Twaam Manmahe
T h e r e f o r e , y o u c a n easily c o n t r o l t h e m i n d Taltwapadam Layaanaam,
T h r o u g h the practice of N a d a Yoga. Bhavatprasadaat Pavanena Saakam Vileeyatey Vishnupadey
Mano Mey.
N a d a n u s a n d h a a n a ! M a y this S a l u t a t i o n b e u n t o t h e e .
"We h o l d y o u as t h e t r a n s c e n d e n t s t a t e in all L a y a s . By y o u r
grace, my mind attains Laya in the abode of Vishnu, along
with Prana.

6~~ qR?'lr\T"/.f 61<il:1~;:r ~ID I

;:rr~ Q;cf ~ ~Tflffi;fr
\T"/.f~ T II
Sarva Chintaam Parityajya Saavadhaanena Chetasaa,
JVaada Eva Annsandheyo Toga Saamrajyam Icchataa.
B y o n e w h o i s desirous o f a t t a i n i n g p e r f e c t i o n i n Y o g a ,
N a d a a l o n e h a s g o t t o b e closely h e a r d ( m e d i t a t e d u p o n ) ,
h a v i n g a b a n d o n e d all t h o u g h t s a n d w i t h a c a l m m i n d .
—Sankaracharya, ' Toga- Taaraavali.'

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104
NADA YOGA

;,~ ~~~Ril 'f $i:r<tiari ;:;r~ i:i:.1

;, ~~{r 61JT ~ ;, ;,1~ en1T W-1' : 11
Naasanam Siddha Sadrsam Na Kumbhakasamam Balam CHAPTER II

Л a Kecharee Sanaa Mudraa Na Xaada Sadrso Layah. NADA YOGA

T h e r e i s n o A s a n a l i k e S i d d h a s a n a , n o s t r e n g t h like t h a t
M o k s h a p r i y a said :

—Sivasamhita* О Swamiji ! Please i n s t r u c t me on N a d a Y o g a .

Swami S i v a n a n d a replied :
N a d a is sound. B r a h m a n willed. T h e r e was a Sat-
Sankalpa. A vibration or Spandan arose. T h e r e was
v i b r a t i o n of От. T h i s is N a d a .
T h e m i n d i s fixed o n N a d a o r A n a h a t s o u n d s a r e h e a r d
in the ear. I t gets L a y a o r d i s s o l u t i o n . T h e Yogi enters i n t o
S a m a d h i a n d a t t a i n s K n o w l e d g e o f t h e Self. This is N a d a
Yoga.
N a d a Y o g a i s also c a l l e d L a y a Y o g a .
K u n d a l i n i Y o g a i s also c a l l e d L a y a Y o g a .
M i n d i s n a t u r a l l y a t t r a c t e d b y sweet s o u n d s . It is
e n t r a p p e d by the sweet sounds, j u s t as a deer is e n t r a p p e d by
sweet m u s i c .
W h e n t h e m i n d gets a b s o r b e d i n t h e A n a h a t s o u n d s
y o u will a t t a i n k n o w l e d g e o f h i d d e n t h i n g s . Y o u will heat-
Para-Vak. Y o u will d e v e l o p t h e e y e o f i n t u i t i o n . E v e n t u a l l y
the m i n d is absorbed in B r a h m a n or the Absolute.
Sit i n P a d m a s a n o r S i d d h a s a n o r S u k h a s a n . Close t h e
ears with the t h u m b s . This is Shanmukhi M u d r a or
Vaishnavi M u d r a . H e a r the Music of A n a h a t sounds.
N o w y o u will h a v e w o n d e r f u l c o n c e n t r a t i o n .
D o J a p a (Ajapa J a p a ) o f S o h a m with b r e a t h o r any
Mantra. P r a c t i s e P r a n a y a m a for o n e o r t w o m o n t h s . You
will h e a r t h e t e n s o u n d s c l e a r l y a n d enjoy t h e m u s i c o f t h e
soul.
A b a n d o n all worldly t h o u g h t s . Control your passion.
Become indifferent to all objects. P r a c t i s e Y a m a (self-
restraint) or S a d a c h a r a (right conduct). Concentrate your
attention on the Anahata sound which annihilates the mind.

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 107
GOAL OF LIFE

objects a n d fix it on the Self. S e c o n d l y , we c a n t r y to a n n i -

h i l a t e t h e m i n d t h r o u g h effecting Mano-Laya by finding such a
h i g h e r p o w e r f u l p r i n c i p l e t o w a r d s w h i c h m i n d will n a t u r a l l y
CHAPTER III r u n a n d i n t o w h i c h i t will m e r g e itself t h u s e n t e r i n g i n t o a s t a t e
o f L a v a . T h e sages f o u n d t h a t M a n o - L a y a followed b y M a n o -
GOAL OF LIFE N a s a w a s a safer m e a n s t o a t t a i n Self-realisation t h a n t h e
a r d u o u s process o f c o n t r o l l i n g t h e m i n d a n d c u l t u r i n g i t w h i c h
Life in t h e i n d i v i d u a l , in its o n t o l o g i c a l a s p e c t is b u t a
is always attended by the d a n g e r o f t h e m i n d j u m p i n g into the
ceaseless s t r i v i n g after n o n - e n d i n g u n a l l o y e d bliss, e t e r n a l ,
o l d grooves o f V a s a n a s a t a n y m o m e n t .
i m m o r t a l , p e r e n n i a l Bliss. Scriptures have proved it beyond
I n t h e c o u r s e o f f u r t h e r p r a c t i c a l investigations t h e S a g e s
d o u b t , S a g e s a n d S a i n t s a r e v o i c i n g i t forth ever since t h e
d a w n o f c r e a t i o n t h a t t h a t S u p r e m e Bliss can a n d s h o u l d b e a n d Seers f o u n d t h a t S o u n d h a d t h e p o w e r t o a t t r a c t t h e m i n d
h a d i n o n e ' s o w n Self. T h u s Self-realization, Self-awareness a n d a b s o r b it, s o t o s a y .
or S e l f - E x p e r i e n c e - W h o l e , Aparokshaanubhooti is t h e summum Thus Mano-Laya and Mano-Nasa through N a d a Yoga
bonum o f h u m a n e x i s t e n c e . T h a t a l o n e will b r i n g t o a n e n d ( u n i o n o r m e r g e r i n t o S o u n d ) w a s f o u n d t o b e a n effective
all o u r p a i n s a n d m i s e r i e s . B u t , h o w best a r e w e t o a t t a i n a n d safe m e a n s t o Self-realization.
that ?
A t m a c h a i t a n y a S a m a d h i o r A p a r o k s h a J n a n a i s possible
only w h e n t h e m i n d b e c o m e s p u r e a n d S a t t w i c . Purity of
m i n d is h a d only w h e n the little ' I,' egoism or A h a m k a r , is
c u r b e d , a n n i h i l a t e d w h i c h m e a n s t h a t I-ness a n d M i n e - n e s s
have got to be a b a n d o n e d . I n t u r n , t h a t involves p u r i t y a n d
control of the Indriyas. Unless the mind is cultured a n d
controlled, the Indriyas c a n n o t be controlled. T h u s , in a
circular way, we come again to the mind. Rightly did the
Sages e x c l a i m : Mana Eva Manushyaanaam Kaaranam Bandha
Mokshayoh—Mind a l o n e is t h e c a u s e for m e n ' s release a n d
bondage.
P r a c t i c a l i n v e s t i g a t i o n i n t h a t d i r e c t i o n h a s led t h e
Sages t o c o n c l u d e t h a t P r a n a a n d M i n d a r e i n t e r d e p e n d e n t
in their functional abilities. As long as one remains un-
controlled, the other c a n n o t be controlled. If one is under
c o n t r o l , t h e o t h e r , t o o , c o m e s u n d e r c o n t r o l o f its o w n a c c o r d .
It is not e n o u g h if they a r e simply controlled. As long as
t h e y a r e n o t a n n i h i l a t e d , V a s a n a s will n o t leave u s . Unless
Vasanas are destroyed Chitta cannot be destroyed. The
destruction of Chitta alone can lead us to J n a n a .
T h u s w e a r e left w i t h t w o c o u r s e s . Firstly to bring the
P r a n a u n d e r c o n t r o l t h r o u g h v a r i o u s a r d u o u s Y o g i c processes,
a n d t h e n t o c o n t r o l t h e m i n d a n d w i t h d r a w i t from e x t e r n a l

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 CHAPTER IV

POWER OF SOUND
CHAPTER V
Supercharged w i t h t r a n s c e n d e n t soul-force, S o u n d is, in a l l
c r e a t i o n , t h e o n e , p o w e r f u l p r i n c i p l e t h a t w i d e l y influences a n d SOUND AND BRAHMAN
effectively b r i n g s u n d e r c o n t r o l a l l o t h e r m a n i f e s t a t i o n s .
Sound i s t h e f i r s t m a n i f e s t a t i o n o f t h e A b s o l u t e .
M a n y e x a m p l e s c a n b e q u o t e d t o b e a r t e s t i m o n y t o this c l a i m
We know n o t anything about the n a t u r e o f t h e Absolute
of s o u n d with reference to b o t h the individual a n d the cosmos.
a s i t exists e x c e p t t h a t I t is. W i t h all their kindness, the
We have h e a r d h o w T a n s e n was able to m a k e it rain
S c r i p t u r e s h a v e t r i e d t o tell u s a l l a b o u t the c r e a t i o n , h o w i t
t h r o u g h the M e g h a R a g , how he lighted the l a m p through
proceeded from the Absolute. T h e y say :
singing in D e e p a k R a g . T h e r e are, again, certain accounts
B r a h m a n was one and non-dual. It thought, ' E k o ( a ) h a m ,
r e l a t i n g t o t h e T i b e t a n L a m a s , w h i c h tell u s h o w t h e L a m a s
Bahusyam.' That caused a vibration eventually
d r o v e away a n d dispersed rain-bearing clouds, or gathered the
b r i n g i n g i n s o u n d a n d t h a t S o u n d w a s От, w h e n c e a r e a l l
clouds a n d m a d e t h e m to rain by blowing the horns a n d the
trumpets and beating the drums. other manifestations.
W e h a v e also seen h o w the d e e r o r the c o b r a gets l u r e d F r o m t h a t w e c a n say, a s a n i n f e r e n c e :
t h r o u g h sweet m u s i c . T h a t act o f theirs a t t h e p r e - r a t i o n a l A s l o n g a s t h e force o f t h e B r a h m a - S a n k a l p a lasts, t h e r e
l e v e l c l e a r l y s h o w s t h a t t h e r e exists a c e r t a i n r e l a t i o n s h i p exists t h e c o s m i c v i b r a t i o n a n d t h e S o u n d . When the
between sound a n d m i n d a n d that the mind naturally runs v i b r a t i o n ceases t h e S o u n d also d i s a p p e a r s i n t o t h e transcen­
t o w a r d s s o u n d a n d i n d o i n g so, forgets t h e e x t e r n a l w o r l d d e n t a l Being. D u r i n g the v i b r a n t stage creation proceeds,
altogether. T h e r e thus being a n a t u r a l tendency in all t h e e l e m e n t s a n d t h e T a n m a t r a s a r e successively b o r n f r o m
c r e a t i o n to find solace a n d p e a c e in sound, at the r a t i o n a l t h e previous ones, a n d f i n a l l y q u i n t u p l i c a t i o n takes p l a c e a n d
l e v e l w e c a n o n l y d o t h e s a m e w i t h b e t t e r efficiency a n d w e h a v e t h e w o r l d a s w e see i t . D u r i n g the c e s s a t i o n o f t h e
result, a n d we d o . v i b r a t i o n , t h e r e v e r s e t a k e s p l a c e a n d t h e r e i s i n v o l u t i o n , all
H o w m a n y persons in the work-a-day world drown their this world disappearing into sound a n d sound disappearing
w o r l d l y miseries a n d p a i n in sweet r h y t h m i c music ?• Even into B r a h m a n .
an ignorant m a n who knows not the А, В, С of music stands
Thus, Sound is virtually t h e c o m p r e h e n s i b l e b a s i s for
spell-bound, as t h o u g h t h r o u g h some magic, when he hears
all creation. N a t u r a l l y , therefore, it has the power to absorb
s o m e sweet melodious music. T h a t goes o n l y t o p r o v e t h a t
i n t h e p r e s e n c e o f r h y t h m i c s o u n d m i n d refuses t o t h i n k the other manifestations.
about anything other than that sound. B r a h m a n i s i n c o m p r e h e n s i b l e i n its t r a n s c e n d e n t a s p e c t .
T h e i g n o r a n t m a n e x c l a i m s after h e a r i n g s o m e n i c e T h e n e a r e s t a p p r o a c h t o i t i s o n l y S o u n d , o r w e c a n call
m u s i c ' I e n j o y e d it w e l l . I k n e w n o t h i n g ' a n d t h a t excla­ Sound as Aparam Brahma.
m a t i o n is almost identical with t h a t o f t h e m a n w h o exclaims,
' I slept well, I k n e w n o t h i n g . ' T h a t clearly proves t h a t m i n d
w a s e n j o y i n g a s t a t e o f o n e n e s s w i t h s o u n d , j u s t like its a t t a i n ?
ing L a y a in causal i g n o r a n c e d u r i n g d e e p sleep.
All t h e s e t h i n g s o n l y s h o w u s t h e s u p e r i o r i t y o f S o u n d
o v e r o u r m i n d s , a n d t h e u n s h a k e a b l e basis o f N a d a Y o g a a n d
t h e usefulness o f S o u n d i n effecting M a n o - L a y a .

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CHAPTER VI
ANAHAT SOUND
As in the macrocosm, so too, in the microcosm.
All t h a t i s t o l d o f t h e U n i v e r s e a n d c o s m i c c r e a t i o n , can
be applied in toto to the individual.
O u r physical a n d astral bodies, our Indriyas a n d the
m i n d , a l l s h o u l d h a v e s o u n d a s t h e i r basis. As we penetrate
d e e p into t h e m they should only lead us to sound. As we
analyse our individual existence, it should take us to Sound
b e f o r e w e r e a c h t h e t r a n s c e n d e n t Self.
I d a i k k a t t u C h i t t a r , a S o u t h I n d i a n M y s t i c , says in effect
" Before t h e s o u n d i n y o u g e t s i n v o l v e d , know the sub-
s t r a t u m of OMkar."
I t c l e a r l y i n d i c a t e s t h a t t h e r e exists a c e r t a i n s o u n d w i t h i n
us s u p p o r t i n g all o u r activities a n d t h a t w h e n once t h a t sound
g e t s i n v o l v e d i n t o its c a u s e , o u r p r e s e n t e a r t h l y life c o m e s t o
an end.
W h a t can it be other than the Sound that is the first
m a n i f e s t a t i o n o f o u r Self before i t a p p e a r s a s t h e m i n d a n d t h e
Indriyas ?
N o r m a l l y , w h e n w e p l u g o u r b o t h e a r s a n d t r y t o listen
w i t h i n u s , w e s h a l l h e a r this w o n d e r f u l s o u n d w h i c h goes b y
the n a m e A n a h a t Sound.
A n a h a t literally means u n b e a t e n , unstruck. Anahat
S o u n d is so c a l l e d b e c a u s e it is n o t t h e r e s u l t of s t r i k i n g or
b e a t i n g c e r t a i n t h i n g s like t h e r a i s i n g o f a n o t e o n t h e violin
or the veena. I t c o m e s from t h e A n a h a t C h a k r a . Be-
cause the A n a h a t S o u n d comes from t h a t C h a k r a , the chakra
is so n a m e d .
S o u n d , a s i t o u g h t to, forms t h e b a s i s i n a l l t h e six c h a k r a s
inside our body. In the lower three Chakras, it is not heard
clearly since they a r e controlled by the T a t t v a s earth, fire and-
•oectively from M u l a d h a r a .
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A N A H A T SOUND ill
V a y u T a t t v a predominates the Anahat Chakra. So we
a r e a b l e t o h e a r clearly a n d distinctly v a r i o u s s o u n d s a t t h e
A n a h a t C h a k r a , t h e n a t u r e o f t h e s o u n d differing a c c o r d i n g
to the disturbance caused by the motion of V a y u Tattva.
A t this C h a k r a , w e c a n h e a r b o t h t h e S t h u l a a n d S u k s h m a
sounds, a n d it depends upon the intensity of our concentration
a n d the quietude in the Tattva.
Mano-Laya to be Sought only in the Anahat Sound
It is n o t impossible for us to effect M a n o L a y a in e x t e r n a l
m u s i c . B u t i t will n o t l e a d u s t o o u r g o a l . M a n o Laya is
only a m e a n s w h e r e a s o u r g o a l is o u r o w n Self. M e r g i n g the
m i n d in e x t e r n a l s o u n d s c a n only be compared to d e e p sleep.
It cannot help us with M a n o Nasa.
Seeking M a n o Laya in the A n a h a t Sound is doubly
effective. J u s t like t h e c h i l d r u n n i n g a u t o m a t i c a l l y t o w a r d s
its m o t h e r , t h e m i n d will q u i c k l y r u n t o w a r d s t h e A n a h a t
S o u n d since t h e l a t t e r is t h e basis for t h e m i n d . L i k e the
c h i l d g e t t i n g i n t o a s t a t e o f oneness w i t h t h e m o t h e r very
q u i c k l y , t h e m i n d too w i l l e n t e r i n t o a s t a t e o f L a y a i n t h e
Anahat Sound. S e c o n d l y , b y d o i n g so, b y effecting t h e u n i o n
o f m i n d w i t h t h e A n a h a t S o u n d , w e will b e a c t u a l l y causing
t h e effect to d i s a p p e a r i n t o t h e c a u s e or, in o t h e r w o r d s , there
will b e M a n o N a s a .
G e t t i n g ourselves established first in t h e A n a h a t S o u n d
a n d t h e n g o i n g to o u r o w n Self is b u t a form of K r a m a M u k t i .
A n a h a t a s o u n d s o r t h e m e l o d y , a r e t h e m y s t i c sounds
h e a r d b y t h e Yogi a t t h e b e g i n n i n g o f his cycle o f m e d i t a t i o n .
T h i s subject i s t e r m e d N a d a - A n u s a n d h a n a o r a n e n q u i r y i n t o
the mystic sounds. T h i s is a sign of p u r i f i c a t i o n o f t h e N a d i s
or astral currents, due to P r a n a y a m a . T h e s o u n d s c a n also
b e h e a r d after t h e u t t e r i n g o f t h e A j a p a G a y a t r i m a n t r a ,
" H a m s a S o h a m , " a lakh of times. T h e sounds are heard
t h r o u g h t h e r i g h t e a r w i t h o r w i t h o u t closing t h e e a r s . The
s o u n d s a r e d i s t i n c t w h e n h e a r d t h r o u g h closed e a r s . The
e a r s c a n b e closed b y i n t r o d u c i n g t h e two t h u m b s i n t o the
e a r s t h r o u g h t h e process o f Y o n i M u d r a . Sit o n ' P a d m a o r
S i d d h a A s a n , close t h e e a r s w i t h r i g h t a n d left t h u m b , a n d
 112 NADA YOGA ANAHAT SOUND 113

hear the sounds very attentively. Occasionally, you can
h e a r t h e s o u n d s , t h r o u g h t h e left e a r a l s o . Practise to hear
from t h e r i g h t e a r o n l y . W h y do y o u h e a r through the
right ear only or h e a r distinctly t h r o u g h the right e a r ?
Because of the influence of the solar n a d i , Pingala, on the
r i g h t side o f t h e n o s e . T h e A n a h a t a s o u n d i s also c a l l e d
Omkara Dhwani. It is d u e to the vibration of Prana in the
heart.
Ten kinds of Sounds
N a d a t h a t is h e a r d is of 10 kinds. T h e first is chini
(like t h e s o u n d of t h a t w o r d c h i n i ) ; t h e s e c o n d is c h i n i - c h i n i ;
t h e t h i r d is t h e s o u n d of b e l l ; t h e f o u r t h is t h a t of c o n c h ;
t h e f i f t h i s t h a t o f t a n t r i (lute) ; t h e s i x t h i s t h a t s o u n d o f
t a l a ( c y m b a l s ) ; t h e s e v e n t h is t h a t of flute ; t h e e i g h t h is
that of bheri ( d r u m ) ; the n i n t h is that of M r i d a n g a (double
d r u m ) a n d t h e t e n t h i s t h a t o f c l o u d s , viz-, t h u n d e r .
Voice of the Silence
" Before t h o u s e t t ' s t t h y foot u p o n t h e l a d d e r ' s u p p e r
rung, the ladder of the mystic sounds, t h o u hast to hear the
voice o f t h y i n n e r G o d ( H i g h e r Self) i n seven m a n n e r s . The
first is like t h e n i g h t i n g a l e ' s s w e e t v o i c e c h a n t i n g a s o n g of
p a r t i n g t o its m a t e . T h e second comes as the sound of a
silver c y m b a l o f t h e D h y a n i s , a w a k e n i n g t h e t w i n k l i n g
stars. T h e n e x t i s a s t h e p l a i n t m e l o d i o u s o f t h e o c e a n s p i r i t
i m p r i s o n e d i n its s h e l l . A n d this i s f o l l o w e d b y t h e c h a n t o f
Vina. T h e fifth like s o u n d o f b a m b o o - f l u t e shrills i n t h i n e
ear. It changes next into a trumpet-blast. T h e last v i b r a t e s
like the dull r u m b l i n g of a t h u n d e r - c l o u d . T h e seventh
s w a l l o w s all t h e o t h e r s o u n d s . T h e y die, a n d then are heard
no more."
Laya Yoga
(Concentration of A n a h a t a Sounds)
D h a r a n a is the intense a n d perfect concentration of the
m i n d u p o n s o m e o n e i n t e r i o r o r e x t e r i o r o b j e c t o r s o u n d s like
A n a h a t a sounds or any abstract idea, accompanied by com-
p l e t e a b s t r a c t i o n ( P r a t y a h a r a ) from e v e r y t h i n g p e r t a i n i n g
t o t h e e x t e r n a l u n i v e r s e , n r t h e w o r l d o f senses.
Sit o n P a d m a o r S i d d h a A s a n a . Practise Yoni M u d r a
b y closing the ears w i t h t h e t h u m b s . H e a r the i n t e r n a l
sound through the right ear. T h e s o u n d w h i c h y o u h e a r will
m a k e y o u d e a f t o all e x t e r n a l s o u n d s . Having overcome
a l l obstacles, y o u will e n t e r t h e T u r i y a S t a t e w i t h i n 1 5 d a y s .
In the beginning of your practice, you will h e a r m a n y loud
sounds. They gradually increase in pitch a n d are heard
m o r e a n d m o r e s u b t l y . Y o u s h o u l d t r y t o distinguish s o u n d s
m o r e and more subtle. You m a y change your concentra-
t i o n from t h e gross s o u n d t o t h e s u b t l e , o r from t h e s u b t l e
t o t h e gross, b u t y o u s h o u l d n o t a l l o w y o u r m i n d t o b e d i v e r t e d
from t h e m t o w a r d s o t h e r objects.
T h e m i n d h a v i n g a t f i r s t c o n c e n t r a t e d itself o n a n y o n e
s o u n d f i x e s itself f i r m l y t o t h a t a n d i s a b s o r b e d i n i t . The
m i n d b e c o m i n g insensible t o t h e e x t e r n a l impressions, b e c o m e s
o n e with the sound as milk with water a n d then becomes
rapidly absorbed in chidakasha (the akasa where chit pre-
v a i l s ) . B e i n g indifferent t o w a r d s all objects, y o u , h a v i n g
c o n t r o l l e d t h e passions, s h o u l d b y c o n t i n u a l p r a c t i c e c o n -
c e n t r a t e your attention u p o n the sound which destroys the
mind. H a v i n g a b a n d o n e d a l l t h o u g h t s a n d b e i n g freed
from all a c t i o n s , y o u s h o u l d a l w a y s c o n c e n t r a t e y o u r a t t e n t i o n
o n t h e s o u n d , a n d t h e n y o u r c h i t t a b e c o m e s a b s o r b e d i n it.
J u s t a s t h e bee d r i n k i n g t h e h o n e y a l o n e does n o t c a r e for t h e
o d o u r , so, the c h i t t a , w h i c h is a l w a y s a b s o r b e d in s o u n d does
n o t l o n g for sensual objects, a s i t i s b o u n d b y t h e s w e e t s m e l l
o f t h e nada a n d h a s a b a n d o n e d its f l i t t i n g n a t u r e . T h e
serpent chitta t h r o u g h listening to the N a d a , is entirely
a b s o r b e d i n it, a n d b e c o m i n g u n c o n s c i o u s o f e v e r y t h i n g ,
c o n c e n t r a t e s itself o n t h e s o u n d . T h e s o u n d serves t h e
purpose of a sharp goad to control the m a d d e n e d elephant—
c h i t t a w h i c h roves i n t h e p l e a s u r e g a r d e n o f t h e sensual objects.
It serves the p u r p o s e of a s n a r e for b i n d i n g t h e d e e r — c h i t t a .
It also serves t h e p u r p o s e of a s h o r e to t h e o c e a n - w a v e s of
chitta. T h e s o u n d p r o c e e d i n g from P r a n a v a , w h i c h i s
B r a h m a n , i s o f t h e n a t u r e o f effulgence ; t h e m i n d b e c o m e s
a b s o r b e d i n i t ; t h a t i s t h e s u p r e m e seat o f V i s h n u . T h e
m i n d exists so l o n g as t h e r e is s o u n d , b u t w i t h its cessation,
there is that state t e r m e d T u r i y a . This sound is absorbed
in B r a h m a n a n d the soundless state is the s u p r e m e seat.

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 114
N A D A YOGA
T h e m i n d w h i c h a l o n g w i t h P r a n a has h < K a r m i c affinities
destroyed by the constant concentration upon nada is absorbed
in the u n s t a i n e d O n e . T h e r e i s n o d o u b t o f it. Being
f r e e d from a l l states a n d a l l t h o u g h t s w h a t e v e r , y o u will
r e m a i n like o n e d e a d . Y o u will b e c o m e a M u k t a . T h e r e is
n o d o u b t a b o u t this. T h e b o d y i s c e r t a i n l y like a log a n d
d o e s n o t feel h e a t o r c o l d , j o y o r s o r r o w . W h e n the spiritual
s i g h t b e c o m e s f i x e d w i t h o u t a n y o b j e c t t o b e seen, w h e n t h e
P r a n a b e c o m e s still w i t h o u t a n y effort, a n d w h e n t h e c h i t t a
becomes firm w i t h o u t a n y support, you become B r a h m a n ,
(Brahmavit Brahman).
Y o u m a y e x p e r i e n c e t h e t e n t h s o u n d w i t h o u t t h e first
nine sounds t h r o u g h the initiation of a Guru. In the first
s t a g e , t h e b o d y b e c o m e s c h i n - c h i n i : in t h e s e c o n d , t h e r e is
t h e ( b h a n j a n a ) b r e a k i n g or affecting in the b o d y ; in t h e
t h i r d , t h e r e is t h e ( b h e d a n a ) p i e r c i n g ; in t h e f o u r t h , t h e
h e a d s h a k e s ; in t h e fifth, t h e p a l a t e p r o d u c e s saliva ; in t h e
s i x t h , n e c t a r is a t t a i n e d ; in t h e s e v e n t h , t h e k n o w l e d g e of
t h e h i d d e n t h i n g s i n t h e w o r l d arises ; i n t h e e i g h t h , P a r a v a k a
i s h e a r d : i n t h e n i n t h , t h e b o d y b e c o m e s invisible a n d t h e
p u r e d i v i n e e y e i s d e v e l o p e d ; i n t h e t e n t h , you a t t a i n t h e
state of Para B r a h m a n . W h e n manas is destroyed w h e n
v i r t u e s a n d sins a r e b u r n t a w a y , y o u s h i n e a s t h e effulgent,
i m m a c u l a t e , e t e r n a l , stainless, S h u d d h a B r a h m a n . Om-
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CHAPTER VII
SOUND AND IMAGE
Sounds are vibrations. T h e y give rise t o definite forms.
E a c h s o u n d p r o d u c e s a form i n t h e invisible w o r l d a n d c o m b i -
nations of sound create complicated shapes. T h e text-
books o f science d e s c r i b e c e r t a i n e x p e r i m e n t s w h i c h s h o w t h a t
n o t e s p r o d u c e d by c e r t a i n i n s t r u m e n t s t r a c e o u t on a b e d of
s a n d definite g e o m e t r i c a l figures. It is t h u s d e m o n s t r a t e d
t h a t r h y t h m i c a l v i b r a t i o n s give rise t o r e g u l a r g e o m e t r i c a l
f i g u r e s . T h e H i n d u books o n m u s i c tell u s t h a t t h e v a r i o u s
:
musical tunes, ' R a g a s a n d ' Raginis,' have each a particular
s h a p e , w h i c h these books g r a p h i c a l l y describe. For instance,
t h e M e g h a - R a g a is said to be a majestic figure s e a t e d on an
e l e p h a n t . T h e V a s a n t - R a g a is d e s c r i b e d as a b e a u t i f u l
y o u t h d e c k e d w i t h flowers. All this m e a n s t h a t a p a r t i c u l a r
R a g a or Ragini, w h e n accurately sung, produces etheric
v i b r a t i o n s w h i c h c r e a t e t h e p a r t i c u l a r s h a p e , said t o b e t h e
c h a r a c t e r i s t i c o f it. T h i s view has recently received corro-
b o r a t i o n s from t h e e x p e r i m e n t s c a r r i e d o n b y M r s . W a t t s
H u g h e s , t h e gifted a u t h o r o f " V o i c e F i g u r e s . " She d e l i v e r e d
an i l l u s t r a t e d l e c t u r e before a select a u d i e n c e in L o r d L e i g h -
t o n ' s s t u d i o t o d e m o n s t r a t e t h e beautiful scientific discoveries
o n w h i c h she h a d a l i g h t e d , a s t h e result o f m a n y y e a r s ' p a t i e n t
labour. M r s . H u g h e s sings i n t o a simple i n s t r u m e n t c a l l e d
an " E i d o p h o n e " w h i c h consists of a. t u b e , a r e c e i v e r a n d a
f l e x i b l e m e m b r a n e , a n d she f i n d s t h a t e a c h n o t e a s s u m e s a
definite a n d c o n s t a n t s h a p e , a s r e v e a l e d t h r o u g h a sensitive
and mobile m e d i u m . A t t h e o u t s e t o f h e r l e c t u r e , she p l a c e d
t i n y seeds u p o n t h e f l e x i b l e m e m b r a n e a n d t h e a i r v i b r a t i o n s
set u p b y the notes she s o u n d e d d a n c e d t h e m i n t o definite
geometric patterns. A f t e r w a r d s she used dusts o f v a r i o u s
k i n d s , c o p o d i u m dust b e i n g f o u n d p a r t i c u l a r l y s u i t a b l e . A
reporter, describing the shape of the notes, speaks of t h e m
as remarkable revelations ofgeometry,perspectiveandshading;
" S t a r s , spirals, s n a k e s a n d i m a g i n a t i o n s r i o t i n g in a w e a l t h
of captivating methodical design." Such were . what

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NADA YOGA
were first shown. O n c e w h e n Mrs. H u g h e s was singing a
n o t e , a d a i s y a p p e a r e d a n d d i s a p p e a r e d a n d " I t r i e d , " she
s a i d , " to s i n g it b a c k for w e e k s before ; at last I s u c c e e d e d . "
N o w s h e k n o w s t h e p r e c i s e inflections o f t h e p a r t i c u l a r n o t e
t h a t i s a d a i s y , a n d i t i s m a d e c o n s t a n t a n d definite b y a s t r a n g e
m e t h o d of coaxing an alteration of crescendo a n d diminendo.-
A f t e r t h e a u d i e n c e h a d g a z e d e n r a p t u r e d a series o f daisies,
s o m e w i t h succeeding rows of petals, delicately viewed,
t h e y w e r e s h o w n o t h e r n o t e s a n d these w e r e daisies o f g r e a t
!i
beauty. H o w w o n d e r f u l ! H o w lovely ! " w e r e t h e audi­
ble e x c l a m a t i o n s t h a t arose from the late L o r d Leighton's
studio, an exquisite form succeeded exquisite form on the
s c r e e n ! T h e flowers w e r e f o l l o w e d by s e a - m o n s t e r s , ser­
p e n t i n e f o r m s o f s w e l l i n g r o t u n d i t y , full o f l i g h t a n d s h a d e a n d
details, feeding in miles of perspective. After t h e s e n o t e s
c a m e t h e r e f r o m o t h e r t r e e s , trees w i t h fruits falling, trees
w i t h a f o r e - g r o u n d o f r o c k s , t r e e s w i t h sea b e h i n d . " Why,"
;i
exclaimed t h e people in the audience, t h e y a r e j u s t like
Japanese landscapes."
W h i l e in F r a n c e , M a d a m Finlang's singing of a h y m n to
V i r g i n M a r y " О Ave M a r i u m " b r o u g h t o u t t h e form of
M a r y with child Jesus on h e r lap a n d again the singing of a
h y m n to " B h a i r a v a " by a B e n g a l i s t u d e n t of B e n a r e s study­
i n g i n F r a n c e , g a v e rise t o t h e f o r m a t i o n o f t h e f i g u r e o f
B h a i r a v a w i t h his vehicle, the d o g .
T h u s r e p e a t e d singing o f t h e N a m e o f t h e L o r d builds u p
g r a d u a l l y t h e form o f t h e D e v a t a or the special manifestation
o f t h e D e i t y w h o m y o u seek t o w o r s h i p , a n d t h i s a c t s a s a
focus t o c o n c e n t r a t e t h e b e n i g n i n f l u e n c e o f t h e D i v i n e
Being, w h i c h , r a d i a t i n g from the centre, penetrates the
worshipper.
W h e n o n e e n t e r s t h e s t a t e o f m e d i t a t i o n , t h e flow o f t h e
i n n e r V r i t t i is greatly intensified. T h e d e e p e r o n e goes i n t o
m e d i t a t i o n t h e m o r e m a r k e d i s t h e effect. T h e concentra­
t i o n o f t h e m i n d u p w a r d s s e n d s a r u s h o f t h i s force t h r o u g h
t h e t o p of the h e a d a n d the response comes in a fine rain of
soft m a g n e t i s m . T h e feeling a r i s i n g from t h e d o w n w a r d
power sends a wonderful glow through the body, a n d one
feels as if he is b a t h e d in a soft k i n d of e l e c t r i c i t y .
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117
SOUND AND IMAGE
T h e a b o v e e x p e r i m e n t s d e m o n s t r a t e t h e following facts:—-
1. S o u n d s p r o d u c e shapes.
2 . P a r t i c u l a r n o t e s give rise t o p a r t i c u l a r forms.
3 . I f y o u w a n t t o g e n e r a t e a p a r t i c u l a r form, y o u m u s t
p r o d u c e a d e f i n i t e n o t e in a p a r t i c u l a r p i t c h .
T h e r e p e t i t i o n o f t h e P a n c h a k s h a r a M a n t r a , '•' O m
N a m a h S i v a y a " p r o d u c e s t h e f o r m o f L o r d Siva. The
repetition of " Om N a m o N a r a y a n a y a , " the Ashtakshara
M a n t r a of Vishnu, produces the form of Vishnu. In a
M a n t r a , the vibrations to be p r o d u c e d by the notes are all
important. M u c h emphasis is laid on the pitch (Swara)
a s well a s f o r m ( V a r n a ) o f a M a n t r a . V a r n a literally m e a n s
colour. I n t h e i n v i s i b l e w o r l d all s o u n d s a r c a c c o m p a n i e d
b y c o l o u r s , s o t h a t t h e y g i v e rise t o m a n y - h u e d s h a p e s . In
the same way colours are a c c o m p a n i e d by sounds. A
particular note has to be used to p r o d u c e a p a r t i c u l a r form.
D i f f e r e n t n o t e s i n different p i t c h e s give rise t o different
shapes. I n t h e s c i e n c e o f M a n t r a s , w e use different M a n t r a s
for t h e p u r p o s e o f i n v o k i n g different g o d s . If you worship
L o r d S i v a y o u use " O m N a m a h S i v a y a , " b u t i n w o r s h i p p i n g
V i s h n u o r S a k t i y o u will h a v e t o c h a n g e t h e M a n t r a . What
h a p p e n s when a M a n t r a is recited ? T h e repeated recitation
o f t h e M a n t r a produces i n the m i n d the form o f t h e D e v a t a
or the Deity connected with the M a n t r a which is your Ishta,
a n d t h i s f o r m b e c o m e s t h e c e n t r e o f y o u r consciousness w h e n
y o u d i r e c t l y realise i t . I t is, t h e r e f o r e , s a i d t h a t t h e M a n t r a
of t h e D e v a is t h e D e v a Himself. This m a y explain the
mucli misunderstood d i c t u m of the M i m a m s a philosophers
t h a t t h e g o d s d o n o t exist a p a r t f r o m t h e M a n t r a s ( M a n t r a t -
mako Devah). T h i s really means t h a t when a p a r t i c u l a r
M a n t r a a p p r o p r i a t e to a p a r t i c u l a r god is properly recited,
t h e v i b r a t i o n s s o set u p c r e a t e i n t h e h i g h e r p l a n e s a s p e c i a l
f o r m w h i c h t h a t g o d e n s o u l s for t h e t i m e b e i n g .
 CHAPTER VIII CHAPTER IX

THE FOUR STAGES OF SOUND WHAT IS NADA ?

i it « „ я Sakti T h e union a n d m u t u a l relation of
T h e V e d a s form t h e s o u n d - m a n i f e s t a t i o n o f I s h w a r a . V
c- , £i U •\"da Front N a d a came Mahabmdu.
T h a t s o u n d h a s f o u r divisions. P a r a w h i c h f i n d s m a n i f e s t a t i o n 1

only in P r a n a , Pasyanti which finds manifestation in the Slda htctiot S a i l t J b e c o m e s for the f i r s t t i m e a c u v e
m i n d , M a d h y a m a which finds manifestation in the Indriyas
a n d V a i k a r i w h i c h f i n d s m a n i f e s t a t i o n i n a r t i c u l a t e ex­
a S X
V K H etvmologically means sound. Sound i s not the
pression. o r o s s ^ o t m d w h i c h Is h e a r d by the e a r , N a d a » the most
A r t i c u l a t i o n is t h e last a n d grossest e x p r e s s i o n of d i v i n e 5 e aspect o f S a b d h a . N a d a develops m t o Bindu.
sound energy. T h e highest m a n i f e s t a t i o n of sound energy, N a d a is t h e first e m a n a t i o n stage in t h e p r o d u c t i o n of
t h e p r i m a l voice, t h e d i v i n e v o i c e i s P a r a . T h e P a r a voice ,,,„,; T h e second is Bindu. N a d a a n d B i n d u ex.s in
becomes the root-ideas or g e r m - t h o u g h t s . I t i s t h e first a l ^ M a n t r a s N a d a i s t h a t a s p e c t o f S a k t i w h i c h evolves
manifestation of voice. In Para the sound remains in an into Bindu.
undifferentiated form. Para. Pasyanti, M a d h y a m a and
Vaikari are the various gradations of sound. M a d h y a m a is
the i n t e r m e d i a t e unexpressed state of s o u n d . I t s seat i s t h e
heart.
T h e seat of P a s y a n t i is the navel or the M a n i p u r a
C h a k r a Y o g i n s w h o h a v e s u b t l e i n n e r vision c a n e x p e r i e n c e
t h e P a s y a n t i s t a t e o f a w o r d w h i c h h a s c o l o u r a n d form, w h i c h
i s c o m m o n for all l a n g u a g e s a n d w h i c h h a s t h e v i b r a t i n g
homogeneity of sound. Indians, Europeans, Americans,
Africans, J a p a n e s e , birds, beasts—all experience the same
B h a v a n a o f a t h i n g i n t h e P a s y a n t i s t a t e o f voice o r s o u n d .
G e s t u r e is a sort of m u t e subtle l a n g u a g e . It is one a n d the
s a m e for all p e r s o n s . A n y i n d i v i d u a l o f a n y c o u n t r y will
m a k e t h e s a m e g e s t u r e b y h o l d i n g his h a n d t o his m o u t h i n a
particular m a n n e r w h e n he is thirsty. As one a n d the same
power or Sakti working through the ears become hearing,
t h r o u g h t h e e y e s b e c o m e seeing a n d s o f o r t h , t h e s a m e
P a s y a n t i a s s u m e s d i f f e r e n t forms o f s o u n d w h e n m a t e r i a l i s e d .
T h e L o r d manifests Himself t h r o u g h His M a y a i c power f i r s t
as P a r a V a n i at the navel, then as M a d h y a m a in the h e a r t
a n d then eventually as Vaikari in the throat a n d m o u t h .
T h i s is t h e d i v i n e d e s c e n t of H i s v o i c e . All t h e V a i k a r i is
H i s voice only. I t i s t h e voice o f t h e V i r a t P u r u s h a .

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 CHAPTER XI
CHAPTER X
DHVANI
NADA, BINDU AND KALA
In certain sounds such as the beating of a chum, the roar
An a s p i r a n t e n q u i r e s : " I w o u l d like to ask y o u to o f t h u n d e r , t h e s o u n d s o f l a u g h i n g , c r y i n g e t c . , n o letters a r e
e n l i g h t e n m e o n t h e m e a n i n g o f t h e w o r d s , ' N a d a ' , "Bindu' manifested. This is D h v a n i . I n c e r t a i n o t h e r s , letters o r
a n d " K a l a , ' as they are used in H a t h a Yoga Pradipika,
V a r n a s a r e manifested a s i n t h e case o f s o u n d s o f a r t i c u l a t e
w h e r e it is said t h a t Siva a p p e a r s as N a d a , Bindu a n d K a l a .
speech. This is V a r n a t m a k a sabdha.
H o w can Siva, w h o is the S u p r e m e Reality, devoid of a n y
q u a l i t y , possess K a l a w h i c h r e p r e s e n t s a p a r t i c u l a r g u n a o r Sound is produced by the contact of one thing with
quality ? " a n o t h e r , o f t h e h a n d a n d t h e d r u m i n t h e case o f u n l e t t e r e d
T h e p r i m a l s o u n d o r f i r s t v i b r a t i o n from w h i c h all s o u n d a n d t h e vocal o r g a n s a n d e a r i n t h e c a s e o f u t t e r e d
creation has e m a n a t e d is N a d a . It is the first e m a n a t i v e speech.
stage in the projection of the universe (creation). N a d a is But the A n a h a t sound is uncreate a n d self-produced.
t h e first m a n i f e s t a t i o n of t h e u n m a n i f e s t e d A b s o l u t e . It is It is not caused by the striking of one thing against another.
O m k a r a or S a b d a - B r a h m a n . I t i s also t h e m y s t i c i n n e r V a r n a t m a k a S a b d h a has a meaning. Every Dhvani
Sound on which the Yogi concentrates.
also h a s a m e a n i n g . T h e sound of laughing indicates that
B i n d u is n o t to be t a k e n in t h e sense of d r o p or v i t a l a particular person is h a p p y . T h e sound of crying indicates
force. It is t h e i n c o n c e i v a b l e , s u b t l e p o i n t , t h e very root t h a t a p a r t i c u l a r p e r s o n is in t r o u b l e . T h e s o u n d of a bell
of all m a n i f e s t a t i o n . It is t h e p o i n t from w h i c h is p r o j e c t e d
i n d i c a t e s t h a t tea or food is r e a d y . T h e s o u n d of a b u g l e
t h e p h e n o m e n a l u n i v e r s e o f n a m e s a n d forms. F r o m this
indicates that there is p a r a d e .
p o i n t o r B i n d u e m a n a t e s all c r e a t i o n . T h e r e f o r e , i n its
a s p e c t as t h e v i t a l s o u r c e of m a n i f e s t a t i o n , it is s o m e t i m e s
u s e d in a sense a k i n to v i t a l force.
Briefly p u t i n its p r i m a r y s e n s e , K a l a m e a n s a p a r t i c u l a r
kind of divine power of quality ( G u n a ) . T h e r e is no question
of Kala, in the case of P a r a m a - S i v a , w h o is N i r g u n a , without
quality, a n d therefore K a l a t e e t a . The m o m e n t Sakti
manifests, the Absolute Siva T a t t v a becomes present in His
S a g u n a a s p e c t w h i c h i s also S a - k a l a . W h e n t h u s manifest,
H e i s P u r n a k a l a m u r t i , e n d o w e d w i t h sixteen K a l a s . He
w h o possesses o n e of these s i x t e e n K a l a s is c a l l e d a K a l a -
m u r t i ; f u r t h e r f r a c t i o n o f this b e c o m e s A m s h a m u r t i , a n d
still f u r t h e r f r a c t i o n i s s o m e t i m e s c a l l e d A m s h a m s h a m u r t i .

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 NADANUSANDHANAM
123

B e a r i n m i n d t h a t M a n o L a y a i s not t h e goal b u t t h a t
M a n o N a s a a n d Self R e a l i z a t i o n i s t h e g o a l .
CHAPTER XII R e m e m b e r n o t t o t a k e a n y special f a n c y o r liking for
NADANLJSANDHANAM a n y p a r t i c u l a r s o u n d b u t try t o l e a d t h e m i n d from t h e f i r s t
.Practical Sadhana to t h e second, from t h e s e c o n d to t h e t h i r d , a n d so on to t h e
tenth.
JVadanusandhanam m e a n s m e d i t a t i o n o n N a d a o r S o u n d T h e r e i s a n o t h e r school o f N a d a Y o g a t h a t d i s t i n g u i s h e s
t h a t is h e a r d at the A n a h a t C h a k r a . t h r e e different stages i n t h e h e a r i n g o f t h e s o u n d s .
T h e e s s e n t i a l p r e - r e q u i s i t e s for this t y p e o f S a d h a n a a r e T h e first stage is when the P r a n a a n d A p a n a are led
t h e s a m e a s those for a n y o t h e r Y o g a S a d h a n a . Ethical near the Brahmarandra. T h e second stage comes when they
a n d m o r a l p r e p a r a t i o n s a r e the f i r s t i m p o r t a n t pre-requisites. e n t e r t h e B r a h m a r a n d r a a n d t h e t h i r d w h e n t h e y a r e well-
Similarly, proficiency in H a t h a Yoga a n d P r a n a y a m is e s t a b l i s h e d i n it. D u r i n g t h e f i r s t stage s o u n d s like t h a t o f
essential. It is b e t t e r to h a v e sufficient p r a c t i c e in c o n c e n t r a - t h e r o a r i n g sea, t h e b e a t i n g o f d r u m s e t c . a r e h e a r d . During
tion a n d meditation. T h a t will m a k e it easy for us to c o n - t h e s e c o n d , s o u n d s l i k e those o f m r i d a n g a , c o n c h , e t c . a r e
c e n t r a t e i n w a r d l y a n d m e d i t a t e o n the A n a h a t s o u n d s . heard. I n t h e t h i r d s t a g e , s o u n d s like K i n k i n i , h u m m i n g o f
A j a p a J a p a o r J a p a o f ' S o h a m ' w i t h b r e a t h will h e l p you t h e b e e , s o u n d o f t h e f l u t e o r t h e lute e t c . a r e h e a r d .
in your concentration on the subtle sounds. T h a t b y itself
K n o w l e d g e p e r t a i n i n g to h i d d e n t h i n g s arise in a p e r s o n
will take y o u to the A n a h a t sound.
w h o c a n h e a r well t h e s e v e n t h s o u n d (like t h a t o f t h e flute).
Sit i n P a d m a s a n a o r S i d d h a s a n a . Have the Shanmukhi I f h e c a n h e a r c l e a r l y t h e e i g h t h s o u n d t h e n h e will h e a r P a r a
or the Vaishnavi M u d r a . ( D e t a i l s a b o u t this c a n b e h a d from Vaak. With the n i n t h , he develops the Divine Eye. When
;
my b o o k Hatha Toga '.) Do A j a p a J a p a . Let your gaze h e h e a r s t h e t e n t h , h e verily a t t a i n s P a r a B r a h m a n .
be inwards. T h a t will l e a d y o u t o t h e A n a h a t s o u n d .
With Shanmukhi M u d r a in Padmasan or Siddhasan,
you c a n also l e a d t h e P r a n a a n d A p a n a into t h e S u s h u m n a
and then m e d i t a t e on the A n a h a t Chakra. T h e n also, y o u
will hear the A n a h a t sounds. T h e sweet m e l o d y o f t h e s o u n d s
will bestow on you greater power of concentration.
A t f i r s t y o u will h e a r ten different s o u n d s t h a t will m a k e
y o u d e a f t o all e x t e r n a l s o u n d s . T h e sounds are : Chini,
C h i n c h i n i , r i n g i n g o f t h e bell, b l o w i n g t h e c o n c h , s o u n d o f
t h e l u t e , s o u n d o f t h e c y m b a l , t h a t o f t h e flute, like that o f a
d r u m , of a m r i d a n g a a n d that of the t h u n d e r .
T h e s e sounds should be h e a r d through the right ear.
T h e r e a r e t w o a s p e c t s o f these s o u n d s , gross a n d s u b t l e .
Y o u s h o u l d p r o c e e d from t h e gross ones t o t h e s u b t l e o n e s .
I f t h e m i n d r u n s o n l y t o w a r d s t h e gross s o u n d s , d o n o t g e t
perturbed. L e t i t get f i r s t a c c u s t o m e d t o a n d e s t a b l i s h e d i n
t h e gross s o u n d . T h e n i t c a n b e led t o t h e s u b t l e s o u n d .

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 CHAPTER XIV
CHAPTER XIII
THE SACRED PRANAVA
RELEASE OR MOKSHA
Sacred Om
T h e Mind t h a t i s a t t r a c t e d b y t h e A n a h a t s o u n d shall
surely attain the state of S a m a d h i . J u s t like b e e t h a t t a s t e s Om is the word of power,
t h e sweet h o n e y is n o t a t t r a c t e d by t h e smell of the flower, Om is the sacred mono-syllable,
t h e m i n d too shall no m o r e r u n after t h e old Vasanas if once Om is t h e mystic letter,
it hears the subtle A n a h a t sound. T h e mind-cobra hearing Om is the Immortal Akshara.
t h e A n a h a t s o u n d s t a n d s s p e l l - b o u n d s h a k i n g all v a s a n a s I n O m t h e world rests,
a n d wavering nature. F o r g e t t i n g t h e e x t e r n a l sense-world, I n O m w e live a n d m o v e ,
i t gets o n e - p o i n t e d , a n d never w a n d e r s a b o u t thereafter. I n O m w e g o t o rest,
T h e sound t h a t is the n a t u r e of Om or P r a n a v a which is I n O m w e find o u r q u e s t .
B r a h m a n itself, i s o f t h e f o r m o f E f f u l g e n c e . T h a t is the Sing O m rhythmically,
Supreme Abode of Lord Vishnu. In that mind attains C h a n t O m loudly,
Laya. That means Moksha. R o a r O m forcibly,
Repeat O m mentally.
As long as the sounds (Anahat) a r e h e a r d , so long there
D r a w strength from O m ,
exists t h e Akasa T a t t v a in the m i n d . As long as the A n a h a t
Get inspiration from O m .
s o u n d i s h e a r d , t h e m i n d exists. W h e n once the Anahat
Derive energy from O m ,
sound becomes Soundless Sound, B r a h m a n u b h u t i or A t m a n u -
I m b i b e bliss f r o m O m .
b h u t i prevails.
Glory to O m ,
T h e X a d a w i t h s o u n d dissolves i n t o t h e A k s h a r a B r a h m a n . Victoi у to O m ,
T h a t Soundless S o u n d alone is called the Supreme Abode. Hosanna to Om,
When the m i n d leaving t h e s u b t l e s o u n d goes t o t h e Hail to O m .
Soundless S o u n d , the m i n d a n d P r a n a enter into a state of Adorations to O m ,
L a y a in the N i r a k a r a B r a h m a n . Salutations to O m ,
T h e m i n d t h a t h a s b e c o m e o n e w i t h N a d a like m i l k i n Prostrations to O m ,
w a t e r enters the Chidakasa along with the N a d a . There, Devotion to O m ,
a t t h a t m o m e n t , t h e t e n t h s o u n d , T h u n d e r , p r e v a i l s for a R e l y or. O m ,
while : t h e n l i k e l i g h t n i n g t h e S u p r e m e Effulgence r e v e a l s Reflect o n O m ,
i t s n a t u r e a t w h i c h m o m e n t t h e t h u n d e r - l i k e s o u n d becomes- Cor~entrate on O m ,
Soundless Sound, B r a h m a J n a n a or A t m a J n a n a dawns. Meditate on Om.

Om ! Om
Om !

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126
NADA YOG.У

Sweet Om
Om is t h e w o r d of p o w e r ,
Om is the sacred mono-syllable
O m i s the highest M a n t r a ,
Om is the symbol of B r a h m a n ,
Om is Soham,
O m is O m T a t S a t . hfiiclfnm'f'!r ,hrra;rw.rf~,r,n 1
Om is the source of everything,
Om is the w o m b of Vedas, ~1s~r cfi"J:f'5fif irTirT m~ i:nfA° G\~i It
O m i s t h e basis for l a n g u a g e s ,
I n O m merge all Trinities,
:iim, '!T'T'f •Fnfrf, :;nf,,,:
F r o m O m proceed all sounds,
I n O m exist all objects.
,;r:i: ~ [ -:fi.T'lT: q,r Tl'P'fccP:: 8)'1:
О Sweet Om ! P o t e n t P r a n a v a ! 'f,f;f~ q,e~f'fc'IB'i':'fl1T'll ff"' IFff'f'l 11 II
..., "' ~
T h e life o f m y life,
T h e b o a t t o cross this S a m s a r a , CflsIT~ 'I UfTf'l"Ff ,rtf<' cf"slfSCR! I
H a r b i n g e r o f E t e r n a l Bliss, ' '
My Redeemer and Saviour !
-:._:p:rf.:;:r ;ef;:.=ruf ~~T~r.i:: cn:rTs~:fr rr•: r~::f: 11 -:· 11
'
v, f,
.
Guide me a n d take me 'f"T'l'
V •

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To B r a h m a n , the h i d d e n sage !
j ~ d'f'f.: "fii'f~ ;crrf-.:r~ ~i<TG I I ": 11

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Nada is Sound
'\ciF•m:11-,;,i' 'j; ,ic~"--l'l>r s'l'lf,-,Fr: 11 , 1!
N a d a is sound.
Om is Nada Brahman. ~'lfusl'l '!"1 '(q 1!sfq'[
Veda is N a d a Brahman.
S o u n d is v i b r a t i o n .
'('f"r'[f - T t'WT'Tf'l'le1"1 11 11
N a m e is inseparable from form. " f'fi:!ii' 'Pr"f!O:: 'fl'f'l>rfroa-7fq 1
T h e form m a y vanish.
But the n a m e or sound remains.
,rr,~,ir >f'1"'!1 '!I'll 'll!!o'l·crr '['HFf 11 " 11
Om is the first vibration of sound.
''ff.J:'!'lsm:i'f>m! >f'l"IT'fl ff!!TTFT I
T h e world has come out of N a d a o i ' O m .
I n P r a l a y a all s o u n d s m e r g e i n O n . F'!I "!Ff '!l'lf 'll '!!"''TT fff f,r,,i•.rr: 11 J 11
S o u n d v i b r a t i o n i s gross a n d subtle.
T h e quality of Akasa is sound.
'f:f'n'lfir 'lc'l'fl '!l'lf 'J:'1' 1!fcrf'eo;fff: I
A k a s a is i n f i n i t e . rrq :i\,r 'IT': 3[[E'![i'f[ '!1"11Tf>rt'l'ir,n 11 /, 11
S o y o u c a n f i l l t h e e a r w i t h t h e infinite s o u n d .
' '
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q•if'T'f[ qfff'!T f!!I S"f'J:'1T 'lT,i;iff.T'!T 11 ~ 11

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 132
N A D A YOGA
NADA-BINDTJ UPANISHAD OF RGVEDA
T h e syllable A i s c o n s i d e r e d t o b e its ( t h e b i r d O m ' s )
r i g h t w i n g , U , its left ; M , its t a i l ; a n d t h e a r d h a m a t r a
( h a l f - m e t r e ) is s a i d to be its h e a d .
T h e (rajasic a n d t a m a s i c ) q u a l i t i e s , its feet u p w a r d s
( t o t h e loins) ; s a t t v a , its ( m a i n ) b o d y ; d h a r m a is c o n s i d e r e d
t o b e its r i g h t eye, a n d a d h a r m a , its left.
T h e B h u r l o k a is s i t u a t e d in its feet ; t h e B h u v a r l o k a , in
its k n e e s ; t h e S u v a r l o k a , in its loins ; a n d t h e M a h a r l o k a ,
i n its n a v e l .
I n his h e a r t i s s i t u a t e d t h e J a n o l o k a ; t h e T a p o l o k a i n
its t h r o a t , a n d t h e S a t y a l o k a i n t h e c e n t r e o f t h e f o r e h e a d
between the eyebrows.
T h e n comes the M a t r a (or m a n t r a ) b e y o n d the Sahas-
rara (thousand rayed).
An a d e p t in yoga w h o bestrides the H a m s a (bird) thus
(viz-, c o n t e m p l a t e s o n O m ) i s n o t affected b y K a r m i c i n -
f l u e n c e s o r b y t e n s o f c r o r e s o f sins.
T h e first m a t r a h a s a g n i a s t h e d e v a t a ( p r e s i d i n g deity') ;
t h e s e c o n d , v a y u a s its d e v a t a ; t h e n e x t m a t r a i s r e s p l e n d e n t
l i k e t h e s p h e r e o f t h e s u n a n d t h e last, t h e A r d h a m a t r a t h e
wise k n o w as belonging to v a r u n a (the presiding deity of
water).
E a c h o f these m a t r a s h a s i n d e e d t h r e e k a l a s ( p a r t s ) .
T h i s is called O m k a r a . K n o w it by means ofthe dharanas,
viz-, c o n c e n t r a t i o n o n e a c h o f t h e t w e l v e k a l a s , o r t h e v a r i a -
t i o n s o f t h e m a t r a s p r o d u c e d b y t h e difference o f s v a r a s ( o r
intonation). T h e first m a t r a i s c a l l e d g h o s h i n i ; t h e s e c o n d ,
v i d y u n m a l i (or V i d y u n m a t r a ) ; the third, patangini ;
t h e f o u r t h , v a y u v e g i n i ; t h e fifth, n a m a d h e y a ; t h e s i x t h ,
a i n d r i ; the seventh, vaishnavi ; the eighth, sankari ; the
n i n t h , m a h a t i ; the tenth, d h r t i ; the eleventh, nari ; a n d the
twelfth b r a h m i .
If a person h a p p e n s to die in the first m a t r a (while c o n -
t e m p l a t i n g on it), he is b o r n again, as a great e m p e r o r in
Bharatavarsha.
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NADA-BINDU UPANISHAD OF RGVEDA 133
If in t h e s e c o n d m a t r a , he b e c o m e s an illustrious Y a k s h a ;
if in the t h i r d m a t r a , a v i d y a d h a r a ; if in t h e fourth, a
g a n d h a r v a (these t h r e e b e i n g t h e celestial hosts).
I f h e h a p p e n s t o d i e i n t h e f i f t h , viz-, a r d h a m a t r a , h e
lives i n t h e w o r l d o f t h e m o o n , w i t h t h e r a n k o f a d e v a g r e a t l y
glorified t h e r e .
If in t h e s i x t h , he m e r g e s i n t o I n d r a ; if in t h e s e v e n t h ,
he reaches the seat of V i s h n u ; if in the eighth, R u d r a , the
L o r d o f all c r e a t u r e s .
If in the ninth, in M a h a r l o k a ; if in the tenth, in J a n o l o k a ;
if in t h e e l e v e n t h , T a p o l o k a ; a n d if in t h e twelfth, he a t t a i n s
the eternal state of B r a h m a .
T h a t w h i c h i s b e y o n d these, viz-, P a r a b r a h m a n w h i c h
is beyond (the above matras) the pure, the all-pervading,
b e y o n d k a l a s , t h e e v e r r e s p l e n d e n t a n d t h e s o u r c e o f all
j y o t i s (light) s h o u l d b e k n o w n .
W h e n t h e m i n d goes b e y o n d t h e o r g a n s a n d t h e g u p t a a n d
is absorbed, h a v i n g no separate existence a n d no m e n t a l
a c t i o n , t h e n ( t h e g u r u ) s h o u l d i n s t r u c t h i m (as t o his f u r t h e r
course o f d e v e l o p m e n t ) .
T h a t person always engaged in the contemplation and
a l w a y s a b s o r b e d i n i t s h o u l d g r a d u a l l y l e a v e off h i s b o d y
(or family) following t h e c o u r s e o f y o g a a n d a v o i d i n g all
i n t e r c o u r s e w i t h society.
T h e n h e , b e i n g freed from t h e b o n d s o f K a r m a a n d t h e
e x i s t e n c e a s a J i v a a n d b e i n g p u r e , enjoys t h e s u p r e m e bliss
b y his a t t a i n i n g o f t h e s t a t e o f B r a h m a .
O , I n t e l l i g e n t m a n , s p e n d y o u r life a l w a y s i n t h e k n o w i n g
o f t h e s u p r e m e bliss, e n j o y i n g t h e w h o l e o f y o u r p r a r a b d h a
( t h a t p o r t i o n o f p a s t k a r m a n o w b e i n g enjoyed) w i t h o u t m a k -
i n g a n y c o m p l a i n t (of i t ) .
E v e n after a t m a j n a n a ( k n o w l e d g e o f A t m a o r Self)
h a s a w a k e n e d (in o n e ) , p r a r a b d h a does n o t l e a v e (him) :
b u t h e does n o t feel P r a r a b d h a after t h e d a w n i n g o f T a t t v a -
J n a n a (knowledge of T a t t v a or truth) because the body a n d
o t h e r things a r e a s a t ( u n r e a l ) , like t h e t h i n g s seen i n a d r e a m
to o n e on a w a k i n g from it.
 134 NADA YOGA
T h a t ( p o r t i o n of the) k a r m a w h i c h is d o n e in former
b i r t h s , a n d c a l l e d p r a r a b d h a d o e s n o t a t all affect t h e p e r s o n
(tattvajnani), as there is no r e b i r t h to him.
A s t h e b o d y t h a t exists i n t h e d r e a m i n g s t a t e i s u n t r u e
so is this b o d y . W h e r e t h e n is r e b i r t h to a t h i n g t h a t is
illusory ? H o w can a t h i n g h a v e a n y existence, when there
is no b i r t h ( t o it) ?
As the clay is the m a t e r i a l cause of the pot, so one learns
from V e d a n t a t h a t Ajnana is the m a t e r i a l cause of the
U n i v e r s e ; a n d w h e n A j n a n a c e a s e s t o exist, w h e r e t h e n i s t h e
cosmos ?
As a p e r s o n t h r o u g h i l l u s i o n m i s t a k e s a r o p e for a s e r p e n t ,
s o t h e fool n o t k n o w i n g S a t v a ( t h e e t e r n a l t r u t h ) sees t h e
world (to be t r u e ) .
W h e n he k n o w s it to be a p i e c e of r o p e , t h e illusory idea
of a s e r p e n t v a n i s h e s .
S o w h e n h e knov/s t h e e t e r n a l s u b s t r a t u m o f e v e r y t h i n g
a n d a l l t h e u n i v e r s e b e c o m e s ( t h e r e f o r e ) v o i d (to h i m ) ,
where then is p r a r a b d h a to h i m , the body being a part o f t h e
world ? T h e r e f o r e t h e w o r d p r a r a b d h a i s a c c e p t e d t o en­
lighten the ignorant (only).
T h e n as p r a r a b d h a has, in course of time, worn out,
he w h o is the sound resulting from the union of Pranava with
B r a h m a n , w h o i s t h e a b s o l u t e e f f u l g e n c e itself, a n d w h o i s t h e
b e s t o w e r o f a l l g o o d , s h i n e s h i m s e l f l i k e t h e s u n a t t h e dis­
persion of the clouds.
T h e y o g i n b e i n g i n t h e s i d d h a s a n a ( p o s t u r e ) a n d practis­
ing the V a i s h n a v i m u d r a , should always h e a r the internal
sound t h r o u g h the right ear.
I n t h e b e g i n n i n g o f his p r a c t i c e , h e h e a r s m a n y loud
sounds. They gradually increase in pitch a n d are heard
m o r e a n d m o r e subtly.
A t first, t h e s o u n d s a r e l i k e t h o s e p r o c e e d i n g f r o m t h e
oeean, clouds, kettle-drum a n d cataracts ; in the middle
(stage) those p r o c e e d i n g from m a r d a l a (a musical i n s t r u m e n t ) ,
bell, a n d b o r n .
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N A D A - В IN D U t P A N I S H A D OF RGVEDA 135
A t t h e last s t a g e , those p r o c e e d i n g from t i n k l i n g bells,
flute, v i n a ( a m u s i c a l i n s t r u m e n t ) , a n d bees. T h u s he hears
m a n y such sounds m o r e a n d m o r e subtle.
W h e n he comes to t h a t stage when the sound o f t h e great
k e t t l e - d r u m i s b e i n g h e a r d , h e s h o u l d try t o d i s t i n g u i s h o n l y
sounds m o r e a n d more subtle.
H e m a y c h a n g e his c o n c e n t r a t i o n f r o m t h e gross s o u n d
t o t h e s u b t l e , o r f r o m t h e s u b t l e t o t h e gross, b u t h e s h o u l d n o t
allow his m i n d to be d i v e r t e d from t h e m t o w a r d s others.
T h e m i n d having^ a t first c o n c e n t r a t e d itself o n a n y o n e
s o u n d fixes f i r m l y t o t h a t a n d i s a b s o r b e d i n i t .
I f ( t h e m i n d ) b e c o m i n g i n s e n s i b l e t o t h e e x t e r n a l im­
pressions, b e c o m e s o n e w i t h t h e s o u n d a s m i l k w i t h w a t e r ,
a n d t h e n becomes r a p i d l y a b s o r b e d i n C h i d a k a s a (the Akasa
where Chit prevails).
B e i n g i n d i f f e r e n t t o w a r d s a l l objects, t h e Y o g i n h a v i n g
c o n t r o l l e d his p a s s i o n s , s h o u l d b y c o n t i n u a l p r a c t i c e con­
c e n t r a t e his a t t e n t i o n u p o n t h e s o u n d w h i c h d e s t r o y s t h e m i n d .
H a v i n g a b a n d o n e d all t h o u g h t s a n d b e i n g freed from
all a c t i o n s , h e s h o u l d a l w a y s c o n c e n t r a t e his a t t e n t i o n o n t h e
s o u n d , a n d ( t h e n ) his c h i t t a b e c o m e s a b s o r b e d i n it.
J u s t a s t h e bee d r i n k i n g t h e h o n e y ( a l o n e ) d o e s n o t c a r e
for t h e c o l o u r , s o t h e c h i t t a w h i c h i s a l w a y s a b s o r b e d i n
s o u n d , d o e s n o t l o n g for s e n s u a l o b j e c t s , a s i t i s b o u n d b y t h e
sweet s m e l l o f N a d a a n d h a s a b a n d o n e d its f l i t t i n g n a t u r e .
T h e serpent Chitta, t h r o u g h listening to the N a d a is
e n t i r e l y a b s o r b e d i n it, a n d b e c o m i n g u n c o n s c i o u s o f every­
t h i n g c o n c e n t r a t e s itself o n t h e s o u n d .
T h e s o u n d serves t h e p u r p o s e o f a s h a r p g o a d t o c o n t r o l
the m a d d e n e d e l e p h a n t — C h i t t a w h i c h roves i n t h e pleasure-
g a r d e n o f t h e sensual objects.
I t serves t h e p u r p o s e o f a s n a r e for b i n d i n g t h e d e e r
Chitta. I t a l s o serves t h e p u r p o s e o f a s h o r e t o t h e o c e a n -
waves of C h i t t a .
T h e s o u n d proceeding from P r a n a v a w h i c h is B r a h m a n
i s o f t h e n a t u r e o f effulgence, t h e m i n d b e c o m e s a b s o r b e d i n
it : t h a t is t h e s u p r e m e s e a t of V i s h n u .
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NADA YOGA
T h e s o u n d exists till t h e r e i s t h e A k a s i c c o n c e p t i o n
( a k a s a s a n k a l p a ) . B e y o n d this is t h e (asabda) soundless
P a r a b r a h m a n which is P a r a m a t m a .
T h e m i n d exists s o l o n g a s t h e r e i s s o u n d , b u t w i t h its
(sound's) cessation, t h e r e is the state called U n m a n i of
M a n a s (viz-, t h e s t a t e o f b e i n g a b o v e t h e m i n d ) .
T h e sound is a b s o r b e d in the Akshara (indestructible)
a n d t h e soundless state is the supreme seat.
T h e m i n d w h i c h a l o n g w i t h P r a n a ( V a y u ) h a s (its)
k a r m i c affinities d e s t r o y e d b y t h e c o n s t a n t c o n c e n t r a t i o n u p o n
N a d a is absorbed in the unstained O n e . There is no doubt
of it.
M a n y Myriads of Nadas and many more of bindus—
(all) become absorbed in the B r a h m a - P r a n a v a sound.
B e i n g freed f r o m a l l s t a t e s a n d a l l t h o u g h t s w h a t e v e r ,
t h e Y o g i n r e m a i n s like o n e d e a d . He is a M u k t a . T h e r e is
n o d o u b t a b o u t this.
A f t e r t h a t , h e does n o t a t a n y t i m e h e a r t h e s o u n d s o f
conch or d u n d u b h i (large kettle-drum).
T h e b o d y i n t h e s t a t e o f U n m a n i i s c e r t a i n l y like a log
a n d d o e s n o t feel h e a t o r c o l d , j o y o r s o r r o w .
T h e Yogin's chitta h a v i n g given up lame or disgrace is
in s a m a d h i above the three states.
B e i n g freed from t h e w a k i n g a n d t h e s l e e p i n g states, h e
a t t a i n s to his t r u e state.
W h e n t h e ( s p i r i t u a l ) s i g h t b e c o m e s fixed w i t h o u t a n y
o b j e c t t o b e s e e n , w h e n t h e V a y u ( P r a n a ) b e c o m e s still
w i t h o u t a n y effort a n d w h e n t h e C h i t t a b e c o m e s firm w i t h o u t
a n y support, he becomes of the form of the internal sound of
Brahma-Pranava.
Such is the Upanishad.
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CHAPTER XVI
TYAGARAJA ON NADOPASANA
H i g h l y i n t e r e s t i n g a n d most p o p u l a r a m o n g t h e forms o f
N a d o p a s a n a , is Sangeeta (Music). It is in Sangeeta or
Sankirtana that Sreya a n d Preya, otherwise antagonistic
to each other, meet. Sreya is that which leads to the Eternal
G o o d of m a n , viz-, Self-realisation. P r e y a is t h a t w h i c h is
immediately pleasant. It is generally recognised t h a t w h a t is
P r e y a i s n o r S r e y a a n d vice versa. But here in Sangeeta or
Sankirtana, Sreya a n d Preya are found together. Sangeeta
pleases t h e e a r , i s a r i c h t r e a t t o t h e senses a n d t h e m i n d —
i n fact, s o m u c h s o t h a t t h e senses a n d t h e m i n d a r e t a m e d a n d
c o n t r o l l e d b y i t ; a n d S a n g e e t a e n n o b l e s t h e soul a n d r e v e a l s
t h e Self w i t h i n . M u s i c is, t h e r e f o r e , r e g a r d e d a s t h e best f o r m
of Nadopasana.
T h a t p r i n c e a m o n g musicians, the e m p e r o r a m o n g
c o m p o s e r s , t h e crest-jewel a m o n g saints, t h e B h a k t a - S i r o m a n i
w h o a d o r e d t h e L o r d w i t h sweet, s o u l - s t i r r i n g a n d perfect
m u s i c — S r i T y a g a r a j a w h o s e i n s p i r i n g songs i n p r a i s e o f
L o r d R a m a a n d o n t h e f u n d a m e n t a l t r u t h s o f s p i r i t u a l life,
a r e s u n g t h r o u g h o u t I n d i a b y e v e r y lover o f m u s i c for i n s p i r a -
tion a n d e n t e r t a i n m e n t , has repeatedly pointed out the divine
glory of music. H e h a s a g a i n a n d a g a i n stressed t h e fact
t h a t m u s i c i s n o t food for t h e senses a l o n e , b u t i s food for t h e
soul.
T y a g a r a j a says in t h e K r i t i " N a d o p a s a n a " : " It is
t h r o u g h N a d o p a s a n a t h a t the Trimurties, the sage-authors
of the great scriptures, the Maharishis who have p r o p o u n d e d
D h a r m a , t h e seers w h o a r e m a s t e r s o f t h e a r t s a n d sciences,
a n d t h o s e w h o a r e d e v o t e d t o m u s i c w i t h its t h r e e i n t e g r a l
p a r t s o f B h a v a , R a g a a n d T a l a — a l l these a r e e x p e r t s i n
Nadopasana." It is a great truth worth r e m e m b e r i n g that
all o u r g r e a t scriptures—-the V e d a s , S m r i t i s , P u r a n a s , e t c . ,
a r e all set t o m u s i c a n d a r e m e t r i c a l c o m p o s i t i o n s . There
is rhythm, metre a n d melody in them. Sama Veda,
 139
-TYAGARAJA ON NADOPASANA
138 N A D A YOGA
difficult p r a c t i c e s l i k e Y a g a , Y o g a , e t c . , c a n b e s t o w o n y o u ,
e s p e c i a l l y , is u n r i v a l l e d in its m u s i c . T h a t is w h y Sri y o u will easily g e t t h r o u g h N a d o p a s a n a . T h e y are Jivan-
T y a g a r a j a r e g a r c l s a l l t h e M a h a r i s h i s a n d seers a s N a d o p a s a k a s . m u k t a s w h o h a v e realised t h a t M u s i c w h i c h i s n o t h i n g b u t
T y a g a r a j a says : " T h e k n o w l e d g e of t h e science of O m k a r a b o r n o f t h e Self a n d w h i c h h a s N a d a for its b o d y —
music is capable of bestowing on you the State of S a r u p y a " t h i s M u s i c a d o r n e d b y t h e S a p t a - S w a r a s i s itself t h e F o r m o f
(in his K r i t i : S a n g e e t a S a s t r a J n a n a m u ) . W h y ? Because Sadasiva." Therefore it is that the Sadhaka is exhorted to
" All sounds h a v e e m a n a t e d from O m . " ( I n his K r i t i realise t h e S i v a - T a t t v a w h i c h i s t h e S u b s t r a t u m for m u s i c .
" N a d a s u d h a ") He c o n t i n u e s : " This nectar (Sangeeta) One cannot but be deeply moved at the wonderful
w h i c h i s t h e essence o f P r a n a v a — t h e O m - k a r a w h i c h i s itself tribute that T y a g a r a j a pays M u s i c , t h e N a d o p a s a n a , i n his
t h e e s s e n c e o f all V e d a s , A g a m a s , S a s t r a s a n d P u r a n a s — s o n g , " I n t a k a n n a a n a n d a m e m i " in w h i c h he says : " S i n g -
c a n r e m o v e a l l y o u r m i s e r i e s a n d b e s t o w e t e r n a l bliss u p o n i n g thy glorious N a m e s i n melodious tunes a n d d a n c i n g i n
you." H e c r o w n s this d e c l a r a t i o n w i t h t h e m a r v e l l o u s j o y w i t h t h e sole a i m o f h a v i n g t h y D a r s a n — w i l l this n o t d o ?
r e v e l a t i o n : " It is this S a n g e e t a t h a t h a s t a k e n form in this Is this n o t t h e s t a t e for w h i c h e v e n sages a s p i r e ? " For,
world as R a m a . " T h a t i s w h y h e said i n a n o t h e r K r i t i T y a g a r a j a d e c l a r e s , N a d o p a s a n a itself bestows A d v a i t i c
t h a t h e w h o a d o r e s t h e L o r d t h r o u g h S a n g e e t a will a t t a i n realisation on the S a d h a k a . H e says i n t h e s a m e s o n g :
Sarupya Mukti. For, Sangeeta is identical with G o d ; " I n t h e e I p e r c e i v e t h e w o r l d a n d I m e r g e myself i n t h e e ,
a n d in accordance with the truth that you become what you with my intellect clear a n d illumined."
intently meditate upon, the N a d o p a s a k a becomes N a d a - M a y y o u a l l r e a l i s e t h e Self t h r o u g h N a d o p a s a n a .
swarupa or God.
S a n g e e t a is n o t m e r e n e r v e - t i t i l l a t i o n . It is a Y o g a .
E m p h a s i s i n g this t r u t h , Sri T y a g a r a j a says in his " S r i -
p a p r i y a " : " M u s i c w h i c h is c o m p o s e d o f t h e seven S w a r a s is a
t r e a s u r e for t h e g r e a t T a p a s v i n s w h o h a v e c o o l e d t h e T a a p a
T r a y a (Adhyatmik, Adhidaivik and Adhiboutik Taapaas)."
I n fact, T y a g a r a j a w o u l d g o s o far a s t o d e c l a r e t h a t
M o k s h a i s i m p o s s i b l e for o n e w h o h a s n o m u s i c i n h i m !
He says in " M o k s h a m u g a l a d a " : " I s t h e r e M o k s h a for
those w h o have no knowledge of music which is based on
B h a k t i , w h o d o n o t realise t h e t r u t h t h a t t h e S a p t a - S w a r a s
h a v e e m a n a t e d from the P r a n a v a w h i c h is born of the union
o f P r a n a a n d A g n i , a n d w h o h a v e a l i k i n g for t h e m e r e m e l o d y
of t h e V e e n a , but have not understood the Siva-Tattva ? "
T h u s , whilst music is'exalted to the status of a potent S a d h a n a
for M o k s h a , T y a g a r a j a d o e s n o t fail a l w a y s t o p o i n t o u t t h a t
t h e m e r e u t t e r a n c e of sounds will n o t bestow M o k s h a u p o n
the songster a n d that the realisation of the Source a n d Goal
o f M u s i c o u g h t t o b e s o u g h t after.
I f o n e realises this T r u t h , h e a t t a i n s J i v a n m u k t i . T y a g a -
r a j a says in his " R a g a s u d h a r a s a " : " D r i n k t h e n e c t a r of
R a g a m a n d get e n l i g h t e n e d . Whatever Siddhi, the most

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CHAPTER XVII
MUSICO-THERAPY
Music is Sabda B r a h m a n .
M a r k t h e p o w e r of gentle, sweet sounds,
Sa, ri, g a , m a , p a , d h a , ni, sa.
M u s i c h a s c h a r m s t o s o o t h e a f e r o c i o u s tiger.
It melts rocks a n d bends the b a n y a n tree.
I t e n r a p t u r e s , lulls a n d e n e r g i s e s .
It elevates, inspires, strengthens a n d invigorates.
It vibrates in the m e m o r y .
It cures i n c u r a b l e diseases.
T h e r e is music in the r u n n i n g brooks.
T h e r e is music in the cry of children.
T h e r e i s m u s i c i n all t h i n g s , i f y o u h a v e e a r s .
M a n wants music to relax a n d elevate him.
T h e d e v o t e e sits w i t h h i s E k a t a r a , T a m b u r a ,
T o m e l t h i s m i n d i n his L o r d i n s i l e n c e .
N a r a d a Rishi roams a b o u t in the three worlds.
W i t h his T a m b u r a i n his h a n d , s i n g i n g .
" Sriman Narayana, Narayana, Narayana."
Music helps the devotee to c o m m u n e with the L o r d .
It makes the mind one-pointed quickly.
A n a h a t music steadies the m i n d .
H e a r i t d a i l y a n d m e l t t h e m i n d i n silence.
Practise Yoni M u d r a to h e a r the Anahat.
Enter into Samadhi through steady practice.
Music is N a d a B r a h m a n . S a m a V e d a i s full o f h i g h
class m u s i c . Ravana chanted Sama Veda and propitiated
Lord Siva.
Bhava, R a g a and T a l a — t h e s e three constitute the
a c
w h o l e c o n c e p t i o n o f N l a L a y a w h i c h leads t o N a d a Brah»-
man.
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MUSICO-THERAPY 141
Geeta, V a d y a a n d Nritya—these three make up Sangeeta
w h i c h is offered in t h e service of t h e L o r d .
Music captivates the m i n d . M u s i c elevates t h e m i n d
to sublime heights of divine splendour. M u s i c causes L a y a
o r dissolution o f t h e m i n d i n B r a h m a n o r t h e A b s o l u t e .
H a r m o n i u m , Veena, Sitar, Saranghi, Dilroba, Violin,
Villu, Yal, S w a r a m a n d a l , H a r p , etc., are the various kinds
o f m u s i c a l i n s t r u m e n t s w h i c h express t h e v a r i o u s t u n e s t h a t
h e l p t h e L a y a process.
M u s i c is an a i d in t h e t r e a t m e n t of diseases. Music
has a n e x t r a - o r d i n a r y p o w e r over disease. Harmonious
r h y t h m caused by sweet music has attractive property.
I t d r a w s o u t disease. T h e disease c o m e s o u t t o e n c o u n t e r
the music wave. T h e two blend together a n d vanish in
space.
M u s i c soothes t h e b r a i n a n d t h e n e r v e s . I t lulls t h e
whole system. I t s t i m u l a t e s , energises, i n v i g o r a t e s , galvanises
7
a n d vitalises t h e w hole s y s t e m . I t affects t h e e m o t i o n s a n d
a r o u s e s t h e i m p u l s e s t o a c t i o n a n d t h e r e b y influences all t h e
vital f u n c t i o n s . It consists of a series of h a r m o n i o u s v i b r a -
tions, e l e c t r i c a l i n t h e i r n a t u r e a n d m a k e u p .
M u s i c r e l a x e s n e r v o u s t e n s i o n a n d m a k e s those p a r t s
oi ihe hotly affected by t e n s i o n to r e s u m e t h e i r n o r m a l
functions.
M u s i c i s h i g h l y beneficial i n t h e t r e a t m e n t o f n e r v o u s
d i s o r d e r s , sleeplessness, e t c .
Music has tremendous power to bring comfort a n d
s o l a c e w h e n o n e is in a s t a t e of d e s p o n d e n c y or p a i n .
 ,,'NCE OF THAAN 143

'I' he Moghul E m p i r e u n d e r Akbar, the Great. Thaan

s
' " ,s Akbar's C o u r t m u s i c i a n a n d a great favourite of
CHAPTER XVIII lb'- I ,peror. He d e v e l o p e d this i n t r i c a t e s c i e n c e to t h e
higln peak of perfection. T h e countless t h a a n s t h a t
THE SCIENCE OF THAAN Tha., Sen c r e a t e d a r e c l a i m e d b y his followers t o n u m b e r
й
Swami N a d a Brahmanandaji's Rare Mastery "I " [ J n n c h a s K o t i T h a a n , " viz., f o r t y - n i n e c r o r e s . What
cvci , k e d e g r e e of v a l i d i t y of t h i s c l a i m , yet, it is u n d e n i a b l e
(By Sri Swami Chidananda) thai gifted m a s t e r w h o h a d a t t a i n e d t h e h i g h e s t S i d d h i
T h e t e r m T h a a n implies, to p u t it simply, a musical i n S;i ,„eeta h a s left b e h i n d i n n u m e r a b l e t h a a n s t o p o s t e r i t y
flourish e x e c u t e d vocally by a songster, r e n d e r e d either in WIIII, ц d o w n by h i m in voluminous manuscripts, s o m e of
whii i a r e s a i d t o b e i n t h e close c u s t o d y o f t h e l i n e o f m u s i c i a n s
Sahitya form or t h r o u g h p u r e A l a p a n a . It is usually m a d e up
desci lc [ e nt f r o m h i m . T h e y style t h e m s e l v e s a s b e l o n g i n g
of a c h a i n of successive n o t e p a t t e r n s t h a t a r e e i t h e r m a d e to
c u l m i n a t e in a sudden climax, or m a d e to synchronise to to th, " T h a a n Sen G h a r a n a . " A g r e a t l i v i n g e x p o n e n t of
a m a r v e l of most a c c u r a t e t i m i n g or gracefully worked r o u n d this . ;ence of T h a a n is S w a m i N a d a B r a h m a n a n d a .
i n t o a circle, as it were, to a logical conclusion t h a t could be 1
sv-a-mi N a d a B r a h m a n a n d a j i h a s a t t a i n e d a r a r e m a s t e r y
a n t i c i p a t e d to a nicety by the e x p e r i e n c e d h e a r e r with a most
over jhJs difficult s c i e n c e b y a n e x t r e m e l y p a i n s t a k i n g
trained ear a n d musical maturity. Two points may be :Ui<l
о ,-duOus p e r i o d o f d i s c i p l e s h i p u n d e r m a s t e r s o f t h e T h a a n
n o t e d h e r e , viz-, t h a t t h e t h a a n i s a m e d i u m e m p l o y e d solely Sen Qjjarana. Chiefly h e a t t r i b u t e s his k n o w l e d g e to
by the vocalist, a n d secondly, in the process of weaving i n t e r n e t r a i n i n g u n d e r t w o m a s t e r s , viz-, for a p e r i o d o f t h r e e
o u t the n o t a t i o n a l p a t t e r n , t h e singer does n o t p r o n o u n c e years under the venerable Alladiya K h a n of K o l h a p u r
t h e S w a r a or musical n o t e , b u t just intones it. Each thaan S t a t e , a n d u n d e r t h e a g e d T a t a B u a o f B a n a r a s for a n o t h e r
f o r m s a u n i t b y itself o r r a t h e r , a u n i t a r y s e r i e s o f n o t e s p e r i o d o f seven y e a r s . T h e s e w e r e y e a r s o f u n r e m i t t i n g toil,
l i n k e d t o g e t h e r t o form a c o m p l e t e p a t t e r n . It is mostly t r a i n i n g ! personal service a n d laborious p r a c t i c e . Nada
e x e c u t e d with r a p i d i t y a n d is perfectly a n d a c c u r a t e l y timed B r a h m a n a n d a j i p r a c t i s e d clay a n d n i g h t . He could h a r d l y
w h e n i n t h e c o u r s e o f a s o n g ( G e e t ) w i t h its d e f i n i t e t a a l . get e n o u g h sleep. H e k e p t p r a c t i s i n g far i n t o t h e s m a l l
I t m a y b e o b s e r v e d t h a t t h a a n a n d its v a r i a n t s , ulta-pulta, hours ofthe morning. He has n o w a t t a i n e d such a degree
a r e always executed only in the C h a u p a t or the higher o f m a s t e r y i n this l i n e t h a t h e s h i n e s a s a u n i q u e p h e n o m e n o n
' kaalaas ' or t e m p o , a n d n o t in the first two lower tempos, am<, l l o . e x p o n e n t s o f t o - d a y . He manifests an a m a z i n g
or the C h a u k a a n d M a d h y a m a kaalaas, as they a r e known in control over the vocal system. M a n i p u l a t i n g his a r t i c u l a ­
t h e D a k s h i n a d h i o r S o u t h e r n schools. T h e m o d e employed tion j n m o s t i n t r i c a t e m a n n e r s t o p e r f e c t a n d split s e c o n d
for ' V i s t h a r a ' * i n t h e s e t w o k a a l a a s u s u a l l y t a k e t h e form o f t i l t h , , g s , h e i s a b l e t o p r o d u c e t h a a n o f a s t o n i s h i n g types
the Aalaap and the G a m a k and Khatak. T h e f i r s t , viz., thai ^ a l d b e h a r d l y t h o u g h t c a p a b l e o f b e i n g p r o d u c e d .
t h e A a l a a p is in the V i l a m b i t or C h a u k a k a a l a a . T h e second
a n d t h i r d , viz., G a m a k and Khatak arc in the Duppat, ГЬе s e c r e t o f N a d a B r a h m a n a n d a j i ' s g e n i u s m a y b e
a p p r o x i m a t i n g t o t h e M a d h y a m a , also k n o w n a s t h e s e c o n d said t o lie i n h i s c o n t r o l o v e r t h e r a t e o f v i b r a t i o n a n d its
kaalaa. l o ( . M I O , i i n a n y p a r t o f t h e b o d y a t will. By this t e c h n i q u e
it i c l a i m e d t h a t v a r i o u s diseases a f f e c t i n g different p a r t s o f
T h e S c i e n c e o f t h a a n h a d its g r e a t e s t e x p o n e n t i n the t ) 0 d y c a n b e c u r e d a s w e l l a s p r e v e n t e d t h r o u g h t h i s
T h a a n Sen, t h e M a s t e r songster, w h o flourished in the hey- inii - nal v i b r a t i o n . T h e i m p u l s e of vocal v i b r a t i o n is diverted
:)|
* Musical elaboration. ' Ц . a n y l i m b o r t h e t r u n k t o a n y p a r t o f t h e a n a t o m y even.

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 144 NADA YOGA
as a c u r r e n t of electricity is d i r e c t e d along the circuit to a n y
desired place or object. T h e peculiar feature here is that
the vocal v i b r a t i o n thus directed is of the s a m e rate of the
c o r r e s p o n d i n g t h a a n that is b e i n g p r o d u c e d by the singer
at a particular m o m e n t . S w a m i N a d a Brahmanandaji is
h i m s e l f a l i v i n g t e s t i m o n y t o this c l a i m a n d h e h a s n o t k n o w n
a single d a y of illness.
T h e f o l l o w i n g a r e s o m e o f t h e T h a a n s from t h e r e p e r -
t o i r e o f Sri S w a m i N a d a B r a h m a n a n d a j i :
Ratt Thaan : It is p r o d u c e d in t h e c e n t r e of t h e t h r o a t
region by a rapid vibration of the vocal chord, which a r e
b r o u g h t together in a short c l a p p i n g m o v e m e n t within the
throat. T h e s o u n d thus p r o d u c e d is in the n a t u r e of a short,
h a c k i n g n o t e , g i v i n g a s t a c c a t o effect. It clears out all
phlegm. T h e p r a c t i t i o n e r b e c o m e s free from ' k a p h a '
r o g a o r diseases a r i s i n g from t h e d i s b a l a n c e o f t h e p h l e g m a t i c
h u m o u r s p e c i a l l y i n its m a n i f e s t a t i o n i n t h e r e g i o n o f t h e
c h e s t a n d a b o v e it.
Cala-ka-thaan : T h i s is p r o d u c e d in t h e c e n t r a l r e g i o n
of the t h r o a t in t h e gullet p o r t i o n in front of the neck a n d
involves the m a n i p u l a t i o n of the A d a m ' s Apple in a most
e x t r a o r d i n a r y m a n n e r , s e t t i n g i t i n t o a n oscillatory m o t i o n
of the utmost rapidity. Notes thus oscillated p r o d u c e the
s t r a n g e effect o f a c h o r d o f m u s i c e c h o i n g a n d r e - e c h o i n g
within the multiple arches ofthe ceiling of a Gothic Cathedral.
G a l a - k a - t h a a n is a reliable w e a p o n in the h a n d s of the
vocalist. I t i s a g r e a t d e s i d e r a t u m o f t h e voice c u l t u r i s t .
F r o m simple soar throat to congestive a n d inflammatory
c o n d i t i o n s o f t h e l a r y n x g i v e w a \ b e f o r e t h e r e g u l a r a n d syste-
m a t i c p r a c t i c e of this t h a a n . U n l i k e the ' r a n thaan,'
t h e r e i s c o m p a r a t i v e l y lesser sacrifice o f m e l o d y i n t h e e m p l o y -
m e n t o f this t h a a n .
AandolanThaan : T h e l o c a t i o n n o w i s t h e a c t u a l m o u t h
cavity. A a n d o l a n is the vibrant notation produced with the
h e l p o f t h e u v u l a o r t h e s m a l l t o n g u e , w h i c h i s set i n t o m o t i o n
at an incredible rate. H e n c e , the significant n a m e A a n d o l a n ,
w h i c h m e a n s ' s w i n g i n g s u s p e n d e d ' a s i n fact t h e u v u l a is.
This t h a a n cures all varieties of d r y cough, arising out of
local irritation of t h r o a t a n d p a l a t e a n d not caused by
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THE SCIENCE OF THAAN 143
phlegm. T h e exercise o f t h e A a n d o l a n t h a a n gives rise t o a
novel and not unpleasant sound of somewhat restricted
volume.
Ot Thaan : T h a a n p r o d u c e d solely by m a n i p u l a t i o n of
t h e lips o r O t . T h e v o l u m e o f s o u n d i s still f u r t h e r r e s t r i c t e d
in t h e e m p l o y m e n t of this t h a a n . It h a s a s t i m u l a t i n g effect
u p o n t h e e n t i r e frontal d e n t a l r e g i o n o f t h e incisors a n d
b i c u s p i d s . D e n t a l roots a r e t o n e d u p . E n s u r e s m o u t h
health in the practitioner.
Xasika Thaan : In this t h a a n t h e v i b r a t i o n is l o c a t e d
within the nasal passage just b e n e a t h the bridge. It provides
a p o w e r f u l s h a k e - u p to t h a t r e g i o n a n d a c t s as a v i g o r o u s c l e a n -
ser a n d toner. I t c o m b a t s colds, c o r y z a a n d r h i n i t i s . It
banishes adenoids. It is s o m e t h i n g in t h e n a t u r e of a ' n e t i -
k r i y a , ' w i t h o u t t h e use o f t h r e a d o r w a t e r ; o r i n o t h e r w o r d s
a ' S h a b d h a - n e t i , ' if o n e m a y e m p l o y s u c h a t e r m .
Bada Jeeb-ka-thaan : As t h e n a m e d e n o t e s this t h a a n is
p r o d u c e d w i t h t h e h e l p o f t h e t o n g u e itself b e i n g b r o u g h t i n t o
vibratory motion. It is claimed that stuttering and stammer-
i n g c a n b e o v e r c o m e t h r o u g h a r e g u l a r p r a c t i c e o f this t h a a n .
Danta Thaan : In e x e c u t i n g this t h a a n , t h e d e n t a l t h a a n ,
t h e r a p i d side-to-side m o v e m e n t o f t h e l o w e r r o w o f t e e t h
i s e m p l o y e d t o set t h e notes i n t o v i b r a t i o n . T h e notes a r e
a r t i c u l a t e d p l a i n from t h e t h r o a t . T h e y issue a s p l a i n notes
;
w i t h o u t a n y sort o f g a m a k ' o r t r e m e l o u n t i l t h e y r e a c h t h e
teeth a n d here, in their passage between the latter, the
vibration is i m p a r t e d by the singer. T h i s t h a a n also h a s
t h e effect o f s t r e n g t h e n i n g t h e t e e t h .
Bina Jeeb-ka-thaan: H e r e t h e t o n g u e is h e l d t i g h t l y c l e n c h -
e d b e t w e e n t h e t e e t h , w i t h t h e tip p r o j e c t i n g o u t s i d e t h e
lips. T h u s , all the m o v e m e n t of the tongue is completely
arrested. I n this p o s i t i o n o f f i x i t y , the s i n g e r w e a v e s o u t
his t h a a n w i t h r a p i d i t y o f e x e c u t i o n a n d r a t e o f v i b r a t i o n .
T h e m o v e m e n t involves t h e r o o t o f t h e t o n g u e .
Chhati-ka-thaan : H e r e t h e v o i c e is b r o u g h t o u t p o w e r f u l l y
r i g h t from t h e l u n g s w i t h v i g o r o u s i m p u l s e i m p a r t e d from t h e
r e g i o n 'of t h e chest. This is not u n c o m m o n a m o n g Gawais.
O n e w h o p r a c t i s e s C h h a t i - k a - t h a a n n e e d h a v e n o fear o f
h e a r t troubles.
10
14D NADA YOGA
Pet-ka-thaan : T h i s is a p o w e r f u l e x e r c i s e by w h i c h t h e
practitioner thoroughly shakes up the entire gastro-intestinal
system. T h i s t h a a n d e p e n d s for its v i b r a t i o n u p o n the
forceful m o v e m e n t o f t h e d i a p h r a g m a s well a s t h e e n t i r e
s t o m a c h wall. T h e rectus a b d o m i n i muscles a r e b r o u g h t
i n t o vigorous play d u r i n g this t h a a n . No person however
strong c a n succeed in a r r e s t i n g the m o v e m e n t of the singer's
s t o m a c h d e s p i t e w h a t e v e r p r e s s u r e h e m a y e x e r t u p o n it.
All t h e a b d o m i n a l v i s c e r a a r e i n v i g o r a t e d a n d t o n e d u p b y
the Pet-ka-thaan.
Threefold practice of Тага, Madhyama and Xabhi. N o w we
h a v e a process to perfect w h i c h is the a r d e n t a m b i t i o n of
a l m o s t all vocal m a s t e r s . It is a p r o d u c t i o n of s o u n d in
three pitches. In the Тага Swara, Swami N a d a Brahma-
n a n d a locates the voice vibrations in a most inexplicable
m a n n e r u p o n t h e t o p of his h e a d . H e d o e s this i n a
m y s t e r i o u s m a n n e r a n d w h e n this Т а г а t h a a n i s i n progress,
a p e r s o n p l a c i n g h i s h a n d o n t h e t o p o f t h e s i n g e r ' s h e a d will
b e s t a r t l e d t o f i n d t h e s k u l l b e n e a t h his h a n d c o m m u n i c a t i n g
t h e thrilling v i b r a t i o n c o r r e s p o n d i n g to the t h a a n in progress
at the particular m o m e n t .
F o r the M a d h y a , the vibration is located in the central
p o i n t at the base of t h e t h r o a t between the two collar bones
a b o u t the region where they j o i n the sternum. Whatever
t h a a n t h e s i n g e r p r o d u c e s w i t h his v o i c e h e l d i n t h i s s t a t e o f
M a d h y a i s felt o n l y a t t h i s p o i n t .
F r o m here the singer suddenly drops down, as it were,
a n d seems to r e a c h into t h e very root p o i n t of a r t i c u l a t e
sound. T h e v o i c e , i s n o w s e e n t o issue f r o m d e e p d o w n o u t
o f t h e region o f t h e N a b h i or the navel. H o l d i n g o n t o this
N a b h i S w a r a , w e see h i m e x e c u t e a g a i n w i t h t h e s a m e mastery-
a l l t h e i n t r i c a c y o f t h a a n , ulta-pulta, b o t h i n ' b o l ' a s w e l l a s
in t h e ' k h a t ' f o r m . .
T h e a b o v e p r a c t i c e o f t h a a n i n this threefold Т а г а ,
M a d h y a a n d N a b h i , N a d a i s d o n e w i t h a d e g r e e o f facility,
w i t h the singer switching a b r u p t l y from o n e pitch to a n o t h e r
w i t h such perfect ease a n d c o n t r o l , t h a t is at o n c e a d m i r a b l e
a n d astounding. T h i s difficult T r i p l e S a d h a n a h a s m y s t e r i o u s
effects a n d benefits t h e e n t i r e s y s t e m o f t h e p r a c t i t i o n e r .
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T H E SCIENCE OF THAAN 147
T h e b r e a t h v i b r a t i o n s h e l p t o a w a k e n v a r i o u s h i d d e n forces i n
t h e b o d y , give a b u n d a n t r e s i s t a n c e p o w e r a g a i n s t diseases
a n d grant a peculiar i m m u n i t y to him.
Kundalini Thaan : T h i s t h a a n is a m y s t e r i o u s a n d n o v e l
variety where the sound vibrations are taken even deeper
d o w n t h a n t h e c e n t r e o f its issue, i.e., t h e N a b h i . After
s e v e n y e a r s o f A b h y a s a p r o v e d futile t o a c h i e v e this t h a a n ,
t h e M a s t e r h a d all b u t given i t u p , b u t his e n t r y into t h e
s p i r i t u a l life u n d e r t h e D i v i n e M a h a P u r u s h a , S w a m i S i v a -
n a n d a j i M a h a r a j , f i r e d h i m w i t h fresh z e a l t o t a k e u p t h e
practice. And here some mysterious power helped h i m along
a n d w i t h i n a few m o n t h s ' A b h y a s a d a y a n d n i g h t , S w a m i
N a d a B r a h m a n a n d a attained Siddhi i n the K u n d a l i n i T h a a n .
T h i s was soon after h e h a d t a k e n t h e holy o r d e r o f S a n n y a s
f r o m his G u r u d e v a , S w a m i S i v a n a n d a j i M a h a r a j .
T h e K u n d a l i n i T h a a n brings into play certain inner
p r a n i c currents or N a d i s generally not active in the majority
of beings. D u r i n g this t h a a n , t h e v i b r a t i o n s issue solely
from the M o o l a a d h a a r a centre, at the base of the spinal
column. T h e e n t i r e s y s t e m i s l u l l e d i n t o a s t a t e o f com­
plete quiescence. It almost seems as t h o u g h the entire vocal
system has t a k e n a holiday a n d t h a t no p a r t of it a b o v e the
N a b h i is involved in the p r o d u c t i o n of this s o u n d . It seems
t o b e issuing f r o m n o w h e r e t h a t w e k n o w of. A soft g l o w
o f p e a c e a n d s e r e n i t y suffuces t h e face o f t h e S w a m i j i w h e n
he is engaged in producing the Kundalini T h a a n .
T o r e n d e r t h e K u n d a l i n i T h a a n takes some t i m e o f
preliminary singing. It c a n n o t be d o n e off-hand at a
m o m e n t ' s notice. I t i s o n l y w h e n t h e s i n g e r h a s his v o i c e
w a r m e d u p a n d t h e N a d a gets q u i c k e n e d t h r o u g h o u t the
system t h a t he a t t e m p t s the K u n d a l i n i T h a a n . It has got a
m y s t e r i o u s s o o t h i n g effect e v e n u p o n t h e h e a r e r w h o s e m i n d
g e t s slowly c a p t i v a t e d a n d h e l d b y this l o w a n d h u m m i n g
Nada. A t t h i s t i m e , a sense o f ecstasy seems t o s t e a l o v e r
Swami N a d a Brahmanandaji who, when questioned, stated
t h a t e v e n a s h o r t p r a c t i c e o f this K u n d a l i n i T h a a n h a s t h e
p e c u l i a r effect u p o n h i m o f a c u r i o u s , i n d e s c r i b a b l e , i n t e g r a l
s a t i s f a c t i o n of his e n t i r e b e i n g . " I feel " s a i d h e , " as w o u l d
feel a h u n g r y m a n w h o h a s j u s t f e a s t e d t o his fill."
 148 NADA YOGA
T h e effect o f K u n d a l i n i T h a a n i s m o r e p s y c h i c t h a n
physical. I t achieves t h e c l e a n s i n g o f all t h e subtle, i n n e r
pranic currents or in other words ' Sarva N a d i Suddhi.'
A peculiar feat : A p e c u l i a r e x e r c i s e p a i n s t a k i n g l y per­
fected t h r o u g h m u c h a r d u o u s p r a c t i c e d e m o n s t r a t e s ' t o u s
S w a m i N a d a B r a h m a n a n d a j i ' s a m a z i n g control over N a d a -
Sakti. I t i s a n a l t o g e t h e r u n i q u e f e a t w h e r e h e s e n d s clown
the vibrations of vocal N a d a into remote parts of the body
a t will. T h u s w h e n he directs the r a p i d vibratory impulse
of a t h a a n he is executing, a l o n g t h e a r m , it is found t h a t the
impulse travels from the c e n t r e of t h e sound location right
a l o n g t h e l i m b t o its e x t r e m i t y w h e r e i t sets t h e t e n d o n s i n t o
r a p i d m o t i o n in perfect r h y t h m w i t h the t h a a n in question.
At s u c h a t i m e t h e t e n d o n s at t h e b a c k of his c l e n c h e d fist
a n d over t h e k n u c k l e s c a n b e distinctly seen i n r h y t h m i c
motion. E v e n as m a n y as four pairs of muscular hands of
strong young men grasping N a d a Brahmanandaji's h a n d
t i g h t l y f r o m s h o u l d e r u p t o h i s w r i s t h a v e f a i l e d t o nullify
t h e force o f this p r a n i c i m p u l s e t h u s sent u n d e r t h e impelling
power of a r a p i d t h a a n . T h i s p h e n o m e n o n h a s baffled
e v e n c l e v e r m e d i c a l m e n w h o , w i t h t h e i n t e n t i o n o f close
observation, have themselves personallv joined in grasping
N a d a B r a h m a n a n d a j i ' s a r m d u r i n g this t h a a n d e m o n s t r a t i o n .
Before c o n c l u d i n g , h o w e v e r , o n e o b s e r v a t i o n h a s t o b e
m a d e i n r e s p e c t o f these t h a a n s m e n t i o n e d a b o v e . Most of
these t h a a n s comprise purely a S a d h a n a Vidya. They are
usually not m a d e in the course of p u b l i c musical performances.
R a t h e r , they are primarily practised by the votary of Sangeeta
Sastra as an i m p o r t a n t p a r t of the training'. They are
a i m e d at the a c h i e v e m e n t of b r e a t h control a n d perfection in
voice c u l t u r e . T h e i r Abhyasa is in the n a t u r e of personal
p r a c t i c e involving strenuous a n d i n t r i c a t e exercise. It is
like the g y m n a s i u m W o r k - o u t of a m a s t e r pugilist or a c r o b a t
w h o a i m s u l t i m a t e l y at d e m o n s t r a t i n g the total resultant perfec­
tion o f c o n t r o l , b a l a n c e a n d a c t i o n i n h i s o r h e r s p e c i a l a c t
a n d feature. T h u s , it will be seen t h a t they a r e p u r e l v a
subjective m a t t e r to the musician a n d their practice an
i n t e g r a l p a r t o f his i n n e r d e v e l o p m e n t u p o n t h e h a r d up­
hill p a t h towards perfection. It will, therefore, be a mistake
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T H E SCIENCE OF THAAN 149
t o seek for m e l o d y i n m o s t o f t h e s e t h a a n s . Nevertheless,
some of t h e m do have definite musical v a l u e s i m u l t a n e o u s
w i t h t h e i r r o l e i n t h e r e a l m o f b r e a t h c o n t r o l a n d v o i c e culti­
vation.
N o w , s o far w e h a v e c o n s i d e r e d t h e p u r e l y t e c h n i c a l
a n d the therapeutical aspects of the T h a a n . W e shall
h e r e t r y t o see t h e m u s i c a l a s p e c t o f t h e s a m e . In w h a t
relation the practice of t h a a n stands to the culture of real
m u s i c a n d t h e r o l e i t p l a y s i n i m p a r t i n g t o t h e a r t i s t t h e gift
o f t h e v o i c e b e a u t i f u l w i t h its t h r i l l i n g r i c h n e s s o f t o n e a n d
t i m b r e will b e n o w s e e n . W e m a y say t h a t o n the m u s i c a l
s i d e t h e t h a a n c o m p r i s e s a m a t c h l e s s f o u n d a t i o n for t h e
a c h i e v e m e n t of sweetness of tone, excellence in melody a n d
superb music.
T h r e e things c o m b i n e to bestow t h e s t a m p of true great­
ness on a m u s i c i a n ; his success is p r o p o r t i o n a t e to t h e d e g r e e
to w h i c h he masters these t h r e e factors. These three are
firstly, t h e p i t c h w i t h its t h r e e f o l d g r a d a t i o n s o f t h e Т а г а
Stayi (octave), M a d h y a Stayi a n d the M a n d a r a Stayi.
Secondly, the volume of voice, m a i n l y t h r o u g h the modula­
t i o n s o f w h i c h t h e a r t i s t i s a b l e t o e x p r e s s t h e different s u b t l e
shades of Bhav. Thirdly, the tempo. It is here that the
t h a a n S a d h a n a gives w o n d e r f u l h e l p t o t h e m u s i c i a n a n d m a y
be said to be an indispensable requisite to one w h o is really
serious a n d earnest a b o u t progressing t o w a r d s perfection in
voice cultivation a n d c o n t r o l . As a S a d h a n a it is u n e q u a l l e d
i n its a b i l i t y t o e n a b l e t h e s i n g e r t o a c h i e v e m a s t e r y o v e r t h e
a b o v e - m e n t i o n e d t h r e e factors of pitch, v o l u m e a n d t e m p o .
I t i s t h e m o s t effective m e a n s b y w h i c h t h e s i n g e r d e v e l o p s
v o l u m e o f his v o i c e a n d a c q u i r e s c o n t r o l o v e r P r a n a o r b r e a t h .
I t i s t h u s f o u n d t o b e a n i d e a l basis u p o n w h i c h t o b u i l d u p t h e
s u p e r s t r u c t u r e of perfect a n d e n r a p t u r i n g m u s i c , such as will
t h r i l l a n d m o v e t h e l i s t e n e r s w i t h its e n t h r a l l i n g m e l o d y ,
richness, a d m i r a b l e m a s t e r y of t e c h n i q u e as well as s u p e r b
musical value.
T h e test o f a t r u e m a s t e r m a y b e s a i d t o b e his a b i l i t y
t o sing well i n all t h e t h r e e pitches, t h e Т а г а Stayi, t h e M a d h y a
Stayi a n d M a n d a r a Stayi a s well. This he must be able to
d o w i t h u t m o s t ease, g r a c e a n d perfection. He must be able to
s w i t c h o n from o n e p i t c h t o t h e o t h e r w i t h r a p i d i t y a s well
as unerring accuracy. T h e r e s h o u l d b e n o b l e m i s h i n his
q u i c k p a s s a g e f r o m o n e p i t c h t o t h e o t h e r a n d also i n his
r e n d e r i n g o f t h e S a h i t y a in each p a r t i c u l a r pitch held at the
time. T h e difficult p r a c t i c e o f t h a a n S a d h a n a i s o f i n e s t i m a -
ble help to the m u s i c i a n in a c q u i r i n g this rare finish. T h e
t h a a n , w h e n thus rightly understood a n d intelligently a n d
e a r n e s t l y p r a c t i s e d , i s t h e g r e a t e s t friend a n d h e l p e r t o t h e
wise s i n g e r i n his a t t e m p t t o s c a l e t h e h i g h p e a k s o f p e r f e c t i o n
in music.

BOOK THREE

KRIYA YOGA

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Austerities study of scriptures, a n d self-surrender
constitute the Yoga of Purificatory Action.
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CHAPTER I
T h r o u g h T a p a s , mortification, d u e to the destruction of
i m p u r i t i e s , a r i s e p s y c h i c p o w e r s i n t h e b o d y a n d senses.
By T a p a s , the m i n d , speech a n d Indriyas are purified.
F a s t s a n d all religious o b s e r v a n c e s t h a t a r e l a i d d o w n i n
D h a r m a Sastras a n d t h e r u l e s o f Y a m a a n d N i y a m a , A s a n a ,
P r a n a y a m a , etc., c o m e u n d e r T a p a s . In Gita Chapter X V I I ,
t h e t h r e e Slokas f r o m 14 to 16 d e s c r i b e t h r e e k i n d s of T a p a s ,
viz-, T a p a s o f b o d y , s p e e c h a n d m i n d . Psychic powers
a r e t h e e i g h t S i d d h i s , A n i m a , M a h i m a , e t c . All these S i d d h i s
can be acquired by the steady practice of Tapas. Manu
says : " H e w h o s e s p e e c h a n d m i n d a r e p u r e a n d e v e r c a r e -
fully g u a r d e d , o b t a i n s all t h e fruits t h a t a r e o b t a i n e d b y m e a n s
of V e d a n t . " B y t h e p e r f o r m a n c e o f T a p a s , all K l e s h a s
(afflictions) a n d i m p u r i t i e s c a n b e d e s t r o y e d .
What is Tapas ?
T h a t w h i c h purifies t h e i m p u r e m i n d i s T a p a s . That
which regenerates the lower a n i m a l nature and generates
divine nature is T a p a s . T h a t w h i c h cleanses t h e m i n d a n d
d e s t r o y s lust, a n g e r , g r e e d , e t c . , i s T a p a s . T h a t w h i c h
p r o d u c e s B r a h m a T e j a s a n d destroys A s u r i c o r d i a b o l i c a l
nature is Tapas. T h a t w h i c h destroys T a m a s a n d Rajas
a n d increases S a t t v a i s T a p a s . T h a t w h i c h steadies t h e m i n d ,
a n d fixes i t o n t h e E t e r n a l i s T a p a s . T h a t which arrests
the outgoing tendencies, extroversion or B a h i r m u k h a Vritti
and produces introversion or A n t a r m u k h a Vritti is T a p a s .
T h a t which destroys V a s a n a s , egoism, R a g - D w e s h a a n d
g e n e r a t e s dispassion, d i s c r i m i n a t i o n a n d m e d i t a t i o n i s T a p a s .
T a p a s is spiritual discipline, Yogabhyas or B r a h m a b h y a s .
T a p a s is Brahma Chintan, worship, Sadhana and meditation.
This is the third A n g a of N i y a m a in Raja Yoga. It is
one o f t h e three items of Kriya Yoga. T a p a s means austerity
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KRIYA YOGA TAPAS

or practice of p e n a n c e . T h e m a n o f T a p a s i s b r i l l i a n t like a Savitri brought back Satyavan from L o r d Y a m a . The power

b l a z i n g fire. T a p a s m e a n s r e s t r a i n t o f t h e senses a n d m e d i - o f B r a h m a c h a r y a i s m o r e p o w e r f u l t h a n t h e p o w e r o f physical
t a t i o n also. T a p a s leads to control of m i n d . Tapas. T o s p e a k t h e t r u t h , t o o b s e r v e v o w o f silence, n o t t o
S t a n d i n g o n o n e l e g , r a i s i n g o n e h a n d u p for a long t i m e h u r t others by unkind words or harsh words, to speak words
i s also T a p a s . B u t this i s T a m a s i c T a p a s o f a n i g n o r a n t t h a t a r e beneficial, s t u d y o f s c r i p t u r e s a r e all T a p a s o f t h e
man. P a n c h a g n i T a p a s i s s i t t i n g i n t h e m i d s t o f four speech. Poise, m e n t a l r e s t r a i n t o r S a m a , p u r i t y o f n a t u r e ,
fires i n t h e h o t s u n , h a v i n g s u n a s t h e f i f t h f i r e . V a i r a g i s o n e - p o i n t e d n e s s o f m i n d , m e n t a l h a p p i n e s s , cheerfulness,
p r a c t i s e this v e r y o f t e n . D e s i r e m o v e s t h e senses. Desire c l e a n l i n e s s o f life, a r e all T a p a s o f m i n d .
c a n b e c o n t r o l l e d o n l y i f t h e senses a r e c u r b e d . Tapas Abandon Tapas Abhimana
a n n i h i l a t e s desires. Practise intelligent T a p a s .
Viswamitra's T a p a s was of a Rajasic type. He h a d
T a p a s i s a u s t e r i t y , c o n t r o l o f senses a n d m e d i t a t i o n . Tapas Abhimana. H e w a s egoistic a n d w a s p r o u d o f his
T h e a s p i r a n t i s b l a z i n g like f i r e ( T a p a a t i ) . H i s eves a r e
Tapas. He always fought w i t h the Sattvic Vasishta.
b r i l l i a n t , his v o i c e s w e e t a n d forcible. His body is shining
His pride was quelled in the end. Both went to Lord Brahma,
a n d beautiful. All are a t t r a c t e d towards h i m . H e i s like
t h e c r e a t o r , to find o u t " W h o is a g r e a t e r T a p a s w i n ? "
a magnet. A l l t h e s e a r e d u e t o his T a p a s c h a r y a . He who
B r a h m a said, " He w h o brings the Surya Devata in my
does T a p a s is T a p a s w i n . Tapaswins go to Tapoloka.
presence is a great T a p a s w i n . " Viswamitra approached
B r a h m a n d i d T a p a s i.e., m e d i t a t i o n before H e c r e a t e d t h e
Surya. S u r y a said, " Bring somebody to take up my work.
universe. H e reflected o v e r H i s g r a n d p l a n o f c r e a t i o n .
I shall come to B r a h m a n o w . " Viswamitra was not able to
This is His Tapas. Purify y o u r s e l f t h r o u g h T a p a s a n d a t t a i n
the ultimate goal. d o it. T h e r e u p o n V a s i s h t a p l a c e d his B r a h m a D a n d a .
It shone with brilliance a n d did the work of sun. Surya
F o r m s of Tapas c a m e t o B r a h m a a n d p a i d his r e s p e c t s . V i s w a m i t r a p u t his
head down in shame. A n d s i l e n t l y r e p a i r e d t o his a b o d e .
S t a n d i n g in w a t e r in w i n t e r is a lower form of T a p a s .
Therefore a b a n d o n T a p a s A b h i m a n a . Practise Sattvic T a p a s
S t a n d i n g i n h o t s u n i n s u m m e r i s a n o t h e r l o w e r form o f
a n d give u p T a m a s i c T a p a s . M a k e the T a p a s Sattvic a n d
Tapas. P a n c h a g n i T a p a s i s a n o t h e r form o f T a p a s . Living
destroy egoism through self-surrender or A t m a Bhav.
o n s w e e t n e e m leaves o r d r i e d leaves i s a n o t h e r t y p e o f
Tapas. P e r a m b u l a t i n g r o u n d G o v e r d h a n hill w i t h N a m a s k a r
Mental Tapas
is a n o t h e r form of T a p a s . T r a t a k on the sun, walking bare-
footed, living n a k e d in s n o w y regions, fasting a n d V r a t a s M e n t a l T a p a s is more powerful than physical T a p a s .
like G h a n d r a y a n a V r a t a , E k a d a s i V r a t a , P r a d o s h V r a t a , H e w h o b e a r s h e a t a n d c o l d does p h y s i c a l T a p a s . He
Krishchara V r a t a , M o u n a o r v o w o f silence, A n u s h t a n , i n c r e a s e s his p o w e r o f e n d u r a n c e , b u t h e m a y n o t b e a b l e t o
P u r a s c h a r a n a , vigils e t c . , a r e d i f f e r e n t k i n d s o f T a p a s . b e a r insult. H e , will b e easily u p s e t b y a h a r s h o r u n k i n d
word. H e m a y t a k e r e v e n g e a n d d o t i t for t a t . He has
j Three K i n d s of Tapas not control over the mind. H e h a s d i s c i p l i n e d o n l y his
T a p a s i s o f t h r e e k i n d s viz., p h y s i c a l , v e r b a l , a n d m e n t a l . physical body. T o k e e p a b a l a n c e d m i n d i n all c o n d i t i o n s
B r a h m a c h a r y a , service o f g u r u a n d s a i n t s , p r a c t i c e o f A h i m s a o f life, t o b e a r i n s u l t , i n j u r y a n d p e r s e c u t i o n s , t o b e e v e r
o r n o n - v i o l e n c e a r e all T a p a s o f t h e b o d y . T h r o u g h the serene, contented a n d peaceful, to be cheerful in adverse
power of B r a h m a c h a r y a Bhisma and H a n u m a n did marvellous conditions, to have fortitude in meeting danger, to h a v e
deeds. T h r o u g h the power of Chastity, D a m a y a n t i b u r n t p r e s e n c e o f m i n d a n d f o r b e a r a n c e a r e all forms o f m e n t a l
the hunter, Anusuya converted the Trimurtis into babies, Tapas.

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KRIYA Y O G A

Highest Tapas
Conventionally, e a t i n g n e e m leaves, s t a n d i n g in water,
s i t t i n g i n t h e h o t s u n , b e a r i n g h e a t a n d cold, s t a n d i n g o n o n e CHAPTER II
leg w i t h raised hands, etc., a r e considered as T a p a s . People
speak of such persons as T a p a s w i n s . T h e y say, " R a m SWADHYAYA
B r a h m a c h a r i i s a g r e a t T a p a s w i n , H e lives o n leaves a n d h a s
no clothing. H e does P a n c h a g n i T a p a s i n h o t s u m m e r . "
T h e s e a r e all forms of physical T a p a s . Philosophically B y s t u d y o f S c r i p t u r e s comes t h e c o m m u n i o n w i t h t h e
m e d i t a t i o n is the highest form of T a p a s . Fixing the w a n d e r -
ing m i n d on God or Brahman is great Tapas. Vichara a n d tutelery deity.
N i d i d h y a s a n a are the highest T a p a s . E n q u i r y of " w h o am I ?" Swadhyaya is the study of scriptures such as Gita,
is the supreme Tapas. Pratyahara, Pranayama, Dharana Upanishads, R a m a y a n a , Bhagavat, etc. T h e study should
a n d S a m a d h i , p r a c t i c e o f t h e four m e a n s , N a v a v i d h a B h a k t i b e (.lone w i t h c o n c e n t r a t i o n . You should understand w h a t
are great Tapas. you h a v e s t u d i e d a n d t r y t o p u t i n y o u r e v e r y d a y life all
t h a t you h a v e l e a r n t . T h e r e will b e n o benefit i n y o u r
s t u d y , if y o u *do n o t e x e r t to live up to t h e t e a c h i n g s of t h e
scriptures. S w a d h y a y a i n c l u d e s also J a p a , t h e r e p e t i t i o n
of M a n t r a s . B y c o n s t a n t s t u d y a n d its p r a c t i c e i n d a i l y
life will l e a d o n e t o h a v e c o m m u n i o n w i t h G o d .

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 ISHVVARAPRANIDHANA
159

H e h a s n o t even t h e t h o u g h t o f s a l v a t i o n ; r a t h e r h e d o e s not
w a n t salvation, even, he merely wants God a n d nothing hut
God. He is satisfied w i t h the love of G o d , for by t h a t t h e r e is
CHAPTER III
n o t h i n g that is not attained. W h a t is there to be attained
ISHVVARAPRANIDHANA w h e n G o d has sent His G r a c e u p o n t h e devotee ? T h e
d e v o t e e does n o t w a n t t o b e c o m e s u g a r b u t t a s t e s u g a r .
T h e r e is pleasure in tasting sugar, but not in becoming sugar
itself. So t h e d e v o t e e feels t h a t t h e r e is s u p r e m e j o y m o r e
By self-surrender ccmes the attainment of Samadhi-
superconscious state. in loving God than in becoming God. G o d shall take com-
plete care o f t h e devotee. " I a m T h i n e , " says t h e d e v o t e e .
T h e s e l f - s u r r e n d e r s h o u l d b e free, p e r f e c t , u n c o n d i t i o n e d
T h i s s e l f - s u r r e n d e r i s A b s o l u t e L o v e for G o d a l o n e .
and ungrudging. T h e n t h e S a m a d h i w i l l c o m e b y itself.
T h e r e is nothing but God-consciousness in the devotee.
This S w a r a P r a n i d h a n a is highest self-surrender.
E v e n a g a i n s t his o w n wishes, t h e d e v o t e e shall b e c o m e o n e
A t m a Nivedana is self-surrender. In the Vishnu w i t h G o d a n d lose h i s i n d i v i d u a l i t y . This is the law of
S a h a s r a n a m a it is said : " T h e h e a r t of one who has taken being. T h e H i g h e s t T r u t h i s A b s o l u t e n e s s a n d t h e soul
refuge in V a s u d e v a , w h o is wholly devoted to Vasudeva, rises a b o v e t h r o u g h different states o f consciousness u n t i l i t
gets entirely purified, a n d he attains B r a h m a n , the E t e r n a l . " attains Absolute perfection w h e n it becomes identical with
T h e d e v o t e e offers e v e r y t h i n g t o G o d i n c l u d i n g his God. T h i s i s t h e c u l m i n a t i o n o f all a s p i r a t i o n a n d love.
b o d y , m i n d a n d soul. H e k e e p s n o t h i n g for himself. He T h e r e a r e i n n u m e r a b l e verses i n t h e B h a g a v a d g i t a a n d
loses e v e n h i s o w n l i t t l e self. He has no personal and inde- t h e B h a g a v a t a e s t a b l i s h i n g t h e t r u t h t h a t self-surrender i s t h e
p e n d e n t existence. H e h a s g i v e n u p h i s self for G o d . He only w a y t o a t t a i n t h e S u p r e m e . K r i s h n a teaches t o A r j u n a
has become part and parcel of God. G o d takes c a r e o f
t h a t self-surrender, t o t a l a n d exclusive, a l o n e c a n give h i m
h i m a n d G o d treats h i m a s Himself. Grief a n d sorrow,
p e a c e a n d r e l i e v e h i m f r o m a l l sins.
p l e a s u r e a n d p a i n , t h e d e v o t e e t r e a t s a s gifts s e n t b y G o d
O n e w h o studies the B h a g a v a d g i t a a n d the S r i m a d
a n d does n o t a t t a c h himself to t h e m . He considers himself
as a p u p p e t of God and an instrument in the hands of God. B h a g a v a t a will c o m e t o k n o w w h a t a g r e a t i m p o r t a n c e i s
H e d o e s n o t feel e g o i s t i c , for h e h a s n o e g o . His ego has g i v e n to t o t a l s e l f - s u r r e n d e r . F o r s e l f - s u r r e n d e r is t h e
g o n e o v e r t o G o d . I t i s n o t his d u t y t o t a k e c a r e o f his wife, a n n i h i l a t i o n o f i n d i v i d u a l consciousness a n d t h e a t t a i n m e n t
c h i l d r e n , e t c . , for h e h i m s e l f h a s n o i n d e p e n d e n t e x i s t e n c e of Absolute Consciousness. This is equal to Nirvikalpa
a p a r t from God. G o d will t a k e c a r e o f a l l . He knows h o w Samadhi.
to lead the world in the right p a t h . O n e need not think T h e devotee flies to the state of the highest M a h a b h a v a
that he is b o r n to lead the world. G o d i s t h e r e w h o will and merges himself in God. T h e wave subsides in the ocean.
look t o e v e r y t h i n g w h i c h m a n c a n n o t e v e n d r e a m of. He T h e spark becomes one with fire. T h e r a y is absorbed into
h a s n o s e n s u a l c r a v i n g for h e h a s n o b o d y a s i t i s offered t o the Sun. T h e m i n d merges in the A t m a . T h e individual
God. H e d o e s n o t a d o r e o r l o v e his b o d y for i t i s G o d ' s loses itself i n t h e A b s o l u t e . T h e d e v o t e e b e c o m e s o n e w i t h
b u s i n e s s t o see t o it. H e o n l y feels t h e p r e s e n c e o f G o d a n d God. W o r l d l y consciousness vanishes i n t o u n i v e r s a l c o n -
n o t h i n g else. H e i s fearless for G o d i s h e l p i n g h i m a t a l l sciousness. M a n b e c o m e s G o d a n d t h e m o r t a l becomes-
times. H e h a s n o e n e m y for h e h a s g i v e n h i m s e l f u p t o Immortal.*
G o d w h o h a s n o enemies o r friends. He has no a n x i e t y
for h e h a s a t t a i n e d e v e r y t h i n g b y a t t a i n i n g t h e g r a c e o f G o d ^

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of t h e s e S l o k a s , he will r e a l i s e t h e g o a l of life s o o n . T h e r e is
n o d o u b t o f this.
T h e s e l f - s u r r e n d e r m u s t b e t o t a l , u n g r u d g i n g a n d un­
reserved. Y o u m u s t n o t k e e p c e r t a i n desires for g r a t i f i c a t i o n .
M i r a says : " I h a v e g i v e n m y w h o l e h e a r t , m i n d , i n t e l l e c t ,
CHAPTER IV
soul, my all to my G i r d h a r G o p a l . " T h i s i s p e r f e c t self-
SECRET OF SURRENDER surrender.
A r e a l d e v o t e e will n o t ask t h e L o r d e v e n for M u k t i .
Sakrudeva prapannaya tawasmiti cha yachate S o l o n g a s t h e s u b t l e d e s i r e for l i b e r a t i o n l i n g e r s i n o n e ' s
Abhayam sarvabhutebhyo dadamyelad vritanmama. heart he c a n n o t claim himself to be a true devotee of the
" I r e m o v e all fears of all b e i n g s e v e n if they c o m e to Lord. T h o u g h t h e d e s i r e for e m a n c i p a t i o n i s o f S a t t v i c
M e o n l y o n c e a n d seek M y r e f u g e ; c a l l i n g t h e m s e l v e s n a t u r e , yet t h e devotee h a s b e c o m e a slave of M u k t i . He is
as M i n e — T h i s is My v o w . " [Sri Ramachandra's Vow.) still selfish a n d so is unfit to c a l l h i m s e l f a s i n c e r e l o v e r of
T h r o u g h o u t the G i t a there is a ringing note that surrender God. H e h a s not yet m a d e total, unreserved self-surrender.
a n d d e v o t i o n a r e a b s o l u t e l y n e c e s s a r y for t h e a t t a i n m e n t o f T o ask for M u k t i i s a v a r i e t y o f h y p r o c r i s y . Can a true devotee
God-consciousness. In reality, t h e n i n e m o d e s of devotion d a r e ask a n y t h i n g f r o m G o d , w h e n h e fully k n o w s t h a t H e
( N a v a v i d h a B h a k t i ) a r e r e d u c i b l e t o o n e , viz-, A t m a n i v e d a n . is an o c e a n of love a n d compassion ?
T h e f o l l o w i n g G i t a S l o k a s will i m p r e s s o n y o u r m i n d t h e A real devotee never complains against God. A raw
i m p o r t a n c e of devotion a n d self-surrender. B h a k t a s p e a k s ill o f G o d w h e n h e i s i n distress. H e says
" I have d o n e 25 lakhs of J a p a . I am studying B h a g a v a t
Tameva saranam vachha sarva bhavena Bharata daily. Yet God is not pleased with me. He has not removed
Tat prasalatparam sthanam prapyasi saswatam. m y suffering. God is blind. He has not heard my prayers.
l: W h a t sort of G o d is L o r d K r i s h n a ? I h a v e n o faith i n H i m . "
F l e e u n t o H i m for s h e l t e r w i t h a l l t h y b e i n g , О B h a r a t a ;
by His G r a c e t h o u shall obtain s u p r e m e p e a c e , the everlasting A r e a l B h a k t a rejoices i n suffering, p a i n a n d d e s t i t u t i o n .
dwelling-peace." {Chap. XVIII, 6 2 ) He welcomes grief a n d sorrow always, so t h a t he m a y not
forget G o d e v e n for a s e c o n d . He h a s t h e firm belief t h a t
Manmanabhava madbhakto madyaji mam namaskuru
G o d d o e s e v e r y t h i n g for his g o o d o n l y . Kiinti Devi prayed
Mamevaishyasi satyam te pralijane priyosi me.
to K r i s h n a : " О L o r d ! g i v e me p a i n a l w a y s . T h e n only
" M e r g e t h y m i n d i n M e . b e M y d e v o t e e , sacrifice t o I will r e m e m b e r T h e e a l w a y s . "
M e , p r o s t r a t e thvself before M e , t h o u shalt c o m e even to
In P u r i a saint w h o completely dedicated himself to Lord
Me." (Chap. XVIII, 65)
H a r i was seriously ailing f r o m c h r o n i c dysentery. H e be­
Sarvadharman Parilyajya mamekam saranam vraja c a m e quite helpless. L o r d H a r i o f P u r i w a s s e r v i n g h i m for
Aham Twa sarvapapebhyo mokshayikshyarni ma sucha. m o n t h s in the form of a servant. T h e L a w of P r a r a b d h a is
" Abandoning all duties come to Me, for shelter ; inexorable. N o b o d y c a n e s c a p e f r o m t h e o p e r a t i o n o f this
s o r r o w n o t , I l i b e r a t e t h e e from all s i n s . " (Chap. XVIII, 66) infallible l a w . T h e Lord did not want the Bhakta to take
a n o t h e r b i r t h for t h e e x h a u s t i o n o f h i s P r a r a b d h a . So His
S l o k a s 6 5 a n d 6 6 o f C h a p t e r X V I I I a r e t h e m o s t im­
d e v o t e e h a s t o suffer f r o m p r o t r a c t e d a i l m e n t . T h i s w a s his
portant Slokas of the Gita. The gist o f t h e teachings of
Karmic purgation. But H e himself served h i m , a s the
Lord Krishna is here. I f a n y o n e c a n live i n t h e t r u e spirit
devotee surrendered himself completely. Look at the un-
11

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SECRET OF S U R R E N D E R
162 KRIYA Y O G A

of surrender. Y o u w i l l feel y o u a r e a c h a n g e d b e i n g . This

b o u n d e d m e r c y of the Lord, f i e b e c o m e s a slave o f H i s
exalted state is ineffable. A g r e a t t r a n s f o r m a t i o n will c o m e
devotee when they entirely d e p e n d u p o n H i m .
u p o n you. Y o u w i l l b e e n v e l o p e d b y a h a l o o f d i v i n e efful­
S e l f - s u r r e n d e r d o e s n o t m e a n r e t i r e m e n t i n t o t h e forests. gence. Y o u will b e d r o w n e d i n i n d e s c r i b a b l e bliss, p e a c e
I t does n o t m e a n g i v i n g u p o f all activities. T a m a s or inertia a n d joy. Y o u r o l d l i t t l e self i s d e a d n o w . You are n o w a
i s m i s t a k e n for s e l f - s u r r e n d e r . T h i s is a sad mistake. What c h a n g e d spiritual being. Y o u r i n d i v i d u a l will i s m e r g e d i n
is w a n t e d is internal surrender. T h e ego a n d desire m u s t be t h e cosmic will. You are now illumined by the divine
annihilated. This will constitute real surrender. The light. All i g n o r a n c e h a s m e l t e d n o w . Enjoy the i m m o r t a l
Rajasic m i n d s t a n d s 'obstinate to effect complete self-
d i v i n e life w h e r e i n t h e r e i s n e i t h e r d e s p a i r n o r fear, n e i t h e r
surrender. O b s t i n a c y is a great obstacle to surrender. The
h u n g e r n o r thirst, neither d o u b t n o r delusion. Shine in
l o w e r n a t u r e a g a i n a n d a g a i n rises u p t o a s s e r t itself. T h e r e is
Divine Splendour a n d Glory.
r e s u r r e c t i o n of desires. D e s i r e s g e t s u p p r e s s e d for s o m e t i m e .
A g a i n t h e y m a n i f e s t t h e m s e l v e s w i t h r e d o u b l e d force. Man
is d r a g g e d h i t h e r a n d t h i t h e r by these desires. Believe in the
D i v i n e possibilities. C o m p l e t e l y dedicate yourself to the
Lord. H a v e full t r u s t i n H i m . Rest in peace. All c a r e s ,
w o r r i e s , a n x i e t i e s , t r i b u l a t i o n s a n d e g o i s t i c efforts will ter­
minate now.

Look at P r a h a l a d a ' s s u r r e n d e r a n d faith in G o d ! He

completely resigned himself to Lord H a r i . No other thought
save t h o u g h t s o f G o d o c c u p i e d his m i n d . H e h a d H i s full
G r a c e a n d b e n e d i c t i o n e v e n t h o u g h h e w a s i l l - t r e a t e d b y his
father in a variety of ways. He was h u r l e d d o w n from the
t o p o f a cliff. He was t r a m p l e d upon by the elephant. He
was poisoned. H e w a s t h r o w n i n t o t h e sea w i t h t h e legs
tied by iron chains. C o b r a s were t h r o w n over him. His
nose was f i l l e d w i t h p o i s o n o u s gas. He was thrown into
fire. Boiling oil w a s p o u r e d over his h e a d . Y e t his faith
in N a r a y a n a was not shaken even a bit. T h e n a m e of
N a r a y a n a w a s a l w a y s o n his lips. S u c h m u s t be the faith of
every devotee.
P r a y to G o d fervently. " О L o r d ! M a k e m y will s t r o n g
t o resist a l l t e m p t a t i o n s , t o c o n t r o l m y I n d r i y a s a n d l o w e r
n a t u r e , t o c h a n g e m y o l d evil h a b i t s a n d t o m a k e m y s u r r e n d e r
complete a n d real. E n t h r o n e Thyself in my heart. Do
n o t l e a v e t h i s p l a c e e v e n for a s e c o n d . Use my body, m i n d
a n d organs as thy instruments. M a k e me fit to dwell in
T h e e for e v e r . "
Give up all ideas of d u t y a n d responsibility. Allow the
Divine Will to work u n h a m p e r e d now. T h i s is the secret

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little self a n d t h e fruits of o n e ' s a c t i o n s at t h e feet of L o r d . "

CHAPTER V Self-surrender is one o f t h e three limbs of Kriya Yoga. Then
a g a i n Self-surrender is one of t h e five items in N i y a m a .
SELF-SURRENDER T h e K r i y a Y o g a d e s t r o y s t h e f i v e K l e s h a s (afflictions) a n d
Self-surrender is S a r a n a g a t i or A t m a Nivedan. This is p r e p a r e s t h e m i n d for u n i o n w i t h t h e L o r d .
o n e of the nine modes of Bhakti. T h e Bhakta (devotee) L o r d K r i s h n a says in H i s G i t a : " A b a n d o n i n g all d u t i e s ,
starts w i t h S r a v a n or h e a r i n g the Lilas a n d G u n a s of the c o m e u n t o M e a l o n e for s h e l t e r , s o r r o w not. I will l i b e r a t e
L o r d , slowly ascends t h e different rungs in t h e l a d d e r of t h e e from s i n s . " T h i s is a powerful S a r a n a g a t i - m a n t r a t h a t
Bhakti Yoga a n d ultimately reaches the highest rung, A t m a w i l l h e l p t h e d e v o t e e i n effecting his self-surrender i f h e k e e p s
Nivedan. T h e will of t h e devotee becomes one with the u p t h e B h a v o f this S l o k a c o n s t a n t l y before his m i n d .
cosmic Will. T h e devotee becomes one with the Lord a n d T h i s c o r r e s p o n d s t o t h e S a r a n a g a t i - m a n t r a " Sri R a m a
enjoys all divine A i s w a r y a ( V i b h u t i s ) . Eight siddhis a n d S a r a n a m M a m a " " I s u r r e n d e r m y s e l f to Sri R a m a " of
n i n e R i d d h i s roll u n d e r his feet. T h e y s t a n d w i t h folded h a n d s B h a k t a s o f Sri R a m a , " Sri K r i s h n a S a r a n a m M a m a "
to obey implicitly the c o m m a n d s of the devotee. The " I s u r r e n d e r m y s e l f to Sri K r i s h n a " of B h a k t a s of L o r d
d e v o t e e feels a n d sees t h e L o r d i n e v e r y h a i r follicle o f his Krishna, " Sreeman Narayancharanau Saranam prapadye "
b o d y , in every a t o m a n d molecule. This state is Achintya " I s u r r e n d e r m y s e l f to L o r d N a r a y a n " of B h a k t a s of L o r d
(unthinkable) a n d Anirdeshya (indescribable). L o r d speaks Hari. Those who repeat the above Mantras with Bhav
a n d w o r k s t h r o u g h t h e d i f f e r e n t o r g a n s o f H i s B h a k t a , a s his
will get t h e g r a c e o f t h e L o r d s o o n . T h e y will b e a b l e t o d o
egoism is totally destroyed. T h e obstacles that stand in the
p e r f e c t self-surrender.
w a y o f S e l f - S u r r e n d e r a r e desires a n d e g o i s m . T h e self-
surrender must be total, unreserved, ungrudging and uncondi- Repetition of these formulae,
tioned. S o m e t i m e s t h e d e v o t e e k e e p s c e r t a i n desires for his " I a m T h i n e , M y L o r d , All i s T h i n e , T h y will b e d o n e "
o w n gratification. T h a t is the reason why he is not able to will h e l p you i n g e t t i n g L o r d ' s g r a c e a n d i n effecting self-
m a k e p e r f e c t s e l f - s u r r e n d e r a n d h a v e D a r s h a n o f his I s h t a m . surrender. Even if you say once from the core of your heart,
The egoism is v e r y stiff a n d o b s t i n a t e . I t i s like from the central, i n n e r being, with one-pointed devotion,
hard granite. I t h a s t o b e split a s u n d e r t h r o u g h c o n s t a n t w i t h ICO p e r c e n t of y o u r m i n d or 16 a n n a s of m i n d ' I am
h a m m e r i n g w i t h the chisel of Bhakti. Even the very h a r d T h i n e , M y L o r d ' t h e g u l f t h a t s e p a r a t e s y o u from G o d w i l l
d i a m o n d is pierced through by another harder material and b e bridged over a t once. T h e m i n d , Chitta, heart, intellect
a slender wire is passed t h r o u g h the hole in the d i a m o n d w h e n a n d soul s h o u l d all c o m b i n e h a r m o n i o u s l y effecting t h e
a necklace is m a d e . E v e n s o this h a r d A n t a h k a r a n o r h e a r t surrender. T h e n o n l y t h e s e l f - s u r r e n d e r will b e t r u e , c o m -
m u s t be pierced t h r o u g h by self-surrender a n d the slender p l e t e a n d perfect. I f t h e m i n d says ' I a m T h i n e m y L o r d , '
t h r e a d of Bhakti m u s t be passed t h r o u g h the heart. Then i f t h e B u d d h i says " I a m M r . s o a n d so. I am an M . L . C .
o n l y L o r d will t a k e H i s s e a t i n t h e h e a r t o f H i s d e v o t e e . I know everything. I am a p o w e r f u l j u d g e , " if C h i t t a
says " I must h a v e the Siddhi to get w h a t e v e r I w a n t "
T h e devotee even expects G o d to do the self-surrender a n d i f t h e soul says " l a m a g r e a t d e v o t e e , " y o u a r e o n l y a
for himself. T h i s i s m e r e foolishness o n l y . H e will h a v e t o d o hypocrite. You h a v e not m a d e a n y kind of self-surrender.
t h e s e l f - s u r r e n d e r himself. R e m e m b e r this p o i n t w e l l . Beware of moral a n d spiritual pride. M a y a assumes various
T a m a s o r i n e r t i a i s m i s t a k e n for s e l f - s u r r e n d e r . In s u b t l e forms. M o r a l and spiritual pride of aspirants are m o r e
Patanjali Yoga Sutras there is an aphorism " Ishwara prani- dangerous than the ordinary pride of wealth, power a n d
d h a n a a d w a " " S a m a d h i can be attained by surrendering the position of worldly-minded persons.

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 SHAT KRIYAS IN HATHA YOGA 167

ward motion. C o n t r a c t sphincter muscles. After this p r a c -

tice, you will h a v e a free m o t i o n .
J a l a Basti : T h i s is m o r e effective. S q u a t in a t a n k
CHAPTER VI or river, very n e a r the shore, w h e r e the water is not m o r e
SHAT KRIYAS IN HATHA YOGA than knee-deep. T h e buttocks should not touch the g r o u n d .
T h e t r u n k m a y b e slightly b e n t f o r w a r d . N o w perform
T h e six p u r i f i c a t o r y e x e r c i s e s a r e D h a u t i , Basti, N e t i , U d d i y a n a B a n d h a twice o r t h r i c e a n d t h u s t h r o w o u t all t h e
Nauli, Tratak and Kapalabhati. air from the a b d o m e n . T h e n do Nauli Kriya. Open the
Dhauti anus through Aswini M u d r a . N o w a v a c u u m is created
within the a b d o m e n a n d water automatically enters the colon.
Purification is of two kinds, internal a n d external.
T h e n , come o u t of water a n d a g a i n with the help of
I n t e r n a l purification c a n b e m a d e i n several ways. Here
U d d i y a n a B a n d h a a n d A s w i n i M u d r a e x p e l t h e w a t e r from
y o u will f i n d t h e t e c h n i q u e o f a n i m p o r t a n t e x e r c i s e .
the colon.
T a k e a fine p i e c e of c l o t h , 3 i n c h e s w i d e a n d 15 feet Y o u c a n sit i n a t u b c o n t a i n i n g w a t e r a n d d o t h i s .
long. T h e b o r d e r s s h o u l d b e s t i t c h e d well a n d n o loose I n t h e i n i t i a l s t a t e , y o u m a y n e e d t o insert a s m a l l b a m b o o
t h r e a d s h o u l d b e h a n g i n g f r o m t h e sides. Wash it with soap tube five inches long, to help you keep the anus open. If
a n d keep it always clean. D i p it in tepid water. Squeeze you use t h e b a m b o o t u b e , t h e n l u b r i c a t e o n e e n d o f i t w i t h
o u t t h e w a t e r a n d s w a l l o w o n e e n d o f i t little b y l i t t l e . On vaseline.
t h e f i r s t d a y s w a l l o w o n l y o n e foot l e n g t h o f t h e c l o t h a n d
T h i s i s o n l y for o c c a s i o n a l p r a c t i c e t o r e m o v e a c c u m u l a -
d r a w it o u t slowly. After g r a d u a l p r a c t i c e y o u c a n s w a l l o w
t h e w h o l e l e n g t h b y c a t c h i n g o n e e n d o f it. K e e p it in the tion in i n t e s t i n e s .
s t o m a c h for a few m i n u t e s a n d t h e n slowly d r a w i t o u t . Neti
D o n o t b e h a s t y a n d d r a w o u t t h e c l o t h forcibly. W h e n the
K r i y a is o v e r , d r i n k a c u p of m i l k . T h i s is a sort of l u b r i c a - U n c l e a n n o s t r i l s will l e a d y o u t o i r r e g u l a r b r e a t h i n g .
t i o n , for t h e t h r o a t . D o this w h e n t h e s t o m a c h i s e m p t y . I r r e g u l a r b r e a t h i n g will m a k e y o u sick. N e t i K r i y a i s in-
M o r n i n g t i m e is good. I t will b e q u i t e sufficient i f y o u t e n d e d for t h e p u r i f i c a t i o n of nostrils. T a k e a fine p i e c e of
p r a c t i s e this, o n c e in 4 or 5 d a y s . T h i s is an e x c e l l e n t e x e r c i s e strong thread. T h e r e should be no knots throughout.
for t h o s e w h o a r e o f a f l a b b y a n d p h l e g m a t i c c o n s t i t u t i o n . I n s e r t t h e e n d s o f t h e t h r e a d i n t o e a c h nostril a n d c a t c h h o l d
G r a d u a l a n d steady practice cures G u l m a , gastritis a n d dys- o f t h e loose t h r e a d f i r m l y . B y d e e p i n h a l a t i o n , y o u c a n
p e p s i a a n d all o t h e r diseases o f t h e s t o m a c h . d r a w the thread inside. T h e n slowly p u l l i t o u t . D o this
t h r o u g h b o t h nostrils. T h e nostrils will b e t h o r o u g h l y
Basti cleansed.
B a s t i is i n t e n d e d to r e m o v e c o n g e s t i o n in t h e i n t e s t i n e s . Nauli
T h e r e a r e t w o v a r i e t i e s i n this e x e r c i s e , viz-, S t h a l a Basti a n d
J a l a Basti. N a u l i is a p o w e r f u l exercise for r e g e n e r a t i n g , i n v i g o r a t i n g
a n d s t i m u l a t i n g t h e a b d o m i n a l viscera a n d t h e g a s t r o -
S t h a l a B a s t i : Sit o n t h e g r o u n d , s t r e t c h y o u r legs.
intestinal or a l i m e n t a r y system. For the practice of Nauli,
N o w c a t c h h o l d o f y o u r toes w i t h t h e h a n d s . This is like
you should have a good practice of U d d i y a n a B a n d h a .
P a s h i m o t t a s a n , b u t h e r e , y o u n e e d n o t b e n d m u c h till y o u r
h e a d touches the knees. C a t c h i n g h o l d o f t h e toes w i t h t h e S t a n d , legs a foot a p a r t a n d rest y o u r h a n d s o n t h e
h a n d s , c h u r n t h e a b d o m i n a l m u s c l e s slowly w i t h a clown- t h i g h s w i t h a slight c u r v e o f t h e b a c k . Do a strong a n d

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KRIYA YOGA SHAT KRIYAS IN HATHA YOGA

forcible e x p i r a t i o n t h r o u g h t h e m o u t h a n d k e e p t h e l u n g s Tratak
completely empty. C o n t r a c t a n d forcibly d r a w t h e a b d o m i - T h i s is s t e a d y g a z i n g at a p a r t i c u l a r p o i n t or object
n a l muscles t o w a r d s the back. This is Uddiyana Bandha. without winking. T h i s i s m a i n l y i n t e n d e d for d e v e l o p i n g t h e
T h i s is t h e first s t a g e of N a u l i .
p o w e r o f c o n c e n t r a t i o n a n d m e n t a l focus. T h i s i s v e r y useful
T h e n let loose t h e c e n t r e o f t h e a b d o m e n a n d c o n t r a c t
for a l l .
t h e left a n d r i g h t s i d e o f t h e a b d o m e n . Y o u will h a v e all
Sit o n P a d m a s a n o r S i d d h a s a n . Y o u c a n sit e r e c t e v e n
the muscles in the c e n t r e in a vertical line. T h i s is called
on a chair. K e e p t h e picture of your Ishta D e v a t a or the ,
Madhyama Nauli. K e e p it as long as you can retain in the
p i c t u r e of Om or a b l a c k d o t on a p i e c e of w h i t e p a p e r . Look
position comfortably. T h e n y o u c a n release t h e muscles
a n d inhale. This is the second stage of Nauli. at the point or picture very steadily. You can gaze at a
b r i g h t s t a r o r o n t h e flames o f a g h e e l a m p . Gazing at the
A f t e r s o m e p r a c t i c e , c o n t r a c t t h e r i g h t side o f t h e a b d o -
t i p o f t h e nose a n d a t t h e s p a c e b e t w e e n t h e e y e - b r o w s i s also
m e n a n d l e t loose t h e left s i d e free. Y o u will n o w h a v e all
Tratak. W h e n you gaze at a particular point or picture,
t h e m u s c l e s o n t h e left s i d e o n l y . This is called V a m a n a
it is T r a t a k . Close y o u r eyes a n d f o r m a m e n t a l p i c t u r e o f t h e
Nauli. A g a i n c o n t r a c t t h e left s i d e a n d let loose t h e r i g h t
side. This is D a k s h i n a Nauli. By such gradual practice, object. P r a c t i s e this for 2 m i n u t e s a n d c a u t i o u s l y i n c r e a s e
y o u will u n d e r s t a n d h o w t o c o n t r a c t t h e m u s c l e s o f t h e c e n t r a l , the period.
left a n d r i g h t s i d e o f t h e a b d o m i n a l m u s c l e s from side t o s i d e . T r a t a k improves eye-sight. Diseases o f t h e eyes a r e
P r a c t i s e like this for a few d a y s . removed. M a n y h a v e t h r o w n a w a y t h e i r s p e c t a c l e s after
some practice in T r a t a k . It develops the power of concentra-
T h e n d r a w the muscles in the centre. Slowly move them
t i o n to a g r e a t d e g r e e .
t o t h e r i g h t s i d e a n d t h e n t o t h e left s i d e i n a c i r c u l a r w a y .
D o this s e v e r a l t i m e s f r o m t h e r i g h t t o left a n d t h e n d o i t Kapalabhati
i n a r e v e r s e w a y f r o m t h e left t o r i g h t s i d e . You should move K a p a l a b h a t i i s a n exercise for c l e a n s i n g t h e skull.
t h e m u s c l e s a l w a y s w i t h a c i r c u l a r m o t i o n slowly. When K a p a l a m e a n s ' skull ' a n d B h a t i m e a n s ' to s h i n e . ' This
you a d v a n c e in the practice you can do it quickly. This e x e r c i s e m a k e s t h e skull s h i n i n g .
l a s t s t a g e o f N a u l i w i l l a p p e a r like ' c h u r n i n g ' w h e n t h e Sit o n P a d m a s a n o r S i d d h a s a n . Close t h e eyes. Per-
a b d o m i n a l m u s c l e s a r e i s o l a t e d a n d r o t a t e d from side t o s i d e .
form R e c h a k a n d P u r a k rapidly. This should be practised
W h e n N a u l i i s d e m o n s t r a t e d b y a d v a n c e d s t u d e n t s , y o u will
vigorously. O n e will g e t p e r s p i r a t i o n profusely. T h i s is a
be surprised to observe the movements of the a b d o m i n a l
muscles. I t will l o o k a s i f a n e n g i n e i s w o r k i n g i n t h e a b d o m i - g o o d exercise for t h e l u n g s also. T h o s e who are well-versed
n a l factory. i n K a p a l a b h a t i c a n d o B h a s t r i k a v e r y easily. Rechak
s h o u l d b e d o n e forcibly b y c o n t r a c t i n g t h e a b d o m i n a l m u s c l e s .
W h e n beginners w a n t to do Dakshina Nauli, they have to D o 2 0 e x p u l s i o n s for a r o u n d a n d g r a d u a l l y i n c r e a s e t h e
s l i g h t l y b e n d t o w a r d s t h e left s i d e a n d c o n t r a c t left m u s c l e s . n u m b e r t o 120. In K a p a l a b h a t i there is no K u m b h a k .
r
W h e n they w a n t to do Y a m a n a Nauli, they have to b e n d a K a p a l a b h a t i cleanses t h e r e s p i r a t o r y system a n d t h e n a s a l
little to the right side. In M a d h y a m a Nauli push the entire passages. It removes the spasm in bronchial tubes. Con-
m u s c l e s f o r w a r d b y c o n t r a c t i n g t h e t w o sides. s e q u e n t l y A s t h m a i s relieved a n d also c u r e d i n c o u r s e o f
N a u l i K r i y a eradicates chronic constipation, dyspepsia t i m e . T h e apices of the lungs get proper oxygenation.
a n d a l l o t h e r diseases o f t h e g a s t r o - i n t e s t i n a l s y s t e m . The C o n s u m p t i o n is cured. Impurities of the blood are t h r o w n
liver a n d pancreas are toned. All o t h e r a b d o m i n a l o r g a n s out; T h e c i r c u l a t o r y a n d r e s p i r a t o r y systems a r e t o n e d t o
will f u n c t i o n p r o p e r l y . a considerable degree.

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PRANAYAM

will g e t n e w s t r e n g t h e v e r y t i m e a n d y o u will n e v e r b e tired.

W h e n y o u r e t u r n h o m e from t h e office y o u c a n p r a c t i s e this
P r a n a y a m a a n d y o u will b e r e c h a r g e d w i t h fresh e n e r g y .
CHAPTER VII
T h e greatest a d v a n t a g e is that once you start doing it
PRANAYAM y o u will d o i t v e r y often ; a n d y o u r m i n d c a n n e v e r find a n
e x c u s e for n o t p r a c t i s i n g this A t i - S u k h a - P u r v a k P r a n a y a m a ,
Sit o n P a d m a s a n o r S i d d h a s a n . Slowly i n h a l e t h e a i r v e r y , v e r y easy a n d c o m f o r t a b l e P r a n a y a m a w h i c h h a s all t h e
t h r o u g h b o t h t h e nostrils w i t h o u t m a k i n g a n y sound. Do not
a d v a n t a g e s o f P r a n a y a m a , w i t h o u t its 'rules a n d r e g u l a t i o n s . '
retain the breath. I m m e d i a t e l y exhale the air very, very
D o i t from n o w w i t h o u t fail.
slowly. R e p e a t this p r o c e s s t e n o r t w e n t y t i m e s b o t h m o r n i n g
a n d evening. P r a c t i s e this r e g u l a r l y for t h r e e m o n t h s . Sukh Purvak Pranayam
T h e n y o u c a n a t t e m p t for t h e S u k h P u r v a k exercise w h e r e
there is retention of breath. Sit o n P a d m a s a n o r S i d d h a s a n i n y o u r m e d i t a t i o n r o o m .
Close t h e r i g h t nostril w i t h t h e r i g h t t h u m b . D r a w i n air
1
I n h a l a t i o n is t e r m e d as ' P u r a k , ' Rechak ' exhalation slowly t h r o u g h t h e left n o s t r i l . N o w close t h e left nostril
a n d ' K u m b h a k ' is r e t e n t i o n . also w i t h t h e little a n d r i n g f i n g e r s o f t h e r i g h t h a n d . Retain
S w a s a refers t o P u r a k a n d P r a s w a s a refers t o R e c h a k . the breath as long as you can comfortably do. T h e n exhale
v e r y , v e r y slowly t h r o u g h t h e r i g h t nostril after r e m o v i n g
Ati-Sukha-Purvak Pranayama
the t h u m b . N o w h a l f t h e p r o c e s s i s over.
Technique : S i t c o m f o r t a b l y on a c h a i r , sofa or e a s y c h a i r .
T h e n d r a w i n t h e a i r t h r o u g h t h e r i g h t nostril a s soon a s
D r a w the air t h r o u g h both nostrils, as long as comfortable.
you c o m p l e t e l y e x h a l e . R e t a i n t h e b r e a t h a s l o n g a s you
R e t a i n as long as comfortable. R e p e a t your Ishta M a n t r a
c a n after closing t h e r i g h t n o s t r i l a n d t h e n e x h a l e t h r o u g h
or " Om " w h i l e r e t a i n i n g t h e b r e a t h . T h e n e x h a l e as l o n g
t h e left nostril after r e m o v i n g t h e little a n d t h e r i n g f i n g e r s .
as comfortable. You need not observe any ratio between
These six processes c o n s t i t u t e o n e P r a n a y a m . T o start
t h e i n h a l a t i o n , e x h a l a t i o n a n d r e t e n t i o n ; b u t let t h e i n -
w i t h , d o 1 0 P r a n a y a m s i n t h e m o r n i n g a n d 1 0 i n t h e evening.
h a l a t i o n a n d e x h a l a t i o n b e d e e p a n d full.
G r a d u a l l y increase the n u m b e r to 20 in each sitting. Gradu-
Benefits : T h e benefits of this P r a n a y a m a a r e i n c a l c u l - a l l y i n c r e a s e t h e p e r i o d o f K u m b h a k also. H a v e a Bhava
able. All t h e m u s c l e s a r e r e l a x e d . All t h e nerves a r e t o n e d . ' m e n t a l a t t i t u d e ) t h a t all t h e D e i v i S a m p a t a s m e r c y , love,
R h y t h m a n d h a r m o n y is established in the entire being. forgiveness, S a n t i , J o y e t c . a r e e n t e r i n g y o u r system a l o n g
M i n d is calmed. Circulation is promoted. An inexpressible w i t h t h e i n s p i r e d a i r a n d a l l t h e A s u r a S a m p a t s u c h a s lust,
p e a c e a n d bliss c o m e t o r e i g n w i t h i n y o u . anger, greed etc. are being thrown out along with the exhaled
Y o u c a n do it in the m o r n i n g while lying in bed. Your air. Repeat Om or Gayatri mentally during Purak, K u m b h a k
m i n d will b e c o m e a l e r t for c o m m e n c i n g J a p a a n d D h y a n a . and Rechak. T h i s P r a n a y a m exercise r e m o v e s all diseases,
Y o u c a n d o i t w h e n t h e m i n d i s a b o u t t o lose b a l a n c e o n purifies t h e N a d i s , s t e a d i e s t h e m i n d i n c o n c e n t r a t i o n .
a c c o u n t o f t h e s e t t i n g i n o f l u s t , a n g e r o r o t h e r evil V r i t t i s ; T h e next exercise is K e v a l a K u m b h a k wherein is neither
t h e m i n d w i l l b e filled w i t h a g r e a t p o w e r t h a t will p r e v e n t Purak nor Rechak. T h e r e i s K u m b h a k o n l y . T h i s i s for
t h e evil V r i t t i s f r o m d i s t u r b i n g it. Y o u c a n d o i t j u s t before a d v a n c e d Yogins. K u m b h a k is of t w o k i n d s , viz-, S a h i t a
c o m m e n c i n g y o u r s t u d y ; t h e m i n d will b e c o n c e n t r a t e d and Kevala. T h a t which is coupled with inhalation and
easily a n d w h a t you s t u d y will be indelibly impressed in exhalation is termed as Sahita K u m b h a k , which is described
your mind. Y o u c a n d o i t d u r i n g y o u r office-work : y o u above. T h a t which is devoid of Purak a n d Rechak is

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KRIYA YOGA.

Kevala Kumbhak. After y o u g e t m a s t e r y o v e r S a h i t a , i t i s

:
s a i d , " w h e n after g i v i n g u p o f i n h a l a t i o n a n d e x h a l a t i o n , o n e
h o l d s his b r e a t h with ease, it is K e v a l a K u m b h a k ( a b s o l u t e ) . " CHAPTER VIII
H e attains perfection.
CONCENTRATION
Benefits of Pranayam C o n c e n t r a t i o n is p r a c t i s e d for s t o p p i n g t h e modifications
T h e i g n o r a n c e c a u s e d b y t h e K a r m a covers t h e l i g h t ofthe mind. C o n c e n t r a t i o n i s h o l d i n g t h e m i n d t o o n e form
of knowledge. B y t h e p r a c t i c e o f P r a n a y a m this c o v e r i n g or o b j e c t for a l o n g t i m e .
is destroyed by the development of concentration and know-
T o r e m o v e t h e tossing a n d v a r i o u s o t h e r obstacles w h i c h
ledge.
s t a n d in the w a y of one-pointedness the p r a c t i c e of concentra-
Hints on Pranayam tion on one thing alone should be m a d e .
I n t h e e a r l y m o r n i n g a n s w e r t h e calls o f n a t u r e a n d t h e n C o n c e n t r a t i o n is o p p o s e d to sensuous desires, bliss to
sit for t h e p r a c t i c e . P r a n a y a m should be d o n e in a well flurry a n d worry, sustained thinking to perplexity, applied
ventilated room. P r a n a y a m requires deep concentration t h i n k i n g t o sloth a n d t o r p o r , r a p t u r e t o ill-will.
and attention. D o not keep a n y o n e b y y o u r side. T h e r e is no limit to the power o f t h e h u m a n mind. The
W h e n y o u finish t h e p r a c t i c e , t a k e a c u p o f m i l k , a f t e r m o r e c o n c e n t r a t e d i t is, t h e m o r e p o w e r i s b r o u g h t t o b e a r
10 minutes. Do not take b a t h immediately. on one point.
D o n o t p e r f o r m P r a n a y a m till y o u g e t f a t i g u e d . In the T h e r a y s o f t h e m i n d a r e s c a t t e r e d i n t h e case o f t h e
beginning o f t h e practice you m a y not be able to get the time- worldly-minded persons. T h e r e is dissipation of m e n t a l
u n i t for d o i n g P u r a k , K u m b h a k a n d R e c h a k — t h e r a t i o i s energy in various directions. For the purpose of concentra-
1 : 4 : 2. W h e n y o u h a v e a d v a n c e d in t h e p r a c t i c e t h e r a t i o t i o n , these s c a t t e r e d r a y s h a v e t o b e g a t h e r e d b y t h e p r a c t i c e
w i l l c o m e b y itself ; a n d y o u n e e d n o t d i s t r a c t t h e m i n d i n of concentration a n d then the mind must be m a d e to turn
counting a n d keeping time-unit, Regular, steady towards God.
is n e e d e d for a l o n g t i m e practice
C o n c e n t r a t i o n i s fixing t h e m i n d o n s o m e t h i n g e x t e r n a l
or internal. T h e m i n d c a n b e f i x e d e x t e r n a l l y o n the p i c t u r e
o f L o r d H a r i , L o r d K r i s h n a o r L o r d R a m a o r a n y o t h e r object
or point. Internally it can be fixed on any Chakra or any
p a r t of the body or on a n y abstract idea.
I t i s easy t o c o n c e n t r a t e t h e m i n d o n e x t e r n a l objects.
T h e m i n d has a natural tendency to go outwards.
K e e p t h e p i c t u r e o f Sri K r i s h n a , R a m a , N a r a y a n a ,
D e v i o r L o r d J e s u s o r a n y p i c t u r e , i n front o f y o u . Look at it
steadily without winking. Gaze at the head, then at the body,
t h e n a t t h e legs. R e p e a t t h e s a m e process a g a i n a n d a g a i n .
W h e n y o u r m i n d c a l m s d o w n look a t a p a r t i c u l a r spot
only. T h e n close t h e eyes a n d m e n t a l l y visualise t h e p i c t u r e .
•You s h o u l d b e a b l e t o visualise t h e p i c t u r e very clearly
e v e n i n its a b s e n c e . Y o u will h a v e t o call u p t h e m e n t a l

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KRIYA YOGA CONCENTRATION*

p i c t u r e at a m o m e n t ' s notice. K e e p i t t h e r e s t e a d i l y for on A n a h a t a C h a k r a (at the heart) comes the knowledge ol

some time. This is concentration. Y o u will h a v e t o p r a c t i s e the mind. By the practice of concentration on Sahasrar
this d a i l y . I f you w a n t t o i n c r e a s e y o u r p o w e r o f c o n c e n t r a - C h a k r a (on t h e h e a d ) c o m e s t h e D a r s h a n o f S i d d h a s . These
t i o n , y o u will h a v e t o r e d u c e y o u r w o r l d l y desires a n d activities. a r e s o m e o f t h e i m p o r t a n t i n t e r n a l c h a k r a s for t h e p r a c t i c e
Y o u will h a v e t o o b s e r v e silence e v e r y d a y for s o m e h o u r s . of concentration.
T h e n o n l y t h e m i n d c a n c o n c e n t r a t e v e r y easily a n d w i t h o u t You can concentrate on some of the abstract ideas such
difficulty. as ' p u r i t y , ' ' c o u r a g e , ' ' l o v e , ' ' m e r c y , ' e t c . Y o u c a n feel
S i t i n l o t u s - p o s e ( P a d m a s a n ) w i t h crossed legs. Fix ' I am p u r i t y . ' ' I am full of m e r c y . ' ' I am full of love.'
the g a z e on t h e tip o f t h e nose. This is called the nasal gaze. ' I am full of c o u r a g e ' e t c . Y o u c a n e v e n c o n c e n t r a t e on
D o n o t m a k e a n y v i o l e n t effort. G e n t l y l o o k a t t h e tip i d e a s s u c h as ' G o d is full of l o v e . ' ' G o d is O m n i p r e s e n t . '
of the nose. P r a c t i s e for o n e m i n u t e i n t h e b e g i n n i n g . ' G o d is full of l i g h t . ' ' G o d is full of K n o w l e d g e . '
G r a d u a l l y increase the time to half an hour or more. This, I n C o n c e n t r a t i o n y o u will h a v e o n l y o n e V r i t t i o r w a v e
p r a c t i c e steadies the m i n d . It develops the p o w e r of con- in the mind-lake. T h e m i n d assumes the form of only one
centration. E v e n w h e n y o u w a l k y o u c a n k e e p u p this object. All o t h e r o p e r a t i o n s o f t h e m i n d a r e s u s p e n d e d .
practice.
Sit i n l o t u s - p o s e a n d p r a c t i s e fixing t h e m i n d b e t w e e n
the two eye-brows. D o this g e n t l y for h a l f a m i n u t e . Then
g r a d u a l l y increase the time to half an h o u r or more. There
m u s t n o t b e t h e least v i o l e n c e i n t h e p r a c t i c e . This removes
tossing of m i n d a n d develops c o n c e n t r a t i o n . This is known
as frontal gaze.
P r a c t i s e c o n c e n t r a t i o n till t h e m i n d i s well e s t a b l i s h e d
on the object of concentration. W h e n the mind runs away
from the object bring it back a g a i n a n d again. Even if the
m i n d runs outside during your practice do not bother m u c h .
Allow it to r u n . Slowly try to b r i n g it to your object of
concentration. B y r e p e a t e d p r a c t i c e t h e m i n d will b e f i n a l l y
focussed i n y o u r o b j e c t . He who has gained abstraction
( w i t h d r a w i n g t h e senses f r o m t h e objects) will h a v e g o o d
concentration.
After h a v i n g gained strength in the practice of external
concentration, you can concentrate internally on any of the
«even C h a k r a s (centres) o f s p i r i t u a l e n e r g y . Attention plays
a very p r o m i n e n t part in concentration.
By practising concentration on M a n i p u r a C h a k r a one
gets t h e k n o w l e d g e of the construction of the body, the seven
Dhatus etc. By practising concentration on (the C h a k r a
at) the pit of the throat ( V i s h u d d h a C h a k r a ) , comes the
removal o f h u n g e r a n d thirst. By practising concentration

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 MEDITATION 177

Krishna, according to your inclination or taste. An archer

f i r s t a i m s a t grosser objects. T h e n h e takes u p m e d i u m
objects. F i n a l l y h e s h o o t s a t finer a n d s u b t l e objects. Even
CHAPTER IX so, o n e s h o u l d t a k e t o S a g u n a m e d i t a t i o n t o s t a r t w i t h a n d
MEDITATION w h e n t h e m i n d i s t r a i n e d a n d d i s c i p l i n e d well, h e c a n h a v e
Nirakara, Nirguna meditation. Saguna meditation removes
" Dhyanam Nirvishayam Manah " — T h a t s t a t e of t h e m i n d Vikshep.
w h e r e i n there are no Vishayas or sensual thoughts is medita-
tion. M e d i t a t e on the m e n t a l picture of the M u r t h y or F o r m
h a l f t o two h o u r s only i n t h e T r i k u t e ( t h e s p a c e b e t w e e n t h e
A c o n t i n u o u s flow of p e r c e p t i o n or t h o u g h t is D h y a n a
two eye-brows) o r i n t h e h e a r t . See a n d feel t h a t t h e I s h t a m
or meditation. T h e r e is c o n t i n u o u s current in the mind on
is present in every object in the universe. W h e n you m e d i t a t e ,
o n e object like the flow of w a t e r in a river.
m e n t a l l y r e p e a t t h e M a n t r a o f t h e I s h t a m . Feel t h a t S a t t w i c
M e d i t a t i o n is the keeping of an unceasing flow of God- q u a l i t i e s from t h e I s h t a m f l o w t o w a r d s y o u . Feel t h a t y o u
consciousness. It is the flow of c o n t i n u o u s t h o u g h t of one Dossess this S a t t w i c B h a v a n a . Y o u will h a v e D a r s h a n o f
thing or God or Atma. M e d i t a t i o n follows c o n c e n t r a t i o n . vour Ishtam, if y o u are sincere in vour practice.
M e d i t a t i o n i s r e g u l a r flow o f t h o u g h t w i t h r e g a r d t o t h e
object of concentration. T o start w i t h , m e d i t a t e for h a l f a n h o u r i n t h e m o r n i n g
from 4 to 4-30 a n d for h a l f an h o u r in t h e e v e n i n g from 6 to
M e d i t a t i o n i s t h e o n l y w a y for a t t a i n i n g i m m o r t a l i t y
6-30 a n d g r a d u a l l y y o u c a n i n c r e a s e t h e t i m e u p t o 3 h o u r s
a n d e t e r n a l bliss.
for e a c h sitting. M o r n i n g t i m e is t h e best for m e d i t a t i o n .
M e d i t a t i o n is of two m a i n k i n d s viz-, S a g u n a ( c o n c r e t e ) T h e m i n d i s refreshed after s o u n d sleep. Further Sattva
m e d i t a t i o n a n d Nirguna (abstract) meditation. • In con- predominates in the system as in the s u r r o u n d i n g a t m o s p h e r e .
crete m e d i t a t i o n the student c o n c e n t r a t e s o n t h e form o f
L o r d K r i s h n a , R a m a , S i v a , H a r i , G a y a t r i o r Sri D e v i . Nirguna M e d i t a t i o n is A h a m gra U p a s a n a . This is
In abstract meditation he concentrates the whole energy meditation O m . This i s meditation o n a n abstract idea.
of the m i n d on one idea of G o d or A t m a a n d avoids com- Sit i n P a d m a s a n . R e p e a t Om mentally. K e e p the m e a n i n g
p a r i s o n s o f m e m o r i e s a n d all o t h e r i d e a s . T h e one idea of Om always in the m i n d . F e e l t h a t you a r e t h e a l l - p e r v a d -
fills the whole mind. ing. Y o u a r e Infinite L i g h t . Feel t h a t y o u a r e t h e S h u d -
dha-Sat-Chit A n a n d a V y a p a k Atma, Nitya S h u d d h a B h u d d h a
S a g u n a m e d i t a t i o n is m e d i t a t i o n on a M u r t h y or form
M u k t a . e t e r n a l l y free B r a h m a n . Feel t h a t you a r e C h a i t a n y a .
ofthe Lord. T h i s i s c o n c r e t e f o r m o f m e d i t a t i o n for p e o p l e
Feel t h a t you a r e t h e ' A k h a n d a P a r i p o o r n a , E k a r a s a , S a n t a ,
of devotional temperament. This is meditation with Gunas
or attributes of God. Repeat the N a m e of the Lord. Think Infinite, E t e r n a l , U n c h a n g i n g E x i s t e n c e . Lip repetition
of his a t t r i b u t e s , O m n i s c i e n c e , O m n i p o t e n c e , O m n i p r e s e n c e will n o t d o . I t s h o u l d b e t h r o u g h h e a r t , h e a d a n d soul.
etc. T h e m i n d will b e f i l l e d w i t h p u r i t y . E n t h r o n e t h e L o r d Y o u r w h o l e soul s h o u l d feel t h a t you a r e t h e s u b t l e , all-
i n t h e lotus o f y o u r h e a r t a m i d s t a b l a z i n g l i g h t . Mentally pervading intelligence. T h i s feeling s h o u l d b e k e p t u p
t h i n k o f H i s feet, legs, c h e s t , h e a d , h a n d s and" t h e o r n a m e n t s continuously.
a n d d r e s s a n d a g a i n a n d a g a i n c o m e t o H i s face. Again Negate the body idea w h e n you repeat Om mentally.
a n d a g a i n r e p e a t this p r o c e s s . W h e n y o u c h a n t O m feel : Infinity I a m , All l i g h t I a m .
All J o y I a m . All G l o r y I a m . All p o w e r I a m . AU
S a g u n a m e d i t a t i o n is m e d i t a t i o n on a f o r m . Select
knowledge I am. All A n a n d a I a m .
a n y M u r t h y y o u like best, e i t h e r S i v a , V i s h n u , R a m a o r
12

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KRIYA YOGA-

M e d i t a t e on the a b o v e ideas constantly. Constant.

effort w i t h z e a l a n d e n t h u s i a s m i s i n d i s p e n s a b l e . Repeat
mentally t h e a b o v e ideas incessantly. Y o u will realise.
You will h a v e A t m a D a r s h a n . CHAPTER X
M e d i t a t e constantly a n d intensely : I am that Brahman SAMADHI
o r t h e I n t e l l i g e n c e A b s o l u t e , Bliss A b s o l u t e , E x i s t e n c e A b s o l u t e .
T h e m e d i t a t i o n i s S a m a d h i w h e n i t shines w i t h t h e
E v e r free, I m m o r t a l , e t e r n a l self-effulgent, self-luminous.
o b j e c t o f m e d i t a t i o n a l o n e , a s i t w e r e d e v o i d o f itself. The
self-contained, birthless, decayless, deathless, changeless,
thinker and the meditated become one. T h e mind becomes
timeless, spaceless, limitless, secondless.
the Dheyarupa. T h e separate notions ' contemplation,'
E v e n i n N i r g u n a m e d i t a t i o n (formless) t h e r e will b e a n ' contemplated ' a n d ' contemplator ' vanish. In t h e s t a t e
abstract mental image in the beginning of Sadhan. The of S a m a d h i the aspirant is not conscious of any external
a b s t r a c t i m a g e will v a n i s h e v e n t u a l l y . W h e n you meditate o r i n t e r n a l objects. J u s t a s t h e a r r o w - m a k e r , h a v i n g h i s
negate the n a m e s a n d forms. D o n o t m i s t a k e either the
m i n d engrossed in the a r r o w , k n e w not the king passing by
physical b o d y or the m i n d , the P r a n a , the intellect or the
h i s s i d e , s o also, t h e Y o g i k n o w s n o t a n y t h i n g w h e n h e i s
I n d r i y a s for t h e p u r e e t e r n a l A t m a n . T h e h i g h e s t Self i s
d e e p i n his m e d i t a t i o n .
e n t i r e l y d i s t i n c t from t h e s e . M e d i t a t e o n t h e a b o v e ideas
a n d b r i n g t h e B h a v d u r i n g w o r k also. You can take up any S a m a d h i o r blissful d i v i n e e x p e r i e n c e arises w h e n t h e
o f t h e f o l l o w i n g f o r m u l a e : — " I a m t h e All. I a m I n all. ego a n d the m i n d a r e dissolved. It is a state to be a t t a i n e d
I am t h e I m m o r t a l Self in all. I am living T r u t h . " Bring b y o n e ' s o w n effort. I t i s limitless, divisionless a n d infinite.
back the m i n d to the point again a n d again if the mind wan- W h e n this e x p e r i e n c e i s r e a l i s e d , t h e m i n d , desires, a c t i o n s
ders. Y o u c a n rotate the m i n d from one formulae to a n o t h e r a n d feelings o f j o y a n d s o r r o w v a n i s h i n t o a v o i d .
i f t h e m i n d w a n d e r s a n d finally fix i t o n o n e f o r m u l a e o n l y , S a m a d h i is of various kinds. But of all of them there a r e
w h e n the m i n d has become steady. T h e m i n d will b e c o m e o n l y v e r y few i m p o r t a n t o n e s .
n o w like t h e s t e a d y f l a m e of a l a m p in a w i n d l e s s p l a c e . T h e S a m a d h i experienced by a Bhakta is Bhava S a m a d h i .
Y o u w i l l rest i n y o u r o w n S w a r o o p a , t h o u g h t l e s s s t a t e o f T h e devotee attains the state t h r o u g h Bhava a n d M a h a -
p u r e bliss. S a m a d h i o r s u p e r c o n s c i o u s s t a t e will e n s u e n o w . Bhava. A B h a k t a w h o m e d i t a t e s o n t h e form o f L o r d
K r i s h n a will see K r i s h n a a n d K r i s h n a o n l y e v e r y w h e r e , w h e n
he is established in S a m a d h i . All o t h e r forms will d i s a p p e a r .
T h i s is one kind of S a m a d h i . H e will see h i m s e l f a s K r i s h n a .
G o p i s o f B r i n d a v a n , G o u r a n g a a n d E k a n a t h h a d this e x p e r i -
e n c e . T h o s e w h o m e d i t a t e o n t h e a l l - p e r v a d i n g K r i s h n a will
h a v e a n o t h e r k i n d o f c o s m i c e x p e r i e n c e , t h e consciousness o f
whole Virat.
A g a i n t h e r e a r e t w o o t h e r v a r i e t i e s o f S a m a d h i , viz-,
Savikalpa and Nirvikalpa Samadhi. In the first variety there
i s T r i p u t i o r t h e t r i a d , viz-, k n o w e r , k n o w l e d g e a n d k n o w a b l e ,
.or seer, sight a n d s e e n . T h e Samskaras are not destroyed.
I n . t h e l a t t e r t h e S a m s k a r a s a r e t o t a l l y fried o r d e s t r o y e d .
T h e r e is no T r i p u t i , in Nirvikalpa.

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180 SAMADHI

S a m p r a j n a t a i s a n o t h e r n a m e for S a v i k a l p a S a m a d h i .
A s a m p r a j n a t a i s a n o t h e r n a m e for N i r v i k a l p a S a m a d h i .
In N i r v i k a l p a S a m a d h i t h e r e is no ego-consciousness.
E g o a n d m i n d m e l t a n d fuse i n B r a h m a n . The pure mind
assumes the form of B r a h m a n . This is known as Nirbija
Samadhi. T h e r e i s n o p r o p for t h e m i n d i n this S a m a d h i .
T h e S a m s k a r a s a r e fried i n t o t o . Savikalpa Samadhi deepens
into Nirvikalpa Samadhi. T h e r e is no idea of any kind in
Nirvikalpa Samadhi. It is thoughtless Absolute Conscious-
ness.
Nirvikalpa m e a n s t h a t in which there is no Vikalpa.
T h a t which is not associated with any idea is Nirvikalpa.
No i m a g i n a t i o n , no functioning of m i n d or intellect. All
vrittis totally cease. T h e r e is only p u r e Consciousness or STORY OF SWAMI SIVANANDA
awareness. All t h e S a m s k a r a s a n d V a s a n a s a r e fried i n
toto. All n a m e s a n d f o r m s a r e b u r n t u p . Asti-Bhati-
Priya only remains. Asti-Bhati-Priya is Sat-Chit-Ananda.
T h a t w h i c h e v e r exists i s A s t i ; t h a t w h i c h shines i s B h a t i .
This is Absolute consciousness. A n d t h a t w h i c h gives
h a p p i n e s s i s P r i y a ; this i s u n a l l o y e d Bliss, A n a n d a . In
N i r v i k a l p a S a m a d h i t h e m i n d i s freed from d i s t r a c t i o n ,
attachments. I t rests u n m o v e d like t h e f l a m e o f a l a m p
sheltered from the w i n d .
I n S a m a d h i o r S u p e r - C o n s c i o u s n e s s t h e s t u d e n t gets
himself m e r g e d in the L o r d . T h e senses, t h e m i n d a n d t h e
intellect cease functioning. J u s t as river joins the ocean,
the individual soul mixes w i t h the S u p r e m e Soul. The
S a m a d h i b e s t o w s S u p r e m e k n o w l e d g e , a n d o n e i s freed
from t h e w h e e l o f b i r t h s a n d d e a t h s a n d gets K a i v a l y a
(Moksha) or liberation.

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 STORY OF SWAMI SIVANANDA
G u r u d e v is m o s t k i n d in his or b e t t e r His Expressions of
A p p r e c i a t i o n s h o w e r e d o n this h u m b l e J i v a , o n e o f His
R e v e r e d Holiness's K i n d e r g a r t e n p u p i l s . M y efforts a r e
i n a d e q u a t e t o t h e m a g n i f i c e n c e o f m y subject, t h y p r a c t i c a l ,
polifaceted, s u b l i m e a n d e n d u r i n g p h i l o s o p h y , l a d e n i n t h e
l i b r a r y o f thy m a s t e r p i e c e s from t h y prolifin p e n .
S w a m i O m k a r a n a n d a i s a m o s t scholarly a n d wise J i v a .
G u r u d e v ' s i n s p i r a t i o n seems t o b e u p o n m e . I am
w o r k i n g h a r d i n professional d u t i e s t o b e a b l e t o b e o f f i n a n c i a l
assistance t o G u r u d e v ' s G l o r i o u s W o r k o f J n a n a Y a g n a . I t i s
a s h a m e t h a t s o m a n y o f t h y m a n u s c r i p t s a r e still u n p u b l i s h e d
a n d I , for t h e m o m e n t , a m i n c a p a b l e o f r e n d e r i n g assistance.
As soon as I s t a r t c o l l e c t i n g my fees, I will s e n d y o u e n o u g h
to publish one of your unedited manuscrips.
—Dr. Edward Bittencourt, Santiago, Chile.

My a d m i r a t i o n is g r e a t for S i v a ' s s e r v a n t s : C h i d a n a n d a ,
O m k a r a n a n d a , K r i s h n a n a n d a a n d VeVikatesananda. Their
m e n t a l brilliance brings me wonder. O n e never finds such
young men in the West. S w a m i O m k a r a n a n d a especially
shows a n a m a z i n g c a p a c i t y for t h e a s s i m i l a t i o n a n d expression
of the wide range of philosophy a n d knowledge. T h e r e is no
r e a s o n w h y I s h o u l d n o t a s s u m e t h a t these four S w a m i s
w o u l d k e e p alive for t h e f u t u r e t h e t o r c h lit b y t h e G r e a t
Sivananda.
—Lady Florence La Fontaine, Dillsboro, Indiana, U.S.A.

I receive all y o u r b o o k s a n d P r a s a d a r e g u l a r l y . Need

I say t h e y a r e ever a s o u r c e of c o n s o l a t i o n a n d h a p p i n e s s .
As often as possible, I t u r n to s o m e b o o k or o t h e r of y o u r s for
solace. Q u i t e often I look up to y o u r p h o t o s in v a r i o u s
books a n d derive great peace.
—Lt. Col. A.N-S. Murthi, HQ. Eastern Command, Ranchi.

I h a v e r e c e i v e d y o u r k i n d l e t t e r d a t e d 16th M a r c h ,
c o n t a i n i n g s o m e of t h e m o s t i m p o r t a n t i n s t r u c t i o n s ; also I
h a v e r e c e i v e d a r e g i s t e r e d p a r c e l in w h i c h s o m e of t h e most
v a l u a b l e l i t e r a t u r e w e r e enclosed. R e a l l y I a m v e r y very

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STORY OF SWAMI SIVANANDA STORY OF SWAMI SIVANANDA

thankful to G o d a n d to your Holiness because you are giving L o ! t h a t h o p e a n d blessings t h e n o v e r f l o w n s p o n t a n e o u s l y

m e a n o p p o r t u n i t y t o study y o u r teachings w h i c h t h e devotees
are p r o p a g a t i n g a m o n g the people of the world. Thy
t e a c h i n g s a r e v e r y e s s e n t i a l for t h e m o d e r n a g e , t o e s t a b l i s h
peace between nations a n d communities. I am praying to
t h e L o r d t h a t t h e devotees of y o u r H o l y A s h r a m be enabled
t o p r o p a g a t e y o u r h o l y t e a c h i n g s i n t h e best p o s s i b l e m a n n e r ,
for t h e c a u s e o f h u m a n i t y a n d o n e n e s s . According to my
faith, Self-realisation a n d t o l e r a n c e a r e t h e essence o f e v e r y
religion. So I am very glad to k n o w t h a t you have no
distinction between H i n d u s a n d Muslims. I have studied
i n the H o l y Q u r a n t h a t t h e P r o p h e t s , M u n i s a n d Rishis a r e
from one G o d a n d that they descend into the world according
to the n e e d of the people a n d times.
I w i s h t o c o m e t o A n a n d a K u t i r t o see t h e H o l y p l a c e
w h e r e t h e G o d ' s M i s s i o n h a s b e e n s t a r t e d for t h e u n i t y o f t h e
people of the world.
f r o m T h y o c e a n o f D i v i n i t y n o w m i r a c u l o u s l y t o o k form.
" Inexplicable, Unfathomable a n d Invisible a r e T h y G r a c e . "
N o w at T r i v a n d r u m a n e w course of s t u d y in Medicine
was s t a r t e d t w o years since wherein b o t h A l l o p a t h y a n d
A y u r v e d a a r e t a u g h t side b y s i d e . T h e portions in Allopathy
a r e s i m i l a r t o w h a t i s t a u g h t for t h e M . B . B . S . c o u r s e . Addi­
tionally Ayurveda a n d a c o m p a r a t i v e study of the occidental
and oriental (B.A.M. & S. Degree Course) Bachelor of
Ayurvedic Medicines a n d Surgery.
I n o w a p p l i e d a n d g o t a s e a t w i t h o u t a n y b o d y ' s recom­
m e n d a t i o n a n d I h a v e t h e f i r m faith t h a t t h i s i s d u e t o T h y
Invisible r e c o m m e n d a t i o n from A n a n d a K u t i r t h e A b o d e of
A b s o l u t e Bliss.
O u r w h o l e family i s h e l d u p a b o v e , f r o m a l l c a l a m i t i e s
t h a t c o m e like the H i m a l a y a s , b u t melt like t h e s n o w i n T h y
r a y s of D i v i n i t y . — R . Ramachandran, Thycaud, Trivandrum.

— Wall Ahmed Chowdhrj, Qadian, East Punjab. I h a v e k n o w n S r i S w a m i S i v a n a n d a j i M a h a r a j for

m a n y years a n d have entertained t h e greatest respect a n d
All G l o r y b e t o t h e e . Mrs. C. is cured now by T h y a d m i r a t i o n for h i m a n d h i s w o r k . H i s s i m p l e living a n d
Healing Grace, of her mental trouble. She is bright a n d presence inspire those w h o m e e t h i m even casually. His
cheerful. Really we have no other Adhar (support). Thou d y n a m i c a n d attractive personality has created interest in and
art our Saviour, our Protector, our Doctor, Father, Mother, e n t h u s i a s m for a n c i e n t H i n d u c u l t u r e a n d r e l i g i o n t h r o u g h o u t
o u r all-in-all. We are wholly T h i n e . T h o u art our Support. India and abroad. H i s writings are as r e m a r k a b l e as thev
T h o u knowest everything. T h y blessings w e n e e d , t o feel are numerous. O n t h e o n e h a n d t h e y d e a l w i t h t h e pro-
T h y Presence a n d thy Power, t o r e m e m b e r the n a m e o f G o d foundest problems of religion a n d philosophy, interpreting
a t all t i m e s , t o see a n d serve H i m a l o n e i n all. t h e m in t h e simplest l a n g u a g e ; on t h e o t h e r d a y they are
—Dr. H. J. Chhatrapati, Junaaad. so surprisingly practical t h a t aspirants find in their pages
h e l p f u l s o l u t i o n s o f p e r s o n a l difficulties w h i c h t h e y m a y en­
It is with great joy I now place at T h y Lotus Feet, counter in their S a d h a n a . F o r instance, I find Swamiji's
t h e l o n g c h e r i s h e d a m b i t i o n o f m y p a r e n t s a s well a s m i n e t o b o o k Japa Yoga o f m u c h p r a c t i c a l h e l p a n d i t a n s w e r s several
b e c o m e a m e d i c a l p r a c t i t i o n e r t o d o selfless s e r v i c e t o t h e q u e s t i o n s w h i c h h a d b e e n i n m y m i n d for l o n g . This is only
s u f f e r i n g h u m a n i t y w i t h o u t a n y d e s i r e for f a m e , n a m e o r possible w h e n t h e w r i t e r is a c o m p l e t e m a s t e r of practice as
money, the noblest ideal p r e a c h e d a n d achieved by T h e e . well a s t h e o r y . I h a v e m y s e l f r e a d m a n y o f h i s books w i t h
j o y - a n d p r o f i t t o myself. I t i s for t h i s r e a s o n , t o o , t h a t m a n y
I was d e n i e d admission in the Medical College at Tri-
w h o h a v e n o t h a d the privilege of meeting h i m in person hold
v a n d r u m (M.B.B.S. Degree Course) thrice. O n t h a t occa­
h i m i n t h e g r e a t e s t affection a n d r e s p e c t .
sion T h y H o l y Self s o o t h e d m e w i t h t h e D i v i n e B a l m o f h o p e
" t h a t everything h a p p e n s a c c o r d i n g to His will." I clung —-Dr. Pannalal, M.A., в . s c . , L L . B . . D . L I T T . , C . S . I . , С Л . Е . , I . C . S . .
t e n a c i o u s l y t o T h y a b o v e lines o f H o p e . Allahabad.

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186 STORY OF SWAMI SIVANANDA •STORY OF SWAMI SIVANANDA

m e o n t h e e v e n i n g o f t h e 2 3 r d i n s t a n t , I felt I w a s i n a s a c r e d
I am 23 years old a n d c o m e from a respectable family,
temple a n d in the presence of a Godly Personage. Your
b u t w a s led a s t r a y a n d b y m y a d d r e s s y o u will see I a m n o w
h i g h s p i r i t u a l a t t a i n m e n t s a n d y o u r d e v o t i o n t o serve a n d
serving my time in prison. I am a Christian.
save H u m a n i t y a r e really praiseworthy. M a y the Almighty
I h a d ( h e p l e a s u r e o f r e a d i n g y o u r b o o k e n t i t l e d Siva­ bless y o u w i t h l o n g life, h e a l t h a n d h a p p i n e s s . M a y your
nanda the Apostle of Peace and Love. T h i s b o o k i n s p i r e d me a n d n o b l e efforts t o l e a d h u m a n i t y t o i t s s p i r i t u a l g o a l b e c r o w n e d
I felt m y s e l f c a r r i e d a w a y t o y o u r s h r i n e a t R i s h i k e s h . I was w i t h success. Y o u are a living e x a m p l e of a K a r m a Yogi.
e x t r e m e l y h a p p y a n d c o n t e n t . I k n o w you a r e only interested T h e w o r l d t o d a y i s i n n e e d o f p e r s o n s like y o u r n o b l e self.
i n t h e u p l i f t o f h u m a n i t y a n d d o n o t w o r r y a b o u t castes a n d M a y y o u r w o r . h y d i s c i p l e s follow y o u r f o o t p r i n t s a n d fulfil
creed. T h e r e f o r e , I t a k e this o p p o r t u n i t y to ask you to
f a v o u r m e w i t h s o m e g o o d a d v i c e t h a t will h e l p m e i n life a s I this great need.
•—P. Gobalakrishna Setty, в.A., B.L., Deputy Chairman,
h o p e to o b t a i n my f r e e d o m from this p r i s o n w i t h i n a p e r i o d of Legislative Council, Mysore.
21 m o n t h s .
I h a v e e x p l a i n e d y o u r D i v i n e Life S t o r y t o s o m e o f
the Prisoners here a n d they were delighted at the chance of
h a v i n g h e a r d o f y o u r d i v i n e life s t o r y , a n d t h e y a s k e d m e t o
w r i t e t o y o u t o s e n d s o m e o f y o u r p u b l i c a t i o n s for t h e P r i s o n
L i b r a r y a s y o u s e n d for o t h e r L i b r a r i e s . We have two
libraries here, one in English a n d another Hindi a n d
Marathi. Therefore I request you to spare some of your
p u b l i c a t i o n s for t h e s a k e o f n e a r l y 2 5 0 0 i n m a t e s o f this p l a c e .
I assure y o u t h a t those w h o will r e a d y o u r p u b l i c a t i o n s will
n e v e r c o m m i t a n y offence a f t e r t h e i r r e l e a s e , o n t h e con­
t r a r y t h e y w i l l follow y o u r P a t h .
:
—John David D'Souza, Teravada Central Prison, Poona.

I do long daily to t a k e shelter at the Ploly Feet of o u r

Living Lord Sivananda. M a y He enable me to run up to
H i m a n d s p e n d t h e r e s t o f t h i s r e t i r e d life o f m i n e i n H i s
service. I am reading a n d re-re-re-reading Sivanancia's
lectures d u r i n g His All-India T o u r . He is i n d e e d a living
G o d in our midst. M a y H e i n s p i r e t h e rest o f t h e w o r l d ,
too, by a W o r l d T o u r :
— V. Raghavachari, Retired Professor, Xagpur.

I a r r i v e d h e r e safely y e s t e r d a y a f t e r c o m p l e t i n g m y
tour in K a s h m i r a n d other parts in Northern India. Let
me express my sincere a n d grateful t h a n k s to your noble
self for a l l t h e k i n d n e s s , h o s p i t a l i t y a n d blessings e x t e n d e d
to me. In the interview which you were pleased to g r a n t

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 SELECT ( IONS AND REVIEWS 189

C o n g r a t u l a t e Sri O m k a r a n a n d a o n his interesting book

j u s t received a n d read.
—Dr. Edward de Bittencourt, Santiago, South America.

SHAKESPEARE ON SIVANANDA W h e n I r e a d t h e b o o k Shakespeare on Sivananda my

h e a r t began to develop wings a n d fly toward the Sacred
A masterly work from the pen of Sri Swami Omkarananda. Sivanandashram. I n t h e r e a l sense o f t h e w o r d , I a m now
l i v i n g there. I m a d e for myself a perfect m e n t a l p i c t u r e of
Select O p i n i o n s and Reviews the A s h r a m situated on the sacred b a n k s of the Ganges and
T h e beauties of t h e s u p e r n a l character of our beloved am d w e l l i n g in it. — M i s s Kamalam, Madras.
M a s t e r S i v a n a n d a , a r e h a p p i l y b l e n d e d i n t o t h e felicitous
lines o f i m m o r t a l S h a k e s p e a r e . T h e wonderful brain of H o w y o u n g is S w a m i O m k a r a n a n d a , a n d yet so learned,
S w a m i O m k a r a n a n d a , c o n s i d e r i n g h i s a g e , i s i n itself t h e s o c u l t u r e d , s o wise ! U n m i s t a k a b l y , he bears the m a r k of
p h e n o m e n o n of a m i r a c l e : to sip t h e celestial w i n e of his the Grace of Swami Sivananda, our Guru. F o r this reason,
g e n i u s i s t o q u a f f t h e d r a u g h t o f bliss ; i t i s a n i n t e l l e c t u a l - i t i s m y wish t h a t m a n y m o r e s i x t e e n - y e a r old boys should
cum-aesthetic experience as rare as drinking c h a m p a g n e go to the divine M a s t e r with the h o p e of becoming, as the
in the scorching A r a b i a n desert. y e a r s roll b y , like S w a m i O m k a r a n a n d a .
Swami Sivananda must be proud of Swami Omkara- •—Mrs. Gita-Schnieder, Editor, ' S y n t h e s e U n i v e r s e l l e ', Geneva.
n a n d a , a gem of youth a m o n g the pearls of the divine Master's
little string t h a t a c c o m p a n i e s h i m a l o n g the r u g g e d r o a d
of a life of s e r v i c e a n d m a n i f o l d s p i r i t u a l a c t i v i t y . It p r o v i d e s Swami Sivananda and the .Modern Man and Shakespeare on Siva-
us a great delight to k n o w t h a t in S i v a n a n d a s h r a m , genuises nanda : S w a m i O m k a r a n a n d a poses q u e s t i o n s t h a t o c c u r to a
a r e d o u b l e d by Yogis. I h a v e digested every w o r d in the scientist arid e n l a r g e s o n t h e p h i l o s o p h i c a l r e t o r t o f t h e saint,
writings of Swami O m k a r a n a n d a whose nimble intellect h i g h e r t h a n P l a t o a n d H e g e l , Bergson a n d B r a d l e y a n d d e e p e r
s e e m s t o l e a p , d a y after d a y , f u r t h e r a n d f u r t h e r . t h a n K a n t and Herbert Spencer. S w a m i S i v a n a n d a h a s his
o w n views a b o u t G o d a n d M a t t e r . H e feels t h e p r e s e n c e o f
—Lady Florence La Fontaine, PH.D., Dillsboro, Indiana, U.S.A.
t h e C r e a t o r a n d lives u p t o his h i g h c o n c e p t i o n o f u n i v e r s a l
religion. W h a t Shakespeare would have thought of Swami
I was specially interested in the brochure entitled S i v a n a n d a i s b r o u g h t o u t b y c l e a r a n d a p t q u o t a t i o n s from
Shakespeare on Sivananda. the great English poet a n d the a u t h o r has no hesitation in
—Dr. C. P. Ramaswami Ayyer, Vice-Chancellor, a s s e r t i n g t h a t S w a m i j i h a s a " w o n d e r f u l sweet air, w i t h a d m i -
Benares Hindu University. r a b l e r i c h w o r d s t o i t , " a n d t h a t S w a m i j i i s " s o perfect a n d s o
peerless." T h e r e is no d o u b t a study of the publications
H o w I enjoy Shakespeare on Sivananda by S w a m i O m k a - e m a n a t i n g from A n a n d a K u t i r would t e n d to a better under-
rananda. —Dr. William Luftig, Brighton, England. s t a n d i n g of ancient I n d i a n culture a n d religion.
—A. B. j \ . Sinha, ' S u n d a y S e a r c h l i g h t ' , Palna.
O m k a r a n a n d a ' s small v o l u m e s convey in a very easy
form a good impression of the p r a c t i c a l side of S w a m i Siva- I feel g l a d to see t h e p e a r l of a b o o k , Shakespeare on
n a n d a ' s teachings. —:Dr. Frederic Spiegelberg, M.A., P H . D . , Sivananda. T h e d e p t h of t h e spirit of S w a m i S i v a n a n d a is
Stanford University, California.

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191
SHAKESPEARE ON SIVANANDA LECT OPINIONS A N D REVIEWS

unfathomable. T h e g r a n d a n d e v e r - s m i l i n g face of His Shakespeare on Sivananda is an a n g l e f r o m w h i c h he h a s

Holiness is reflected in every syllable of t h e book.
viewed the M a s t e r critically. H i s fertile b r a i n a l o n e c o u l d
— V. R. Subbarayudu, в. A . , Principal, City College, Hyderabad. h a v e c o n c e i v e d o f s u c h a b r i l l i a n t w o r k t h a t w o u l d afford
g e n u i n e p l e a s u r e t o all t h o s e w h o a r e l u c k y e n o u g h t o g o
I r e a d t h e b o o k Shakespeare on Sivananda. I was simplv t h r o u g h the w i s d o m - s t u d d e d pages of this s p i r i t u a l thriller.
stunned a n d a s t o n i s h e d to witness t h e massive erudition
—Indrajit Sharma, в . A . , Clare-Dell, Armadale, Simla 3.
of S w a m i O m k a r a n a n d a . He is a great genius.

—Pandit Chaman Lai, Principal, Chandausi. T h e ' brilliant genius ' of S w a m i O m k a r a n a n d a j i has
discovered the ' many-faceted greatness ' of S i v a n a n d a
T h e book is from the pen of Swami O m k a r a n a n d a , the i n t h e s c a t t e r e d g e m s o f S h a k e s p e a r e i n his w o r k s . I always
scholar-disciple of S w a m i S i v a n a n d a w h o is well-known in w o n d e r e d whether t h e spiritual Shakespeare could not be
India and abroad. W e r e t h e world-famous English poet separated from the literary Shakespeare. T h a t task Omkara­
living today, he w o u l d h a v e discovered in S w a m i Sivananda, n a n d a j i h a s d o n e a d m i r a b l y well. We should be thankful
a n e m b o d i m e n t o f a l l e x c e l l e n c e s , a m o d e l h e r o for his t o h i m for t h i s u n i q u e r e s e a r c h s e r v i c e . I t i s m y fervent h o p e
i m m o r t a l works. I n o r d e r t o depict this the a u t h o r has t h a t a thorough study of the portrayal of Sivanandaji in
t a k e n g r e a t pains in selecting from t h e d r a m a t i c works of Shakespeare m a y bestow on us wisdom a n d peace.
Shakespeare, several a p p r o p r i a t e quotations t h a t delineate —D. S. Krishnaiyer, в.A., B.L., Matunga, Bombay 19.
the greatness of S w a m i Sivananda. T h i s b o o k , i n brief,
from t h e view-point of t h e writer, presents a beautiful T h e a u t h o r c o n s i d e r s t h a t S w a m i S i v a n a n d a fulfils
p o r t r a i t u r e of t h e p e r s o n a l i t y of Swamiji in t h e words of t h e h i g h e s t p e a k o f p e r f e c t i o n o f p e r s o n a l i t i e s w h i c h Shake­
Shakespeare. speare has portrayed. T h e extracts from Shakespeare are
—' B o m b a y Samachar' (Gujarati Edition), Bombay. well c h o s e n t o i l l u s t r a t e t h e p o i n t s . I t s h o u l d p r o v e i n t e r e s t i n g
t o t h o s e w h o a r e a c q u a i n t e d w i t h t h e w o r k s o f S w a m i Siva­
nanda. • —' Hyderabad Gazette.'
Shakesbeare on Sivananda a t t e m p t s to p r e s e n t b o t h Shake­
speare's m o r a l s a n d Swamiji's characteristics in a nut-shell.
So v e r y i n t e r e s t i n g is t h e w o r k , Shakespeare or. Siva-
— ' T h e H i n d u O r g a n , ' Jaffna.
iinda, t h a t I r e a d i t t w i c e . E v e r y m o m e n t o f m y life, m a y
t h e L o r d g u i d e m e t o follow t h e i n s t r u c t i o n s o f m y g r e a t
I felt i m p e l l e d t o w r i t e t o c o n g r a t u l a t e S w a m i O m k a r a ­ Guru. — F r i t z Klein Jelin, Bonn-on-Rhine, Germany.
n a n d a on the high literary excellence a t t a i n e d by h i m in the
p r o d u c t i o n o f t h a t t i n y g r a n d b o o k e n t i t l e d Shakespeare o n
In the words of the writer of the Foreword " In the
Sivananda. I n d e e d , he has a m p l y exhibited the novelty and
e n s u i n g p a g e s t h e a u t h o r h a s g i v e n u s his v i e w o f w h a t
o r i g i n a l i t y o f his g e n i u s . T h e book is truly an altogether
S h a k e s p e a r e w o u l d , feel a n d s a y i f h e w e r e n o w a l i v e a n d i f h e
different a n d delightful a p p r o a c h t o G u i u d e v S i v a n a n d a .
I h a v e b e e n greatly i n s p i r e d by a perusal o f t h e book an dwish observed Swami S i v a n a n d a a t close q u a r t e r s . . . . The
t h e a u t h o r t h e b e s t s u c c e s s i n his s p i r i t u a l l y i n s p i r e d l i t e r a r y originality o f t h e w o r k lies i n t h e e m p l o y m e n t o f S h a k e s p e a r e ' s
career. T h e w h o l e t r e a s u r e o f k n o w l e d g e lies i m b e d d e d i n w o r d s for s u c h a d e l i n e a t i o n . " ( p . x x v ) . T h i s is of course
his spiritually illumined b r a i n . I wish t h e a u t h o r could bring n o v e l b u t t h e a u t h o r o f this w o r k s u r e l y c o n s i d e r s t h a t S w a m i
out more volumes of the like-nature. S i V a n a n d a fulfils t h e h i g h e s t p e a k o f p e r f e c t i o n o f p e r s o n a l i t i e s
which Shakespeare p o r t r a y e d . T h e e x t r a c t s from S h a k e -

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192 SHAKESPEARE ON SIVANANDA

s p e a r e a r e well c h o s e n t o i l l u s t r a t e t h e p o i n t s . I t s h o u l d prov.j
i n t e r e s t i n g r e a d i n g t o t h o s e w h o a r e a c q u a i n t e d w i t h the
works of that G r e a t Master.
—К. C. Varadachari, ' T h e H i n d u , ' Madras. BOOKS

BY

S w a m i O m k a r a n a n d a is steeped in Shakespeare. An
SWAMI SIVANANDA
a r d e n t y o u n g d i s c i p l e o f S w a m i S i v a n a n d a , h e finds b v a
s t r e t c h o f i m a g i n a t i o n a n d i n t e l l e c t u a l t h o u g h t t h a t Shake­
R s . a.
s p e a r e ' s m o r a l i d e a l s a n d p h i l o s o p h i c a l d i c t a b e c o m e organi­
c a l l y e x e m p l i f i e d i n t h e life a n d c o n d u c t o f h i s M a s t e r . Ananda Lahari 2 0

T h e a u t h o r h a s m a d e a n e l a b o r a t e analysis o f t h e great A s t h m a : Its C a u s e a n d C u r e 1 8

a n d a d m i r a b l e traits o f his M a s t e r a n d tried t o d o c u m e n t t h e m B r a h m a Sutras, P a r t I 7 0
with q u o t a t i o n s from Shakespeare. N o v e l a s t h e m e t h o d is, B r a h m a Sutras, P a r t I I 5 0
it is a d m i r a b l y p u r s u e d a n d undoubtedly speaks volumes Boon to Diabetics 1 8
n o t o n l y a b o u t t h e w r i t e r ' s m a s t e r y o f all t h e w o r k s o f t h e
B r a h m a n a n d a ' s Lectures 1 8
E n g l i s h d r a m a t i s t , b u t also of his p e n e t r a t i n g s t u d y of the
u n p l u m b a b l e s p i r i t u a l p r o f u n d i t i e s o f his g r e a t M a s t e r . Diamond Jubilee Volume* 12 0
D y n a m i c Spiritual Awakening 2 0
T h e quotations are implemented in a dextrous m a n n e r
Gyana Jyoti 3 0
to describe the d a z z l i n g personality of the spiritual Master,
a n d t h e e l o q u e n c e a n d i m a g i n a t i o n o f Shakespeare seem t o Gita, the Universal Gospel 1 8
a i d t h e l a n g u a g e s o a r h i g h e n o u g h t o fulfil t h e difficult task. H o w to Get Vairagya 2 8
T h e r e a d e r w i l l n o t fail t o c o n g r a t u l a t e t h e w r i t e r o n his H i n d u Fasts a n d Festivals 3 4
ingenious device.
H o w to Become R i c h 2 0
—Gnanasambandam, Dharmapuram, Mayavaram.
I n s p i r i n g Songs a n d K i r t a n s 3 0
Japa Yoga 3 0
Kundalini Yoga 5 0
I n t h i s b o o k , t h e a u t h o r h a s e x p r e s s e d his a d m i r a t i o n ,
L o r d K r i s h n a , H i s Lilas a n d T e a c h i n g s 4 0
a n d described the characteristics of Swami Sivananda by
m e a n s o f select q u o t a t i o n s c u l l e d o u t f r o m S h a k e s p e a r e ' s L o r d S h a n m u k h a a n d His Worship 3 (I
w o r k s a n d classified u n d e r n i n e titles s u c h a s ' A P a r a g o n o f M i n d , Its Mysteries & C o n t r o l (2 Parts) 6 0
All E x c e l l e n c e s , ' ' S i v a n a n d a ' s P r o m e t h e a n F i r e , ' ' L o v e r o f Mundakopanishad 1 0
O r p h e u s ' Lute,' and so on. T h e book therefore contains
Nara^-i Bhakti Sutras 3 8
n o t o n l y a p o r t r a y a l o f t h e c h a r a c t e r a n d g r e a t n e s s cfr^S . / a m i
S i v a n a n d a , b u t i s a r e p e r t o r y o f n u m e r o u s e x c e l l e n t fp*aesages Path i God-realization 0 8
a n d lines from S h a k e s p e a r e . Containing an appreciation of Pilgrimage to Badri and Kailas 1 0
S i v a n a n d a a n d brilliant gems from Shakespeare, the book is Principal Upanishads, Part 1 6 0
n a t u r a l l y very interesting. —' Federated India ', Madras.
Psalms of Saint Siva* 2 4
13

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 194 195

R s . a. HINDI BOOKS

0 12 Rs. a.
People's Preceptor*
J i v a n M e Safalta K e R a h a s y a 4 0
0 5
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TO THE CITY OF SAINTS
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It is t h e Y a g n a of this Y u g a .
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 THE A U T H O R

Born on the banks of the Dakshini Ganga at

Pattamadai, on the 8th September 1887, Swami
Sivananda grew up as a good student and passed
the M.B., B.S. examination. Inspired by a spirit to
serve others he proceeded to the Straits Settlements
and Malaya States in 1913, and his ability soon
secured for him the post of Doctor-in-charge of a
district hospital. Ten years later he returned to
India and proceeded straight to Banaras. Ten years
of service to the suffering was followed by ten years
of renunciation and wandering in the Himalayas.
Twelve years later, in 1936, the Divine Life Society
was established by him with the noble object of
teaching people how to live the life divine while
engaged in one's daily vocations.

The Divine Life Society caters for the spiritual

requirements of men of every religion and is singu-
larly universal in its teachings. To Swamiji there
is but one God. His Yoga practice, his erudite ex-
pounding of the religions and his devout and
enchanting Kirtans are at once the solace of all
types of human thinkers. There is nothing exclu-
sively Hindu or Mohammadan, Christian or Buddha,
Zoroastrian or Jain in the teachings of the Swami.
His may be said to be the epitome of all religious
beliefs and creeds.

Swami Sivananda is a dynamic sage, whose per-

sonality radiates service and love, health and know-
ledge, sacrifice and-devotion. He occupies today a
unique place in the religious firmament of India.
May it be the Swami's to lighten our ascent to the
religious firmament and to guide all true seekers
after truth, to lead all active workers and enthuse
all devotees of the Lord. Long live Swami Siva-
nanda.—Rai Saheb Sri A. B. N. Sinha. Patna.

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