Nath Yogi

YOGA OF GITA
Expounded By Saint Dnyaneshwar
YOGA OF GITA PART 2
YOGA OF
AUTOBIOGRAPHY
OF
A NATHA SIDDHA
YOGI
Yoga of Gita and Dnyaneshwari as
expounded by Saint Dnyaneshwar
Page0
VIBHAKAR VITTHAL LELE
AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI
By Vibhakar Lele
YOGA OF PART 2
AUTOBIOGRAPHY OF A NATHA
SIDDHA YOGI
INDEX
Table of Contents
YOGA OF GITA
23
DEDICATION
25
YOGI SAINT1SHRI
DNYANESHWAR
1
THE DIRECT PROOF of Y O G A S H A S T R A
Page1
References For
Yoga initiates7
Analytical Approach
10
To
10
My Experiences
10
The Beginning
11
THE UNKNOWN
14
Enters
14
MY LIFE
14
MY LIFE SKETCH
18
THE GOLDEN TOUCH
20
OF
20
DNYANESHWARI
20
THE STORY
22
OF
22
MY DNYANESHWARI RECITAL
22
THEGITA
25
And
25
ME
25
MY TRYST
27
With
27
B K S
27
Page2
YOGA OF GITA
Page3
By Vibhakar Lele
THE GITA
28
In
28
MY LIFE
28
Again
28
THE
30
TRANSFORMATION
30
THE TOUCH
33
Of
33
THE DIVINE PRAJNYA
33
THE TRIKUT
37
And
37
THE SAHASRA-DAL KAMAL
37
SAINT DNYANESHWAR
39
In
39
MY LIFE
39
ASTROLOGY
41
And
41
MY FORTUNE
41
TO ALANDI
44
AGAIN
44
MY
45
DNYANESHWARI RECITAL
45
At
45
ALANDI
45
The Light of Knowledge
48
Yogada Shri Dnyaneshwari
50
The Layout of the Treatise
53
O ly He Could Ha e Do e It
55
FOOTPRINTS
56
On
56
THE SANDS
56
Page4
YOGA OF GITA
Page5
By Vibhakar Lele
Of
56
TIME
56
SCIENCE;
60
DNYANESHWARI,
60
And
60
MYSTICISM
60
THE YOGI in ME
65
And
65
MY LIFE
65
GITA
67
And
67
DEATH
67
Consoled
70
By
70
Saint Dnyaneshwar
70
Manifestation
73
Of
73
Yoga-VIBHUTIS
73
The
77
PAST
77
Revisited
77
The Previous Births
77
In Search of the Sad-guru
79
The
83
GURU
83
From the Realm of the Unknown
83
The
84
Duplicitous sadhu
84
Of
84
The Nath tradition
84
The
87
Page6
YOGA OF GITA
Page7
By Vibhakar Lele
Human
87
Sacrifice
87
THE
90
NATH SIDDHA GURU
90
From
90
The Lineage
90
Of
90
DNYNESHWAR
90
Reasons
100
For
100
Fading of the Tradition
100
Magnetism
102
Of
102
YOGA
102
The Discerning Intellect
102
Anahat-nad
105
The Ajapa-jap
110
And
110
The Para-vak
110
The Pointer
113
Of
113
My Destiny
113
A Disciple
117
of
117
The Bihari Guru
117
The
121
Anahat-nad
121
And
121
The Medical Science
121
The Priceless Jewel
122
The Anahat-nad
124
Page8
YOGA OF GITA
And
124
Saint Dnyaneshwar
124
The Household Duties
127
High Level of Attainment
131
IA
Page9
By Vibhakar Lele
the Sad-gu u
131
Dark Night Of The Soul
135
Atm-anubhuti
142
Yogada Shri Dnyaneshwari Poojan
144
My Home is Alandi
146
The Chitra-nadi
147
and
147
The Visions
147
The Experience
149
of
149
The Manipur Chakra
149
The Gita
151
Directly From Gopal
151
To Alandi
153
After
153
Ten Years
153
The Dream Visions
156
The Visions
159
Of
159
Cobras and serpents
159
Other Visions
162
and
162
What They mean
162
The Yogic Dimensions
164
Special Notes
169
The Bhramar-gumpha
172
The True Blue Saints
176
Page10
YOGA OF GITA
Page11
By Vibhakar Lele
The State
179
Of
179
My Kundalini
179
Embrace
184
Of
184
Shri Krishna
184
The Mystical Astrologer
188
The vision
191
Of
191
Kundalini Awakening
191
The Mantra-chaitanya
192
The Vision
194
Of
194
The Sushumna-nadi
194
Other Visions
195
Of
195
The Kundalini
195
The Divine Vision
198
Of
198
Saint Dnyaneshwar
198
A Guide
199
To
199
Interpret
199
The Visions
199
The Darshan
201
Of
201
The Atma-jyoti
201
The
204
Gayatri Mantra
204
On
205
Saints
205
Page12
YOGA OF GITA
Page13
By Vibhakar Lele
And
205
The Jyoti
205
My First Meeting
207
With
207
Krishna-tai
207
Another Visit
209
To
209
Krishna-tai
209
The Kundalini-yoga Science
210
The Fifteen Main Nadis
212
The Anahat-nad
214
The Ajnya-chakra
216
The Lalana
218
And
218
The Guru-chakra
218
Swadhishthan Chakra
219
The Appearance
220
Of
220
The Chakras
220
Other Connections
222
Of
222
The Chakras
222
Saint Eknath
223
On
223
The Maha-yoga
223
Notes
227
On
227
The Maha-yoga
227
The Nad
233
And
233
The Chakras
233
Page14
YOGA OF GITA
Page15
By Vibhakar Lele
The Rodhini
235
The Nad
237
And
237
The Nadant
237
The jewel
238
Of
238
Mukti
238
Piercing
241
Of
241
The Ajnya-chakra
241
The Riddhi-Siddhis
242
The Sanjeevan Samadhi
244
The Chaotic State of Mind Of The Yogi
244
Insomnia
249
The Everlasting Samadhi
251
The Sagun Dhyan
254
The Kundalini
255
And
255
Yoga Path
255
The Ana-had-nad, The Bindu And The Kala
256
The Relative Positions of the Bhramar-gumpha
258
And
258
The Khechari-mudra
260
The Jyoti-darshan
264
The Lightning-like Bolt
267
And
267
The Ashta-dal-padma
267
The Hrit-samvit-kamal
270
And
270
The Unmani Maha-mudra
270
The Mastak-sandhi
271
Page16
YOGA OF GITA
Page17
By Vibhakar Lele
The Sahasra-dal-kamal
273
(The Golden Lotus)
273
Or
273
The Shoonya-chakra
273
The Bhramar-gumpha,
275
The Sahasra-dal
275
And
275
The Brahm-randhra
275
The Golden Lotuses
280
The Gol-hat-chakra
287
And
287
The Dusky-complexioned Yogi
287
The Yogi
289
Of
289
The Dusky Complexion
289
And
289
The Anahat-nad
289
All That Light,
294
And
294
'Light E e y he e a d E e yo e
294
The Light of the Atma-tej
297
The Room Lights Up
300
Darshan of Lord Vitthal
302
And
302
The Necklace
302
Of
302
Light
302
The Beam
304
Of
304
Dazzling Light
304
The Param-Jyoti Darshan
307
Page18
YOGA OF GITA
The Dasham-dwar
311
The Bank-nal
317
Final Discussion On Yoga Path
323
The Guhyini-nadi
323
The Two Yoga Paths
325
Conclusion On The Yogic Path
Page19
By Vibhakar Lele
327
Sai t D ya esh a s Yoga Path a d His Vie s
327
My Interpretation Of Yoga Path
332
The Nibban
337
of
337
The Yogi
337
The Nirvana
337
Sai t D ya esh a s A ha gas
339
From
342
The
342
Sagun Sakar
342
To
342
The
342
Nir-gun Nir-akar
342
MY VISIONS
342
I Meet the Nir-anjan

Non-duality of the Adwait
The Soliloquist Nir-anjan194
Tat-twam-asi
346
347
347
349
Who Art Thee and Who Me
349
The Sad-guru
349
The Origin Of The Ajnyan
351
Get
352
To
352
Know
352
The Nir-anjan
352
Page20
YOGA OF GITA
By Vibhakar Lele
The Nir-akar And The Anami
352
The Anahat-nad
353
Back To The Origin
354
Satya-Jnyanam-Anantam Brahmam
355
The Nasadiya Sukta
356
Oh Thee! Liste to Me :
359
The C azy Ka i !
359
Parting Words
361
Of
361
The Yogi
361
Page21
The O je ti e of This Book O Sai t D ya esh a s Yoga 362

The Way Ahead
363
: Me: A Sanyasi
365
Gurudev and The Publication Of My Book
367
Whither The Body?
369
Whe The Light i g St ikes
371
What Lies Ahead
372
The Gati
372
My Dreams
374
THE AUTHOR
Dear Reader
YOGI SAINT
SHRI DNYANESHWAR
Page22
YOGA OF GITA
By Vibhakar Lele
COPYRIGHT 2012
YOGA OF GITA
Part 2
Author:
(Vibhakar V. Lele)
B.E. B.Sc. LL.B.
All rights reserved. Except for brief quotations in book reviews, and as otherwise
permitted by applicable law, no part of this work may be reproduced, stored,
transmitted or displayed in any form, or by any means (electronic, mechanical, or
otherwise) now known or hereafter devised --- including photocopy, Xerox,
recording, or any information storage and retrieval system ---- without prior
written permission from the author.
__________________________
First Indian e-Edition, 2011
An authorised publication of
c/o V.V.Lele, Dombivli, 421201
E-copy in India by self
Page23
Mobile: 00919820300905
ISBN/ IBN: being obtained
###
Page24
YOGA OF GITA
Page25
DEDICATION
By Vibhakar Lele
YOGI SAINT
SHRI DNYANESHWAR
YOGA OF GITA
AUTOBIOGRAPHY
OF
A NATHA SIDDHA YOGI
THE DIRECT PROOF

OF
YOGASHASTRA
The direct proof of yoga-shastra is to be found in the

actual yogic experiences of yogis. Like any science, yogashastra is based upon practicals and experiences, albeit, which are
commonly shared by the yogis. This will be done here by narration
of a sample case of an initiate. It will illustrate how the experiences
of a particular yogi tally with the yoga-shastra. It is also expected
to help for a better appreciation of yoga, expounded by Saint
Dnyaneshwar.
Page2
Before we turn to the subject of the autobiography, we will first

deal with the yogic experiences in general.
By Vibhakar Lele
In the chapters of this work, we will be going through the gist of

yogic Abhangas of Saint Dnyaneshwar, and of some other saints,
and a volume of yogic texts.
I have been fortunate to have yogic experiences. On their account,
I was better able to understand the subject of yoga which was the
invariable prerequisite for undertaking this work on the
experiential system of yoga and the attendant philosophy.
This work invariably deals extensively with yoga subjects like: the
Kundalini, the chakras, the Ida-Pingala-Sushumna and the other
yoga-nadis; the yogic path, the Poorva and the Paschim Margas;
the Adhyatmic Hridaya, the Anahat-nad; the experience of the
Sagun; and the Shiv-Shakti-sam-rasya etc.
The description on these matters is based mostly upon the works of
Saint Dnyaneshwar, and yoga-shastra. Various opinions on this
subject, along-with my understanding of it, will be placed before
students of yoga for information and researchers for evaluation.
What follows hereafter may be treated as the miscellanea of yoga
Page3
discipline. It is not possible to explain everything therein. The reader will

have to turn to the work proper and other references to understand
specific points. Many terms of Indian yoga and philosophy have been
explained in the Part 1 of this work which has been published under
the banner of YOGA OF GITA . The eade s a e e uested to ha e
access to it, for avoiding repetition of the same matter here.
The yogic experience varies from person to person. Some have

experiences of the Muladhar and the other chakras. Others may
have experiences directly of the Ajnya chakra and beyond.
YOGA OF GITA
In the Vihangam Marg1 of the North Indian saints like Dadu, Kabir
and others, not much importance is attached to the experience and
the piercing of the lower chakras, from the Muladhar to the
Vishuddha chakras.
An advanced saint like Gurudev Professor R. D. Ranade of the
Nimbargi2 School of yoga, who experienced even the Anahat-nad3,
surprisingly expressed doubts about the existence and processes of
the Kundalini. It may mean that even such saints, who proffer the
Nam4 to the initiates, are unable to gauge their own experiences of
the Light and the Vastu5, as it is called by them.
It is well known that one experiences the Anahat-nad only after the
Kundalini pierces and goes beyond the Ajnya chakra. The Nam
Vihangam Marga is a discipline of Kundalini yoga in which great stress is

laid upon starting from Ajnya chakra instead of the traditional method of starting
from Muladhar chakra. The yoga path the Kundalini takes from Ajnya chakra
onwards to the Brahma-randhra is also known as Paschim Marga in saint
Dnyaneshwars yoga system.
Nimbargi maharaj, a shepherd by vocation, was the founder of this school of

yoga.
Anahat Nad is the divine sound of music heard by the yogis through internal
Kundalini processes. Anahat means it is not produced due to external
reverberations of any instruments of music.
Nam is name of God which is given to an intiate for silent recantation during
meditation. The Nam given by a Siddha has the power to penetrate into the deep
conscience to the seat of the Atman and invoke it to appear before the yogi.
4
The Nibargi school talks of realisation in terms of Light and Vastu which
respectively mean Divine Light seen by the yogis and the Form of the
Ultimate Principle which appears to them in their vision while in deep
meditation.
Page4
By Vibhakar Lele
given to an initiate has to be Sa-beej6 for being effective. It cannot

be so, unless its giver is well established in the Anahat-nad.
Even for those who have gone through yoga process, it is very
difficult to describe their experiences clearly. Being Atindriya,7
arising from the field of the Ritambhara Prajnya, these are beyond
the common intellect for description in day-to-day language.
However, Saint Dnyaneshwar vouches that he will convey the
experiences satisfactorilyi, even in the colloquial tongue. Though
his narration needs one who is a capable yogi for understanding his
words fully, still the common men will experience pleasure out of
his tongue.
The rishis have expressed their esoteric experience in the Vedas
and the Shrutis. The Brahmanas and the Aranyakas try to explain
the meaning of the Vedas. In later times, even as early as one
millennium B.C., it had become difficult even to comprehend their
mere word-to-word meaning.
Yaska, at that time, had to compose the Nirukta to interpret the
Shabda (The Word of the Vedas). At still later dates, everything
got very obscure. Eminent intellectual persons like Sayan, Jaimini,
Patanjali, Shankar and the others had to take over the matter again.
Sabeej Nam is Nam which has the power to invoke the Atman. It can only
be given by a Siddha yogi. Nam given by someone without the power behind it
is practically useless.
Page5
Extra sensory perception
YOGA OF GITA
Due to the passage of time and the linguistic metamorphoses, it is

still very difficult to understand what the rishis say, in their words.
This has given rise to numerous interpretations of the Vedic and
the scriptural content. We have already seen while reviewing the
various doctrines (ref Part 1), how the Acharyas differ in their
interpretations.
Such difficulties are always experienced even in respect of the dayto-day languages of the olden times, apart from the olden scripts.
Even if the scripts are unravelled and the words are understood, the
content defies understanding in the real context of the then
prevailing social and other context.
In the case of the language of the Dnyaneshwari, similar problems
are encountered, more so owing to its mystic content. It is wellnigh impossible for a non-initiate to comprehend its true esoteric
content.
We have already noted that the yogic experiences are Surrealistic
by their nature. They are undecipherable to one without similar
insight. The modern Surrealistic art needs an interpreter, even
when the content is far from esoteric. No wonder, the Ritambhara
Prajnya is absolutely necessary to understand the Dnyaneshwari
and the other yogic works.
Again there is a variety of the yogic experiences. They are not
same for every yoga initiate. Hence even the proper students of
yoga-shastra find it difficult to comprehend them.
Page6
###
By Vibhakar Lele
References For
Yoga initiates
A list of important books in English for yoga initiates is

given here.8 Other important Marathi and Hindi language books
are listed in the end note.ii Many books, including those listed here,
have a special place in my life as a yogic practitioner. They have
provided invaluable insight, so necessary for one on the path.
Mukt-anand, in Chit-shakti-vilas, cites how he got a yoga
textbook by chance, when he needed guidance. I have experienced
such coincidences on so many occasions that I wonder if they
could be termed as mere coincidences, or something else. I am
inclined to think that my yogic destiny guided me to these books of
immense use to me in my yoga practice, and in the writing of this
work.
Even I got brand-new editions of some old treatises on yogashastra, when I wanted them, and they were out of print and
Page7
Pandit Gopi Krishna: Kundalini - path to Higher Consciousness;

The Awakening of Kundalini;
Higher Consciousness (The Evolutionary Thrust of Kundalini)
B.S.Goel : Third Eye and Kundalini
Mahendranath Gupta (M):The Gospel of Sri Ramkrishna
Shri J.Krishnamurti: Krishnamurtis Notebook
Swami Mukt-Ananda: Secret of The Siddhas; Where Are You Going; Chid
Shakti Vilas
YOGA OF GITA
unavailable. The books earlier listed and the others9 more

important to me are some of these instances.
I got almost all the reference books in a like manner. I make here a
special mention of books on the Shakti-pat and the Laya-yoga, in
this context.
These books have been beneficial and of immense guidance to me
on my path, from the initiate to the Siddha, if I may say so. They
helped me gauge and understand the yogic experiences, which
sprang upon me most unexpectedly.
They also served the most important purpose of preparing me in
writing this treatise on yoga-shastra. As I used to purchase all these
books, I did not have to go in the search of even the rarest books to
the libraries or elsewhere.
Sir John Woodroffes The Serpent Power is one such book. The
book on the Nad-yoga by Swami Shiv-anand is another instance.
When I started experiencing the Anahat-nad, lo and behold! This
book was in my hands at the right moment.
Gopinath Kavirajs books on the Kundalini-yoga, Vishnu-tirth's
Devatm-shakti, Shankars Yoga-taravali and Saundarya-Lahari are
further such instances.
Sir John Woodroffe: The Serpent Power, Sakti and Sakta, Reflections on the
Tantras-Principles Of Tantra (2 Parts).
Page8
I read many books that thus came my way on: the Gita and the
Dnyaneshwari, the Amrit-anubhav; the Patanjal yoga; the Vedas
and the Upanishadas; the Nath Siddha traditions and yoga practice;
Shankar Vedantic commentaries and smaller works, etc.
By Vibhakar Lele
Somehow, I had an unfailing insight into which books I need for

my study. Owing to what the books have taught me, I call them as
my gurus, in a sense. They all, and my own yogic experiences,
were instrumental in penning this work.
I mention here one very special book, on the life and biography of
saint Gajanan maharaj Gupte. It was penned down at his instance
as a guide to the initiates. He has recommended a few more books
to the initiates.10
His book contained much experiential matter, which helped me a
lot in analysing my yogic experiences against the proper yardstick.
Page9
The only edition of this rare book was published a few months
after I was born in the year 1944. Incidentally, I got to read it after
more six decades.
10
eer. o.je.efvejesKeskej: eer iepeeveve cenejepe iegHles eebee eefj$eebLe - Deelcemee#eelkeejceeie&eoerHe; DeelceeYee; 1)
yeeefmeeblecee}e -}s.eer.yeeyee ieox, 2) eer.cenWke=le jeceke=<Ceebee ieeser, 3) eer.ieg}eyejeJe cenejepe - mebeoeemegjle
YOGA OF GITA
Analytical Approach
To
My Experiences
When all of a sudden, I started getting yogic

experiences, they confused me at first. I was not formally
initiated to the Kundalini yoga discipline. Its experiences turned
out to be beyond my wildest imagination.
The grace of Saint Dnyaneshwar, the books and the guidance of a
few experienced and knowledgeable persons from that field helped
me on my way to understand the phenomenon.
I am putting forth such of the special incidents, with their analysis
from the viewpoint of yoga-shastra, for the benefit of the novice. It
will also contain some important aspects of the Kundalini yoga,
gleaned from the other yogis experiences.
Page10
I am presenting a slew of all this matter as The Autobiography of

Swami Yogeshwar-anand Tirth Saraswati, for the sake of
anonymity.
By Vibhakar Lele
The Autobiography
Of
Swami
Yogeshwaranand
The Beginning
In the Gita, Arjun asks whether a person on the path of

yoga loses all benefits of the practice, if he swerves from
the path or dies before reaching the goal.11
He is afraid of the minds fickleness. The path being arduous, one
may lose interest and leave the path, sooner or later. Will the
initiates efforts become a total waste in that case?
Page11
Shri Krishna answers that none of the efforts will be lost. He will
be guided back to the path, even after death. He will be born in
such a family, either of the yogis, or that of holy persons, with
11
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keeqeVeesYeeefJeYeeqVeeYeefceJe veeefle~ Deeeflees ceneyeenes efJecet{es yeeCe: HeefLe~~6-38~~ieer~~
YOGA OF GITA
circumstances favourable for his completing the rest of his studies

of yoga, so as to attain the perfection.12
No one on yoga path is ever left out. Even one, just curious of
knowing the path, also attains to perfection, sooner or later.
After such a rare kind of rebirth, the yogi picks up the thread of
yoga practice, from where it was left in the earlier birth, and forges
ahead. After thus striving for births after births, he is bound to
attain his goal at some point of time.
The reader may wonder what has all this to do with my biography.
I night have thought likewise some years ago. Now I do not think
likewise. I have changed a lot since then.
Looking back, I am now about sixty-seven. Leopold Staffs words
express my feelings better:
I did not believe,
Standing on the Bank of the River,
Which was Wide and Swift;
That I would Cross That Bridge Plaited from Thin Fragile Reeds,
Fastened with Bast.
12
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eJeeesefHe me:~ efpe%eemegjefHe eesieme eyoyeeeefleJele&les~~6-44~~ eelveeeleceevemleg eesieer mebegefkeequye<e:~
Deveskepevcemebefmemlelees eeefle Hejeb ieefleced~~6-45~~ieer~~
Page12
I walked Delicately as a Butterfly

And Heavily as an Elephant;
I walked Surely as a Dancer
And Waved like a Blind Man.
By Vibhakar Lele
Page13
I did not Believe that

I would Ever Cross That Bridge!
And Now That I am Standing
On The Other Side, I dont Believe I Crossed It Ever!!
YOGA OF GITA
THE UNKNOWN
Enters
MY LIFE
I entered upon this mystic field without any

knowledge. The above narration accounts for my life
experience. Until around I was forty-five of my age, I was totally
unfamiliar with the Adhyatma and yoga-shastra.
Having been a student of science and engineering, with the
Western materialism in my veins, I was almost disinclined towards
religion and the Vedas, the Upanishadas and the Gita etc. The
Oriental wisdom in them was fit to be laughed at, as per me.
Mysticism of Parapsychology, the Astrology and the other secret
doctrines, the Jewish Kabbalah, the Mantras and the Tantras,
however, used to fascinate me.
Trying to delve into the mystery of the Evolution, I had read on

Darwinism and other theories. I became deeply interested in the
Page14
Equally, I was fascinated by the mysteries of the universe and life.

I had familiarised myself with Mathematics, modern science,
Astronomy, Biochemistry, Physiology and many other disciplines,
in my quest for the unknown. This was going on since I crossed
my adolescence for the past thirty years or so, before the Unknown
hit me hard.
By Vibhakar Lele
working of the brain. I came across Arthur Koestlers insightful

books.
Wildly imaginative Science Fiction and Parapsychology held my
attention for some good deal of time. I used to think that nothing is
beyond the logic and knowledge of science. I did feel that even
these so-called mystic fields will also reveal to science, whether
there is any truth in them.
Upon this background, someone once happened to ask me if I read
the Gita. The atheist in me said: Well! What is so great in the
Gita? It is just a babble of eighteen semi-lunatics going into some
idiotic nonsense!
After this incident about my irreverent comments upon the Gita
happened, I did regret that I should have withheld my comments. I
had not studied the Gita before. It was wrong in the scientific
spirit, so much professed by me, to comment thus upon anything
that I had not scrutinised.
Page15
Just a few months after the Gita incidence, I became somewhat

disoriented in my thoughts. That was the time when I was
appearing for the final examination of Law. I could not concentrate
upon my studies and used to feel a general dulling of the senses.
Nobody could tell what was happening to me.
One day I had been to a surgeon friend of mine. He was reading a
book by Sir John Woodroffe. It was Kundalini -The Serpent
Power. At the first glance I was attracted to it. Later, however, I
learnt that it was a masterpiece on the Kundalini yoga.
YOGA OF GITA
The friend could not lend it to me, as it was brought from one of
his patients and it was a very rare book, with only one copy in the
national archives. A few days passed by. Once I had been to one of
my relatives. By chance, he opened a cupboard. And what did I
see! The same treatise of John Woodroffe!
Of course, it was my relative who had borrowed it with great
trouble from the archives, with heavy penalty if it were not
returned. I borrowed it from him, vouching for its safe return. I
was greatly fascinated by it. I read it for the next 2-3 months,
without much following its text, leaving aside my Law exam
preparation.
The initiates must be aware that that book is like a text of the
Kundalini yoga, in which the deep secrets of the Kundalini are
described. In particular, it has a detailed commentary by Sir
Woodroffe, with copious annotations and explanation of the texts
of the Shat-chakra-nirupan and the Guru-Paduka-panchak.
There were excellent coloured photographs of the Shat-chakras and
the Kundalini in the book, which I got photographed. Afterwards, I
returned the book. Within a short period, I was attracted somehow
to the Dnyaneshwari, and the Gita, in its wake. How this could
happen is beyond my imagination.
That way, in my life, I have experienced quite a few instances,

which might be termed as miraculous. The transformation that was
taking place in my views and the attitude after the Gita incident
was beyond any logic.
Page16
I appeared for my examination and passed it with a good grade,

despite practically no studies in the months preceding it.
By Vibhakar Lele
The atheist in me, the obstinate materialist in me, suddenly turned

into one Orientalist, a believer, seeking the Indian philosophy and
the Vedas; and the Shastras of the East. It was as if I had opened
new vistas of enquiries, in the truer scientific spirit, freeing myself
of the bondages of the scientific dogmatism.
However, I had not lost my inquisitiveness and rationale, the
scientific spirit of enquiry and logic. I did not become blinded by
the religious dicta. I also saw the limitations of the modern science
in that quest. I have noted my observations on these matters in the
Prologue; I intended to pursue my query in all the possible
directions, including the science.
Well! I said to myself, why not experiment with the unknown and
find out oneself what it truly is! Later events proved that this
attitude of enquiry, coupled with my fortune with yoga travails,
have been very fruitful in Realisation of the Truth.
After careful thought, I realised that my foray into the Mysticism
was not unfounded. It is there that the Gita came in. It taught me
what happens to one efforts on the yogic paths of even the
previous births. It gave me the explanation for the sudden outburst
of my mystic experiences.
Page17
From the Gita, I realised that my mystic yoga experiences must

have been due to the earlier yoga practice, of the previous births.
When the time was ripe, the past took over my life, drawing me to
yoga with great force. More of it, later on!
____________________________________
YOGA OF GITA
MY LIFE SKETCH
For the story, it is not very important to know who I

am. Just for the sake of completeness of this biography, I am
recounting the bare minimum aspects of my life.
I belong to a family of the chieftains of the Peshawas, erstwhile
rulers of India. My ancestors were military generals and
administrators, settled in the North India. My father and the other
family members were all western educated, in the disciplines of
science, Law or technology.
I stayed away from home, in the hostels, for education. I am a
graduate of science and engineering. During my middle age, I
studied Law. I was reckoned academically as one of the brilliant
students.
Reading is my primary hobby and fascination. Never was I to be
found without a book, or two, other than the academic. Friends
used to call me a bibliomaniac, not in a derogatory way, but out of
respect.
Suffice it to say that I have lived in extreme places, right from a

tent to the five stars, travelled widely all over the world, in
anything from a bullock cart to the Boeing, mixing with all the
social strata.
Page18
I worked in the higher echelons of my field for almost all of my

active life. I am a householder, devoted to my family and friends. I
hold middle-class values of a Brahmin family.
Page19
###
By Vibhakar Lele
YOGA OF GITA
THE GOLDEN TOUCH

OF
DNYANESHWARI
I have told you that I was suddenly attracted to the

Dnyaneshwari and the Gita. It is a story, how I came upon
the Dnyaneshwari. Once I had been to meet a certain person. I
found that he was in a group, which was reciting the
Dnyaneshwari. I just sat with them, although not in the least
interested. It was to avoid hurting their feelings.
The reading was very fast, rote and in a monotonous tone. The
language was itself archaic. I did not understand even a word of it.
After some time, I relapsed into a state of bliss. I recognised that it
was neither sleep, nor stupor. Was it the trance, or the Samadhi?
Such a peaceful state! That! What made it possible? It took me
some time to recover from it, even after they finished the
recitation. I could not have foreseen that it was to be my first
known initiation to the path.
I bought my first copy of the Dnyaneshwari soon thereafter. It was

by the maestro of the Warkaris, Mr S.V.Dandekar, with his erudite
Page20
Later, as the events turned out, I recognised it must have happened

owing to my past birth connection to Saint Dnyaneshwar and the
Dnyaneshwari. A few persons on the path also confirmed it. It was
the Golden Touch of Saint Dnyaneshwar, and the Dnyaneshwari!
By Vibhakar Lele
Page21
prologue and commentary. Though the subject was new to me, I

started understanding the meaning, even the deeper one, in a short
time. Along with, it paved a way for me to enter the panoramic
world of the Gita.
They say it takes many lifetimes of brilliant persons even to grasp
a few selected Ovis of the Dnyaneshwari, or the Gita's Shlokas, for
that matter.
I had not much acquaintance with the Gita. It was a very difficult
topic for me, with little knowledge of its Sanskrit. Even then,
within a surprisingly short time, I could understand not just its
superficial meaning, but even its hidden secrets. All this
knowledge dawned upon me, I believe, due to the Kripa of Saint
Dnyaneshwar.
Simultaneously, the vast field of the Vedas, the Upanishadas; the
literature on yoga, and the other Adhyatmic books was opened to
me. Wonder of it was that what knowledge I could never have
comprehended from this field, had become like second nature to
me, again in the shortest time.
YOGA OF GITA
THE STORY
OF
MY DNYANESHWARI RECITAL
I was drawn to the circle of friends interested in the

Dnyaneshwari recitation. But try as I may, I could never
complete one recitation cycle of the entire text. Once I happened to
meet a person, well versed in the Vedic texts, having an insight
into such matters.
He told me to read the text in any position: sitting, lying in the bed,
or in any way that was comfortable to me. He said that drink the
elixir! How and in what position is immaterial. It will have the
same effect.
Following his advice, I was able to finish just a rote reading of the
Dnyaneshwari, my first ever, without any effort to understand what
I was reading. All the credit for my subsequent immersion into the
Dnyaneshwari goes to the one time chance meeting with the recital
group.
That time I had enrolled for my LL.M. lectures at the University of

Bombay. The strange story starts from here. Our lecture timings
were from 6.15 to 8.30 pm. After a commute by trains, relaxing a
Page22
Meanwhile, a person known to me had arranged for a daily reading

of the Dnyaneshwari. Unlike other recitations, where they read
only its text, this reading was to be with its meaning also.
By Vibhakar Lele
bit and taking my dinner, I used to routinely walk down to the

appointed place for the reading.
The routine would have taken at least two hours after my lectures
to reach the place. I might have reached there usually by 10.30 pm.
or thereafter. However, I used to be there, sharp at 9.30 pm., if not
a few minutes earlier, just in time to catch the starting point of the
reading.
I could attend the reading only for a month or so. I noticed the
strangeness of these events later on. I used to reach the place in just
one hour after leaving the classes, instead of the normal two hours
I would have required!
I started to wonder how this could be so! The idea of Time
Dilation is popular to science fiction. Theoretically, it is possible,
only if one were to travel at the speeds, in terms of that of the light.
I do not understand what was happening to me and the world
around, during that period after leaving the University.
Page23
I used to wonder if I should trust my senses. Was I not deluded in

some way or the other? However, the strange happenings had to be
true, considering my regular attendance at the university and for
timely presence at the reading, witnessed by everyone present
there, apart from the regular noting in the diary I maintain.
The sceptic in me had thus to acquiesce to the facts which defied
normal logic. Later on, while reading a yogic text, 13 I noted that
simultaneous with the presence of the Anahat-nad, the yogi attains
13
Deelceevebo: De%eeleeee eesOe DeeefCe yeesOe
YOGA OF GITA
the Siddhi of tele-transportation. He can remain present and act

simultaneously at many places, with his Jad Deh (the gross body),
or with his Sukshma Deh (the subtle body).
Page24
This explanation appeared to satisfy me since I had noticed the

presence of the Anahat-nad in me just after I had joined the LL.M.
group.
By Vibhakar Lele
THEGITA
And
ME
The Gita Rahasya: My first brush with the Gita was in

my school-days. All of us children had great respect for the
Indian icons. Chchatra-pati Shivaji maharaj, Bajirao the First, Rana
Pratap; Arya Chanakya, emperors Chandragupta and
Samudragupta, Shalivahan; Vidyaranya Swami and his disciples
Harihar and Bukka-rai, are a few names to quote.
From the modern Indian patriots, Subhash Chandra Bose, Vasudeo
Balwant Phadake, Bhagat Singh, and Vallabh Bhai Patel were a
few others. Amongst them all, the greatest admiration was for
Lokamanya Tilak, a great scholar, too, of the Oriental wisdom.
Page25
When at school, once I chanced across one motto of his, from the
Gita. Though I could not understand its exact meaning then, it was
carved upon my mind that one should strive without any
expectation of fruition of the efforts.
A child's was not the age to understand its precise meaning in the
context of the karma-phal, longing for it, the Nishkam karma,
Akarm and the like. After a few more years, I saw my father
reading a voluminous book. It was the Gita Rahasya, a
YOGA OF GITA
commentary on the karma-yoga of the Gita by the same revered

figure, the late Lokamanya Tilak.
As I was mad after reading, I used to borrow books from many
sources. If I could get hold of a voluminous book, I would become
very happy, as its reading could last longer. I was overjoyed with
the discovery of such a fat book, right in our home. As soon as my
father kept it asides, I appropriated it to read.
Unfortunately, the book contained such weighty matter that I had
to stop reading it. What is the use of such a book, if I cannot
understand much out of it, I said. In the past, I had never come
across books, which could not be understood.
The only exception was The War and The Peace by Leo Tolstoy.
A voluminous book, with a plethora of characters having difficult
to remember Russian names, could not be read by me. The Gita
Rahasya joined its rank of the only other unread book, difficult to
read.
However, the book of Lokamanya did leave an imprint upon my
mind. The Dalton's Atomic Theory was referred in it, in the
context of the Param-anoo-vad of Kanad, the preceptor of the
Vaisheshik School. Kanad states 14 that everything is comprised of
the Param-anoos, which are the ultimate unit of matter. He even
goes further, to imbue them with the Jnyan, an attribute of the
Chaitanya.
14
Heer}Je: Heer}Je: %eeveefpe%eemee~
Page26
Lokamanya's reference to the advanced theory of the science of his

time impressed me a lot at that time. Though I could not read his
By Vibhakar Lele
book at that time, I did not know then that the Gita is going to
occupy me much, for the rest of my life.
MY TRYST
With
B K S
By now, the reader would have understood my love for

the books. Although I am not exactly a bookworm, I forget other
matters while with a book, such instances being far too many.
Many say that I have a mania of reading.
The books have been my companions in whatever I did, most
importantly in my unannounced journey into the field of the
Kundalini yoga and the attendant mysticism.
Page27
One poet describes his relationship to the books. He says that the
books have been his parents, friends, companions; teachers, guides,
preceptors: and philosophers, what not! This pretty well describes
my tryst with the books I read. I owe what I am to the books.
By the way, I may mention that I am very touchy about handling of
books. I cannot tolerate any carelessness and disrespect of the
books. They are to be valued for more than in gold, in my opinion.
YOGA OF GITA
I do not like any person who spoils a book, even if he can master
it.
I generally do not lend my books. In an exceptional case, I lend a
book with the strictest conditions attached regarding its use and
upkeep, nonetheless for timely returning. Well! I am such a
bibliophile!
###
THE GITA
In
MY LIFE
Again
Post-graduation, I was hunting for a job. I had lot of

time to spare. I thought that I would at least learn by heart the
text of the Gita. I found its first chapter itself trying, what with its
rhythm, and difficult joint words and phrases. I left it at that,
unfinished.
It seems that the Gita must be having a very special place in my

life. After the notable incident of my foolhardy comments on its
contents, within just a few months, the Gita caught me. It taught
itself to me, albeit via the Dnyaneshwari.
Page28
Today I can recite its Shlokas fluently. Notably, the Gita has its
own method of reciting. One, not well versed in it, will not be able
to pronounce the Shlokas properly.
By Vibhakar Lele
I am convinced by the turn of events that its Speaker, Shri Krishna,

blessed my ignorant soul, in spite of my indiscretion in
imprudently criticising His Word. It is regarded as a serious sin to
cast any doubt upon His words, by the Krishna Bhaktas.
I regret my immaturity. The merciful Shri Krishna has condoned
my guilt, like the Gita says a father should a son, sinning against
him. 15 This is a wonderful story of my rising miraculously from
total ignorance to attaining erudition and insight into the Gita.
Page29
15
i lemceeleCece
eefCeOeee keeeb emeeoes lJeecenceereceer[eced~efHelesJe Heg$eme meKesJe meKeg: efee: efeeeeen&efme osJe
mees{gced~~11-44~~; ii Fceb efJeJemJeles eesieb eeseJeevenceJeeced~ efJeJemJeevceveJes een cevegefj#JeekeJesyeJeerle ~4-1~~ SJeb
HejcHejeeeHleefceceb jepe<e&ees efJeog:~ me kee}svesn cenlee eesiees ve: HejvleHe~~4-2~~; iii DeHejb YeJelees pevce Hejb pevce
efJeJemJele:~ keLecesleefpeeveereeb lJeceeoew eeseJeeefveefle~~4-4~~
YOGA OF GITA
THE
TRANSFORMATION
It must have been Shri Krishna's will to bring about the

great transformation in me. In place of my ignorance of the
Gita, I was suddenly transformed into an ardent devotee and lover
of Shri Krishna and the Gita. The Dnyaneshwari was instrumental
in bringing about this change.
I was born at a saint's place. Still to understand the greatness of the
saint, Saint Dnyaneshwar, I had to spend more than half my life in
its ignorance. What a pity!
The Grace (the Kripa) is, no doubt, the greatest transforming force.
It can turn a sinner into a holier than the holiest man. When I
researched into the causes of my sudden transformation, the Gita
and yoga-shastra helped me.
There have been many a born prodigies. Their insight and mastery
of the arts, the mathematics, the music; and other uncanny gifts,
cannot be explained by any rational hypothesis. Anything that we
master is by learning. So how can some small child be, not only
proficient, but even innovative, with no exposure to the field?
Shri Krishna narrates to Arjun that yoga he was talking about had
been around for quite some time. He had preached it to Vivaswan.
Page30
Science cannot shrug off this question by pointing to Genetics, and

heredity. It cannot be explained like that. Where the West fails, the
Orient helps. Shri Krishna has said something important in the
Gita, which applies to such matters, albeit in a round-about way.
By Vibhakar Lele
In turn, Manu learnt it from Vivaswan and passed it on to

Ikshwaku. A long line of Rajarshis learnt it in succession. That
yoga became extinct by the passage of time. ii
Arjun raises an intelligent doubt. He asks how was it that Shri
Krishna preached yoga to Vivaswan who was of eons past. iii The
answer to this query is given by Shri Krishna when He reveals the
secret of the cycle of births. i 16
He tells him that both of them have passed through many cycles of
birth. Arjun does not recollect it. But Shri Krishna remembers all
the past births. ii
In one of such incarnations, he had initiated Vivaswan to yoga.
Thus, the Gita confirms the idea of the cycle of births. Again, in
the sixth chapter, while on the subject of yoga-bhrashta, Shri
Krishna clearly says that one will be reborn, carrying with him the
progress made in yoga studies in the previous birth, to take it
further.
Birth cycle is one of the propositions of the karma-siddhant. The
Gita accepts the proposition. Similar to a Yoga-bhrashta, all others
are reborn, albeit with their respective Samskaras (past life
impressions of the desires and the karmas).
Page31
The born prodigies conform to this principle of karma-siddhant

and the cycle of births. Their apparent prodigal abilities spring
from the attainments of earlier lifetimes. The suddenness with
16
i,ii yengefve
ces Jeefleleeefve pevceeefve leJe eepe&gve~ leevenb Jeso meJee&efCe ve lJeb JeslLe HejvleHe~~4-5~~
YOGA OF GITA
which Kalidas genius manifested owes its resurgence to the same

principle.
The same universal process was taking effect, more visibly, in the
later part of my life. Although the rise of unearned knowledge
appeared to mystify myself and others, it was the earning of the
past birth times that was showing itself. It appears to be more
appropriately in line with Shri Krishnas utterances on the travails
of a Yoga-bhrashta, after death.
Page32
I have already talked about my sudden insight into the Gita, the
Dnyaneshwari; the Adhyatma, and the other scriptures. Until I was
around forty, I had never bothered much about these subjects. All
these became available to me, as if, they were the treasures lying in
wait for their discovery, in my place. The only explanation I got
was the one given in the Gita as above.
By Vibhakar Lele
THE TOUCH
Of
THE DIVINE PRAJNYA
The Knowledge of The Scriptures: I know that many

persons spend their lifetimes to study these subjects.
Even after that, most remain unfulfilled in their quest. Even those
few who achieve anything is just a scholastic touch, without any
insight into their secrets. Many a doctoral theses are proof of this
imperfection. It is nothing but just rote learning.
One of my college professors, with a triple doctorate from various
Indian and foreign universities, was an erudite reader of the Indian
saints works. His speciality was Saint Dnyaneshwar, and the
Dnyaneshwari.
Page33
I chanced to meet him in his old age. He was considered as the

most eligible academician for appointment to the honorary chair
for the study of Saint Dnyaneshwars works.
I very politely asked him whether he has grasped the secret of yoga
of Saint Dnyaneshwar, the Pantharaj, and the nuances of the
Kundalini, as described in the Dnyaneshwari, especially in the
sixth chapter. He was a true scholar. He candidly told me that he
YOGA OF GITA
has not been able to understand the matter in its true sense, strived
as he might have.
Then, as a matter of curiosity, I asked him whether, he had ever
sought out any person with special knowledge of the Pantharaj and
the Kundalini. His reply was that in spite of so trying, he could
never come across such a person.
When I pointed out that this matter is central to Saint
Dnyaneshwar's Dnyaneshwari and his other works, he mused that
all his erudite studies in the Dnyaneshwari were in vain, since he
really could not understand this very core of the works.
A very honest scholar indeed, he was! I am very proud of him for
his forthrightness. He was one of our most respected professors. I
am narrating this incident not to belittle him, but in the honour of
his true spirit of enquiry, devoid of any vanity.
It is against such difficulties experienced by the acknowledged
scholars of the esoteric works, that I regard myself to have been
bestowed with this infinite treasure of the Oriental wisdom,
through the sheer grace of Shri Krishna upon me.
My observations and inputs from the mystics have taught me that
my efforts of the past lifetimes have come to fruition.
I met many attained yogis and sadhus in their Samadhis. Even I

found Shri Ram-krishna Param-hamsa in the vast literature left
behind by his disciples.
Page34
It is how I discovered Gopal Krishna in the Gita; and Adi Shankar

in his Bhashya, Yoga-taravali, the Saundarya Lahari and the
Stotras. The rishis spoke to me through their Richas. The saints
preached me through their works, deeds and the Abhangas.
By Vibhakar Lele
All these eminent souls were unknown to me, as if until yesterday,

and today when I wake up, they were by my side. No introduction
was required to know who they were. They were my own person
clothed differently. How and why would they need to be
introduced to me! They were the most familiar persons, more than
my parents were!
The dawning of this divine Prajnya ended the person that I was
before. With the new-found knowledge of the scriptures, the
transition became evident to others and me. The knowledgeable
amongst them recognised the cause behind it, as I said earlier.
They even told me the similar story of Shri Raman Maharshi,
though I never felt like comparing myself to that prodigal person.
I had never learnt Sanskrit. However, I started reciting more and
more of the Stotras and the Mantras, and began to understand the
language. In many Adhyatmic and yoga books, often there are
quotes in the Sanskrit. I started following these correctly and could
understand whether the author had erred in translating them in his
book. One clairvoyant woman even confirmed of this change, in
her trance.
Page35
The Gita became a daily must read. I read a book on the grammar
of the Gita. With its help, and the Gita by Annie Besant and
Bhagwandas, I had no difficulty in understanding its once
undecipherable text and the inner meaning became clear to me in
the light of my new wisdom.
Page36
YOGA OF GITA
By Vibhakar Lele
THE TRIKUT
And
THE SAHASRA-DAL KAMAL
When I further progressed in my understanding of

yoga path, I realised that the inner knowledge of the
scriptures had arisen in me because the Kundalini had
evinced itself at the Tri-kuti above the Ajnya chakra.
This place is known by the yogis as that of the OM, the Pranav, the
Gagan-Brahm, the Mahat, the Mah-akash; the Veda (the ShabdaBrahm), and the Divine Books.
Page37
The Tri-kuti is an important place on yoga path, after the Sahasradal Kamal (the thousand-petlalled lotus). All the divine wisdom,
all the sacred knowledge is revealed to the yogis when the
Kundalini reaches this place. The intrinsic meaning of the Books,
the Gospels, the utterances of the rishis and the prophets reveal
themselves to the yogi who has reached the Tri-kuti
The Dnyaneshwari has posted detailed comments on the yogic
process involved for one to be so disposed. The person becomes
omniscient, with knowledge of all the scriptures. He begets the
knowledge, which is otherwise only to be had from the guru,
without any efforts.e1
YOGA OF GITA
The automatic yogic process involving the Manas and the Pawan
results into the Samadhi. The Indriyas are absorbed into the Pawan,
the Pawan into the Akash. The Akash is absorbed into itself. The
Pranav is drowned in the process. The yogi reposes in the Brahm.e2
17
efpe%eemegjefHe eesieme eyoyeeeefleJele&les~~6-44~~
Page38
The Gita says it in a few words. Even the one, who seeks the
knowledge of yoga, attains to the Shabda-Brahm. 17 This was
precisely the process, which was thus acting in my favour, without
any apparent efforts on my part.
By Vibhakar Lele
SAINT DNYANESHWAR
In
MY LIFE
It is a long story, how in this life, I met the beloved of

my heart of hearts, my life-breath; my alter ego, The
Saint Shri Saint Dnyaneshwar. I am most unlike him.
However, I have profound love and admiration for him. He is my
Panch-pranas, of the subtle body.
I was a student at Poona. My room-mates father was to be at
Alandi, the place of Saint Dnyaneshwar's Samadhi. He wanted to
go and meet him. As there was to be a huge crowd at Alandi, being
his Samadhi day, it was difficult for him to locate his father in the
melee. However, he was intent upon going there.
Page39
It was night-time. He would go alone, he said. Some of our

colleagues agreed to accompany him. We went on bicycles to
Alandi, reaching there before dawn. As they were charging toll for
entry into the town, and we could not have visited the Samadhi of
the saint, all of us, except one colleague, stayed back at the
entrance.
My friend and his companion tried to find the whereabouts of his
father, in vain. So we returned to Poona without seeing his father.
We missed visiting Saint Dnyaneshwar at his Samadhi, too! Had
YOGA OF GITA
we been even a bit of believers, we might at least have seen the

temple where the Samadhi was located.
That was my first encounter with Saint Dnyaneshwar. It was only
after more than twenty five years that I could again go to Alandi
and have the Darshan at his Samadhi.
Page40
________________________________________
By Vibhakar Lele
ASTROLOGY
And
MY FORTUNE
At one time, I was very much interested in Astrology. I

wanted to verify whether it was really a Shastra, or some hocuspocus. Once I purchased a book by one Mr M.D.Bhat. Its title,
Sanchit Darshan, was apt, meaning what is in store for you in life.
It truly brought forth, in a very indirect manner, what was in store
for me, without knowing at that time.
Two important things about it: It had a photograph of Swami
Swarup-anand Of Pawas, which remains with me until date.
Secondly, it advised the readers to wear the sacred thread and
recite the Gayatri mantra and the Ganesh Atharva-shirsha, daily.
This was to help in gaining the necessary spiritual power for
correct astrological predictions.
Page41
Be it as it may, I took the advice to my heart and started the

practice as advised, just to verify if it was really a good advice.
The atheist in me was attempting to debunk the Shastra and its
beliefs.
YOGA OF GITA
Since then, for long many years, the only religious texts I had were
a small book of the Gita, from which I had attempted recitation,
and the pocket copy of the Ganesh Atharva-shirsha.
I now wonder what could be the significance of these things: The
Gita Rahasya, the pocket-sized Gita, The Atharva-shirsha; the
Alandi visit; the sacred thread; and the photograph of Swami
Swarup-anand, who belonged to Saint Dnyaneshwar's Nath Pantha
lineage.
What possible effect it could have upon an extreme materialist and
an atheist at heart like me! Was it not like a monkey being adorned
with a crown of jewels! What taste would it have for the crown and
the jewels! I must only have been like that monkey!
It was the fate acting in its own undecipherable ways. The destiny
had to take its own set course. I realised later that all these were
omens of my future, and the past lives.
Patanjali has indicated that on observing the happenings and the
tendencies, the manifestations of the Samskaras, the outline of the
past births can be recognised. 18
Mr Bhats book had effectively brought forth my past, in this life
too! It looks as if a cognoscente could have discerned what was
happening to me in the light of Patanjalis aphorism.
18
mebmkeejmee#eelkeejkejCeeled
18~~Hee.ees.met.~~
HetJe&peeefle%eeveced~~3-
Page42
Shri Krishna has said similar things about yoga-bhrashta in 6-44,

the Gita (footnote 6).3 The person is drawn to furthering the study
of yoga, left incomplete in the previous births, whether he wants it,
By Vibhakar Lele
or not. It was happening in my case too, without my being aware

of it.
After many years of practising the mantras, I chanced to meet an
eminent person, Vedacharya Mr Ghaisas. He was like a rishi in
appearance, well versed in the Vedas. Paying due obeisance to
him, I queried him about the recitation of the Gayatri mantra, and
the Ganesh Atharva-shirsha.
He endorsed my way of doing it and advised me to continue my
routine recitation. He even told me that the mantra is a powerful
protection against the black arts.
Till that time, I had often heard about such a magic, but never in
my imagination, could I think it possible. I was soon to learn to the
contrary, and suffer at the hands of black magicians. More of that
later.
Page43
Another thing I voluntarily did was to read daily the Nitya-patha

of Swami Swarup-anand, 109 Ovis selected from the
Dnyaneshwari. Along with it, I used to read one chapter of the
Gita, as advised by a devotee of Shri Krishna. I reaped its dividend
in due course of time, when I started writing the Yogada Shri
Dnyaneshwari.
YOGA OF GITA
TO ALANDI
AGAIN
As I have said earlier, I visited Alandi twenty-five

years after the first time. This time, I was accompanied by
my wife and children. By that time, I was in deep admiration of
Saint Dnyaneshwar. This visit came after about two and a half
years of my first tryst with its recitation. I had become, so to say
proficient in its knowledge by then.
The day we went to Alandi fell on the birth anniversary of Swami
Swarup-anand, the twelfth day of the waning moon of the Margashirsha (Krishna 12). This was another notable coincidence. By the
way, I finished my work on the Yogada Shri Dnyaneshwari my
voluminous Marathi language commentary, on the Dnyaneshwari;
on the Samadhi anniversary day of Swami Swarup-anand It was
another noteworthy coincidence.
19
eer.mJeeceer mJeHeevebo:eerceled DeYebie %eevesejer -(2Keb[)1987 :: :%eevesejer efveleHee-1980
Page44
Thus, the Swami, unbeknownst to me as such, appears to be an

important guidepost in my life. To what purpose, readers can
guess, if they knew that he was an ardent devotee of Saint
Dnyaneshwar, dedicated to his lineal guru. He had written a
voluminous commentary in the Marathi language, on the
Dnyaneshwari, 19 in the form of poetry.
______________________________________________________
By Vibhakar Lele
MY
DNYANESHWARI RECITAL
At
ALANDI
To recount, I was most fortunate to have had a few

precious moments, to stand and bow before Saint
Dnyaneshwar at his Alandi Samadhi. It was after twenty-five years
of having returned almost without a clue to his greatness amongst
all the saints. I cannot say whether I truly deserved all this luck.
A few years before my Darshan of Saint Dnyaneshwars Samadhi,
I felt attracted towards a book by Mr G.N.Dandekar on the
Dnyaneshwari, albeit in abridged form. The only reason for it was
the beautiful blue-green peacock feather etched on its cover.
Page45
Tried as I though to read the book, I could never keep my attention

fixed upon it. The book remained, as it was, unread in my
cupboard. At another time, I had the urge to buy a copy of the
Amrit-anubhav. I restrained myself, knowing that I would not read
the book.
Later events, however, did prove that my attraction to these works
of Saint Dnyaneshwar was in line with my fortune with the books I
always got, to read and to keep. I have said that I rarely erred in
YOGA OF GITA
selecting the books for my reading. Just within a few years of these
incidents, I became deeply involved in all these and other works of
Saint Dnyaneshwar.
Most certainly, I had gained The Book of the Books that I was
subconsciously searching for: The Dnyaneshwari, with the other
works of Saint Dnyaneshwar. And, as they say, I had My Author
by my side, as well! With that, my lifelong search for the books
had come to fruition.
In the first few years, after my first Darshan of Saint
Dnyaneshwars Samadhi, I became a regular visitor to Alandi.
Then I felt the desire to recite the Dnyaneshwari at Alandi. In
about ten sessions or so, I completed the recital, visiting Alandi on
various occasions.
When the last session was due, I felt that I should complete it on
the Maha-shiv-ratri day. This was possible since I had holidays
then. I also wanted to be at Alandi on the Krishna Ekadashi (the
eleventh day of the waning Moon). Saint Namdev has stated, in his
Abhangas, the importance of being at Alandi on this day of the
Aryan calendar.
Knowing this lore, I went to Alandi on the auspicious day. I

completed the remaining recital. During all these visits, I was
fortunate to sit just adjacent to the Samadhi, or in the Ajan-baug, or
near the Nandi of the Siddheshwar temple, adjoining the Samadhi.
It is said that Saint Dnyaneshwar had entered the Samadhi through
Page46
It was so because the Lord Pandurang had granted a boon to Saint

Dnyaneshwar that anyone who visits him on that day at Alandi,
will be destined to the Mukti in this very birth. The other
auspicious day, the eleventh day of the waxing Moon is reserved
for visit to Pandharpur, for the Darshan of the Lord Himself.
By Vibhakar Lele
the entrance located below the Nandi. Nowadays, the security does
not allow one to sit so near these places.
The Maha-shiv-ratri day is auspicious to the Nath Pantha, whose
prime deity is the Shiv. That was the other reason for being there
on that day. It was thus during the confluence of the two
exceptionally holy days that I completed the recital at Alandi.
Afterwards, I went for a Darshan to the Siddheshwar temple. I was
standing in the queue, when an ordinary looking person
approached me, offering two bananas he held in his hands. At first,
I refused, though I was prevailed upon by him to accept the same.
Afterwards when I went to Saint Dnyaneshwar's Samadhi for
Darshan, I found the same person sitting near it. He immediately
started berating me, asking that how I could have refused to accept
the Prasad, which he had brought to me at the command of Saint
Dnyaneshwar.
I apologised profusely to him, saying that I was unaware of all that.
I thanked him for bringing the blessings of Saint Dnyaneshwar to
me in the form of the bananas. Still I was left wondering how was
it that the person chose to give me the Prasad, of all the fifty odd
men who were in the queue with me.
Page47
Moreover, how had Saint Dnyaneshwar directed him to give the

Prasad to me! I think that the workings of the saints and the Lord
almighty are way beyond the human understanding.
I believe that Saint Dnyaneshwar must have thus sent me the token
of his acceptance of the recital of the Dnyaneshwari by me, sitting
YOGA OF GITA
at his lotus feet, under the shade of the Ajan trees, and with the
Siddheshwar and the Nandi witnessing it.
###
The Light of Knowledge
The Pilgrim: Once, after my recital at Alandi, I had

been to Aurangabad. I went to Newase to have the Darshan of
the pillar kept in a temple there. It is the same pillar, where Saint
Dnyaneshwar had sat, with his back against it, while first narrating
the Dnyaneshwari.
It is held in great respect by Saint Dnyaneshwar's devotees. Ms
Durga Bhagawat has mentioned a folk lore in her writings, that
only after taking the pillar's Darshan, one can access the key to
understanding the Dnyaneshwari.
During my earlier stint at Aurangabad, I had visited Apegaon, the
place of Saint Dnyaneshwar's ancestors, while on my way to
Paithan. I had also visited the Samadhi at the old abode of Saint
Eknath, who is said to have last met Saint Dnyaneshwar in his
Samadhi, at his invitation.
Saint Eknath is reputed to have located the Samadhi of Saint

Dnyaneshwar, which was by then lost in the deep forest
Page48
There is also a remarkable pillar in Saint Eknath's abode, which I

had seen. It is believed that he Lord Shri Krishna of Dwarika had
vanished in that pillar, after serving for many years to Saint
Eknath, by the name of Shrikhandya..
By Vibhakar Lele
surrounding it. He had also dug a well near the Samadhi, which
still exists.
These previous excursions were just by the way, without any pious
intentions. After finishing the recital at Alandi, I, alone, or with my
wife, had been for the first time to many holy places, including
Pandharpur to visit the Lord Vithoba, my family deity; to Nathadwara to visit the Lord Shri Krishna; and to Kolhapur to visit the
goddess Maha-laxmi.
I had also visited the holy places of Lord Datt-atreya: Girnar,
Karanje, Narsoba Wadi and Audumbar. Lord Datt-atreya is
supposed to be one of the Vidya-gurus of the Nath Siddhas. I had
been to Wani to visit the goddess Sapta-shringi, the deity
worshipped by the Nath Siddhas, and Saint Dnyaneshwar's family
deity.
Page49
Amongst the other important places to me, on an Ekadashi day, I

had paid a visit to Tri-ambak-eshwar, to the Samadhi of saint
Nivritti-nath and to Saswad, to visit the Samadhi of Sopandev: the
two brothers of Saint Dnyaneshwar.
YOGA OF GITA
Yogada Shri Dnyaneshwari
What was the outcome of all this, one may want to

know. I may tell you that subsequent to the Dnyaneshwari recital
at home on Mr Upasani's advice, I felt that I should write some
tributary articles on Saint Dnyaneshwar. I attempted two three
times. The writing would not progress beyond a few pages.
After all these visits and my recital at Alandi were over in the year
1991, again I had the impulse to write. I started penning down my
random thoughts on the Dnyaneshwari and Saint Dnyaneshwar.
Around twenty pages were written by me. This was in May 1991. I
thought that that was to be all.
However, the impulse to write came off and on. In about a few
months' time, the handwritten pages soared to around two hundred.
After that, I thought that my writing capacity was exhausted.
Penning down the concluding paragraph, I kept the writing aside
for almost six months.
Slowly I started realising that I was expressing the Dnyaneshwari

in my own words. However, it was not just limited to that. Its
direction appeared to be automatic. Saint Dnyaneshwar was
Page50
I took it again, after six months with an impulse that yet a lot more
is to be written. The concluding paragraph of the previous writing
was modified suitably, and the writing continued. At first, all the
matter appeared to me to be without any direction, or with a
direction that I could not decipher. All the same, the main subject
was Saint Dnyaneshwar and the Dnyaneshwari.
By Vibhakar Lele
writing through me, with my background of a modern welleducated person, what was to be a treatise on yoga-shastra, in the
modern Marathi language.
Its base was the around nine thousand Ovis of the Dnyaneshwari,
seven hundred Shlokas of the Gita, the Vedic and lens Upanishadic
scriptures, yoga-sutras, the Gita Bhashyas and much more. Added
to all this were The Amrutanubhav, the Abhangas of Saint
Dnyaneshwar and other saints, and my own acquisitions of
science, technology and the modern thought.
It now becomes clear to me why I was acquiring the knowledge
from so many hundreds of books of all manners and hues,
throughout my life, and why my base changed from a materialist to
a philosopher, and a yogi.
Just to give a sample of the reading I have done, I have mentioned
some of these books, here and there in this writing, to acquaint the
reader of the range and the variety of the subjects I have read.
Page51
The main writing period of Yogada Shri Dnyaneshwari, my

book, was from May1991 to the fourth day of September, 2002:
the Shravan Krishna 2, the anniversary day of Swami Swarupanands Samadhi. Indeed, he must have been the one to introduce
me to Saint Dnyaneshwar!
The writing appeared to be a mega-view corresponding to the
bird's-eye view that I have given the readers in the Prologue. All
the writing, needless to say, was originating from the innate
source, beyond my gross body.
YOGA OF GITA
It now appears to me that I was just a vehicle chosen by him for

this purpose, why and for what ultimate goal, I do not know yet. I
have given my precedents in such details, so that the readers may
understand, what was going on.
Justice R.K.Ranade, a highly learned person who has written books
on the Gita and the Dnyaneshwari, mentions that one should write
on the Gita and the Dnyaneshwari, only if he has had a vision of
Shri Krishna.20
I wrote the book, irrespective of whether I had a vision of Shri
Krishna, or not. I cared not. I was only acting on my inner vision
that was prodding me to take a pen and start writing! I solemnly
believe that this treatise is itself the beautiful divine figurine of
Saint Dnyaneshwar: the divine Jnyani I, the incarnate Lord Shri
Krishna Himself.
20
vee.jece keseJe jeve[s:Dece=le%eevesejer (6Yeeie) -1978
Page52
________________________________________
By Vibhakar Lele
The Layout of the Treatise
The writing the book took around fifteen years. Initially,

it was done using full-scape ruled papers. Afterwards I started
using computer ruled, thirty lines a page, Executive Bond A-4 size
paper. I reduced the earlier writing to that standard.
Notably, not many corrections were required in the writing. The
few corrections required were of a minor nature. All the three
thousand and odd pages were done, leaving a line between two
paragraphs.
The extra line came in handy when I started sectionalising the
work into parts and chapters, sections and sub-sections, for giving
them suitable titles. The work with necessary introduction was
finished in all respects, without having to edit, or attach any
supplementary, or rearrange the matter.
Page53
The work was divisible into fifteen subject-wise parts, comprising

of sixty chapters in all. Fitting titles and sub-titles were introduced
at appropriate places.
By its very nature, the treatise takes up various subjects for
discussion, in line with the proper narration of the philosophic and
the yogic issues, ab-initio. As such, it does not proceed routinely
from the first Ovi of the Dnyaneshwari and the first Gita Shloka to
the last Ovi and the Shloka, in chapter-wise order. All the same, it
YOGA OF GITA
covers all the Ovis of the Dnyaneshwari and the Shlokas of the
Gita, with their easy to understand meaning.
It was very systematic all through, without my express intention.
The subjects neatly unfolded, one upon the other, in the exact
sequence, as if meticulously planned. Many persons, whom I told
this background, could not believe me.
However, when I showed the dated writing, spanning a number of
years, they were awe-struck. They could not imagine that anyone
could have produced such a systematic voluminous work,
proceeding without any idea of the subject and working in a
random manner.
The writing is bound in volumes, and one can see how neat it
appears. It looks like done in the same stroke of the pen. It was not
an artificial or a laboured work. I did feel, with no intention of selfglorification, that it was truly a masterpiece.
There was but one great shortcoming: I regret that my professor, a
person of many qualities, whom I mentioned some time ago, was
no more, when I completed the work. I lost the real critic of my
work. He was the only person whom I could have trusted for
appraisal of my work.
In him, I have lost one of the best persons, an erudite scholar of
Saint Dnyaneshwars works, who was good at heart, unbiased, and
a philosopher friend.
Page54
###
By Vibhakar Lele
Only He Could Have Done It

The writing of this treatise was a great achievement.
The knowledgeable persons who chanced across the handwritten
volumes were astonished by the work, knowing my fragmentary
background of the its subject. Some even bowed to it, calling it the
work of the Lord Himself.
Though the work was shaping under my own hands, I was stunned
to see the final product. Never would have I imagined in my
wildest dreams that it will ever happen at my hands!
The only words 21 that come to me about this accomplishment are
Saint Dnyaneshwars, on completing his work of the
Dnyaneshwari. I sense that the Mater Amba, appearing in Saint
Dnyaneshwars form, has commanded me and executed this
profound work through me.
Page55
Her tremendous grace, it is! Who am I to deserve such a work in

my own name! She, the procreatrix of the universe, got it done
without my knowledge. Placing me in her lap, She doted on me,
and created this wonder of the treatise in my hands.
21
ne ebLemeeie SJe{e~ Glejewefve Hew}erke[eb~ keerefe&efJepeeeeeb OeW[e~ veees pees keeb~~18-1780~~ keeSb yeng yees}eW
meke}eb~ ces}efJe}es pevceHe}eb~ ebLeefmeeree meesnes}e~ oeefJe}e pees ne~~18-1784~~ ..efkebyengvee legceeW kes}W~ Oece&keere&ve
nW efmeer ies}W~ SLe ceePeW peer Gj}W~ HeeF&keHeCe~~~1792~~; ii Denes megefeSb ke=Heeer~ legPeW keeCe peeebleQ DeefOeer~
lees meke} efJeeebefeSb me=er~ Oeelee nesSb~~12-9~~%ee~~
i,
YOGA OF GITA
FOOTPRINTS
On
THE SANDS
Of
TIME
About great men, Longfellow says:
Lives of Great Men all

Remind us,
We can make our Lives
Sublime;
None of us may be able to leave thus the Foot Prints on

the Sands of Time. In a poem by Matthew Arnold, there is an
emperor, who leaves behind a tall statue of himself to remind the
future world of his greatness.
Page56
And departing, leave

Behind us, Foot Prints on the
Sands of Time.
By Vibhakar Lele
In the inevitable pillage of time, the statue breaks down into

pieces, scattered around. The features are totally eroded by the
Sands of Time. The poet discovers it, in its dilapidated state. What
remained of it, was a faintly reading plaque at its upturned base.
Read with great difficulty, it announced proudly:
Here is One Who was

The King of Kings;
The Emperor Amongst
The Emperors;
The Ruler Divine;
The Greatest amongst
The Great ....
The poet points out, in the end:
...And Here lies He!

The King of Kings... ..
Page57
.. Et al.....
If that is the tragedy of an emperor, what of us more ordinary men!
However, in a different sense, all of us do leave Footprints on the
Sands of Time. Reap as you sow, they say. We, bound to the
YOGA OF GITA
karma, leave the footprints of the desires and the karmas, likes and
dislikes, on the Sands of Time, which we revisit in every birth after
birth.
Even the great Mahesh (Shiv, Shambhu) of the Pantharaj is no
exception, as Saint Dnyaneshwar says. 22 He is traversing the path
with every soul, repeatedly. Birth after birth, we all the time move
from the karma to the Akarm, and the Vikarm, ultimately striving
for the Naishkarmya, along with our benefactor, Shiv-Shambhu.
We are all travellers on yoga path, walking at times errantly,
leaving our foot-prints on the sands of Time, though.
However, this is traversing in the opposite direction, as the Nath
Siddhas, and saint Ramdas say. 23 The arrow of Time is reversed
for those who take up this path, which is the Prati-prasav-kram, the
opposite of the evolutionary process.
Instead of proceeding further into more and more complex forms
from the Avyakta, one moves from the complex, to the simplicity
of the Avyakta state. This is just the reverse of the Creation. It is
the process of the Dissolution.
22
efleSb ceeieeaeeb keeHe[er~ censeg DeePegefve~~6-153~~%ee~~

bveeLeeIejeer G}er KetCe
24
nbme: meesnb
23
Page58
The initiate moves from the manifest to the un-manifest, from the
Sagun to the Nirgun, and that too, through the medium of the
Sagun. Without the need of the paraphernalia of philosophy and
karma-kand, the arrow of Time reverses from the Ham-Sah to
Soham.24
By Vibhakar Lele
Page59
Walking in the footsteps of Shiv: the Primordial Guru, The

Yamas, The Niyamas and the remaining eightfold path is nothing
but the devotion to the guru. The Footprints on the Sands of Time
are this Stateless State: The State beyond the State.
YOGA OF GITA
SCIENCE;
DNYANESHWARI,
And
MYSTICISM
Since we have dealt with this matter in fair details in

the Prologue, I would try at brevity in what I have to say
further. Instead of further academic discussion, I will just recount
my own experiences on this topic.
In 1989, when I had the first ever Darshan of Saint Dnyaneshwar, I
felt unwilling to get up from the Ajan-baug. However, I could not
sit there longer because my wife and children were with me.
A few years before buying my first copy of the Dnyaneshwari, I

had read Paul Brunton's books: In Search of Secret India, etc.
Other books I may mention were The Psychic Frontiers of
Medicine, Telepathy by Dr Andrija Puharich, MD; Arthur
Koestler's The Roots of Coincidence, Janus, The Case of
Midwife Toad; a few books by Leadbeater, etc. I had also read
many books on astrology.
Page60
I went back to Alandi subsequently on many occasions. I used to

yearn for visiting Alandi, so much so that I would have liked to
settle at that place. The many visits culminated in the recital at
Alandi, as earlier described in the incident of the Prasad given by
Saint Dnyaneshwar.
By Vibhakar Lele
These books were dealing with the Mysticism, Agnosticism,

visionaries, and Man and his destiny.
I read books on auto-suggestion and self-hypnotism. After reading
through The Third Eye and other books by Lobsang Rampa, I had
also attempted some experiments in training the mind for the yogic
practices. This period was about ten years long.
By the end of that period, around the year 1978, I chanced across
books on the Kabbalah and the Seven Sepheroths of Judaism;
and by Gopi Krishna on the Kundalini.25
While I felt inclined to this mystic reading, I had no inkling where
I, a student of science and engineering, was being led. My interest
in the modern sciences: Physics, Plasma, Astronomical Research,
Quantum Mechanics, Neurology, Biochemistry, Genetics, etc. had
not waned. However, I started looking from the mystic angle at
them.
Page61
The limitations of science became obvious to me. This was

confirmed even by the Nobel laureates who had contributed their
essays to the book: The Encyclopaedia of Ignorance. While
reviewing their respective specialities, they had delineated the
boundary between The Known and The Unknown (and also The
Un-knowable). The limits of modern science were evident from
their writings.
25
Kundalini - Path to Higher Consciousness; The Awakening of Kundalini, and

Higher Consciousness (The Evolutionary Thrust of Kundalini)
YOGA OF GITA
Meanwhile I was pursuing the biological sciences as well. The

main query was: What is life; what makes the difference between
the Animate and the Inanimate? Science is searching for the
answers, so also have been countless philosophers, and mystics for
eons. Nobody has explained the matter satisfactorily. The limits of
the ordinary human intellect were obvious.
At one time, I was confident of science unravelling these
mysteries. I realised that it has just entered the vast terrain of this
perpetual query. Its efforts are like those of a fly trying to invade
the cosmos. The basic abilities of man are very limited. Their
augmentation by instrumentation still has severe limitations.
Man has been doing science since his advent in this world. The
science is not something new. The pursuit of science is very
ancient. What is new about the science is its mind- boggling
achievement during the past century, its ever-increasing disciplines
and sub-disciplines. That explains the present craze for science as a
solve-all magic wand, though it is not exactly that.
I am not a science baiter. I like science, whatever it is, though I am
not blind to its inherent limitations. We have already noted the
views of Lord Reese in the Prologue on the limitations of science
and human intellect.
Already I was fascinated by astrology and other mystic sciences.

Now with the change in my attitude from blind faith in science to
Page62
Though I am a student of science, I am given to introspection.

Hence, I doubt whether the working of the Universe conforms, at
all times, to the scientific reasoning. Understanding all this, I
jettisoned my belief in science as the panacea, a solve-all, and
started my own research into the Truth with a very open-minded
attitude.
By Vibhakar Lele
taking a hard look at it, I turned my face through one-eighty

degrees: from the Westward-ho to the Eastward-ho; trying to learn
the answers to the mysteries of the cosmos in the Oriental wisdom.
I was already given to reading on these lines, thus allowing the
Multilateral Mysticism to take overtake me.

I became interested in subjects like the Kundalini: The Serpent
Power, and other books by Arthur Avlon (John Woodroffe); the
Anatomy, the Physiology, the Human Brain, the Neurological
sciences, etc.
Thus, as if unknown to me, someone was guiding me to become
one, who could turn to the Gita-Dnyaneshwari. One may ask what
this transformation meant to me.
We have discussed regarding the evidence which science admits:
the direct and the inferential. The Word as it is called in the Vedas
has no credence in science.
Page63
Even so, scientists admit, though tentatively, the Word of

Einstein: his theory of Relativity. Even so, they lay stress upon
observation, collating data, experimentation and inferences, as a
method.
On the other hand, the Gita-Dnyaneshwari, and the Oriental
sciences go primarily by the Word: yogaj Praman, and the
statements of the seers and the rishis. The experiences of their
subconscious are taken at their face value as true.
YOGA OF GITA
In fact, the Word is the foundation of the Oriental wisdom.

Science will never accept the Word. It is The Word, which
divides the science and the Oriental wisdom.
Science is Realistic, and Deterministic; whereas the GitaDnyaneshwari, and the Vedas are Surrealistic. Hence, the twain
can never meet. The scientific dogma and The Word do not mix.
Page64
Even so, I did not throw away the science, nor clutched The Word
to my heart. The story of the Adwaitist and the elephant is famous.
Even the staunch Adwaitist had to compromise his theory to the
world of practicality. I, for one, use science where it is apt, and the
Word where It only should rule.
By Vibhakar Lele
THE YOGI in ME
And
MY LIFE
Striking Hand of the Destiny: Everyone, let alone, even

the yogi has to lead his life in this world. He has to accept
what the destiny offers. How could I be any exception to it!
Whenever faced with difficulties, I had to find the way out, using
common sense, like everybody.
The philosopher in saint Tukaram could not run even a small
grocery shop. Let alone the dictum of The Philosopher King. Shri
Krishna never asked Arjun to renounce the world. On the other
hand, He insists that even the Jnyani has to continue doing the
karma. He has set such an example by His own actions.
It is a long story. I will cut it short. I lost my wife to incurable
disease. We were married for forty years.
Page65
This stroke of the destiny was very hard to bear. Frankly speaking,
I had not felt so much remorse even when I lost my parents.
Though I travel yoga path, I collapsed with the grief. The Sthitprajnya philosophy did not work for me.
When I read the Ramayan, I could not understand the grief of
Ram, on Sita's disappearance. However, when faced with similar
YOGA OF GITA
fate, I started to understand him. One who has not passed through
the same sorrow cannot ever understand the grief.
Ramdas, in his Das-bodh, says that the Death knows not the
young from the old; the King from the popper. I recollect also the
story of king Bhartrihari and his wife Pingala. Guru Go-rakshanath had tried to console him.
Page66
He produced many Pingalas before him. He could not recognise

his own wife, out of them all. Breaking an earthen pot, Go-rakshanath impressed upon the king that the human body is equally
fragile. I would not know if his preaching could console the king in
his grief, though my aggrieved mind does pick up the analogy.
By Vibhakar Lele
GITA
And
DEATH
The Gita also says that the Atma is immortal; it does

not die with the body. Being without birth, it neither dies, nor
is born. It is Nitya, everlasting, and as old as the Brahm.
As if one changes the tattered old clothes to don new clothes, the
Atma, too, assumes a new body, shedding the old.26
While reading, this appears to be sound. These are the words of
Shri Krishna,27 to console mans eternal tryst with the Death. The
Atma is free of the death and the fear.
Page67
26
..Depees efvele: eeeleeseb HegjeCees ve nveles nveceeves ejerjs~~220~~ Jeemeebefme peerCee&veer eLee efJenee veJeeefve ie=eefle
vejesHejeefCe~ leLee ejerjeefCe efJenee peerCee&veveeefve mebeeefle
veJeeefve osner~~2-22~~ieer~~
27
vewveb efvoefvle em$eeefCe vewveb onefle HeeJeke:~ ve ewveb
ke}soevleeHees
ve
ees<eeefle
ceele:~~2-23~~
Deseeseceoeeeseceke}seesees<e SJe e~ efvele: meJe&iele:
mLeeCegje}eseb meveeleve: ~~2-2
4~~DeJeeeseceefevleeseceefJekeeeexecegeles~ lemceeosJeb
efJeefolJewveb veevegeesefelegcen&efme ~~2-25~~ieer~~
YOGA OF GITA
It is indestructible by the elements of water, fire, air, and weapons.

The Atma is everywhere. It is non-moving. It is Avyakta,
Achintya, and Avikari. Knowing this, no one should grieve for the
dead, the Lord says.
Arjun was grieving the future deaths of his loved ones; and even
those who were his sworn enemies. Here I was facing the Death,
which had snatched away my love. The tragedy had already struck
at me, like a bolt from the blue.
Gopal further says that: One who is born is sure to die, and one
who dies is sure to be reborn. He will return to this world in a new
body. This is the invariable cycle of the worldly events, eternal and
beyond the control of man. Let at least this thought help in tiding
over the grief.28
Even after so much consolation by Shri Krishna, He had to tell the
entire Gita to Arjun, who was an incarnation of Nar rishi, before he
took up weapons to kill his kith and kin.
The great guru, Himself, and the great Disciple like Arjun! Shri
Krishna had to console Arjun, who was an embodiment of all the
virtues. He was great in many ways. His intellect was super
refined. He was full of thoughtfulness, Noble at heart, courageous
and brave. Even then, this is his account! The Death was staring at
him!
28
peeleme efn OegJees ce=legOeg&Jeb pevce ce=leme e~ lemceeoHeefjneexLex ve lJeb eesefelegcen&efme~~2-27~~
Page68
One may not be afraid of ones death. Arjun was a warrior, not
fearing his own death. He was feeling sorry for the others, who
were to die in the battle.
By Vibhakar Lele
Page69
The lengthy Gita, which somehow comforted Arjun, was told to

him by Shri Krishna Himself. We are not that fortunate. We are but
very ordinary persons. The Gita has reached us somehow, passing
through many hands. It is very difficult to understand. We have no
great teacher like Shri Krishna.
How much of support can we expect from the Gita, in that
case! Prior to laying to rest my wifes body on the funeral pyre, I
had read its eighth, and the fifteenth chapter, to her. However, I
was unable to digest the grief. Whether it was my failure, only the
Lord can say! However, I do not worry much about whatever He
may say!
YOGA OF GITA
Consoled
By
Saint Dnyaneshwar
The greats have been reputed to keep even-minded

under such circumstances. They are regarded as the Sthitprajnyas of the Gita fame. Almost all the Gita commentaries extol
it. No visible effect of any grief or happiness, be like a moron! We
have heard tales of such very nonchalant great men.
The Gita Shloka, 6-32i29 says that the yogi sees the Atm-tattwa
everywhere. Ha treats the Sukha and the Duhkha as if they were
the limbs of his body. I found some solace in my grief-struck
condition in Saint Dnyaneshwars words in the context of this Gita
Shloka.
Saint Dnyaneshwar says ii: Like others, the yogi, too, has a body
and mind. He becomes happy in happiness and sorrowful in
sorrow, like anyone else. However, because of the peace of his
inner self, he remains steadfast in his fixation on the Par-Brahm.
He is the Par-Brahm, himself.
29
i DeelceewHecesve
meJe&$e meceb Heeefle eespe&gve~ megKeb Jee eefo Jee og:Keb me eesieer Hejcees cele:~~6-32~~ieer~; ii leeener osng
Skeg keerj DeeLeer~ }ewefkekeeR megKeog:Keer leseeleQ cnCeleer~ Heefj DeecnebleQ Ssmeerefe eefleleer~ Hejyeeefe ne~~6-408~~%ee~~
Page70
We can imagine the pain felt by Jesus on being crucified. Though

in pain, his inner vision, was fixed upon the Lord. That is why, in
By Vibhakar Lele
spite of his grief, he could, with equanimity, ask the Lord to

pardon those ignorant souls, who were crucifying him. This
escapes our notice.
The two are opposite states, one of harsh aloofness from the
happenings, even of the death, and the other of involvement in
what happens, like any ordinary human being. Each response is
right in its place.
One would have to go by whatever is natural for him. After all Shri
Krishna had said 30 that the Prakriti: the Nature, decides how,
according to one's mental make-up, one would react to a
circumstance.
Even though I was a yogi, there was nothing wrong that I was
drowned in sorrow on losing my wife. The Maha-bharata tells us
of the grief of Arjun when his son, Abhimanyu was killed in the
battle. That was in spite of the lengthy discourse to him on the
Gita, by the Lord Himself. Even the Sarvajnya Ram had grieved
over the loss of Sita. What of me, a yogi, but a mortal man!
Page71
One person had asked me then: Sir! You are such a learned
person. You have imbibed the teachings of the Gita-Dnyaneshwari.
People say you have also written a treatise on the Dnyaneshwari.
You also say that Gopal Krishna had recited the Gita to you! How
is it, then, that you are still so much like an ordinary person? Have
you not learnt anything from the Gita? Why this sorrowing over
what was going to happen after all?
30
eke=eflemlJeeb efveees#eefle~~18-59~~
YOGA OF GITA
What do I tell him? Does anybody know, on the vast stretch of this
Earth, and over the infinitude of the Time, of anyone who know
the whole of the Gita-Dnyaneshwari, except the greats like Shri
Krishna, and Dnyaneshwar? Why does anybody try to equate me
with these colossi?
Sir! I am still just a traveller on the path of yoga. I do not boast of
being a maestro. My autobiography has to reflect whatever was
happening.
Moreover, even though I might have reached my destination on the
path, I may have become the one as Saint Dnyaneshwar says: He
becomes happy in happiness and sorrowful in sorrow, like anyone
else. How can even yogi be an exception to what the Yogiraj Saint
Dnyaneshwar says?
Page72
###
By Vibhakar Lele
Manifestation
Of
Yoga-VIBHUTIS
Whoever one may be, one has to bear with personal

sorrow. One can experience the sorrow of another person, if at
all, only indirectly and not with the same gravity.
However, the yogi can experience another person's sorrow directly,
and he can even participate in it directly, to reduce it.
Patanjali has said that if one achieves the Samyam on the Chitta,
the experience of the Chitta of another person can be had, as if it
were his own.i 31 The yogi, who has attained to the Maha-videhavritti, can station his self in the Chitta of anyone, and experience
exactly the same Vrittis that arise in the other Chitta. ii The Gita, 632, too, speaks of the same iii : To the yogi, all the creatures are
alike, and one with him.
Page73
I, too, have had these experiences. A number of yoga Vibhutis

spoken of in yoga Sutras have been experienced by me, including
31
eleeme Hejefee%eeveced~~3-19~~;
yeef
n
jkeef
uHelee Je=efece&neefJeosne lele: ekeeeeJejCe#ee: ~~ 3-43~~Hee.ees.met.~~;
ii
-footnote
25i; ivefvecee&Ceveefeeeveeqmceleecee$eeled~~4-4~~Hee.ees.met.~~
iii
i
YOGA OF GITA
the Par-kaya-pravesh. Patanjali has referred to the ability of the

yogi to assume any number of bodies for fruition of the Samskaras
of the desires, to rid his Chitta of them at the earliest. iv
I rather favour entering another person's Chitta to nullify one's own
Samskaras, also simultaneously reducing the load of the Samskaras
of the other. This helps another person on the path to the
Naishkarmya-siddhi, as well as benefits the yogi himself.
The yogi can will when he wants to lay down the body. Saint
Eknath says that traversing through the Sushumna, piercing the six
chakras and after opening the Kaki-mukh, the yogi reaches the
Brahm-randhra. He thus becomes the Brahm Itself. Such a yogi
can lay down his body at his will. The Death does not rule him. 32
Saint Changadev had conquered the death on many occasions to
live to the age of fourteen hundred years.
I have experienced this Siddhi on a few occasions. An Aghori: a
black magician had tried to kill me by the Maran mantra. I felt the
death lurking around me. I kept the Pranas in the Brahmanda,
defeating the Aghori's design.
I was even able to fend off the death of my beloveds for some
time, until I felt like letting them go. I can only say that Shri
Krishna obliged me, by acceding to my desire.
32
efpeCeleeb meg<egcveseW Iej~ Yesefo}W meener eeebes Heoj~ GIe[tefve keekeercegKeeeW ej~ yeejbOe eefke}W~~15-136~~...lees
yeeefe neses mJeebefme~ ~139~~...leW mJeboce=leteW }#eCe~ leeDeOeerve keefUkeeU~~140~~S.Yee.~~
Page74
Notable changes took place in my body. The complexion became

lighter. The voice became melodious. People around me noted the
changes. Once, a person came all the way from a distance of fifty
By Vibhakar Lele
miles, just to meet me. He told me that fascinated by my voice, he

came to see me. He said that he had some knowledge of the mystic
sciences, which indicated something special about my voice and
personality. That was why, leaving some work aside, he came to
see me.
I also used to have the idea about the past and the future of persons
who came in my contact, even casually. The making of their inner
self used to be revealed to me. After actually verifying a few times,
that whatever I felt was right, I stopped penetrating into the innate
workings of others.
On the advice of a mystic, I had started looking into my previous
birth Samskaras. The signs are to be read from the happenings of
this lifetime, as Patanjali has said.33
The Samyam on the Chitta yields the required knowledge of the
past, and the future. The Karya gives the knowledge of the Karan.
The Chitta, stabilised in yoga, can lead to knowledge of many
kinds.
Page75
This faculty helped me to find out who is our family deity. It was
later confirmed from old documents, which were found with my
distant cousin. I also witnessed certain yogic phenomenon in that
connection.
Our family tree was wrongly stated in one old book. I could correct
it, with the help of yogic knowledge. The old documents proved
me right.
33
mebmkeejmee#eelkeejkejCeeled HetJe&peeefle%eeveced~~3-18~~Hee.ees.met.~~
YOGA OF GITA
Page76
The migration pattern and the historic whereabouts of Chitpawan

Brahmins were not known. I could also solve this vexing matter,
with historical proofs, going back two millennia and more
satisfactorily, with my fledgling yogic powers. The matter has
received wide publicity and response from our clan.
By Vibhakar Lele
The
PAST
Revisited
The Previous Births

On the advice of the same psychic person, I probed into my past
lifetimes, to understand the mystery of my being suddenly
catapulted into yoga.
I discovered the secret of the past two births of my father and me,
by same methods. I also discovered that my parents were Amshavataras of Vitthal and Rukmini.
Page77
One of my ancestors had been given the Diksha by a sadhu, who

was a devotee of Vitthal. He was a disciple of a guru from the
Datt-atreya tradition. From his life-story, I came to know how the
guru endlessly looks after the welfare of a disciple, even in the
future births. He even foregoes enjoying the Mukti for the sake of
the disciple. It is rightly said that the guru speaks silence, and the
disciple becomes free of the ignorance.34
34
iegmleg ceewveb JeeKeeveb~ efe<emlegefVemebee:~
YOGA OF GITA
My past lifes worship of Datt-atreya also came to the fore

likewise. I met one devotee of Datt-atreya and received valuable
guidance from him. He had seen in a dream a certain idol of Dattatreya, located in some remote cave. Later on, he actually found it
there.
I had been to Kolhapur, where I chanced to meet him, with few
colleagues. After some time, he told me that I should visit the
goddess Maha-laxmi in the evening and inform him, if I see any
special visions.
Accordingly, we went and sat in the sixteen-pillared hall of the
temple, facing the goddess. After some time, when I looked at the
goddess, I saw a brilliant light in her eyes, radiating towards me. I
was spellbound by the vision. I asked the other companions if they
too noticed anything special. They had not seen anything special,
they said.
When I reported it to the person, he said that the goddess has
bequeathed me with her power. I should never worry about any
matter; come what may!
Page78
My query as to who was my guru, in the past lifetimes was also

answered satisfactorily. The reason for my sudden plunge into
yoga and the Dnyaneshwari was also similarly traceable to the past
births Samskaras. This search helped me in my yoga practice.
By Vibhakar Lele
In Search of the Sad-guru
I was travelling the path without any known Sad-guru. A few

friends of mine have their own gurus. They are very proud of their
gurus. They are to them the greatest of all the gurus, and
Sarvajnyas. Their gurus ostentatiously show that there is no other
as capable as themselves. No one can begin on the path without
beseeching them. Such is their vanity!
Some of them claim that unless the guru touches you personally,
you cannot start on the path. The Kundalini cannot awaken unless
your personal guru wills it. They have been asking me that what
about my salvation. As I am not seeking any guru, as they have
done, am I not wasting my entire life, not seeking a guru?
This question of a personal guru has been vexing me, ever since I
realised that I was walking the path. Saint Dnyaneshwar, the other
saints, and the yogis extol the guru. Their praise of the guru is no
doubt in right earnest.
Page79
However, it may be. I am averse to having a personal guru as my

friends have sought. I find their gurus to be pompous, or else
simpletons. Are they not the worthless ones of whom Ramdas talks
in the Das-bodh?
Even Saint Dnyaneshwar has cautioned about such gurus. He has
said that even a renouncer has to be wary of the desire for having
YOGA OF GITA
disciples, and establishing his own school. It is the Ahamkar

resurfacing that leads to such desires and their fulfilment, and the
downfall of a yogi.35
Again, the guru has to be the perfect one. Gurudev Ranade says
that such perfection is impossible to attain. It is like the hyperbola,
which comes nearer and nearer to the asymptote, however, never
meeting it, even at infinity. A human being can only be that
perfect. I am, therefore, perplexed at the claims of such of their
gurus to perfection.
The Adhyatm-shastra unequivocally states the prime necessity of a
guru.36 Influenced by its dictum, I was in search of a guru. As I
was already getting the Jnyan, so much vaunted by the Shastra,
without any guru, I also thought that may be, the guru is invisibly
working through me, or else, I have to find him.
35
36
veJe} Denbkeejeefe ieeser .....cecegeoer efceKeW~ }eefJe}W Deensefle Heebmes~ efve:mebiee SCeW~~%ee~~
efyeve ieg ieeve keneB mes HeeTB!
Page80
I thought that my friends gurus were just mundane, with many

inadequacies to qualify as a guru. Their ignorance of yoga-shastra
was phenomenal. Hence, I had decided not to be lured by them.
Even so, there were instances when I seriously took some persons
to be my gurus. One of them was a psychic on the yogic path who
had helped me on my way. However, at the first opportunity, that
person informed me that she was not my guru. She told me that I
had already someone else as the guru, who will reveal himself
unambiguously at the proper time; he is watching over me, all the
same.
By Vibhakar Lele
Another couple, in my contact, used to pose much knowledge of

the yogic phenomenon. For some time I was deluded in thinking of
them to be my gurus.
Their true nature was, I observed, was far from honest. Hence, I
tried to shun them, but they would not let me be. For about four
years, they were pursuing me. Subsequently, however I received
very clear guidance from another mystique person, on who is my
guru.
That person was a learned man in the Shastras. He used to go into
a trance at times. Once when I was perplexed over the matter of
who is my guru, I chanced to meet him. He told me in quite
uncertain terms that I should not be after finding or taking a guru. I
ought not to go after a living person as a guru. I should regard any
of the saints of my choice as the guru, and it will be so.
He further told me that one should remain vigilant, and never
forsake one's duties towards the family. One should not heed
anyone who asks one to do something against one's welfare. If one
behaves on these lines, he is sure to attain the Adhyatma.
Whenever in doubt or difficulty, one should appeal to God, and
await His guidance, which is sure to follow.
Page81
He emphasised that I should beware of the practitioners of black

magic. If I ever come across such persons, intent on troubling me, I
should take recourse to the Sad-guru, who is ever present in the
heart of our hearts. The Black magic will then get defeated.
He had warned me of the personalities masquerading before me,
vying to sell themselves as my gurus. Despite my reluctance, that
couple did not leave pursuing me. More about it later.
Page82
YOGA OF GITA
By Vibhakar Lele
The
GURU
From the Realm of the Unknown
I told you about my first noticing of the Anahat-nad. A few months

earlier to that, one person came to me with a letter from his guru
for me. His guru was a lineal disciple of a famous Shakti-pat Pith.
His guru had requested me to present myself before him for the
Shakti-pat initiation
Page83
On asking the person how come his guru knows me, he said that
his guru received my details, name and address etc. in the Samadhi
state and was asked to give me the initiation of the Shakti-pat. I
told him that I will think the matter over. I did not go to his guru.
Still I wonder what might have happened had I gone to meet him.
YOGA OF GITA
The
Duplicitous sadhu
Of
The Nath tradition
I had come across a sadhu purportedly of the Nath tradition. He

used to tell many stories of his yogic powers and attainment. He
had many accreditation certificates issued from some Nath
Akhadas. In fact, he recounted his guru lineage from Saint
Dnyaneshwar, himself being some thirteenth or the fourteenth in
line.
He tried to lure me into his fold by offering me the Shaili-shringi

of the Nath tradition. As per my knowledge, the Shaili-shringi is
Page84
I still wondered, on listening carefully to his tradition, how there

could be a Peer in his so-called Saint Dnyaneshwar tradition. It
could not be so, as I had studied the schools of the Nath traditions
in details.
The person had collected many disciples; including some of my
friends. When he came to know about my yogic experiences, and
the awakened Kundalini, he showed empathy, and asked me about
my guru. On coming to know that I did not have any, he tried to
cajole me into accepting him as my guru for further guidance.
By Vibhakar Lele
given as a token by the guru to the disciple only after he has

reached the Siddha level of attainment.
A person who has been steadfast in the Anahat-nad is only eligible
for being called a Siddha. He can start his own line of disciples,
having thus attained. He becomes independent of his guru, and
needs no further guidance. He need not bow to anybody, except his
traditional guru, once his guru has acknowledged his attainment.
At that time, I was immature in my understanding of the path. For
some time, I was attracted by his offer of the Shaili-shringi. My
friends had a very high opinion of the sadhu. He was otherwise a
plain person. He was not greedy. He had the middle-class values,
which we had in common.
However, when my father met him, he formed a bad impression of
the sadhu. He categorically asked me not to become his disciple,
who appeared to him to be not so straightforward. It was an
unsolicited advice by my father, since I had never indicated to him
about my inclination to spirituality.
Page85
I of course heeded my father's advice. I had also come to know that

the sadhu was hardly literate. He could not have satisfied my
immense curiosity and craving for knowledge of yoga path. All
this resulted in my remaining aloof from the sadhu's lures.
Later on, I learnt about the universality of the guru-tattwa, which is
omnipresent, omniscient and guides yoga initiates on their path,
even without the obvious presence of a living human guru. Saint
Tukaram says that his guru met him in one of his dreams. No one
had ever seen him, at Tukaram's times.
YOGA OF GITA
On deeper revelation of the Dnyaneshwari, it was automatically

understood that the guru is not someone whom you seek. He comes
in your life of his own, without being sought, when the right time
comes.37 My own experience ultimately revealed the real nature of
the guru phenomenon, which is altogether different from the
common people's understanding.
37
OejJeCeer JeWes mejs~ lewmeW Yeesie eeeerveW HegjW~ veJeW lebJe vegHekejW~ keebneRefe keb~~ DeeF&efmeb kece&meeceoee~ nesSb lesLe
Jeerjsee~ ceie eerieg DeeHewmee~ Yessefe ieeb~~18-965,966~~
Page86
Learning with the Dnyaneshwari thus, my craving for a living guru

subsided. After all, was I not getting the required guidance
directly, from whoever may be the guru!
By Vibhakar Lele
The
Human
Sacrifice
The couple I mentioned earlier was actually more than black

magicians were. They were followers of the Aghora path. They
had established with me as friends, though with ulterior motives.
They wanted to offer me as a sacrifice to their deity.
One wonders if, even in these modern times, such a thing can
happen. However, the modus -operandi is different. They do not
kill their victim directly. Instead, they manage it by some mantras,
chanted silently at a specific place and time, in the presence of the
victim.
Page87
Some Aghoris are more advanced. They can do it with some token,
like a piece of clothes worn by him, his hair, etc. belonging to the
victim. Such persons do not need the victim's presence.
Once this is done, the deity arranges for the death of the offered
victim, in its own mysterious way, innocuously. Only the
knowledgeable can understand what is happening. That is their
way today, to keep a safe distance from the law.
YOGA OF GITA
Once they had taken me to a very old Shiv temple. Somehow, their
intentions were felt by me. I then and there prayed to Shiv38 to
protect me from their designs. The Chandra-maulishwar saved me.
Later on when a mystic narrated to me this incident on his own,
saying that the couple's designs were foiled. The deity was one
which I had worshipped in earlier births, and indebted to me. It had
not accepted the sacrifice. I need not fear on that account.
He also said that in offering me to the deity, the couple had made a
grave mistake, and they will be punished for their actions. Be it
what it may, I was saved.
I recollect a similar incident from the life of Shankar. A Kapalik
had arranged for sacrificing him. Instead, when he uttered the
mantras, the deity killed him. It is a fact that, one, who has attained
the Brahm, 39cannot be sacrificed. A similar instance had happened
in the case of Jad Bharat. I had thus a first-hand experience of
mystical human sacrifice.
However, the Aghoris were intoxicated by their powers. The
woman once openly asked me, without any fear, why was it that I
was not being sacrificed. Obviously, she had knowledge of my
innate powers, and was seeking a clue to the matter through my
own powers, thinking that she had hypnotised me, and I would tell
whatever she was after.
38
39
levces ceve: efeJemebkeuHecemleg~

yee peevesefle yeeeCeced
Page88
Why would I tell her, even if I knew what it was that foiled their
attempts? Afterwards, they stopped tinkering with me, but after
taking many lashings from The Unknown.
By Vibhakar Lele
Afterwards she came to know through her powers that I was

protected, and their efforts will boomerang. She told all this to her
husband in my presence. He was openly dismayed. He said that it
appeared to him that the powers are bestowed on other persons,
why not on them.
Page89
The mystic had confirmed what another had told me earlier: I am

protected by the goddess Maha-laxmi.. Anyone with a vision can
see her standing behind you. She will grant you everything.
YOGA OF GITA
THE
NATH SIDDHA GURU
From
The Lineage
Of
DNYNESHWAR
As usual, I had once gone to Alandi. A sadhu of the Nath lineage

from Saint Dnyaneshwar had come there, as per his annual routine,
to pay obeisance to Saint Dnyaneshwar. The Samadhis of two
eminent gurus of the same tradition: guru Kesari-nath and Laxminath were located side by side with the Samadhi of Saint
Dnyaneshwar. They were all from the North India.
I said to him that Whatever he wants to give me would be good

only. I will accept it if I am so ordained by my fate; and the
Page90
Some persons were paying homage to him. I too joined their line,
and paid my tributes to him. He asked me what my name was. I
said my name is Lele, (which in Hindi means, I am giving you
something). He made a pun on my name and said, Okay! (Lelo!)
Then as you have given me something, take something from me
also.
By Vibhakar Lele
Ishwar, and my parents will agree. Who am I to refuse this Godsent gift?
Thereupon the sadhu told me that he had taken me in his fold, into
Saint Dnyaneshwars lineage. I am ordained into the grand
tradition of Dnyaneshwar - Satyamal-nath - Kesari-nath- Shivdeen- nath.
Later on, he clarified to me that I am on my own track,
independent of him. He has no binding upon me. I need not carry
with me his photo. I am not required to perform any karma-kand.
The purpose of our meeting was to anoint me in the Nath-Siddha
tradition, which has been served; and we should be on our own
paths thenceforth.
Further he pointed out that if I so desire, I can wear the emblems of
a Nath-Siddha: the Shaili-shringi, and other paraphernalia. I was
entitled to accept disciples into my fold, if I so wished. I am an
acknowledged Nathaniel in Saint Dnyaneshwars tradition, he said.
With this meeting and a few more with him, many matters were
cleared to me. I was not to regard him as my guru, but I reckon
only Saint Dnyaneshwar as my guru.
Page91
He was just posing as a sentinel at Saint Dnyaneshwars doorstep,

directing the devotees for his Darshan. What he was doing was just
a casual duty of acquainting me that I had arrived there.
He told me that whatever I wanted was already bestowed upon me
by Saint Dnyaneshwar, the greatest saint. Why was I bothering
YOGA OF GITA
about any other gurus, who are dime a dozen. I should desist from
any further search for the guru, he emphasised.
His advice pointed towards my previous births wealth that had
started opening its coffers for me. I was drawn to the Gita Dnyaneshwari, not casually. There was definite design, a purpose,
behind it all, that was taking place in my life, inexplicable though
it had appeared at the first glance.
The guru indicated the truth that was there in Krishnas
utterances.40 I was experiencing the same. That is why I had cited
the relevant Gita Shlokas at the beginning of this: my story. My
travelling was in the opposite direction to that of the world around
me: in the direction of dissolution of the self: The Ahamkar.
As of now, I have learnt to read the signs of this phenomenon. That
is why the guru I met, and I too, recognised the clear picture. We
are not at all the guru and the disciple, in the sense people take it to
be. The common folks are not likely to understand this. Hence, no
one other than Dnyaneshwar can have the credit of being my guru,
in earnest.
Avadhoot had as many as twenty- four gurus, as narrated in the
Shri-Mad-Bhagawat My search for the gurus was of that type only:
take from each what best is available, and leave for the other to
seek more. None of these so-called gurus has much to offer
individually.
40
efeles eJeeesefHe me:
Page92
All are aware of the great importance the real guru holds in the life
of an initiate. If I were to withhold my experiences in such a matter
of import, it will be unfair to those are on the path.
By Vibhakar Lele
Page93
I am narrating all this guru-purana to help the initiates to

understand the complexity of the matter, so that they can have the
correct viewpoint on this important matter.
Page94
YOGA OF GITA
By Vibhakar Lele
The
Bihari
Sanyasi
To continue the story of my encounters with the gurus, let me
narrate one more case. One day, in the morning, I was sitting in the
park and doing Pranayam exercises. A Bhaiyya from UP was
sitting beside me. He was concentrating on yoga Asanas.
After he was done with it, he started speaking to me. His Hindi
was somewhat rustic. However, as I was brought up in the North
India, I can somewhat understand the many tongues spoken there.
The person introduced himself. Then he started talking about his
guru, and the Vihangam path of yoga. I was familiar with the north
Indian yoga terms. Therefore, I told him that I knew what he was
saying. The process starts from the Bhru-madhya, in the system of
the North Indian saints.
Page95
After the preliminary talk, he invited me to Bihar, where his

Sanyasi guru was stationed, assuring me that I would benefit a lot
from visiting his guru. I told him that we have no dearth of saints
of high order in Maharashtra.
Why would one go all the way to meet his guru in some far-off
place in Bihar? He had not heard of Saint Dnyaneshwar. I
introduced him to who he was, and how, every year millions of his
devotees from all over India, flock to Alandi for his Darshan. Saint
YOGA OF GITA
Dnyaneshwar is capable of bestowing upon us anything, leave

alone the Vihangam path, much beyond it, too.
That person, like many others, was one enchanted with the gurus
lore. He would not budge from his rhetoric that I should definitely
visit his great guru. Tired of him, I introduced him to some of my
friends, also of his nature. However, none was willing to go to
meet his guru. Moreover, why would they? They had their own
well-established gurus, who had taken command of their minds
and bodies.
The person had great degree of pursuance. After a few tears, he
sent me a letter. His guru was to come to Bombay shortly, when I
should not miss the great opportunity of my life of meeting him.
He had sent to me the contact details.
Okay, I said. If his guru was to come to my city, may be, I would
not miss the opportunity to know one more personality from the
fold of the Sanyasis. I went to see his guru, when he came to
Bombay. One of my dear friends had also come with me.
I offered him suitable tribute, and sat aside in the gathering of
about a hundred persons in the hall. He called me near. We went to
him and bowed to him. He enquired about us, when I showed him
the letter I had received from his disciple.
He was intelligent. His discourse was spellbinding. I have not seen

Rajneesh. He must have been like this Sanyasi, I felt.
Page96
The guru was a Sanyasi, well educated: M.Sc., Ph.D. in Physics.

He left the job as a professor when his guru asked him, to take the
oath of a Sanyasi. He was anointed in his gurus seat, soon
thereafter, in the gurus presence.
By Vibhakar Lele
He was very pleased and welcomed us. He asked many questions

to find out the purpose of our visit to him. I told him that his
disciple whom we had met had prevailed upon us to take this
opportunity and meet him so that we may gain the Moksha.
He asked us if we were ready to accept the Nam from him. My
friend hesitated. The Sanyasi was adorned with ornaments, gold
rings, rich clothes, though of the saffron hue, as a Sanyasi has to
wear.
As my friend doubted him, owing to the wearing of ornaments,
contrary to a Sanyasis dos and donts, he refused to have anything
to do with him. I was not so rigid.
I have studied the Shakta, the Aghori, the Tantric, and the other
left-hand (Vamachari) schools. I was aware of the characteristics
of an Avadhoot. I knew not to be deceived by the appearance. It is
his innate nature that counts.
One may find the Avadhoot, even with a harlot, taking wine
offered by her. I was not afraid of approaching the Sanyasi, even if
he had been in a snakes guise! I was firm in my outlook and could
not have been lured by anyone.
Page97
I accepted his offer of the Nam. He gave me Nam to me. The

process of chanting it was explained to me by one Kusumanand,
his disciple.
The Sanyasi asked me to attend his discourse as long as he was at
Bombay. Accordingly, I attended. I was given a photograph of the
YOGA OF GITA
guru. When I tried to fix it in a frame, in place of another saints

photo, the glass shattered.
It appeared as if, the patron saint was unwilling to accommodate
the Sanyasi. Then I just wound up the photo and kept it in a
cupboard. That is that!
I have mentioned about the Anahat-nad that I had started hearing,
while attending lectures at the university. In the beginning, I did
not understand that it was the Anahat-nad.
Sometimes it would be like the roaring of sea; sometimes like the
bells ringing; sometimes like the bugle, sometimes like just a
murmur. I had noticed that it was going on twenty-four hours a
day, without break.
At times, I thought that it came from some outside source.
However, searching for it never yielded any such source. The
Anahat-nad is still with me, for more than twenty-six years.
That time, Swami Sivanands book on the Nad-yoga was at my
hand. While reading it, I understood what is the Anahat-nad (called
the Nad, or the Anahat, also) and the Laya-yoga.3541
Since then, I was hunting for someone who may know more about
it. I asked the Bihari Sanyasi to enlighten me on this issue, without
telling him of my experience.
41
Swami Sivanand:Tantra-yoga, Nada-yoga and Kriya-yoga(1986)
Page98
He just said that I had been just initiated in the Nam; the Anahat is
a far off thing at this stage. Obviously, he did not have the superior
power of clairvoyance. Had he, he would have known my state and
why I had asked the question. Again did not think of asking me
By Vibhakar Lele
why I was interested in the matter. I thought his answer to be a

very offhand.
On the last day of the Sat-sang, I showed him a copy of my
completed book: Yogada Shri Dnyaneshwari, and asked for his
blessings.
Page99
Later, after taking the Prasad, when I was talking to one of his
disciples, another disciple came searching for me. The guru had
sent to me a copy of the yogic interpretation of the Gita,42 by one
of his predecessor.
42
eer1008Hejcenbme eermJeeceer DeelceefJeJeskeevebopeer:eerceieJeerlee jnmeerkee-1985(efnb)
YOGA OF GITA
Reasons
For
Fading of the Tradition
The Gita by Swami Atma-vivek-anand was a very illuminating

book. I received more insight into the Gita from it. I regard it as the
real Prasad of that guru tradition.
However, I had sadly observed that his tradition was painfully
lacking in knowledge, as compared to him. The geniuses cannot
pass their abilities down the traditional lines. We do not find the
tradition of either Shri Krishna, or Saint Dnyaneshwar, or Shankar
to last long, and produce more than a few disciples of their ilk.
The Bihari Sanyasi I am talking about came from the enviable

lineage of the famous Shankar. He was from the Anand Tradition.
Nevertheless, true to the words of Shri Krishna, 43the originality of
Shankar is not to be found in any of the millions of the Sanyasis
who accepted the fold. Even Shri Krishnas eminent Tradition
through Vivaswan-Manu-Ikshwaku too had not lasted for long.
43
me kee}svesn cenlee eesiees ve: HejvleHe~~4-2~~ieer~~
Page100
Their lineage continues by the illustrious predecessors names.

Therefore, the disciples start counting their closeness to the
predecessors, not by knowledge and capability, but by reckoning
themselves as being the thirteenth in the line from Saint
Dnyaneshwar, the .nth in line from so and so, etc.
Page101
By Vibhakar Lele
YOGA OF GITA
Magnetism
Of
YOGA
The Discerning Intellect

Going by my search for the gurus, it did not appear that I would
have any guru of the kind of Saint Dnyaneshwar, from the
battalion of the present gurus. I do not envy those who may
otherwise have been luckier to find, if any, of Saint Dnyaneshwars
stature.
I was on the path, without any real guru in bodily form. The
magnetism of yoga, and my past, was pulling me in the direction of
The Unknown, like Shri Krishna has prophesied.44 The Pantharaj
was to be in my life, whether I wished it, or not.
44
45
HetJee&Yeemesve lesvewJe efNneles eJeeesefHe me:~~6-44~~ieer~~

vesneefYeeceveeeesefmle eleJeeees ve efJeeles~ mJeuHeceHeme Oece&me $eeeles cenlees Yeeeled~~2-40~~ieer~~
Page102
After all, everybody treads the set path, which he had taken in the
past birth, whether good or bad. That is the reason why the Gita
asks us to take the proper path, howsoever difficult it may appear.
It says that anything, howsoever small, but good, once begun, will
not be lost.45
By Vibhakar Lele
The littlest good deed stands one in good stead, birth after birth.
Shri Krishna has promised us that if we ever turn to yoga, the
Shabda-Brahm is sure to be attained.
The Gita praises the intellect, which chooses the proper path. It is
called the Vyavasay-atmika Buddhi (the discerning intellect).i 46
The only proper path is either the Pravritti-par or the Nivritti-par,
as defined by Shankar. Walking the path of God-realisation ought
to be the sole aim of humans.
The other Buddhi is the Avyavasay-atmika (the muddled intellect).
It leads one astray: away from God-realisation, enhancing the
bonds of the karma. One gets mired more and more in the desires
and their fulfilment.
Therefore, one has to turn the mind, with all its force, God-wards.
It will result in freeing the mind from the web of desires.
Saint Dnyaneshwar sayse3 : Even if the minutest of the discerning
intellect appears, it frees one of the bonds of Karma. Although one
may have immersed oneself fully in the karma. He would cease to
expect the karma-phal. Thus one would attain the Moksha, as the
intellect destroys the cycle of the rebirth.
Page103
Like the flame, which, though small, can burn anything it comes in
contact, the discerning intellect destroys all the desires.e4 One
should crave for it. But it lights up in a rare person.
Even if one gets a small piece of the philosophers stone, or just a
drop of the elixir, it does whatever is necessary. The Sad-buddhi is
like that.
46
i...JeJemeeeeeqlcekee
yegefjskesn kegvevove~~2-41~~ieer~~; ii .... yengeeKee evevleee ~~2-41~~ieer~~
YOGA OF GITA
The Ganges traverses any terrain. However, it ultimately merges

into the ocean. Like that, the direction of the discerning intellect is
the Ishwar. It will take one to that goal, whatever the winding
course it may be forced to take.
Hence, the Gita extols the Vyavasay-atmika Buddhi. It is with
great fortune that one is ever bestowed with it.
It was this discerning intellect, which had arisen sometime in my
previous births. It was my fate that it was guiding me on the path
to God. Already, the arrow of the discerning intellect had left from
the Jeev string of the bow of the Atma. Its target was the God,
accurate upon the bulls eye. It definitely will land deep in the
targets heart of the hearts, to become one with it: The God.
My experiences on the path tallied with the Shastras. The Mundak
Upanishad states clearly the situation thus: The Pranav is the bow,
and the arrow, the Atma. The target is the Brahm. Hit the bulls
eye one-pointedly, and as the arrow embeds deep within the target,
become one with it.41
Patanjali says rightly that the Ultimate is reached best by the

Ishwar-pranidhan.42 I was being I was being guided upon this
straightforward path; call it by my fate, or by the prior karma.
Being thus led had not been clear in the early stages. However, it
now transpires clearly that my journey was continuing on my way
to God: the Swa-rup.
Page104
Truly, the Sad-buddhi, the Vyavasay-atmika Buddhi, the Jeev and

the mind merged into one in this archery; and this analogy of the
Mundak Upanishad has the heart of the Ishwar-pranidhan is set in
it.
By Vibhakar Lele
Anahat-nad
Soonna Marai
My encounter with the Bihari Sanyasi shed more light on some of
my past karma. He was from the tradition of Adi Shankar. It
indicated that I, too, had been in some way related to the Sanyasi
and the Vedantic tradition of Shankar, in addition to my past
connections to Dnyaneshwar, the Dnyaneshwari, the Gita and Shri
Gopal Krishna.
That is how I must have come in the contact of this Bihari Sanyasi,
who gave me a rare book on the Gita. Howsoever, it may be. The
Bihari Sanyasi did not clarify regarding the Anahat-nad, except by
quoting Kabir: Let the Shoonya dissolve; let the Ajapa too. Let
even the Anahat-nad dissolve into nothing.
Page105
His mere quote helped me a lot, in my understanding the

phenomenon, and my position vis--vis the Anahat-nad. Osho, in
his book on saint Kabir, has quoted the said couplets from Kabir. 43
Kabir calls himself as a slave of Ram. He says that: All people
die; in fact, all the world dies. However, none merges into Ram:
the Ultimate. The Nitya-nitya-vivek is foreign to all. Of what use
are such hundred deaths, if one is to be reborn?
If one has ever to die, it should be such as to free oneself from this
enslaving world, once forever. Until one enters the abode of Ram,
one will remain afraid of Death, even if dying a hundred deaths.
The entry into that home is rather very difficult. It is so far off!
YOGA OF GITA
I am waiting for such a death, after which I will enter the abode of
Ram. Once one enters in it, there will be no death. It is beyond the
places of the Shoonya, the Ajapa, and even the Anahat-nad. These
are but the lofty steps to that abode, which one leaves behind,
when one enters it.
I am not afraid of such a death. On the other hand, I am very
much pleased at the thought of dying thus. I am anxiously awaiting
it. Oh! When would I die thus, and merge myself into the Poorna
Param-anand: the ultimate bliss!
Kabir asks all to befriend Ram; reside with Him in His abode.
Such a one, who is with Ram, never can die, he says.
In this couplet, Kabir indicates that the Shoonya has to be traversed
to reach the Ajapa, which has also to be crossed over to reach the
farthest Anahat-nad. The Anahat-nad is the final stage and
experience of the yogi in the Sagun.
The Kundalinis final destination is the Param-pad, beyond the
Anahat. The Unmani and the Nad are synonymous. The end of the
Unmani signifies the entry into the Turiy-atita, into the province of
Ram: the Ultimate abode.
The Bihari Sanyasi could not understand my stage on the path.

However, his appeared to have extensively studied the saints
Page106
Until the yogi is in the terrain of the Sagun, he listens to the

Anahat, which is Anand, or the bliss; and whenever he is in the
Nirgun, he becomes full of bliss, actually known by the anomalous
misnomer: the Anand-atit stage. Anahat is the extensive domain of
the Sat-Chit-Anand. We can learn so many things from this couplet
of Kabir 47.
By Vibhakar Lele
literature. My query on the Anahat invoked his memory, letting out

the signature tune of Kabirs couplet, just so necessary for my
guidance. The Unknown was guiding me in its own inscrutable
ways!
Saint Dnyaneshwar has indicated the stage of the Anahat in his
Ovis in the sixth chapter of Dnyaneshwari.44 The province of the
Nad is adjacent to the Par-Brahm i.e. at the end of yoga path. It is
the boundary between the Turiy-atita and the Moksha.
The Nad = Turiy-atita = the stage between the first and the last
stages of Nivritti = the final stage of the Moksha. Beyond all, is,
the Par-Brahm = the stage beyond the last existential state of the
Jagat. These Ovis give the precise location of the province of the
Anahat-nad.
I had referred to the case of a Nath-panthi guru with a few hundred
disciples. Once he casually mentioned that nowadays they are
routinely granting the Shaili-shringi to some of their senior
disciples, without passing the criterion, just for the sake of
continuing their lineage.
Page107
The Shaili-shringi is granted as a token of the Anahat-nad. If the

disciple has evinced the Nad, then only he is eligible for the token.
The guru and the disciple are then equals. The Anahat is the
criterion for the bestowal of the guru-pad. Only one who is steady
in the Nad can really be a guru.
One guru from the tradition of Nity-anand once told me that one of
his disciples had attained to the Nad. He wanted him to become a
YOGA OF GITA
guru. The disciple was, however, not interested in the guru-pad,

thus offered by his guru.
Leave alone the Bihari Baba. He was just a book-knowing person.
How can such persons understand the language of the Anahat?
However, through the Bihari, the fate willed, to let me know the
level of my unintended achievement, though very late, in my
opinion. I came to know very late, might be after two decades, the
significance of the Anahat: the pinnacle of yoga, with which I
began on yoga path. May be, it was willed so by my destiny!
On first learning of the Anahat from Swami Sivanands book, I
became curious to check the facts. I researched many sources for
satisfying my curiosity viz. The experiences of the yogis on the six
chakras, saints writings, yoga treatises, Saint Dnyaneshwar and
other saints Abhangas, Kabirs yogic couplets, Shri-MadBhagawat, and Saint Eknaths Bhagawat etc.
I was like the antler in search of the fragrance of Kasturi, hidden
within own umbilicus. When the Anahat had first surfaced, in my
ignorance, I had been to the Gajanan maharaj of Shegaon, and
requested him to stop its outburst.
That I, and the other I, after insight into the secret of Anahat and its
yogic stature, were two distinct entities, but of myself!
It was my unusual fortune to experience the Nad continuously, for

more than the past twenty-five years, since its first appearance. At
that time, none of the so-called gurus were in my vicinity, let alone
the real gurus guru: Saint Dnyaneshwar.
Page108
My search for the guru, however, stopped once for all, on

acquiring this new knowledge, of the Anahat: which, though had
intrigued and somewhat terrified me, at the outset, by the suddenly
invading me, at the start of my yogic journey.
By Vibhakar Lele
Even though I, myself, was bestowed with the position of the guru,
at the start of yoga path, ignorance of my position led to my frantic
search of the guru. It took a long many years to come to a halt.
The only knower of my unique position of being the guru was the
one I met at Alandi from the tradition of Saint Dnyaneshwar Satyamal-nath - Gaibi-nath - Gupt-nath - Udbodh-nath - Kesarinath - Shiv-deen-nath - Narhari-nath - Mahipati-nath. He had
offered me the guru-pad in our first meet.
Page109
I now wonder, how, even then, I kept up my search of the guru,

due to my ignorance of the significance of the Anahat.
YOGA OF GITA
The Ajapa-jap
And
The Para-vak
I have experienced the Ajapa. I had a vision that I was hanging
from a high cliff, and totally terrified that I may fall down any
instant. The extreme fear started my Ajapa. I started distinct and
loud intoning of the mantra, invoking the Lord Almighty.45
The voice coming out of me was so vociferous that my vocal cords
felt exhausted in the end. The throat started aching, though I was
not uttering even a word vocally. The head felt dizzy with the
sound of reverberating Mridang. At the same time, there was the
unmistakable feeling of ecstasy. That was the Ajapa-jap, 49
invoked in the Para-vak.
Saint Gajanan maharaj Gupte explains the phenomenon of the

Anahat thus: The Soham mantra leads to turning of the mind
inwards. All the Chitta-vrittis become one at the thousand-petalled
lotus.
While transiting towards the Sahasrar Kamal, the yogi witnesses
some visions, in the form of well-illuminated scenes. These are
actual visions, not hallucinations. The Manas Pooja effected at that
time comes into reality.
Page110
The Kundalini had ascended to the highest position. It was not

descending. The Ajapa-jap, which started then, pacified the mind.
It was the first time I had the vision of the Ajapa, however, it had
been going on in my innate being since a long time.
By Vibhakar Lele
Some may experience the fragrance of the flowers, which they are
then mentally offering to God; hear His voice, and the like. At
times, depending upon the intensity of the vision, other persons
nearby may also experience the unexplained fragrance, or even the
Jyoti: the divine flame, or the Light.
The yogi witnesses all these scenes without any efforts on his part.
After a time, the scenes dissolve into the Atma-tattwa. At that time,
the yogi immerses into the Samadhi and experiences total bliss.
The more attained yogis experience this state even while
preoccupied with their daily chores.
It is not that everyone who recites the Soham mantra witnesses
such scenes. Those yogis, who practise the mantra with high
intensity, and total involvement, get lost into the Anahat all of a
sudden. Such yogis may not witness any scenes, or other extrasensory perception.
Page111
According to Gupte maharaj: The Shabda-Brahm leads to the

Nad. OM is the Shabda, which in its truest form is the Ajapa-jap.
Attainment of the Anahat-nad is the purpose of the Ajapa-jap.
When one goes to a temple, one tolls the bell while having the
Darshan of the deity. The Anahat-nad is just like that. The Anahatnad tolls in various ways as soon as one enters into the abode of
the Ultimate and takes Its Darshan, i.e. actually becomes one with
It.
Yoga-shastra mentions ten Nadas in particular; inter alia, the
sounds of the conch shell, the Veena, the flute, and the Sarangi etc.
These Nadas are the Brahm-nadas.
YOGA OF GITA
On experiencing any of these Nadas, one has to go to the Brahmrandhra to have the Darshan of the Par-Brahm. Anyone who
experiences such an Nad uninterruptedly is the most fortunate soul.
He has attained all that can be sought for.
The Ajapa-jap or the Soham practice is the highest level of yoga.
This is also called the Shambhavi-vidya. The Soham mantra paves
the way for the Shambhavi-vidya: the attaining to the Vihangam
path.
Page112
The other yoga paths viz. the Pipilika, the Kapi and the Meena are
paths for those of lower intensity of attainment. They are slow. The
Vihangam is much faster. The path one takes is always in tune
with his inner make-up, and the past Samskaras. It is the working
of the karma, and the fate, which set the path of a yoga
practitioner. All the paths, whether the slower or the faster, lead to
the attainment of the same goal: the Par-Brahm.
By Vibhakar Lele
The Pointer
Of
My Destiny
When I realised that I am positioned so high up on yoga path, the

perennial question of who might have been my guru, whether in
this life, or the past again arose. The saints, including Saint
Dnyaneshwar, tell us of the utter necessity of the Sad-guru on the
path. I, therefore, wondered to whom the credit would go, for this
unprecedented high level of my attainment.
Page113
The destiny was pointing to me to interpret the problem in the

context of my worship of Lord Ganesh and the Gayatri, the Gita
and the Dnyaneshwaris place in my life, my devotion to Lord
Pandurang, the affection of Shri Krishna and Dnyaneshwar
towards me, the Kripa of Swami Swarup-anand of Pawas, et al.
Added to it was the pointer to Adi Shankar, through the Bihari
sadhu.
I was also fortunate to have been blessed by a sadhu from the
tradition of Nity-anand - Mukt-anand. Actually, before I started
experiencing the Nad, I had been to Ganesh-puri to take the
Darshan of Nity-anand, and by the way of his disciple: Muktanand
YOGA OF GITA
Earlier, I had been to Ganesh-puri and Vajreshwari on many

occasions. When Nity-anand was around, I had passed by his
ashram many a times. I was an atheist then. Therefore, I missed the
Darshan of Nity-anand when he was around, just as in the case of
Swami Swarup-anand. I had gone near his place too. That time, I
did not know his greatness.
However, the ways of the saints are most intractable. May be they
had blessed me without my knowledge; may be they had waited
for me to come to them and meet them personally. I would not
know.
When I put all these things together, I find a collage revealed,
intertwining all the elements of my esoteric personality: The
Shankar-Adwaita, and the Jnyan-karma-Bhakti-yoga complex of
Adi Shankar/ Saint Dnyaneshwar, the Nath-pantha, the
Dnyaneshwari, the Gita and the Bhagawat, the Pantharaj and yoga
path/Ganesh - Gayatri - Pandurang - Shri Krishna worship/Nityanand - Mukt-anand and the Shakti-pat yoga.
All these seemingly diverse elements comprised the key to my
yoga destiny. This revealed to me my past karma. Like the Gita
says: 46 It has led to the fruition, in the form of the Anahat-nad and
the yogic experiences, of yoga that I was practising; since when,
who knows.
He, The Timeless, precedes even Brahmadev, The Eldest, and the
predecessor of the world, and its beings. He is the Param-atma! He
Page114
My quest of the Sad-guru ended in total surrender to the Jagadguru: Shri Krishna, the Param-atma. He is the guru of all, the most
prior guru of the whole world, so we say when we bow to Him. i47
The Patanjal-sutras also tell us that the Ultimate is the guru of all,
unbound by Time and the Space (the Kal and the Dik).ii 47
By Vibhakar Lele
is the Sanatan Brahm! He upholds the Adi-Maya. Is not Saint

Dnyaneshwar His Avatar; in our sense of the term? Because, is
there ever any birth to The Unborn?
How can we, or anybody, mortal as we are, find the roots and the
trunk, the branches and the leaves of that primordial, age-old
banyan tree? The Gita has said thus about Him: 48 the Ultimate
Principle. He is the Param-guru of all.
If it is so, why am I searching in vain for the Sad-guru? He abides
in the heart of our hearts. Then why for this search outside? Why
search Him at Varanasi and Rameshwar? Where should one search
Him, who is in our hearts?
Patanjali says on searching Him thus: 49 The mantra of the search
is the Pranav: the OM. One should meditate on Him, thinking thus:
That the Ishwar: the guru is Pranav-rup. This Jap of the Pranav will
definitely take one to the Param-dham.
Page115
One hidden reference in the said Patanjal-sukta (1-28) is to the

Kundalini. When we study the Abhangas of Saint Dnyaneshwar,
we understand its significance. The Kundalini is itself Ishwar-rupa.
The Jap of the Pranav actually means that one should practise the
Laya-yoga of the Kundalini: the Pantharaj. That yoga of Saint
Dnyaneshwar will ultimately lead the practitioner to the Paramtattwa, that is the secret of the said Patanjal-sutras (1-27, 28).49
Yoga-sutra (1-23)50 is the base of yoga and the Bhakti; and since
the two cannot be devoid of the Jnyan, it is the base of yoga and
the Bhakti; and since the two cannot be devoid of the Jnyan, which
is their repository.
YOGA OF GITA
I had Patanjali before me. The Gita, the Dnyaneshwari, too! I also
had with me a number of the best and even the rare treatises on
yoga-shastra. The Mater of yogis: Saint Dnyaneshwar, had sung
the lullaby of the Anahat to coax me into the deep Jnyan-mayi
sleep of the Samadhi. i 50
Shri Krishna told Arjun that, with Him by his side, he had found
the most precious jewel: The Chid-ratna.ii55 He was indirectly
cautioning Arjun not to throw It away like a stone. I, too, was privy
to it: the jewel of jewels, the Atma.
The Jagad-amba, the Adi-Maya: the Kundalini, did not desire that I
should remain ignorant of my state. She was trying hard to reach
across to me, to let me into the truth.
Like every mother does for her child, She was trying to make me
wise, and knowledgeable; and She was after all the Jagad-amba:
The Mother of All, the primal instinct of motherhood Herself.
How would She remain silent!
She was playfully persuading me to research deeper into all that
mystic field of The Unknown, giving me some clues from time to
time. At times, She was just outright telling me who I was, where I
was going, through mediums: of the saints and the seers, the
psychics and the mystics, the clairvoyants and the others.
Page116
In the course of time, everything became more and more clear.

However, the origin of this knowledge was in my stark ignorance
of Who the Kundalini is, and what is called yoga.
By Vibhakar Lele
A Disciple
of
The Bihari Guru
Yesterday I had been to meet a disciple of the Bihari Sanyasi, on

his invitation. He was Swami Shiv-tattw-anand, the gurus
principal disciple. The purpose of calling me was to find out how I
was progressing in the Nam-sadhana.
He was sore over my not having contacted the guru, after our
initial meetings. He was lecturing everybody. I did not like his
attitude. Therefore, I tried to gauge his knowledge. I asked him the
same question on the Anahat-nad, which I had posed before his
guru.
Page117
I told him that my purpose of visiting his guru was to get guidance
in my Sadhana of the Anahat-nad. Regrettably, I could not get the
due guidance. May be, I said, the esteemed Swami before me
himself, could enlighten me.
Swami Shiv-tattw-anand told me that they do not give much
importance to Anahat-nad. In their system: the Vihangam path,
they do not experience the Anahat, ever. They directly go to the
Agam and the Anami Lokas, the last stop on the path. The only
Sadhana they do is to recite the Nam given by the guru.
YOGA OF GITA
After bidding adieu to the Swami, I sent him an SMS: Thanks for
yesterdays enlightenment. I cannot wish away Anahat - a constant
companion of more than twenty-two years, which came uninvited
to carry me on the Path. I came to your guru in search of one, who
has Antar-jnyan and does not see my experience of it as
unbelievable.
I regret that I am yet to meet one so discreet. I met a few mystics
who had the clairvoyance to see it clearly, even without my asking
or hinting at the Anahat experience.
I remain unsatisfied in my quest of a guru who has this first-hand
knowledge. Please do not misunderstand me. I am not deluded.
The fact can be stranger than the fiction. Will you please convey
all this to the revered guru maharaj?
Later on, he telephoned me to give more information on the
Anahat-nad: Once one traverses the Anahat-nad, one gets the
Param-bhakti. It is the state Radha-Krishna, Meerabai-Ghanshyam.
It all depends upon the Ishwaras will, where to one would be
placed and what will happen to the yogi.
Still I was grateful to the Unknown for drawing my attention to the

fact that with the Anahat, I had reached the limit of yoga. Further
course will be unveiled in time. The Rasa-bhakti was awaiting me.
In fact, I was experiencing it from time to time. May be, I was still
a novice to it.
Page118
The Anahat is the final limit to which the yogi may progress
through practice. It is the limit of the consciousness: the Jnyan.
One has just to wait and watch what happens further. I understood
that what he was telling me was, in fact, what the Indian saints like
Dadu, Dayal, Kabir had been saying.
By Vibhakar Lele
I asked the Swami Shiv whether he had ever experienced the

Anahat, or knew of anyone who had its experience. He said that in
their path, the Anahat does not appear.
In addition, those sadhus who do have its experience do not reveal
it, fearing that others may not understand their experience. Saint
Dnyaneshwar also has said that only the experienced and the wise
can understand the matter.
True to what Swami Shiv told me, I found an instance of the
ignorance of the yogic significance of the Anahat-nad, even in the
Nath tradition.
I found out that one of my friends guru from the Nath-pantha was
also equally ignorant of the real significance of the Anahat-nad. He
had given out the Shaili-shringi to some of his disciples, without
paying any heed to the tradition, that only those who are well
established in the Anahat are eligible for receiving it. Nowadays,
such ignorant gurus abound. In fact, you can hardly expect to find
a pure soul as a guru.
Page119
It was only right that I, too, knowingly, or unknowingly, had kept

my Anahat experience a closely guarded secret ever since its
appearance. When once I tried to hint about it to a close friend of
mine, he appeared to be ignorant; and tried to ridicule the idea.
How a person like me, without a guru like him, can ever have such
a high experience, when none of his gurus decades-old disciples,
including him, ever had it, he must have thought.
It appears that those having a guru are very different souls. They
are immersed day and night in their gurus, with all the family in
YOGA OF GITA
attendance. The Gurus photos hang side by side with the Gods
icons, as if their personae are more than a God.
I wonder where God would find a place in their heart, so much
occupied by their worthless gurus. Lacking in open-mindedness
and enquiry, how would these poor souls ever hope to see the
multifarious One!
Swami Shiv told me that they do not practice the Shat-chakrayoga. They go by devotion to the guru, and his word. They practise
nothing more than that.
No doubt, Saint Dnyaneshwar also lays great stress on worship of
the guru and his word. Even so, the Anahat appears in the
Pantharaj, his guru-given path. Many of his writings, Ovis and
Abhangas, reveal the importance of the Anahat experience
Swami Shivas narration that the Anahat does not appear in their
yoga path is erroneous. The Vihangam-marg that he avowed they
followed had its preceptors in Dadu, Dayal, Kabir and other saints,
whom the Swamis guru used to quote often. These saints clearly
and often talk of the Anahat-nad.51
Page120
###
By Vibhakar Lele
The
Anahat-nad
And
The Medical Science
The Anahat-nad is counted as the tinnitus by medical science. It is

a sensory illusion, caused by some of the malfunctioning nerves. I
can say, with backing of my experience and yoga science, that it is
not the case.
Dr Rele and others, who sought a physiological explanation of the
Kundalini and its phenomenon, have erroneously proposed that the
Vagus nerve is the Kundalini and the ganglionic complexes are the
chakras.
Page121
Those, who subscribe to such theories of the inexperienced, may

take the Anahat-nad as tinnitus. However, it is not correct.
The experienced yogis will see the difference between the tinnitus
and the Anahat-nad. The latter is accompanied by a number of
yogic experiences, and related phenomenon, which is not the case
with tinnitus, I can say.
This is again a matter of yogaj Praman, which the science does not
accept. The science places all such experiences of the yogis,
YOGA OF GITA
without distinguishing them from psychological aberrations, into

the categories of Hallucinations, physical anomaly, organic
dysfunction, madness, and Schizophrenia etc.
###
The Priceless Jewel
I am revealing, at last, this closely held secret, since now I am at

the fag end of my sojourn in this world. Before departing, I want to
keep my experience on record for use of any who may need the
information.
The scientific spirit means one shares, with others, the knowledge
gained. As such, I am cataloguing this record of my yoga
experiences.
The Anahat has been my constant companion, twenty-four hours a
day. I am researching it. I remember a fable of a disciple who was
given the present of a pebble by the guru.
One jeweller offered him a few thousand rupees. Next, he went to

more reliable jeweller, who offered him a few million rupees.
Next, when he met an honest jeweller, he told him that: Look
Page122
It was shining a little bit, but otherwise looked more like a stone.
Dismayed, he thought of throwing it away. The guru understood
his intentions. The guru told him that whatever he might think of it,
he should not throw it away without ascertaining its proper value.
Some people in the street told him to throw away the useless piece
of stone. The disciple went to an art jeweller, who offered him a
few bucks for the pebble.
By Vibhakar Lele
here, my son! This is a priceless piece. It is a high quality, but

uncut, diamond. That is why it is not throwing light out.
Go to a reliable diamond -cutter. Once it is cut properly, it will
outshine the diamonds of the world. Who can decide its worth?
And who can, other than, may be, the emperor have money enough
to pay for its real worth?
Being bestowed with the Nad, I was like that ignorant disciple,
searching for its valuation. No ordinary person could have
evaluated it properly, except the saints. When I asked them the
value, it turned out to be priceless.
In fact, it was so valuable that not all the worlds emperors, past,
present and future, or any one, could have ever paid its true price.
Now person could have acquired it for anything, howsoever,
precious.
Page123
The jewel if the Anahat revealed its true value. The Mater gave me
the enquiring spirit to know its true worth. On the way, I met many
jewellers, and a few proud emperors. Nevertheless, none other than
the true jeweller emperors: the saints could evaluate it correctly.
That is the saga of my Anahat experience.
YOGA OF GITA
The Anahat-nad
And
Saint Dnyaneshwar
Saint Dnyaneshwar reveals the secret of the Anahat in his

Abhanga: The Tipari.e5 He says: While swimming in this infinite
ocean of the Jagat, this dance, playing of the Tiparis (drumming of
two hand-held sticks against each other) has started. Which these
sticks are, drumming against each other! Are they the Pran and the
Apan, playing like the sticks, with each other?
On the other hand, is this the play of the Manas and the Pawan,
beating each other, and their producing the Anahat-nad, I am
hearing? My friends, the cowherds, like this sport very much. The
playing is generating the sound like music and singing. The Dashnadas and others are heard by me in this inner play of the spirit.
Those of my friends, devotees of Lord Shri Krishna, who leave
aside the rut of the self, and catch the tune of the Soham, can only
participate in this play.
Only he knows how to play rhythmically, and sonorously: this

play of the Kundalini, the Laya-yoga, the Maha-yoga, on the
ground of this human body with only one stick. He only is aware
of Who the real player of these sticks is!
Page124
There are not really the two sticks of the Manas and the Pawan,
but only one stick. Rare is the one who knows how only a single
stick, without being drummed, produces these lyrical notes.
By Vibhakar Lele
That person knows how, without percussion, this one stick of the
human body produces the rapid-fire Anahat-nad in the Murdhnyakash; how it rhythmically sets its pace in the Brahm-randhra.
With the blessings of the Holy Father, Lord Vithoba, this play
between him and his children, is going on now in full swing.
I have rendered the meaning of the said Abhanga in the light of my
experience. Many of the mystical Abhangas of Saint Dnyaneshwar,
particularly on yoga, have started revealing their inner meaning to
me, since the awakening of the divine Prajnya in me.
I have narrated the esoteric meaning of the relevant Abhangas in
this work: Yogada Shri Dnyaneshwari, at appropriate places.
However, the work on other Abhangas is not speeding up, as
desired by me.
May be I have to delve deep into the waters of the Maha-shoonya
to get at their true meaning, even deeper than while writing on the
Dnyaneshwari; and therefore, it is taking more time.
Page125
However, I have been able to narrate the relevant meaning of more

than three hundred Abhangas in this work; that, too, after
transcending to the special level of mind required for that purpose.
The knowledgeable will understand that my work on these
Abhangas is no small contribution, considering that it needed
delving deep into yoga state, of the Manas-Pawan, in the
backwoods of the Avyakta. It is the blessing of the Mater: Saint
Dnyaneshwar, which got it done by me!
I say I dived deep into the Maha-shoonyas whirlpool. No one
knows how deep it is. Not even the saints! There was a time when
YOGA OF GITA
Page126
I swam around, avoiding it, afraid that it will engulf me. One
mystic met me on Krishnas Janm-ashtami. He sensed my
condition.
He asked me how long I will be hovering around, afraid of diving
into the Maha-shoonya whirlpool. One day I will have to make the
decision, sooner the better. What is there to be afraid of; one sure
would not die in the elixir of joy it contains. That was the year
1990 AD.
By Vibhakar Lele
The Household Duties
It is the story from a long time ago. The two years, 1986-87, were
very hectic for me. Continuously ringing Anahat-nad, trance,
uninterrupted Samadhi, and the Unmani state was then the order of
the day for me.
I was unable to pay attention to my duties, money matters, and my
family, including aged parents, wife and children. It was a taxing
period for my family, due to the condition of my mind. That state
continued for a couple of years.
The saints I met also asked me to pay attention to the worldly
matters. They told me not to worry about my duty to God. They
will be taking care of it for me. Despite their prodding, I could not
extract myself from the mystic tangle.
In the meantime, once in the year 1988, I awoke somehow to the
reality. I could see that being a householder, I had been neglecting
my duties to the family. Still I could not understand how to remedy
the situation. All the work was being done mechanically.
Page127
I wonder how my wife might have managed my ever waxing and

waning moods. The children were, after all, too young.
My eldest daughter had passed with very good grades her
examinations. The time came for her college admission and later
YOGA OF GITA
entrance to the medical college. She needed my help and guidance

on career choice. I was unable to pay any attention to her just
wants.
After few more years, it was the case of my younger children. I
was not paying only cursory attention to their prospects.
The years thus rolled by. Then, in the year 1988, in a moment of
lucidity, I prayed to the Jagad-amba. After all, it was She, the
Kundalini, who was playing with me.
I asked of Her that: Look here, Mother! All my family is suffering
because of you and me. My colleagues, too, are unhappy with my
work. Please do something. Let me discharge my duties towards
them satisfactorily.
Give me at least the day free. Play at night whatever way you like
with me! I am your obedient son. But please look into this matter,
which distresses me.
It was my first and the last request to her. Otherwise, I have never
asked much material benefits from Her. Somehow, time went by.
Years passed by, until 1993, without much active participation by
me in the familys affairs. God must have kept by my side. Despite
my vacillation and strange moodiness, my family went on an even
keel.
On hearing my story about the prayer to the Jagad-amba, some

knowing persons asked me why I prayed for lowering Her grace,
Page128
The children passed all their examinations in the best of grades.

The eldest daughter did MD with rank. The younger daughter was
doing CA. My son was enrolled into an engineering college. On
the face of it, everybody looked to be normal, including my
parents.
By Vibhakar Lele
when obtaining it is so rare. I must have been out of my mind, they

said.
I cannot answer them. That I did pray for allowing me to complete
my household duties was a fact, right or wrong, I cannot judge.
After all, She decides everything. Might be She had Herself
intended that I should pray to Her thus. I knew that whatever I
might ask of Her, She will allow just whatever was for my good.
I used to talk with Her by way of Atma-nivedan. Like in legal
lexicon, I might say: Mother! I desire this thing, provided you
deem it to be the right for me! Such a request is tantamount to no
request at all.
It all must have pre-decided by Her. The writing of my book:
Yogada Shri Dnyaneshwari, had started in the tear 1991. All that is
Her grace. What could I be, to critically appraise the work of Saint
Dnyaneshwar; and interpret the Gita in my own way! The work of
the treatise was completed, running into well-orchestrated three
thousand pages, as already narrated by me. It is all an inspired
work, I have no doubt.
Page129
Life was going on, whatever way it could. The children education
was finished by then. I faced a problem with my job. The
developed Pran-shakti of mine was being utilised to keep my job
rolling.
I had no control over how much of it to use for my day-to-day
routine requirements, and how much of it to conserve. Therefore, I
decided to retire from the job. It was going to cause some loss.
Nevertheless, I opted to sustain it.
YOGA OF GITA
Meanwhile, I asked the guru of a friend: a Nath-panthi Babaji,

whether my thinking was right. He could not understand my point
of view. Instead of keeping my question a secret, he just went on
bragging, saying that such and such a person wanted his opinion on
such and such a matter.
It appeared that the Babaji was not only ignorant, but also
unmindful of the secrets of others, an unreliable chap.
After I retired, I found the answer, confirming my thinking, in the
Shri-Mad-Bhagawat.52
The Lord Shri Krishna tells Uddhav: There are ways of attaining
my abode, like the Bhakti, Jnyan and the karma. The people
neglect me and utilise their valuable Pran-shakti for gaining
livelihood and satisfying their mundane wants. Such persons get
bogged down by the karma-chakra, and continue in pitiful world,
birth after birth.
Page130
The energy of attaining the Shreyas (Moksha), when diverted to

attaining the Preyas (mundane desires), is destroyed, attaining
neither.
By Vibhakar Lele
High Level of Attainment
I Am the Sad-guru
The matter regarding who is my Sad-guru was already resolved.

Shri Krishna, the Jagad-guru, was my guru, no doubt. A few
clairvoyants had told me as much, even earlier, when I had started
on the path. However, I could not believe then that such a great
fortune would be mine.
Hence, my search of the guru continued for a long time thereafter.
One of these mystics had told me clearly not to run after those
fools masquerading as gurus. He said that when I myself had
attained the status of a guru, why I was searching for a guru.
Page131
He gave me an analogy of a railway engine and a wagon pulled by

it. Why, he said, the engine wanted to become a wagon, when it
was meant for pulling along with it hundreds of weighty wagons.
He cited a few mystic poems for enlightening me on the subject:
=====================================
1. A Lone Traveller
It was stormy pitch dark Night.
A Traveller was cutting his way inside.
YOGA OF GITA
Black clouds were gathering fast.

The Traveller lost his Way in the Dark.
It was jet-black dark around.
There was Nobody anywhere to be found.
The Traveller was now full of Fright.
Standing still and holding him tight,
I am Lost! I am Lost! At last, he cried.
Prayed GOD with tears in his Eyes.
Fell down and flat he lay.
Wept and surrendered to The LORD for pray.
A VOICE suddenly came along:
WHO are YOU and WHO is LOST!
YOU are The SOUL; HOLD FAST.
HE will save you from the Dangers Vast!
The VOICE infused Courage in his heart.
The BLUE BRIGHT LIGHT spread very fast.
And MIGHTY PEACE engulfed the spot.
The TRAVELLER VANISHED IN THE
LIGHT OF HIS HEART!
=====================================
From Age to Age, we cry for peace.

No peace, no rest Day and Night.
The Saint says, STOP !
Page132
2. PEACE
By Vibhakar Lele
BE STILL! ALL RIGHT!
The more you struggle,

The more you longue.
Away you go from the Centre Strong.
Weaker and weaker you get along.
You have reached GOAL all along!!
YOU are the CENTRE of
What you longued!!
The LIGHT of The SELF
is Shining BRIGHT!
YOU are the CENTRE of
The EMITTING LIGHT.
=====================================
Page133
The person was telling the facts very clearly. However, my simple
mind could not follow the lead. A long many years thereafter, I
read the biography of yogi Gajanan maharaj Gupte.
Therein, it was clearly mentioned by the yogi that those whose
yoga background had been pre-laid down in their earlier births start
getting yoga experiences early on. When a yogi gets the proper
visions, there is no need of a guru.
YOGA OF GITA
The gurus duty is to show the path to realisation. 53 If the initiate

forsakes the path, or does not practise the discipline, he stops
progressing.
I had completed the practise sometime earlier in my past.
Therefore, I had the fortune of the Anahat experience at the
beginning of yogic experiences. I never had any need of a guru. It
was what all the mystics and the clairvoyants had been voicing it
all along.
The mystics clearly saw was my having reached the goal all along.
They were telling me that there was no guru for me. I was the guru,
in fact. Still, I regarded myself as a novice and went farther and
farther in search of a guru.
Page134
###
By Vibhakar Lele
Dark Night Of The Soul
It was because the period was what the Christianity calls as The
Dark Night of The Soul. Maya had tried to delude the wise
Gautam Buddha, in the last phase of attaining the Bodhi. Every
yogi has to pass through such a period. I, too, had been
experiencing it.
In addition, a Tantric Aghori couple was trying to twist my path. I
had to suffer a lot because of them. The memories of their doings
are rather repugnant.
However, since I decided to tell my story, I am not withholding
that experience from the enquirers. They were a middle-class
couple, just like any other. It is a long story of their evil
machinations. I will recount only briefly its gist. God had always
been protecting me from them.
Page135
Still the sufferance was there. The way to get out of their traps was
shown to me by a saint and another well-wisher psychic.
May be the couple was akin to the pair of serpents the guru had
placed around me, so that I do not sway from my path and reach
the goal without wasting time. The Guru-charitra recounts such a
tale. The Lila of guru is incomprehensible.
YOGA OF GITA
I was assured of protection by God, call Him by whatever name:

Gopal, Bhagawati, Jagad-amba, Shri Krishna or Bhagawant. I
never felt afraid of the powers that couple exhibited to frighten me.
The person once boasted that his guru could reattach a broken
branch back to a tree. Gopal i54 immediately told him: Why should
one be proud of a mortal who did that antic? Can he raise the dead?
Why does he not pay respect to the One Who has created this
universe, including billions of trees from nothing?
Once, he was ranting about some such things related to his prowess
at black magic. Generally, He would try to coerce me, with direct
and indirect threats.
Then Gopal said ii: All the universe belongs to me, and to none
other. If you want to boast about your so-called mighty black
magic, go. Create another universe with your power. Do not stay in
my land.
The only other person who tried it, unsuccessfully, was the sage
Vishwamitra. You are nowhere near he. His adamant efforts
resulted in the pitiable condition of king Tri-shanku.
You are thinking of your black magic as black gold. It is not that.
It is a way to hell.
They were aware of my progress, and other matters regarding

myself. A scientist may think that this is just my imagination. I tell
you that it is not so. There is a lot more in things than what just
meets the eye.
Page136
Even then, the couple remained adamant on their stand. Was not
Duryodhan, too, proud of his prowess that he tried to imprison Shri
Krishna? As it was, they could read what was going on in my
mind.
By Vibhakar Lele
Sometimes I guessed that I might have been in possession of the

Vacha-siddhi. I knew that they might have been trying to elicit
from me something that they might have wanted.
Gopal, iii too, knew their intentions. He flatly told them that
whatever they may make me utter by force, or threats, would be in
vain. He is the wisest of all. He knew what He has to do to destroy
Asuras.
The woman would often demand some or the other boon from me.
Who was I to give them anything? I was not God. One day,
exasperated by their antics, I told the woman to stop playing her
game. I told her that the consequences would be bad.
She looked at me pointedly for some time. She relaxed her grip on
me. Since then, we had less and less of contact. Not that they might
have totally given up. Nevertheless, I started feeling free of the
couples machinations.
Page137
Her husband had once tried the Maran mantra against me. It looks
that it might have boomeranged against him. Since then, he too,
apparently retired from the field. After four years of experiencing
their deceitful ways, I ceased my contacts with them.
However, two of my friends remain entangled in their web.
Despite my warnings, they think that they are immune from their
lure. When I told to a psychic about it, he told me to mind myself.
He said that I should be happy to have at last escaped their trap,
though suffering some irretrievable loss in the process. If the
YOGA OF GITA
friends, like fools, are fated otherwise, what anybody could do to

help them, he said. I had to let my friends to their fate.
The woman had once said to me that after all, they were not going
to get the Satya-lok, or attain the Brahm. Allow them to enter the
heavens, at least. It was a cunning demand. Immediately Gopal iv
told her: There are the ways to hell: the Kam, the Krodha and the
Lobha.55 Even the merciful Lord could not find any mercy for
these people, who were devoted to the demonic ways.
Once the man had asked that, I give him Gopal. v He straight-way
refused to go to that man. Jagad-amba vi also said: That man is
worse than a stone. Thick skinned, who can give him whatever he
demands in stark madness. He is going to be like that for eons.
That was how my Dark Night of The Soul came to pass; with
treachery, black magic, Tantric malevolence, hallucinations, and
all their accompaniments. The Mater: Jagad-amba saved me from
all the ills of the Aghori couple. Nevertheless, She also taught me a
lesson.
She told me: Look here, my son! All the wielders of the Siddhis
are not benign souls. Dont take it for granted that anyone
exhibiting supernatural powers is the traveller of your path. True
it must be. Even Go-raksha-nath had to face such type of
malevolent persons with Siddhis.
Might be they were too much fascinated by the display of the

Brahm-vidya by my person; or they might still be hoping to gain
Page138
Nevertheless, when the couple discovered that they could not trap
me with their powers, they tried to distance themselves from me.
However, it appears that they were unable to do so, for some
unclear reasons.
By Vibhakar Lele
some Siddhis from me. Whatever it was, they kept tagging me, all
along.
There is yet another possibility. The black magicians have to give
up their powers to someone or the other. If they die without parting
from their powers, they are supposed to suffer perennial hell. The
couple might be trying to pass on their powers to me. While they
were alive, they could reap the fruits of it and after death, they may
not have to suffer eternal agony.
Even the magical powers are like persons, trying to perpetuate
themselves into eternity. It is only if the power accepts a person,
then only it can be passed on to him, not otherwise. The couple
might not be aware of all the intricacies of the play by their
powers.
Gopal vii told them: How can one gain the Brahm-vidya, using the
black magic? It is never possible for darkness to conquer light.
Shun your powers, doomed to hell.
Page139
However, why would the greedy couple listen to him? Who would
give up a hen laying eggs of gold, for the unpredictable Brahmvidya? If they could have laid their hands on both, they were
interested.
When they found out that their objectives were fraught with danger
to them, they stopped tinkering with me. However, whatever harm
they had inflicted upon me would not just go away. I was made to
suffer it, all the same.
YOGA OF GITA
I was always accompanied by Shri Krishna while they tried to trap

me in the web of illusion woven by them. He was protecting me
from all sides, like He had Parikshit in his mothers womb.
The womb of The Night springs forth the birth of The Dawn.
Likewise, the Dark Night of The Soul giveth rise to the Dawn of
The Brahm-vidya. Who, other than Him, is more competent than
the Lord Himself to protect the unborn Brahm-vidya?
Has He not promised i that He protects the sadhus from the evil
forces, by destroying them? He is responsible ii for the maintenance
of His devotees, he has said.56
On another occasion, I had been to the house of that couple. Just as
I was sitting in the chair, I saw an exquisite beauty, like the queen
from the Ajanta caves, standing nearby. I was wondering why the
woman was there and who she was. However, I was not allured by
her. It saved me from trouble. The black magician woman had
transformed herself into the enticing queen to trap me. God saved
me from the natural attraction.
I narrated the incident to a friend of mine. He pointedly asked me
if I had indulged myself. I said not at all. I remained quite
unmoved by her. My friend who was familiar with such matters
told me that I was saved from a lifetime of slavery to that woman.
If I had succumbed to her attraction, no one could have helped me.
I would have been at the mercy of that couple. He advised me to
shun contact with them, at all costs.
The Gita says57: One should salvage own Atma. One may,
likewise, let it into the abyss. Depending on our attitude, to salvage
Page140
If the couple was being taken on the path of destruction by their

deity, or whatever, it was, I do not know who could have helped
them.
By Vibhakar Lele
the self or otherwise, we are our own friends or enemies. The

Atma, respecting our desires, acts accordingly, to our
enlightenment, or detriment.
Page141
Whether because of their past karmas, or their fate, the couple

could not get away from their black powers. I do not bear any ill
will, or animosity towards them. I only pity their hopelessness.
As it is, I have pardoned my close relatives from whatever bad
feelings they had generated between us. Likewise, God willing, I
do to this ill-fated couple. With this epilogue, let me close this
topic.
YOGA OF GITA
Atm-anubhuti
When we try to decipher what is the Atm-anubhuti, or the

harbinger of realisation, we conclude that there is a kind of
individuality in what will announce the realisation to a particular
person.
The experience of ESP that accompanies the harbinger can, at
times, be shared with others, like a scene, a sound, a light, a
fragrance, a taste etc. Sometimes, the experience is shared with
another through dreams, or trances. Saint Tukaram never met his
guru in life. He had met him in dream.
The province of ESP related to realisation is very strange, so to
say. From small happenings to mysterious ones, everything is in its
realm. The harbinger experience of another soul can be understood
by some mystics by way of intuition, the Siddhis and logic.
I have already pointed out that once we accept yogaj Praman, the
modern science ceases being all that important. The ESP, and the
realisation and its omens are, per se, out of the scope of science
and logic. As such, those, who are conditioned to thinking on these
lines, can never understand what mysticism and the mystics are.
Page142
However, this province is of surrealistic experiences. Hence, the

actual experience of anyone can at best be understood by others,
only to a degree. It is indescribable.
Ram-krishna Param-hamsa gave an ESP experience to Swami
Vivek-anand during their first meeting. Even Vivek-anand was
unable to describe fully what it actually was.
Page143
By Vibhakar Lele
YOGA OF GITA
Yogada Shri Dnyaneshwari Poojan
After my treatise on yoga-shastra: Yogada Shri Dnyaneshwari was

completed, I had thought of the Poojan of my treatise at Alandi,
before Saint Dnyaneshwar's Samadhi. One gentleman from Alandi:
sadhu Nir-anjan-nath had asked me to come to Alandi to present
the treatise at the feet of Saint Dnyaneshwar, as I had desired.
The sadhu was a Nath-panthi, with a big following. He was present
when I first met my guru of Saint Dnyaneshwars tradition at
Alandi. He used to respect my guru.
He had come to our place to present a small talk at the meeting of
the Theosophical lodge. Since then our contacts had increased.
Some of my friends had become his disciples. He had great
affection towards me.
I had been to Alandi with my wife. He then took great interest in
showing me around all the important places, including the Siddhabet. A few places and their importance are known only to the
initiates of the Nath-pantha. Those also he had brought to my
notice.
The cases of many Siddhas, including Bhalchandra maharaj,

Bhausaheb Sahasrabuddhe and some others testify this fact.
Page144
While on our way to Poona, he pointed his finger to the Yerawada

mental hospital. He said jokingly, rightly though, that our path of
Adhyatma also traverses the sanctuary of the mad men.
By Vibhakar Lele
Page145
There was an occasion of Udak-shanti at my home. A priest had

come to conduct the Poojan. The Poojan of the Vedas, the Kalash
and the rishis, with chanting of the Veda mantras was to take place.
As we could not go to Alandi for the Dnyaneshwari Poojan, I
asked the priest if we can do it jointly with the other Poojan. He
welcomed the idea, saying that the Dnyaneshwari is the fifth Veda.
He said that as I had studied it and made a commentary on it, it
was worth a lot more than just studying the Vedas. Therefore, the
Poojan was done.
YOGA OF GITA
My Home is Alandi
We spent time doing the Poojan. All of us present felt that we were
at Alandi then, at the feet of Saint Dnyaneshwar. The treatise had
been shown to reputed publishers. They wanted a capital of a few
lakh rupees to publish it. It was not practical. It was by now well
understood that the treatise may never get published. Hence, the
Poojan at home merited as if it was the function of dedicating the
book to the needy. The day it was done was the 20th of July 2008.
Our home has since then become, de facto, the holy place of
Alandi. I had written almost the entire text sitting at a bedside table
in our bedroom. It was written by the same pen, and it looked like
done at one sitting.
My mind told me that this home is the place Newase where Saint
Dnyaneshwar had narrated the Dnyaneshwari. The table on which I
wrote it became the venerated pillar58 sitting where, the
Dnyaneshwari was dictated by Saint Dnyaneshwar.
Wherever we might stay, it will always be Alandi. Our heart will
always be the dwelling place of Saint Dnyaneshwar.
Thus, the work of Yogada Shri Dnyaneshwari was completed,

fulfilling my hearts desire.
Page146
The Sad-guru is telling us: If you are unable to come to me, do not
worry. I will come to you, wherever you might go! Are you not
happy now at last? Now do not go even to Alandi to meet me. I
will be always with you.
By Vibhakar Lele
The Chitra-nadi
and
The Visions
As an aside, I recollect an incident. I had a vision on one night that

the Dnyaneshwari was emitting multicoloured light: yellow, blue,
green, silvery, golden, red, purple; virtually all the spectrum.
The light entered my heart. This vision came soon after I had
bought my first copy of the Dnyaneshwari. It was then that I
started understanding the Dnyaneshwari. It was the vision of the
Gayatri. I used to practise its Jap regularly at that time.
The Sushumna-nadi contains within its fold the Chitra-nadi. The
Gayatri is the personification, or the mantra of the Chitra-nadi. It is
divine, bright, illumined and has five main colours. It is the Sagun
form of the pure Brahm, in the yogis astral body.
Page147
It is directly connected to the Brahm-randhra. If the Kundalini

enters the Chitra-nadi, the yogi needs no practise of the Ashtangas
of yoga. He directly goes to the Brahm-randhra, experiencing pure
bliss. It is the way of enlightenment, immortality and Anand.
Saint Dnyaneshwar has alluded to the Gayatri in one of his
Abhangas.59 The Anahat-nad is the incarnation of the Gayatri
YOGA OF GITA
mantra. The vision of the Gayatri is five-fold. It exhibits the five

main colours. Its visions come only in a tranquil state of the mind.
I also had a vision of a five-coloured Bindu (dot). It was the vision
of the Gayatri mantra-chaitanya and the Kundalini in the Chitranadi, I can say.
My ESP experiences do not, by and large, exhibit much about the
visions of the lower chakras like the Muladhar etc. The reason
appears to be I must have advanced beyond that stage in my past
births. That is why I got this direct entry into the divine Chitranadi.
One mystic had told me at that time that: You have the attained
straight way to the Atma. You have no need separately for the
programmed ascension of the Kundalini.
If the Kundalini has awakened right from the time of birth of the
initiate, he progresses automatically on the path. He does not have
to set up an elaborate yoga practise.
However, in the absence of any special Kundalini vision, I was
doubtful of what the psychics told me so often. Nevertheless,
ultimately the Kundalini Jagad-amba demonstrated to me clearly
the Vihangam-marg.
###
Page148
She gave me her clear visions, however, after a long time of the
mystics pronouncements regarding its being in full action. It was
as if She was telling me to check the visions with what yogashastra says and satisfy myself once for all about Her way with me.
I am putting forth the research on the real visions of mine on that
account herein.
By Vibhakar Lele
The Experience
of
The Manipur Chakra
On one night, while asleep, I felt a sensation of some hard thing

piercing into the Vishnu-granthi at the Manipur chakra. It was as if
somebody was pressing it on that point. I was in the throes of
intense pain for a few minutes. I had a vision of the Shakti
demoniacally laughing, at my discomfort. May be it was her
persona of the vicious, still, the benevolent Kali, in action upon my
psyche.
On the same day, in the noon, I had the vision of Shesha: the
thousand-headed serpent, representing the Adi-shakti: the associate
of the Brahm, His prowess, or the Vishwa-kundalini. The Shesha
fangs bit deeply into all my body. He invaded everything: my
body, consciousness, mind, Chitta, Ahamkar and its every
molecule. Its poison spread all throughout my body and soul.
Page149
It was the poison of the Kundalini, as Saint Dnyaneshwar describes

in the sixth chapter of the Dnyaneshwari.60 That was a step in the
Kundalini yoga, as is reflected in the said Ovis.
Inside the Shesha, I later had the vision of his innate soul, Shri
Vishnu. He appeared as a divinely illuminated form and radiated
YOGA OF GITA
brilliance from His golden body. This is exactly in line with what
the Shrutis says, and as described in the Gita. 61
Page150
The vision was indicative of my body and soul being occupied by

God almighty, and His Adi-shakti, of course. The both are
inseparable from each other. It meant that I remained only in body,
not in soul. The soul was completely merged into the Lord. That is
called the Jeevan-mukti by the saints.
By Vibhakar Lele
The Gita
Directly From Gopal
In the year 1988, soon after I started having ESP experiences, one
day I saw Gopal standing in a corner of my bed when I was lying
down, in the afternoon. He recited the entire Gita to me. This was
going on for three to four hours. Every word came out of Him
clearly and sonorously. The meaning of the Gita was being
engraved upon my inner soul, word after word, Shloka after Shloka
as He spoke it. It was really a wonderfully divine experience, with
the earlier ESP of the light rays from the Dnyaneshwari, entering
my heart.
Until now, I had never revealed these and other similar ESP
experiences to anyone. Yoga-shastras dictum forbids airing such
events. It is for the safety of the initiate. The reason being, the
revelation might generate either jealousy or ridicule.
Page151
However, although I did not reveal this particular Gita incident, the
black magician couple I have talked about, did somehow come to
know of it. For quite a few days, the persons used to allude to it
and look jealously at me.
A few days earlier to that incident, I somehow was getting troubled
by the thought of a big serpent lying coiled below my bed, in the
YOGA OF GITA
position it assumes when providing bed for Shesha-shayi. He was

holding his thousand-headed hood over my head.
I was very much frightened by that vision. I could not think what
to do. I took a stick and beat around the bed tying to thrash it.
However, it neither moved away, nor bit me.
I wondered what that vision could be. Later on, I realised on
hearing directly the Gita from Shri Krishna, that wherever Shri
Krishna is, His trusted servant and alter ego would be there without
fail. When I realised my mistake to identify him as such, I felt very
sorry. I begged his forgiveness for having beaten him up with the
stick.
Page152
When all this vision was on, I called a psychic to help me. She
herself was enchanted by my vision, which she appeared to be
sharing.
By Vibhakar Lele
To Alandi
After
Ten Years
I mentioned earlier that I was unable to visit Alandi on completing

my treatise on the Dnyaneshwari. Meanwhile one of my net
friends, Mr Godse, suggested that I should type out the manuscript.
I engaged a DTP operator to do it. For some reason or the other,
that person did not do the work.
However, he gave me the wherewithal to do that work myself. I
had never before touched a typewriter in my whole life. At the age
of sixty-five, I learnt typing and DTP work on my own and
laboriously typed the entire manuscript and the annexure etc. in
about eighteen months.
Page153
It was printed in four volumes, duly bound with cover designed by

me. As such I now rested, my work being complete in all respects.
After the DTP was done, I had occasion to go to Poona with
Manjiri: my daughter who stays at London, a naturalised British
citizen.
Her daughters birthday they celebrated at Poona. By staying with
her parents-in-law, all of us could have the rare company of my
YOGA OF GITA
daughter and granddaughter: Shreya, who come to India only once

in two years.
While at Poona, I went to Alandi on the first day of August 2010,
Ashadha Krishna 6, Sunday. I had with me the pen-drive on which
was stored a copy of yogada Shri Dnyaneshwari, composed by me.
I submitted it at the august feet of Saint Dnyaneshwar. I felt most
happy in having been able to do it, at last.
Nowadays Alandi has lost its touch. The enhanced security
arrangements, with the less sensitive guards, prevent one from
fully enjoying Saint Dnyaneshwars Darshan. I just wondered at
the new environment. It was here, about twenty years ago, that I
could roam anywhere any time for many hours without as much as
being asked a single question by the guards.
It was then that sitting at the feet of Saint Dnyaneshwar, I had
recited the Dnyaneshwari. Gone are the days. The terrorists are
really holding to ransom the human sanctuaries of peace and love
untold, even the abodes of Gods themselves.
Afterwards, I went to have the Darshan of Kesari-nath's Samadhi,

one of the preceptors from my Nath-pantha lineage. I sat at his
Samadhi, had tiffin and calmly returned to Poona after a taking a
round of the temple premises, including the well of Saint Eknath,
the Golden pipal tree and some other spots.
Page154
Even in the changed circumstances, I was fortunate to sit in the

Ajan-baug, and the Siddheshwar temple. I sat with a group reciting
the Dnyaneshwari in the big frontal hall, so that I could have
unhindered Darshan of Saint Dnyaneshwars Samadhi for an hour
or so.
Page155
By Vibhakar Lele
YOGA OF GITA
The Dream Visions
I am not aware of whatever I am likely to tell now regarding my

experiences. I do not know what the innate stimulus will make me
reveal. I am just following spontaneously the course it has set for
me.
These experiences are very precious. They are like a priceless gem.
I lost a lot of time in understanding their significance. Even today,
I am trying to appreciate fully some of them.
I am away from self-proclaimed publicity. Saint Dnyaneshwar has
warned against it. It is better not to rush the matter, which after all
takes many a dedicated lifetimes.
This web of events, which started spinning since the year 1986
contains many dream visions as well. The mystics rely on the
dream visions. As with all other visions, they need to be properly
understood.
Then they said that I need not worry about the future. Everything
will be fine. They advised me to follow the path of the Upasana.
Their words gave me much needed solace.
Page156
A couple of years before this chain of ESP events started, I had a

dream vision of three rishis, august in their looks. I wanted to ask
them about my future. I started to recount them my birth
horoscope. They stopped me by saying that they know all that.
By Vibhakar Lele
Now one may ask what the word Upasana means. Plainly, it can be
treated as the worship of a deity, devotion to the Lord, and the
Poojan and Bhakti of gods, etc.
However, with every vision, the true meaning dawns after a few
events of a confirmatory nature. The word Upasana primarily
means sitting near i.e. next to a guru, or a deity for their esoteric
guidance, and for its practice.
I am purposefully avoiding the word religious practice here. The
visions are not a monopoly of any one religion, or cult. They are
common to the entire mankind. Hence, I am using the general
words like the gurus dictum, or the deitys worship practices,
whatever it may be, in any particular case
As events turned out, the importance of the path and the guru
became clear, by what the rishis had meant by Upasana-marg. I
realised that in my case, the guru and the deity were both involved,
though at that time, I took it for my deitys worship.
In other some dreams, I saw magnificent temples and gorgeous
primeval constructs and architecture. I used to witness the
festivities, including the Poojan going on in them. Many of such
dreams were regarding the Lord Ganesh, and the goddesses.
Page157
On an occasion, I found myself in the temple of the goddess

Yallamma, standing before her. I had never thought of that
goddess. Actually, She is one of the most primeval goddesses.
She was worshipped even by the Aboriginals of the land,
wanderers of the wilderness of the ancient Dandakaranya forest,
YOGA OF GITA
food gatherers and hunters. Her other forms include the goddess
Renuka: the divine mother of Lord Shri Parshuram, the
Yogeshwari-devi of Ambejogai: who is my family deity, and the
Ban-shankari, or the Shakambhari-devi.
It is no coincidence that I was born on the full-moon night of
Pausha: the last day of Shakambhari-devis nine-day long
festivities. In mysticism, they interpret that one so born is blessed
by the goddess.
There was a priestess in the temple. I requested her to offer a red
flower to the goddess on my behalf. She declined. Then I offered
the flower to the goddess in Manas-poojan, which She accepted,
signifying that for me it was not necessary to approach Her
through the priests.
Page158
On another occasion, I saw two Shivalayas: one on the banks of a

river, and the other midstream. The riverbanks were undulating,
with a rapid stream flowing in their course. I was told in the dream
that these were the temples of Omkar and Mamaleshwar, the
primeval Jyotir-lingas located upon the banks of the river
Narmada.
By Vibhakar Lele
The Visions
Of
Cobras and serpents
Many a times, I witnessed colossal serpents, king cobras, the

hooded cobras, and pythons. I had seen one cobra of golden hue,
with a shining body. This vision was repeated on a few more
occasions.
Recently, on the night before Vaibhavi: my daughter Amitas
daughter was born; I saw a huge king cobra of golden hue. Its hood
rose about fifty feet high. Its body was decorated with pipal leaves
of gold. I regard this dream vision as a good omen for my
granddaughter. I have not yet deciphered the significance of this
vision
Page159
At another time, a deadly serpent entwined its body around me.

Opening its jaws with big fangs, it came face to face, trying to
attack me. Instantly, I chanted He Shiva, and pushed my fist into
its open jaws. It then suddenly disappeared.
Once I saw a jet black serpent with its hood cut off by a sword. On
the occasions that I would be engrossed in the Dhyan, I used to feel
the presence of a huge figure of a snake moving around, filling the
entire room, sprawled like the Shesha.
YOGA OF GITA
In a dreamlike vision, I was running helter-skelter on the verge of a

high-ended cliff-top. The environment was full of thundering and
lightning bolts, striking at random. I ran for my life, afraid of
falling down the cliff any moment. At long last, I saw stone steps
at the end of the cliff-top.
I climbed the steps. There was a locked house located thereupon.
The lock came out when I gave it a jerk. I entered the house, which
belonged to a shaman. Some persons approached me, asking for
talismans. I did not know what to say. Suddenly, a boy, aged about
eight to ten years old, appeared from nowhere. He gave them the
required objects.
I went through the house, after the persons left. I saw a huge cobra
with its hood opened, in an alcove in one of the walls. The boy told
me that as long as the serpent was there, we need not fear anybody.
One may wonder what the significance of all such visions is.
Gajanan maharaj Gupte says that if the Kundalini is awakened
through the practice of the Hatha-yoga, one gets terrifying visions
of serpents. However, if it awakens through the practice of the
Dhyan-yoga, one gets enchanting visions of cobras and serpents.
In my case, another mystic: Krishna-tai had recognised, during our

first meeting itself, that I was a Dhyan-yogi. When I asked other
Page160
In my case, I had both the types of visions: terrifying, as well as

fascinating. It means that both the Hatha-yoga and the Dhyan-yoga
practices in my past were instrumental in awakening the Kundalini.
According to Gajanan maharaj Gupte, the easiest path is that of the
Mahayana-yoga. It does not warrant relinquishing the worldly
duties. It is a path of great happiness and Anand. It is also known
as the Raj-yoga, or the Kram-marg. This path guarantees the
achievement of the ultimate goal of a yogi.
By Vibhakar Lele
Page161
mystics regarding my ESP experiences, they said that all these

have a connection with my past Upasana and awakened Kundalini.
I have had many visions. Later on, I read from books that other
initiates, too, had similar experiences. I am, however, not recording
them all for the sake of brevity. Secondly, the experiences have an
individual significance, prone to be misunderstood by others, even
initiates.
YOGA OF GITA
Other Visions
and
What They mean
I had many dreams, in which I saw pearls, multicoloured and blue
coloured Bindus. Even recently, I had such dreams. I get
repeatedly a vision since my childhood. I go flying about is about
in space.
Yet another vision, which repeats, is of my either climbing to, or
descending from, dangerous and difficult to negotiate cliffs,
mountaintops, deep valleys, or steep inclines with unending steeps.
Usually, the path I take is very narrow. Sometimes I pass through a
microscopic needle like hole.
When I think of these visions, I am reminded of how Saint
Dnyaneshwar describes, in the twelfth Dnyaneshwari chapter, yoga
pathe6 to reach the Avyakta.
To reach it, the yogi ignites the fire of Vairagya, in which he burns
all the desires. He captures the senses, and dissolves them in their
origin i.e. in the Prakriti. This is the practice of the Laya-yoga.
Practising the Mul-bandha, he dissolves the seven-fold Dhatus
Page162
One practising the So-ham-vritti tries to win the Avyakta: a goal

that the mind cannot see; and the Buddhi cannot grasp. It is
therefore, beyond the reach of the senses. It is not amenable to
Dhyan, since it is beyond even the most ethereal. It is
imponderable.
By Vibhakar Lele
(essence of the body) into the Kundalini. By transgressing the

Shat-chakras, the Shakti (Kundalini) merges into its origin: the
Shiv.
This is a brief technical narration of the Pantharaj: the Kundaliniyoga. The Sushumna-nadi, through which the Kundalini progresses
on the path, goes on narrowing farther on. It is like climbing
unsupported into sky.
The Sushumna goes on narrowing as one goes farther and farther,
its width narrows to one-hundredth, One-thousandth .than that
of a human hair, and smaller and still smaller. The saints and yoga
treatises describe the lumen of the Sushumna, metaphorically, like
that of the eye of a small ant.
The visions I have narrated were symbolic of my traversing the
Sushumna path. Only a person well versed in yoga can understand
their significance. This is just so that one may understand the
narrowness of the path as it nears the Brahm-randhra.
Page163
Actually, the matter of the Sushumna and the other Nadis and
entities like the Shat-chakras and the Granthis, is unlike what we
perceive. It is not what is called the matter in physics. It is of a
different order and dimension altogether. Therefore, science has
been unable to discover it. May be, someday the scientists may
find a way to understand this ethereal matter, which can be seen by
the mystics, psychics and the yogis, with their ESP faculties.
YOGA OF GITA
The Yogic Dimensions
All this obscure science of yoga and the ESP experiences was
being revealed to me, when I started enquiring into its dimensions
because of the Anahat experience. The facts were interpreted in the
light of the Antar-jnyan, the Prajnya and some yogic texts and
experiences of other well-known yogis .
The Bihari Baba had given me a book by his preceptor. Some very
important information on yoga path from the Ajnya-chakra
onwards was given in it. I am giving those details in the chart
below.
Vihangam-marg (terminology)
Pind
Place
Name
(Lotuses)
Specific details
Kundalini
Pind
Shat-chakras
Muladhar,
Swadhishthan,
Manipur,
Anahat,
Vishuddhi and
Adhah
(The
portion
up to
[Ajnya-chakra
(Two-petalled
lotus) is the
Kundalini
Ajnya chakras
limit of the
Sthool-deh. It
is the place
Page164
Bhru- Madhya)
By Vibhakar Lele
of the Atma]
Anda
Four-petalled
Madhya
Six-petalled
Kundalini
(Sook- shma
Deh)
(The Portion
above
Eight-petalled
Third eye,
Panch-tattwas
and the three
Bhru-Madhya)
Gunas
Ten-petalled
Twelvepetalled
Thousand
petalled(1)
The place of
the Jyot,
the Nir-anjan,
Shiv-
Page165
Shakti and Nijmanas
White lotus
YOGA OF GITA
Sixteen
petalled
Trikuti
(Two petalled)
The place of
OM,
Pranav,
Gagan-Brahm,
Mahat, Mahakash,
Vedas and
other divine
scriptures,
Brahm
Brahm anda
Urdhwa
Four-petalled
Kundalini
(The
Six-petalled
Karan deh)
(There are
seven
Shoonyas.)
The Ultimate is
the Dashamdwar, ( the
Sushumnas
mouth towards
the Brahmrandhra);
Page166
The Shoonyasthan (The

Brahmrandhra)
By Vibhakar Lele
The Atma-pad,
The
ParBrahm,
Prakriti-Purush
(Mul)
(Kal
prad esh)
Eight-petalled
Ten-petalled
TwelvePetalled
Sahaj-deep
Maha Shoonya
There are six
Mahashoonyas.
Sixteen
Petalled
Page167
Bhramar
Gumpha
(twopetalled)
This is the
ultimate
Maha-shoonya.
The
place
associated with
the
Anahatnad.
YOGA OF GITA
1. Satya- lok
(Maha- Karan
Deh)
Brightly
illuminated
Chaitanyamaya, Pristine,
the purest
place: The
saints abode
(Dayal desh)
2. Alakshya
(Alakh) lok
3. Agam- lok
4. Anami lok
Variously
called
The
Divine
Sahasrar,
Urdhwa
Sahasrar, or the
Kol-hatChakra)
It
is
the
ThousandPetalled lotus
(2):The abode
of the past
masters (Mahasantas)
Param- Shiv
Page168
Vyal desh
By Vibhakar Lele
Special Notes
1. The Ajnya-chakra, the Tri-kuti and the Bhramar-Gumpha:

These three chakras are two-petalled. When the Kundalini transits
through these; the initiate feels ache at the Bhru-madhya. [i.e. The
point at the centre of eyebrows; the bridge (of the nose)].
There is the Rudra-granthi at this juncture. Only after this Granthi
is pierced, the Kundalini be said to have passed through the Ajnyachakra. After the initiate has pierced through the Tri-kuti, the way
to the Brahm-randhra opens. Similarly, after entering the Bhramargumpha, the way to Satya-lok and onwards can be opened.
Page169
The entry into all these three places is accompanied by headache,

especially at the Bhru-madhya.
The reason behind this commonality is that the joining of the
Sthool, the Sookshma the Karan and the Maha-karan dehas have a
connection to the Bhru-madhya. The said three chakras are the
points at which the transition from one deh to the other deh takes
place. The passage from one deh to the other deh, is experienced at
the Third Eye, which is located at the Bhru-madhya. just slightly
above the Ajnya-chakra.
YOGA OF GITA
These three two-petalled lotuses are connected to one another by a

less-known Nadi. The initiates vision remains centred upon the
Third Eye during these phases.
2. The Dayal-desh: The region of the Satya-lok, the Alakshya-lok,
the Agam-lok and the Anami-lok is known as the Dayal-desh.
The 1000- petalled lotus (actually the petals are infinite) known as
the Divine Sahasrar, the Urdhwa Sahasrar, or the Kol-hat-chakra is
situated there. This is the 1000-petalled lotus (2).
The Satya-lok is the saints abode. The past masters: the Paramsantas reside in the Anami-lok.
3) The Kundalini: Go-raksha-nath talks of three Kundalinis: the
Adhah, the Madhya and the Urdhwa.
The chakras and the Granthis are pierced by the process involving
constricting the Adhah Kundalini, simultaneous with expansion of
the Madhya Kundalini and the descent of the Urdhwa Kundalini.
With that, one becomes united with the Param-shiv.
The terrains of these three Kundalinis are indicated in the above
chart.
Subsequently, in the year 2004, the Madhya Kundalinis ultimate

expansion was witnessed by me, by the ESP experiences of the
Eight-petalled lotus of the Kal-pradesh and the Vidyut-resha
(lightning bolt) passing upwards of the Bhru-madhya.
Page170
As per my experiences, recounted later on, the Urdhwa Kundalini

was activated in the year 1986, and stationed in the Bhramargumpha, giving rise to the Anahat-nad. In the year 1987, the
Adhah Kundalini process and its culmination in the Jyoti-darshan
took place.
By Vibhakar Lele
The other somewhat concurrent experiences of the 1000-petalled

Lotus (1) and the Divine Sahasrar: the 1000-petalled Lotus (2)
were conforming to this action of the Madhya Kundalini.
4. The Vihangam path delineates the places of the Sthool, the
Sookshma and the Karan dehas, the Panch-maha-bhootas and the
three Gunas in the space formed by the Ajnya-chakra to the
Shoonya-sthanas. The saint who reaches to the Shoonya-sthan is
known as the perfected sadhu. He is free of the cycle of births.
The Maha-karan-deh begins after the Shoonya-sthanas. The saints
abode is the Satya-lok. The Anami-lok is the abode of the Paramsantas. The Tri-kuti is the place of the Nirmal Maya. The space
from the Ajnya-chakra to the Sahasra-dal-kamal is the Brahm of
the Jnyani: known as the Chid-akash.
Page171
YOGA OF GITA
The Bhramar-gumpha
I mentioned these matters to Swami Shiv and asked him how it

was that he said their path being Vihangam, they did not
experience the Anahat-nad. Why then his preceptors have shown
the path with the Bhramar-gumpha, which is famous for the
highest yogic ESP experience of the Anahat amongst the saints and
the yogis.
He was unable to reply my questions. Moreover, he was a wouldbe guru of the Vihangam path of his preceptors!
Anyway, my yogic experiences had started with the Anahat-nad.
As per the yogic texts, it was a very high posture. Therefore, I
wondered what is next. If this is the highest experience, how I
could reach here without any known yoga practice. Such enquiries
filled my mind.
The Bhramar-gumpha is placed in the following order upon the

path: The Ajnya-chakra the 1000-petalled lotus(1) the
Shoonya the Maha-shoonya the Bhramar-gumpha the
Satya-lok the Alakh-lok the Agam-lok the Anamilok.
Page172
They talk about the Bhramar-gumpha. When a yogi is stationed in

that place, he starts hearing the Anahat-nad, which ultimately
culminates into the Bhramar-nad. Bhramar is a hexapod beetle,
which is a kind of a wood-borer.
By Vibhakar Lele
The Maha-santas abode is the Anami-lok. Alakh Nir-anjan: the

Nath-panthas motto is with reference to the Alakh-lok and the
Nir-anjan-pad.
The knowledge of the Anahat-nad that gained from the book62 of
the Bihari cult was very useful. I could understand that although
Swami Shiv was curious about my Anahat experience, he might
not have been able to appreciate a no-guru man like me having
such an experience.
Even so, the Bihari Baba recently sent his emissary to me to find
out why I did not keep contact with him. He was wondering all the
while, why a high-level yogi, established in the Anahat, had come
to him for being given the Nam.
He had cited Kabir during our first meeting: Soonna Marai 43. The
significance of it became clear from the small book by Swami
Adwait-anand. Osho says that Ana-had (Anahat) means that which
is without a boundary: infinite, limitless.
Page173
Osho says that the Anahat-nad does never cease. It persists even
after one reaches perfection. Osho is no doubt a very learned
person, well known for his erudition in the Adhyatmic field.
Let me tell you what I have understood in the light of my studies of
the Anahat phase:
1. Soonna = Shoonya-sthan (The path proceeds from the Ajnyachakra to the Sahasra-dal Kamal (1), then the Tri-kuti, going to the
Shoonya-sthan. It is known as the Gagan path: the path in the sky,
the ethereal path.
YOGA OF GITA
2. Ajapa = Maha-shoonya (These are six, on the way between the

Shoonya to the Bhramar-gumpha.)
3. Ana-had = Anahat-nad (corresponds to the place Bhramargumpha, also called: the Bhanvar-guha)
4. Ram-sanehi = Rams friend, the devotees beloved to Ram, the
yogis who have reached the Satya-lok and above to the AlakhAgam-Anami-lokas.
I realised that at the beginning of my yogic experience of the
Anahat, I must have already reached the Ana-had-sthan, beyond
the Shoonyas and the Ajapa i.e. the Maha-shoonyas. Kabir has said
that may be the Ana-had cease, which is known not to cease ever;
but one who is there in the Satya-lok and above will never perish.
I am indebted to the guru tradition of the Bihari Sanyasi for having
given me the means of knowing my yogic status. It does not matter
whether they can believe me. After all, the ESP experiences are
special to one who experiences them; others have no say in them,
except for a few mystics, having the ability to read and understand
the same.
This state is achieved in a few days, or months or years, depending

upon the past practice. It gives the joy of the Samadhi.
When the Ajapa-jap stabilises into a steady state, after some time,
one starts hearing the Anahat-nad. Kabir has alluded to these states
in his words.63
Page174
Gajanan maharaj Gupte says that that the Jap done by the mind
converts over the time, into the Ajapa-jap. It goes on without even
any active participation of the mind. When one can pay attention to
it, it can be heard.
By Vibhakar Lele
In this state of Anahat, the Shat-chakras and the Kundalini reach

their state of Laya. What remains of them is in the form of the
Jyoti and the Nad. Jyoti is pure light of the Atma. Nad is the
Anahat-nad. This is the state of ultimate Darshan, known as the
Realisation.
Page175
On reaching the state of the Ajapa-jap, there is no need for the

Dhyan of the chakras, and the recitation of the mantra. These
details are recorded specifically for the guidance of the initiates by
the saint: Gajanan maharaj.
YOGA OF GITA
The True Blue Saints
It is very difficult to find a saint like Gajanan maharaj Gupte. One

needs the guru, no doubt. Nevertheless, he has to be clairvoyant.
The gurus are found dime a dozen nowadays. They are enthroned
gurus, sitting on the stock of goodwill of their preceptors.
They have grabbed that position with cleverness, false promises,
conceited talk or outright treachery. They only mislead the folks. If
they are there because the guru wanted them to be their successor,
they smugly feel and say that they are in the lineage, say fifteenth
umpteenth, from such and such a great guru. That is their
trademark.
Their vanity becomes clear when viewed in the light of true blue
saints, who are always humble. Gajanan maharaj Gupte used to
call himself the broom used by the saints to sweep the dirt and the
dust away.
I have picked up whatever knowledge I could from them, like from

that Bihari Sanyasi and his pet disciple. It is rightly said that one
should collect the gems and let alone the pebbles, wherever one
goes.
Page176
Indeed one ought to feel lucky if he has not been enthralled by the
false men, who masquerade as the gurus. Although I did come
across such persons, I was saved from being swayed by them.
They might be having a hand in my destiny, who knows.
By Vibhakar Lele
I feel that some of the Guru-enchanted folks may not like my

comments on the gurus. I have a duty towards the likes of me: the
initiates on the path, to warn them on the fake gurus. If, by any
chance, anybody has a true blue guru, my comments are not for
him.
I am recording, for the benefit of all yoga students, whatever I have
read from the saints and yoga books, also learnt from other
initiates, and experienced myself.
I would never say such things about the true gurus. I myself am in
the search of a true guru, may be, for past many births. If anyone
feels hurt by my caustic comments on their gurus, I would only be
asking them to ascertain if their gurus are the likes of Saint
Dnyaneshwar and Gajanan maharaj Gupte.
Vivek-anand had scrutinised the behaviour and personality of
Ram-krishna Param-hamsa. Only when he passed the tests of a
saint did he accept him as a guru. If your guru is an equal of Ramkrishna Param-hamsa, you are really fortunate.
Page177
If not, throw him away like a dead stone. He is of no use to you, I

say. One should remember that a guru does little to help one on the
path. It is the guru-tattwa, which does all that, is worth doing for an
initiate.
It is the guru-tattwa that one should be after, rather than the
persona of the guru, his likes and dislikes, his idiosyncrasies et al.
The guru in person need not be venerated, as such.
YOGA OF GITA
Even though I came to Saint Dnyaneshwars fold much later, after

attaining the highest level on the path, I still regard him as my Sadguru. His writings have given me the insight on the path.
I try to follow him, in deed and principle, to the extent the human
in me can. In particular, I would like to be as humble as he was,
and as considerate to all the living things as he has been.
Page178
However, I cannot take my eyes off when it comes to the truth of

the matter. That is the reason for my comments on the fake gurus.
The Vedas vouch for the truth, and following their train. I am just
following the Vedas in my autobiography, to the extent of my
capacity to know and state the truth of the matter.
By Vibhakar Lele
The State
Of
My Kundalini
One day, in the year 1987-88, I was waiting for a metro on the
railway platform. One Mr Bhandari got acquainted with me. He
was an officer in a private company. He was about 8-10 years
older than I was. We boarded the metro together, in the same
compartment. I had to alight from the train after a short while.
Page179
Suddenly, he started staring intently at me. I was puzzled by his

stare. He suddenly told me that I should read the sixth chapter of
the Dnyaneshwari. It would be very beneficial for me. By that
time, I had been introduced to the Dnyaneshwari, and especially,
its sixth chapter. I knew what are the Kundalini, and the Pantharaj.
Still, donning ignorance, I asked him what was so particular about
his asking me what was the Dnyaneshwari, and why was he asking
me to read its sixth chapter. He said that he had some ESP powers.
He had seen some signs of my psychic make-up. That was why he
had recommended the recital of the sixth Dnyaneshwari chapter to
me.
Then I asked him what the signs, which he had seen were. He told
me that that information could not be revealed. The mystics
powers are bound, with an oath of secrecy.
YOGA OF GITA
After a few minutes of gazing intently at me, he suddenly turned

away from me, saying that: You are lying. You are well aware of
the Dnyaneshwari and the contents of its sixth chapter. You very
well know what are the Kundalini and the yogic matters.
He felt sorry for my pretending ignorance of the matter. After all,
he said that his advice was in my interest only. Saying thus, he got
mixed in the crowd. This is what happened about a year and a half
after I started hearing the Anahat-nad.
Later on, I saw him two three times on the train. However, we
never talked with each other. After more than eighteen years had
passed, in the year, I was in the local Ganapati temple. He chanced
to come there and sat near me on the bench.
He had become old, by then. He had some disciples with him. I
recognised him and said, hello! He had not forgotten our chance
meeting at the metro station.
He immediately asked me whether I remembered what he had said
during that chance meeting. I said yes. He asked me if what he had
said had come out true, whether I have had ESP experiences of the
Kundalini. I affirmed.
He said that it could now be revealed, as he is nearing the end of

his life. He had seen a bright red line across my Bhru-madhya
(nose bridge). It was just like Saint Dnyaneshwar has described the
Kundalini in the sixth chapter of the Dnyaneshwari.e7 It was the
Kundalini proper, at my Ajnya-chakra.64
Page180
He felt happy at his powers having worked well in my case. I then

asked him to reveal to me what signs or omens he had witnessed,
during our first meeting.
By Vibhakar Lele
Recognising that I was a yogi, and my high state, he had asked me

to get more knowledge of my state by reading the proper texts on
Kundalini, especially Saint Dnyaneshwars, since he was the
maximal authority on the subject. His text would benefit me the
most, as it came with his blessings: who was my real guru from the
past.
I bowed to the person, who was really a clairvoyant. I have
experiences of other clairvoyants, too. However, none of them was
masquerading as gurus.
One devotee of Krishna, an elderly woman,47 had also told me that
the Kundalini was active in me. In the year, I had been to Sangli, a
place on official posting. While staying at a hotel, another person
from the neighbouring room told me about her.
47
[Note: A number of saints and mystics have helped me on the path, in

allowing me to know myself. I am not revealing their names, for the sake
privacy, and to protect myself from their overenthusiastic admirers.
Page181
The admirers and the followers of even saints mar their glory, by fastidious
beliefs. We are well aware of the followers of Jesus: the Roman Catholics, who
burnt the so-called heretics at the stakes and heaped untold misery and death
upon unsuspecting innocent souls in the name of the inquisition.
Could a kind soul like Jesus have ever ordained such a cruelty upon anyone,
even a criminal, we wonder. He, who laid down his life, bleeding from the
treachery of others, had pardoned his tormentors. However, look at those idiots,
glorifying themselves as his followers, the inquisitors. Can they ever be the true
followers of Jesus, least to qualify even as human beings?]
YOGA OF GITA
I went to meet her. Her persona was full of tranquillity. I had learnt
from others that she used to remain always in the Turiya state.
Someone had taken a photograph of her, in the trance state. It was
found out on developing the film that a huge cobra: bright, white
and illuminated was coiled around her body. It held its hood over
her head.
Such photographs of a yogi are very rare. The cobra was actually
the icon of the Kundalini in its full perspective. It appears that
whatever be the ethereal matter of the Kundalinis, the Nadis and
the chakras, it can at times be captured on a photographic plate,
under right lighting conditions.
The matter might be solidifying on occasions so as to be seen by
the mystics, under suitable conditions. The instances of an ordinary
person coming across its manifestation are very rare, and that too
mostly indirectly, as in the said photograph.
Though so rarely observed, if it can be researched, it may be
possible to know more about it. Probably, instrumentation based
upon the electromagnetic spectrum may be a useful tool for that
purpose.
I too have seen the ethereal matter on a few occasions, even under
natural light. My experiences with some of the mystics tell me that
they can see it from a certain angle and suitable lighting.
Then after observing me for some time, he told me that there was
no doubt about some mischief going on. However, I was well
Page182
When I was afflicted by the Aghoris prowess, I had been to a

mystic whom I asked if he could see anything. He took me to a
room and made me stand in a particular position with respect to the
light in the room.
By Vibhakar Lele
Page183
protected, he said. He could see a serpent around me, with its hood
sheltering the crown of my head. That serpent was the Adi-shakti:
the Kundalini. He said that it would see me through the Aghoris
craftiness.
YOGA OF GITA
Embrace
Of
Shri Krishna
Another saintly woman I met in the year 1988, on the occasion of

Tukaram-beej: the birth anniversary of that saint. As soon as I
entered the precincts of her house, I was filled with absolute bliss.
Waves of euphoria were dancing through my entire body.
When I entered into the house, I saw her sitting in front of the idol
of Shri Krishna, with the flute in his hands. However, I started
seeing in its place live Shri Krishna, with four arms, holding the
mythical conch shell, the mace, the chakra and the lotus flower.
I was overwhelmed by Him. I started running towards Him. He,
too, dropping His icons of the chakra etc., came running to me. We
met and embraced each other, for a long time.
She said that I would not be able to absorb and sustain His glamour
and the brilliance of His thousand-trillion Sun-like appearance. She
said that I would have to wait till I developed the requisite power
to withstand the brilliance.
Page184
Suddenly, as soon as we met, the woman: Krishna-tai came out of

her solemn trance. She started calling me loudly and telling me not
to become one with Him at that stage. She was asking me to
remain away from Shri Krishna.
By Vibhakar Lele
I told her that it was next to impossible for me to keep away from
Him. Let whatever has to happen, happen. It was not up to me to
say or do anything in the matter. Shri Krishnas will was
uppermost, I said. I could not turn away from Him, having come so
near to Him, I felt.
Then she said: OK. This is a fantastic state that you are in. You
will remain immersed in the Jap of Omkar. You will always
remember Him, twenty-four hours a day, without break.
In the context of the Lords and my embrace, I came across an
illuminating reference in Saint Eknaths Bhagawat.65 The incident
described in the Bhagawat is exactly similar to my experience. I
found the reference in the text after more than two decades. These
Ovis helped me gauge the depth of my experience, though much
later.
Saint Dnyaneshwar describes a similar incident in the
Dnyaneshwari when Shri Krishna embraces Arjun.66 The
embracing of Shri Krishna was the greatest state for a yogi like me,
what with the same experience of Uddhav and Arjun. There is no
higher state than that on the path of yoga.
Page185
Drowned in my ecstatic state, I never pondered over the matter.

Whether I shared His Being with me, I have no inkling. I am happy
with whatever He decided to do by me, and would seek no more
from Him. Whatever He would be doing will be for my welfare, I
feel assured.
After that incident, while I was still there, and other folks had gone
away, Krishna-tai told me that: Of course you cannot decide the
YOGA OF GITA
matter. It is for Him alone. Your Kundalini is at the plateau, you

know.
It is transiting from the Sahasrar-chakra to the Murdhni-sthan: the
crown of the head, where the Brahm-randhra is located. That
process will last for almost an year and a half. It will reach its
origin in the Brahmanda. It is then that it should be embracing Shri
Krishna: that is the culmination of the Dhyan-yoga.
As you are a Dhyan-yogi, you ought to know this matter. Now
you wait and watch. Do not run here and there to anybody for
guidance. You do not need any guru.
Shri Krishna has taken upon Himself that duty of the guru. i67 He
is doing all these things for you. Surrender your will into Him. ii
Do you understand whatever I am telling you.
Krishna-tai was in the Turiya state when she thus spoke to me. I
was amazed at her knowledge, which was flowing from that state.
It was observed that after she used to come out of that state, she
never could remember what she had said during the Turiyaavastha.
In fact all the paths: the Hatha-yoga, the Patanjal-yoga and the
Pantharaj are so much interwoven that they form one yoga only.
Saint Dnyaneshwar has commented on the Ashtang-yoga in the
Dnyaneshwari.e8
Saint Dnyaneshwar has given a simile to yoga as climbing a
mountaintop. At its base are the Yam-Niyamas. The yogi treads
Page186
The incident took place in May 1987: about half an year after I
started with the Anahat-nad. The state of the plateau of the
Kundalini, which she then talked about, also occurs in the
Ashtang-yoga of Patanjali.68
By Vibhakar Lele
upon the mountain trek. He reaches to the rock face of the

Pranayam. Climbing the cliff top of the Pratyahar, he comes in the
precincts of Vairagya.
Page187
Further on are the plateau of the Pawan and the space of the
Dharana. Once he crosses them, he reaches the top of the mountain
of yoga: the Dhyan. Taking a steady seat upon it, he enters into the
Samadhi.
YOGA OF GITA
The Mystical Astrologer
I had been to a mystic astrologer at Jabalpur in the year 1985. He

had old parchments of palm tree leaves, inscribed with the forecast
of many persons. I wanted to read my horoscope, if it was with
him.
The writings were supposed to be about four-five thousand years
old, however, rewritten many times for preserving the writings.
These are variously known as the Brigu-samhita, the Sooryasamhita, the Agasthya-nadi, etc.
We did not know each other. However, when I showed up at his
house, he said: Welcome. I have been waiting for you. Your
horoscope is due for reading this very day.
I was taken aback at his words. I had decided to visit him just an
hour ago. I had not informed him of my visit beforehand. How was
it that he could be waiting for me so sure?
He told me that the original writings were on the parchments, in

Sanskrit. Since, nowadays people are losing touch with old
Sanskrit; his great-grandfather had translated the works in Hindi.
Then he opened a page in the book. After verifying the lines on my
palm and thumbs, with what was noted on the page, he started to
Page188
He sat me in the waiting room. Then he brought out an old tome

from his study. It was written in Hindi, on paper. He showed me
other still older writings on palm-leaf parchments. These were
written in Sanskrit.
By Vibhakar Lele
read from it. He read out my name, my mothers, fathers and

wifes name accurately from it. He asked me if the names tallied.
On confirming that, he was satisfied. He said OK. I will now read
out what is written here about you.
Then he read out many things about my past, the details of my
occupation, my sisters position, my property, my education, how
many sons and daughters I had, any predeceased children, my
health condition etc. He used to get my confirmation on every
point that it was tallying.
When all such details tallied, he started reading about my
immediate position, problems etc. Later he read out my future,
year by year, until the day I would die. He read it all out. The
reading lasted for a good time. He gave me a written copy of the
writing, in about half an hour.
I was listening to him with rapt attention. He told me that I should
beware of black magic. It may afflict me. The remedy for that was
not easy, he said. The rishis, whoever might have written the
parchments, had inscribed with what their clairvoyance saw about
me. They suggested me to follow certain mystic practices, to lessen
the impact of the black magic.
Page189
The astrologer further read out: You are one of the high-ranking
courtiers of the Almightys court. He has blessed you. Hence, He
will definitely see you through everything. However, you will have
to suffer somewhat by the evils of the magic.
After he had read everything, he asked me if I had any special
questions in my mind about my horoscope. I asked him about the
YOGA OF GITA
well-being of my parents. He told me: The rishis are overwhelmed

by your question. In this Kali-yug, there are but a few persons who
care about their parents. Everyone is given to pleasures of the
flesh, wife and children, money and power.
The rishis are happy with you. They bless you. You will not have
to worry about your parents. They will live long and depart
peacefully from this world, leaving behind their blessings for you.
Page190
I was wonder-struck at all this reading, given from ages old

writings. How could one possibly know all that a few millennia
ago, and know the exact date on which I would be visiting for
reading. Every word of the fortune-teller was astonishing,
especially the questions that I would be asking and their answers.
The prediction has come true. The scientist in me is worried about
having no inkling as to what this all is about.
By Vibhakar Lele
The vision
Of
Kundalini Awakening
Much before I had started on the path of certain yoga practices, I

had certain visions. Some visions came in dreamlike states and
some while sitting in the Dhyan. I am recounting a few which are
significant.
I saw that I am in the centre of a dark cellar. There was a person
who was puffing an incense burner, trying to bring forth a flame
from the smoking mass of incense. A flame then arose from it,
which went high up. It started giving out a lot of light and
brilliance. I became annoyed at that person, asking him why he
would want to raise the flame unnecessarily.
Page191
Later I realised what the vision meant. It was symbolic of the

awakened Kundalini, from its place, the Kand at the Muladharchakra. The time had come for the Kundalini to take the upward
direction.
YOGA OF GITA
The Mantra-chaitanya
The Patanjal-sutra69 says that by Ishwar-pranidhan: mantra-jap and

the like, the Pre-Christian, meaning the Kundalini awakens,
leading to God-realisation. The Achetan mantra becomes Chetan
by proper recitation of the mantra. This is called the mantrachaitanya, which is a state of the awakened Kundalini.
As earlier told, I used to practise the Gayatri and the Ganeshatharva-shirsha mantra-jap as per Mr Bhats book. It appears that
the Kundalini awakened on manifestation of the mantra-chaitanya,
in the course of time. The smoke that was seen emanating from the
incense burner in my vision was symbolic of the beginning of the
awakening of the Kundalini. The resultant flame was a sign that
the process was complete.
Once the Kundalini awakens, the initiate is not required to
undertake the exercise of any of yoga Ashtangas viz. The YamNiyam-Asana-Pranayam, the Mudras etc. The Shakti itself engages
the initiate into all the Kriyas, as are necessary. The Shakti-jagriti
is known as the Shakt-opaya in yoga-shastra.
The yogis say that in case the Kundalini awakens by itself, the
initiate should seek a knowledgeable yogi guru to guide him. I had
not much belief in the available known yoga personalities. Hence,
Page192
The Kriyas i.e. involuntary actions of the Maha-yoga like those of

the Hatha-yoga, the Raj-yoga, the mantra-yoga and the Laya-yoga
arise automatically at the behest of the awakened Kundalini, as
needed.
By Vibhakar Lele
Page193
as advised by the mystics, I regard Shri Krishna and His alter ego:
Saint Dnyaneshwar as my gurus. Even then, I was destined to get
later on a namesake guru of the Nath tradition from Saint
Dnyaneshwar.
YOGA OF GITA
The Vision
Of
The Sushumna-nadi
Earlier to the vision of the awakening of the Kundalini, I had

another vision. I was sitting in the Dhyan posture. I sensed entering
into a long dark tunnel. There was blue light at its end.
A sage, identifying himself as Bhrigu, said: Do not be afraid to
enter the tunnel space. You have not to worry. Your Adhyatmic, as
well as, the material welfare will be attained. Everything will be alright.
Page194
Understandably, the dark tunnel represented the Sushumna-nadi.

The blue light at its end was the light of the Atma. The rishi Bhrigu
is one of the salient manifestation of the Lord amongst the maharishis (Vibhutis). 70 It was thus, in fact, the Lord Himself guiding
me through the tunnel. He was asking me to proceed on yoga path.
The travel to the end of the Sushumna-nadi was a high state of
yoga, where one sees the Atma. Its blue light signifies that.
By Vibhakar Lele
Other Visions
Of
The Kundalini
I had been once to have the Darshan of the Maha-laxmi on the

Maha-ashtami day of the Nav-ratri. There I had the vision of an
enticing woman in the form of the Mohini-avatar of Vishnu. She
was dancing, taking rapid rhythmic steps. She was the Kundalini
Jagad-amba, personified.
Once while sitting in meditation, with my vision centred upon the
Bhru-madhya, I had another vision. It was that of Shiv, with Jata,
Ganga on his head, and a serpent with its hood on His head. He
was sitting in yoga-samadhi posture.
Page195
Like a cinema film, numerous repetitions of the images of Shiv in

that form rolled in front of my closed eyes. This vision signified
reaching out to the Shiv-pad, a point where the three two-petalled
lotuses meet each other: the Ajnya-chakra, the Tri-kuti and the
Bhramar-gumpha, the point known as the Third Eye.
It was the period in my evolution when I naturally always used to
have my inner vision centring effortlessly and automatically at the
Bhru-madhya.
YOGA OF GITA
A person I knew well had similar vision of Shiv. He had the

Anahat-nad starting to ring, simultaneously with that vision. The
image of the Shiv and the Anahat-nad indicated the rise of the
Kundalini to the Bhramar-gumpha. On learning of the same, his
guru: a notable Nath- panthic sadhu from the tradition of Nityanand known to me offered him the guru-pad.
This vision and the Anahat-nad that followed were my experiences
of the year 1986. That is why every mystic I came across,
including the astrologer I mentioned earlier, stated to me that I was
the guru, and I did not need any guru.
After some days, I had another vision. I was dressed as a yogi in
saffron cloth. I was holding a very long rosary with large beads in
my hand and was absorbed in the Jap.
Meanwhile another yogi came. He told me not to practise the Jap
openly. The rosary ought to be hidden from the sight of others, he
said. For that purpose, he gave me a large saffron-cloth rosary bag
(the Go-mukhi).
The guidance proved to be proper. Later on, I had to suffer a lot

from some black magicians coming to know of my internal yogic
preparation. I have recounted it under the title: The Dark Night of
the Soul.
Page196
That vision meant that I had done yogic practice in my past births,
which had accumulated to a notable degree, as signified by the
large rosary and its oversized beads. Secondly, whatever yogic
practices I followed internally were openly visible to some other
clairvoyant persons. It was not good for me. I was warned by the
yogi to keep it secret from the others prying eyes.
By Vibhakar Lele
In yet another vision, the Shesha manifested touching my back.

The Shesha is the thousand- headed serpent, holding its hood over
Lord Vishnu: the Shesha-shayi, Who reclines His body on the
coiled serpent.
He told me that I am to reside in you. He entered into my spinal
cord. I requested him to be with me, as may please him. However,
he should remain invisible to others, so that we may not be
troubled by others jealous eyes. The Shesha was the vision of a
fully evolved state of the Kundalini, rising from the Kand to the
Brahm-randhra. No wonder that within a short time of that vision,
the Anahat-nad started in my case.
In spite of that, one black magician saw what had happened and he
asked me: I see that you have obtained great power. How would
you use it? Of course, I did not reply.
After that incident, I had been to Ganesh-puri to visit the Samadhi
of Swami Nity-anand. On his statue, there was a five-headed
serpent holding its hood on the head of Nity-anand. I chanced to
meet with a clairvoyant there. He pointed out to the hooded serpent
and told me that he could see a similar serpent coiled around my
body, holding its hood upon my head.
Page197
In still another vision, I saw a beautiful golden serpent: a cobra

actually. There were five beautiful women surrounding it. I was
mesmerised by that vision. One mystic told me that the golden
cobra was the Kundalini and the five women meant I had been
bestowed with five Siddhis.
Gajanan maharaj Gupte has mentioned in his biography that if the
Kundalini awakens due to the Dhyan-yoga, one has visions of
YOGA OF GITA
beautiful serpents. This vision of the beautiful golden serpent, in

particular, appears to confirm what he says.
The Divine Vision

Of
Saint Dnyaneshwar
In the year 1986, I had the divine vision of Dnyaneshwar. He was

emanating the bluest light from his body, which was bathed in that
light. He was surrounded by electric blue light dispersed in all the
directions. This vision remains as fresh as ever in my mind. It is an
unforgettable vision.
The devotee then asked him how he looks in the Samadhi. Shankar
maharaj told them to observe him. He would be showing them how
Saint Dnyaneshwar persona appears in his present state of
Samadhi.
Page198
A Nath-panthi sadhu once recounted an incident about Shankar

maharaj of Poona. Some of them: the devotees of Shankar maharaj
had been to meet him. One of them asked Shankar maharaj
whether Saint Dnyaneshwar still lives in his Samadhi. Shankar
maharaj confirmed that Saint Dnyaneshwar is in the Sanjeevan
Samadhi, which means he will never die, even in the bodily form.
By Vibhakar Lele
On saying thus, he started to assume the form of Saint

Dnyaneshwar by his yogic powers. His body assumed an
indescribable out-of-the-world enticing wondrous blue hue.
Slowly, Shankar maharaj returned to his normal form. Then he told
them that what he was able to show them was nothing, not even a
billionth fraction of that, as compared to what Saint Dnyaneshwar
looks like in the Samadhi state.
A Guide
To
Interpret
The Visions
When one tries to interpret such visions like the dreams, the
visions during meditation, the Anahat-nad etc., the guidance of
what the saints visions are is useful. I found some books by
Gurudev Ranade notably useful for that purpose.71
Page199
As the titles of these books evince, the authors have written on the
ESP experiences of the many saints from all over India, as
recorded in their works.
YOGA OF GITA
I have already referred to the biography of Gajanan maharaj Gupte,

especially written for the guidance of the initiates, under his
supervision.72
He says that: The visions of people vary from person to person.
Some see sights. Some hear sounds. The way to sainthood has
many variations. It is difficult for anyone to comprehend the
meaning of every vision the initiates has on the path.
The experiences are esoteric and mysterious. Some smell various
fragrances. Some experience Kriyas of the Kundalini and the
action of the Pranas. Some experience piercing of the Shatchakras. Every saint has experiences one or the other of such
visions.
He further narrates: Not all these experiences are narrated in yogashastra. Only the clairvoyants can understand what the significance
of any particular vision is.
Page200
Even the Siddhas may not be able to tell much about this matter.
Even if they know, they may not tell what they see. They may
pretend ignorance of the matter. It all depends upon ones past
karmas, what one will experience and who can interpret the vision
correctly and tell about it to the initiate.
By Vibhakar Lele
The Darshan
Of
The Atma-jyoti
Upon this background of various visions, I understood that the

Darshan of Saint Dnyaneshwar was a real vision. I had witnessed
his self in a part at least, as narrated in the incident with Shankar
maharaj, how he had shown the vision of Saint Dnyaneshwar to his
devotees. Afterwards I experienced the Atma-jyoti in a short while.
I have given an account of it before, wherein he had advised me to
do some mystic practices. One of it was that I should chant the
Gayatri-mantra in a particular manner. I used to recite the Gayatri
mantra in the wee hours, before morning, on the advice of a mystic
astrologer.
Page201
I used to keep before me a lighted lamp filled with cows ghee at

the time of the recitation. The lamp would always last for the hour
and half I recited the mantra and for some time afterwards, say
twenty minutes or so, after which, it would extinguish of own
accord.
One day,: on the 8th day of February, 1987, it so happened that
even after the Jap was over, I found it burning for a long time. I
YOGA OF GITA
watched it with interest. Without refilling with ghee and trimming

the wick, the flame burned continuously for more than twelve
hours, as against the usual routine max two hours or so.
I do not know for how long it would have been burning if I had not
extinguished the flame later. Even then, the lamp remained filled
with the ghee, as it was when first lighted. It was a wonder of all
wonders.
About For about eight to ten months afterwards I was seeing
continuously the Jyoti of a lighted lamp (Deep-jyoti) at the Bhrumadhya, until I became accustomed to it. It then became an
integral part of me, like the Anahat-nad. It has since then absorbed
itself into the Drishya, i.e the sight. Whatever I am looking at,
doing, or seeing, it assumes that form instantaneously.
My mother and others saw the incident at our home. However,
none of them could understand what was happening.
One clairvoyant who came to my place soon after that incident said
that it was the Atma-jyoti-darshan. When one is next to the Atma,
a Jyoti, meaning light, is seen at the Bhru-madhya by the initiate.
The inner Jyoti, in my case, had projected itself upon the lamp
flame and it was visible to other members of my family, too. In my
case, its appearance externally for hours at a stretch is one of the
rarest occurrences in ESP. I have not come across such vision of
other yogis, neither in books nor in person.
Page202
It is exactly at the point of the Third Eye: the juncture of the three
two-petalled lotuses of the Ajnya-chakra, the Tri-kuti and the
Bhramar-gumpha. The Nath-panthis and other Vihangam-margis
call it the Jot or the Jyoti. However, such visions are personal and
they are seen in the minds eye.
By Vibhakar Lele
Page203
After this Jyoti incident, I read the Guru-charitra and the Guru-gita,
as a mark of happiness at that overt Darshan of the Atma. Our
family celebrated the incident by Satya-narayan Poojan. The Atma
guided me to these acts, I believe.
YOGA OF GITA
The
Gayatri Mantra
I used to recite the Gayatri mantra, I said. Saint Eknath has stated
the power of the Gayatri mantra in his Bhagawat.73
He says: The Gayatri mantra is an absolute purifier. It is the
replica of the Brahm. It is the granter of Siddhis. In short it is
perfectly the Brahm.
Therefore, the advice given to me by the mystic astrologer on
Gayatri invocation was absolute. It not only would ward off the
evil designs of black magic, but also would take me to the ultimate
fulfilment of human destiny: attaining the godhead.
Page204
This also tallied with Mr Bhats advice from his book earlier
mentioned. However, the mystic advice of the rishis from the
parchments was very specific and clairvoyant, what with the
special mantra practice they had asked me to follow, unlike the
way the Gayatri mantra is generally recited.
By Vibhakar Lele
On
Saints
And
The Jyoti
I have some special comments to offer on the Jyoti-darshan. The

Jyoti follows a saint, a yogi and an evolved soul, that is the
experience of yogis.
I had been to a friends house. He was a disciple of a great soul,
averse to publicity. There had been a religious function which had
been video filmed. My friend showed me the video recording.
Page205
I saw that in one particular frame of the film, the flames of the
lamps lit up were following the saint wherever he was going, even
from one room to the other. When he was just sitting, the flames
were bent towards him, with a line of light linking them with him.
I repeatedly watched the particular roll and was convinced that the
flames behaviour was actually a fact. I surmised that the Jyoti is
attracted towards a yogi. The element of the Tej (One of the
Panch-maha-bhootas) has a peculiar affinity towards them.
The encircled light shown around the heads of almost all the
prophets, saints, angels is a mark of their hallowedness. Though
the ordinary beings cannot see the same, the clairvoyants and the
mystics are able to see it. In an incident, one mystic had pointed
YOGA OF GITA
out to me about such a circle of light around my head. He said he

could see it very clearly.
Saint Jana-bai says74 that the So-ham-jyoti appears at the place
where the Pravritti, the Nivritti and the four Vachas meet their
Laya, in their origin. The Jyoti is in the Par-Brahm, which is also
called the Niranjan.
In yet another Abhanga, she says75 that the Jyoti is in the ParBrahm. The yogi can realise it with the Khechari-mudra. The three
main Nadis viz. the Ida, the Pingala and the Sushumna enter the
place known as the Hridaya, which is located above the Ajnyachakra. The yogi enters the Hridaya smoothly. After he passes
above the Lotus, the Hridaya, he attains the Mukti.
There are five Maha-bhootas: the Prithvi (the Earth, or the gross),
the Aap (the water), the Tej (the Agni, or the Fire), the Vayu (the
Air) and the Akash (the Ether). From these Maha-bhootas, mixed
in various degrees, all the matter in the world is composed. The
flame of a lamp is mainly the Tej Maha-bhoota, plus parts of the
other Maha-bhootas as per the law of Panchi-karan.
Page206
The flame of a lamp is the Jyoti in its gross form. The real Jyoti
that the yogi sees is not actually in the form of the flame, but is a
circle of light. On its being superimposed upon any object, it
assumes that form. That is how I saw the Jyoti as superimposed
upon the lamp flame.
By Vibhakar Lele
My First Meeting
With
Krishna-tai
The real nature of my ESP experience had not been clear to me

initially. Hence, I was in a very confused state of mind, perplexed
by the perpetuation for hours together of the lamp flame, and by
the internal vision of the Jyoti, which was the Atm-darshan.
It was at that time I met Krishna-tai. She had come for a GitaDnyaneshwari function. It was twenty-one days past the Jyoti
experience. It was the anniversary of saint Ram-krishna Paramhamsas birthday, the 1st day of march 1987. On learning of my
peculiar condition, she bade me into a room. She was herself in a
trance state. She gave me valuable guidance.
Page207
She told me not to worry about the matter. She said that the sudden
Atm-darshan by way of the Jyoti had caused my confusion. It
happens when anyone has the first Atm-darshan. Afterwards, it
will steady out.
She further said: You are protected by me, so says Shri Krishna.
Do not be afraid. You are a Dhyan-yogi. I am showing you some
Asanas. You repeat them daily early in the morning and before
YOGA OF GITA
going to bed. Sit in the Sukh-asana for ten minutes in the morning.
Before going to bed, do the Pad-angushth-asana for ten minutes.
Every morning and evening, sit in the Jnyan-mudra and the Chinmudra for ten minutes. You have to do no more than what I am
telling you. Everything will get automatically sorted out.
Follow the Nishkam-karma-yoga. You have ceased attending to
your duties. Do not do so. Start doing your karma. Surrender
whatever you are doing to Shri Krishna, 76 who dwells in your
heart.
You have no need of a guru. Shri Krishna will manage all your
affairs. Do not go to anyone to seek guidance. Your guru wants
you to accept whatever He says without any doubt.
Saying thus, she asked me to bow down before her: who was Shri
Krishna, in her trance state. Accordingly, I bowed down to her. I
told her that whatever I was told was beyond my capacity to do.
Let Shri Krishna get it done through me.
Page208
Then she moved the palm of her hand above my head, from
forehead to its crown, in a special manner, just slightly touching
my hair and she said that she will meditate on my behalf, and that I
should just devote to my duties.
By Vibhakar Lele
Another Visit
To
Krishna-tai
Again I met Krishna-tai on the Janm-ashtami day, after about five

months of our first meeting. As usual, she was in a trance.
Page209
She told me: Always remember that I (Krishna-tais Shri Krishna)

am not the ocean: the Chit-samudra, nor are you. We are but a drop
of it. I am the sail of your boat. You offer me devotion. I return it
with some gift. However, I am never attached to anything, but you
become attached to things. Always remember what Shri Krishna
has said in the Gita: 77 Do thy duty, leave the fruits of it unto me. I
will take care of your affairs and yoga practice.
YOGA OF GITA
The Kundalini-yoga Science
The process of the Kundalini-yoga can reach perfection only after

the Kundalini has passed through the three Granthis: the Rudragranthi, the Vishnu-granthi and the Brahm-granthi. These three
Granthis are known as the meeting points of the Jad and the Chit
and hence called the Chit-jad-granthis. Once these are pierced by
the Kundalini, they cannot form again.
When this happens, the Kundalini reaches above the Ajnya-chakra.
In that state, it is called the Kul-kundalini by the yogis. It then
assumes the form of the deity, to whom the initiate has devoted, or
his mantra.
It stands erect in the path of the Sushumna: the Shat-chakras,
assuming that form. The Kul-kundalini can roam freely from the
Muladhar-chakra to the Sahasrar-chakra, in that avatar. It is free of
all the earlier limits of its states, before piercing the Shat-chakras.
The Siddhas who practice the Kaul-marg station themselves in the
space of the Goliath, the Lalat and the Lalana chakras.
The Sadashiv-kala is at the topmost point of the Ishwar-kala. It is

lightning-like. It is straight and like the point of a lightning bolt,
Page210
The Brahm-granthi, located above the Ajnya-chakra, is the last to

be pierced on the path of ultimate freedom of the Kundalini. Above
it, there is the Ishwar-kala. It is multi-coloured: yellow, white,
crimson and black. It looks like the Deep-shikha: the pointed
flame-top. This is called the Jyoti.
By Vibhakar Lele
brilliant like a thousand suns, travelling upwards from the Bhrumadhya towards the crown of the head.
I have had the great experience of this Sadashiv-kala exactly as
yoga-shastra has described. While this happened, I felt an intense
headache at the Bhru-madhya.
Ram-krishna Param-hamsa used to say about this that when the
Ishwar is farther, He appears blue-black. When He comes near, He
appears white as a sun.
The Kundalini-stotra describes the Kundalini78 thus: It pierces the
three Granthis with own prowess. It expects support of none. It is
the Para-shakti. It moves on its own strength. It does not need
anyones assistance to move on the path. Similarly, it cannot be
stopped on its course by anyone from what it decides. Being a
yogini, it is independent.
Page211
One may get the experience of the Kundalini when listening to

songs and music of the high octaves. I have experienced the
movement of the Kundalini during such episodes. The Kundalini,
on such occasions was moving with the movement of the Pranas
from the Ajnya-chakra to the Brahm-randhra.
YOGA OF GITA
The Fifteen Main Nadis
1. The Sushumna: It starts at the coccyx and passing through the

spinal cord, it ends at the crown of the head.
2. The Ida and 3. The Pingala: They start at the same point as the
Sushumna: the Ida goes via the left hand side and the Pingala via
the right hand side to the point of the nose bridge. These three
Nadis meet at the Bhru-madhya. The Kand: the point at the coccyx
where-from they emanate, is called the Mukta Tri-veni. The point
at the Bhru-madhya, where they again come together is called the
Yukta Tri-veni.
Inside the Sushumna, there are subtle Nadis: the Vajra-nadi and
inside the Vajra-nadi is the Chitra-nadi. The innermost Nadi is the
Brahm-nadi. All these Nadis appear very thin like the fibres of the
spiders web. These are all Sattwa-pradhan, full of light and filled
with mystic powers.
4. The Gandhari and 5. The Hasti-jihva: These go respectively
from the left and the right eyes to the left and the right toes of the
feet. It was for this reason that Krishna-tai had advised me to do
the Pad-angushth-asana.
8. The Shoora: It goes in the nasal region up to the Bhru-madhya,

known to be associated with smelling.
Page212
6. The Pusha and 7. The Yashaswini: These are in the left and the
right ears respectively, for hearing.
By Vibhakar Lele
9. The Kuhu: It goes to the tongue, for tasting.

10. The Saraswati: It goes to the tip of the tongue. It is for
expression of the Jnyan by way of speech.
Page213
11.The Varuni, 12. The Alambusha, 13. The Vishwodari, 14. The
Shankhini and 15. The Chitra are the other main Nadis.
YOGA OF GITA
The Anahat-nad
Some gurus ask their disciples to do the Chatur-mukhi and the

Shanna-mukhi Mudras to hear the Anahat-nad. This is their
ignorance of yoga-shastra. The sound one hears on closing the ear
canals by inserting the fingers is that of the blood circulating
through the arteries and veins of the ears.
According to the Shrutis,79 the true Anahat-nad is to be heard after
one has completed ten million cycles of the Ajapa-jap comprising
of the Pranav-mantra and the Ham-Sah Ajnyat-jap.
It is heard automatically, without doing anything foolish like
blocking the ear canals by something. It is heard by the yogi who
follows the Sushumna path to unite with the Brahm.
The Anahat-nad is the Sadashiv of yoga path. It is the Tri-gunmaya Omkar. Sadashiv is the Shabda-Brahm itself. From all this,
one will understand the exact position of the yogi who has attained
the Anahat-nad.
It is for this reason that the saints and the yogis compose the
Abhangas, the treatises etc., like the Dnyaneshwari, for example.
Their works are imbued with the Chaitanya. Such works benefit
Page214
The mantras and the Shrutis and esoteric words recited, or even
heard by one who has attained to the Anahat-nad become Chinmaya. His power to imbibe the words with Chaitanya is beneficial
to him as well as others.
By Vibhakar Lele
the initiates on their path. Other simple folks are also benefited by
the works, by turning them god-wards.
I faithfully believe that it is for the same reason that I have been
inspired by Saint Dnyaneshwar to write this commentary on yoga
of Saint Dnyaneshwar: Yogada Shri Dnyaneshwari.
Page215
Nevertheless anyone, who has realised the Param-pad, will

definitely express his experience in one form or the other, be it his
simple preaching to the folks, or by writing a work, or even by
apparently anachronistic utterances, epithets, abuses, whatever
comes out of him is imbibed with the Chaitanya to benefit others.80
That is the Jnyanis way of working for the welfare of the
masses.81 This work goes on even after his corporal death. It is for
this purpose that the rishis and the saints have left behind the
Vedas, and the Dnyaneshwari, the Das-bodh, the Shrink-wrapped
and other holy texts.
YOGA OF GITA
The Ajnya-chakra
For simplicity and quicker results, a yogi should meditate upon the
Ajnya-chakra and the Sahasrar-chakra. The Ajnya-chakra is the
granter of the Third Eye, useful for clairvoyance. It is with the help
of the Third Eye that the yogi traverses the path onwards to Mukti.
It is also known as the Shiv-netra.
The Manas and the Pranas steady out at this point and one becomes
capable of entering the steady Samadhi state of Sam-prajnyat. It is
the Ajnya-chakra, which is called the Hridaya in yoga-shastra.
Actually, the domain from Ajnya onwards is the designated
Hridaya of yoga-shastra, as per the general view.
Raman maha-rishi has indicated this place to be the place of the
Anahat-nad in his Gita. However, that is only in a general way of
saying. If one considers the further points, the Bhramar-gumpha is
the actual point of Anahat-nad, in exact theory.
Once the Kundalini reaches to this point I.e. the Ajnya-chakra, the
yogi would not be bound again. Whatever the yogi feels, sees,
hears, dreams, whichever Vritti arises in his Chitta, all these
become Chin-maya: godlike, Brahm-swarup.
Page216
It is the limit of the Sthool-deh. Beyond it is the yogi-deh,

popularly, though erroneously called the Karan-deh, which
actually is a generic term for the complex of the Sookshma, the
Karan and the Maha-karan dehas.
By Vibhakar Lele
This state is actually the Samadhi. Yoga-shastra says that

whenever a yogi becomes aware of the Vritti, he should practice
the Jap of the Gayatri mantra. It will abate the Vritti, making it one
with the Brahm.
Once the Kundalini reaches the Ajnya-chakra, the bonds of karma
dissolve. The Panch-maha-bhootas terrain is out run. Hence, many
a times, the yogi becomes unable to attend his mundane routine.
The terrain from the Ajnya-chakra is called the Shoonya, in a
general way. Actually, the theoretical Shoonya is farther ahead.
The place where the Prakriti ceases to act is a Shoonya. Depending
upon the state of the Prakriti, it starts and stops its action at a
number of points on the path of evolution and dissolution.
Page217
All these are the Shoonyas of which the more important are the
seven Shoonyas, as shown earlier in the chart of yoga path. The
Ardha-Nari-Nateshwar resides at a point in the Ajnya-chakra. The
yogi starts losing awareness of the world from the Ajnya-chakra
onwards.
YOGA OF GITA
The Lalana
And
The Guru-chakra
Page218
According to the Pran-toshini Upanishad, the Lalana chakra has

sixty-four petals. It is at the crown of the head. The Guru-chakra
has hundred petals. It is in the Brahm-randhra.
By Vibhakar Lele
Swadhishthan Chakra
The Swadhishthan chakra represents the element Aap: Water. The

Muladhar, the Manipur and the Vishuddha chakras have within
them an imagined inverted triangle. Incidentally, these are some of
the visions, yogis might get when experiencing these chakras.
I had once a vision of an inverted triangle, in the place of the
Swadhishthan chakra. Water through a pipe was flowing out from
it. It was an indication off the piercing of the Swadhishthan chakra.
This happened very late, later in time than the Kundalini appeared
as the lightning through the Bhru-madhya.
The Kadi-mat says that the Swadhishthan chakra should be pierced
the last. That way one conserves the sexual energy (the Virya and
the Ojas). If this chakra is pierced early on, just after the Muladhar
chakra, the yogi may lose out the Kundalinis energy in sexual
pursuits.
Page219
It has happened to many yogis. In that case, the yogi remains in

that chakra for many a lifetimes. If the chakra is pierced last, the
yogi converts the Virya and the Ojas, directly into the Tej: the
element of Agni, or the Fire, which merges into the Kundalini with
its potency. That is what happened in my case.
YOGA OF GITA
The Appearance
Of
The Chakras
From my experience, I can definitely say that their pictorial

representations shown in the many books on the Kundalini and
yoga are not how they are. In particular, their tantric representation
as shown in the books, e.g. in the colour plates in Sir John
Woodroffes The Serpent Power, is, truly speaking, just a
symbolism.
Yoga-shastra and the tantras ascribe certain characteristics to a
chakra. The drawings of the chakras are drawn to represent the
same characteristics in symbol form.
The letters of the Varna-mala as shown on the petals of the lotuses
do not really exist. The letters represent the Nada: the subtle
vibratory patterns of the Creation, associated with every single
object in the universe. The Devatas and every other object, colour,
the number of petals shown in the drawings also represent
something or the other in deep esoteric symbolism.
However, the Bindu (the central point of the chakras) represents

the point in the path of the Kundalini. From a Bindu in one chakra,
Page220
Their significance can be understood after rigorous study of the

scriptures and the tantras, with insight by a yogi only. It is beyond
the initiates and the common person to grasp these matters.
By Vibhakar Lele
the Kundalini moves to the Bindu of another chakra. It moves in

the Sushumna from one Bindu to another Bindu of the chakras.
The number of petals in a chakra represent the number of turns the
Kundalini gyrates through the focal point of the chakra, before
moving onwards through the Sushumna: to the centre or the focal
point of the next chakra or point on its path.
Each turn is in the form of the outline of a pointed petal of a lotus
flower. Two such turns form something like the figure of eight (8);
the midpoint of the chakra being at the centre of the loop of (8).
Because of this petal-shape of the path of each gyration, the
assembled path of a chakra is likened to a lotus in the yogic texts. I
may say that this is one of the special yogic secrets, not told by any
yogi so far.
I am telling it for the benefit of the initiates. I came across some
initiates who recounted their chakra experiences in exact textbook
form. They were deluded by the pictures of tantric texts. Their socalled half-baked gurus also confirmed their visions as genuine.
Page221
I have already explained the chakra symbolism. There is nothing in

the chakras like the Devatas and the Varna-mala they reported to
me as having seen.
YOGA OF GITA
Other Connections
Of
The Chakras
I once just chanced to glance at my palm. It started looking deep

violet coloured. The palm has subtle Nadi connections of all the
chakras: from the Muladhar to the Sahasrar. Likewise, the soles of
the feet and the face have connections to the chakras.
Page222
There are still so many other points on the body to which some or
the other chakras are subtly connected, of which the yogis are
aware. The various hand signs (Hasta-mudras) that one does for
the Gayatri-mantra-jap are actually linked to the enervation of the
chakras and for awakening the Kundalini.
By Vibhakar Lele
Saint Eknath
On
The Maha-yoga
Intrigued by the Anahat-nad, which has become my 247

companion, I researched on it furthermore. As I went ahead with it,
I found a very mysterious universe of yoga science unfolding
before me. I recently read the Bhagawat commentary by Saint
Eknath. The process and the symbolism in it are really speaking
reserved for the knowledgeable alone.
Going into the details of the entire yoga process, he shades more
light on yoga in his commentary. A summary of what he says
follows:
Page223
Maha-mudra combines the five main Mudras: The Bhoochari, the

Khechari, the Agochari, the Chachari and the Alakshya. When the
Maha-mudra is perfected, the Pran and the Apan become one.
The yogi should practise it with concentration, and take the Pranas,
merged with the Apan, through the Sushumna -nadi. Owing to this
process, the Ulhat-yantra i.e. the Kundalini pierces the Shatchakras with its upsurge.
YOGA OF GITA
Later the yogi reaches the divine lake of the seventeenth Kala. It
contains the Amrit (Nectar) overflowing from the Brahm-randhra.
The yogi assimilates the Amrit in the Kundalini.
With its added strength, the Kundalini reaches its ultimate
destination. The Anahat-nad starts roaring from the Brahmrandhra. The Anahat-nad is the last stage of the So-ham-dhyan. and
the yogi is fulfilled.
The progressive process of yoga Saint Eknath has given can be
depicted as follows:
The Pran-Apan =the Pawan =The Manas-Pawan
combine = The Kundalini with the Jeev and the Pranas =the
piercing the Shat-chakras =the seventeenth (Jeevan) Kala
=the assimilation of the Amrit from the Brahm-randhra
=the Brahm-randhra =the Anahat-nad.
When the yogi realises that the Anahat-nad is the Atma i.e. the
Self, he attains unity with It and reaches the final state of the
Samadhi.
From Ovis 9-103 to 153 of the work, the further path of the
Kundalini is seen to be: The seventeenth Jeevan-kala =the
Mana-karnika Ovari (precincts) =the Brahm-randhra.
Even after the Kundalini with the Pranas traversing the precincts of
the Mana-karnika Ovari, surges upwards of the Brahm-randhra, the
Anahat-nad keeps on. It has consistency and continuation. Their
further surge is to the precincts of the Alakshya. Even there, the
Page224
We may see that Saint Eknath has clearly indicated that the
Anahat-nad is the state much after the piercing (Bhedan) of the
Shat-chakras. After that stage of the Shat-chakras, one reaches the
Seventeenth Kala i.e. the Ama-kala = the Amrit-kala = Amanaska
Samadhi. After that stage, the Anahat-nad starts ringing.
By Vibhakar Lele
Anahat-nad continues to ring. There is no end to it, even in the

final Samadhi state. Truly speaking, the ringing of the Anahat-nad
is the final Samadhi state. The Anahat-nad is the personified Atma,
so to say.
While commenting upon the Shloka 11-12-17 of the Shri-MadBhagawat, 82 Saint Eknath has thrown further light on the subject.
The Shloka says: The Atma enters the cave of the Brahm-randhra,
accompanied by the Nad of the Pranas. Endowed with the subtle
Manas, centred in the Matras and the Varnas, the Atma becomes
the Jeev
The ultimate Swa-rup of the Jeev is at the Brahm-randhra. It is
accompanied by the Pranas. It is in a subtle form, that of the
Manas. It expands further in the body.
The Swa-rup, or the Atma, expresses itself in the form of the
Matras i.e. the three and half Matras of the OM: the Maha-karan,
the Karan, the Sookshma and the Sthool dehas, to form the body of
the Jeev
Page225
These four bodies comprise of the Varnas of the Varna-mala, i.e.

the primal elements of the further expression of the Jeev into the
vital elements of the body. The Varnas indicate the primaries for
the formation of the subtle Nadis and the chakras.
Once the Nadis and the chakras are formed, the Sthool deh of the
embryo becomes the full-fledged Jeev, waiting to be born in the
world. This is the Prasav-kram of the Jeev i.e. evolution of the
Atma into the form of a Jeev
YOGA OF GITA
A yogi tries the Prati-prasav-kram to reverse this process: to

regress from the state of the Jeev to that of the Atma. It is by
merging everything: the Varnas, the Matras, the Pranas, the Manas
and the Nad into its origin, i.e. the Atma.
A summary of what Saint Eknath says is as follows:
When the Atma enters the Jad to make it Chetan, it becomes the
Jeev. The Jeev is Chaitanya-rup. Truly speaking, it is the Shiv.
Beyond the limits of the Para and the Apara Prakritis, there is the
Nad, known as the Para. Since it is formed without any percussion
or air movement, it is called the Anahat-nad. Sadashiv83 and the
rishis like Sanak have reached that stage of the Anahat-nad. They
are immersed in the ecstasy of the Nad. That is their state of the
ultimate Samadhi.
The Atma enters the cave of the Brahm-randhra, with the Pranas,
expressing Itself as the Anahat-nad. Saint Dnyaneshwar calls the
Anahat-nad emanating from the Hridaya as the humming or the
whirring of the Pranas.84 This is the Adhyatmic Hridaya and not
the muscular heart. The precinct of the Ardha-matra i.e from the
Ajnya-chakra to the Brahm-randhra is known as the Hridaya to the
yogis. The Said Shloka of the Shri-Mad-Bhagawat is in the context
of the Adhyatmic Hridaya.
Page226
The yogi starts hearing the Anahat-nad when he reaches the

Bhramar-gumpha, the last abode of the Atma, before entering the
body as the Jeev Saint Dnyaneshwar indicates here that the
Anahat-nad evinces itself in the form of the OM. It means that the
primal matter of the OM is the Anahat-nad.
By Vibhakar Lele
Notes
On
The Maha-yoga
We can learn a lot on yoga-shastra from the commentary by Saint

Eknath on the Bhagawat. However, his work is not under our
active consideration. Hence, we may note just a few of the salient
Ovis from it, to enlighten ourselves on the subject.
These Ovis (9-117 to 138), Saint Eknath has used the allegory of a
mountain fort to describe the ascent of the yogi to the Brahmrandhra. In these Ovis, no doubt, he follows the Pantharaj of Saint
Dnyaneshwar. In fact, scholars reckon the work of Saint Eknath as
a complementary treatise of the Dnyaneshwari, on yoga-shastra.
Note 1: The Ovi 9-11785 is representative of my experience of the
Atma-jyoti. The Maha-mudra, which combines the five Mudras the Bhoochari etc., leads the yogi to annihilate the darkness of the
Ajnyan: the Avidya, or the Prakriti.
Page227
The Jyoti is the omen of the light, which dispels the night of the
Ajnyan, so to speak. In my case too, the Maha-mudra was formed
to light the lamp of the Atma to dispel the Avidya.
Note 2: In the Ovis 9-124 and 125, e9 the Pran-Apan are given the
allegory of a ladder to climb the mountaintop of the Brahm-giri:
YOGA OF GITA
the Brahm-randhra, which is the seat of the Atma at the crown of

the head.
Note 3: In the Ovis 9-124, e10 the Dhyan-khadga i.e. the sword of
the Dhyan is used to allegorise the Dhyan to a sword to conquer
the fort of yoga. Saint Dnyaneshwar has used a similar allegory of
the sword of the Dhyan in the Dnyaneshwari, while describing the
conquest on yoga-path.86
Further, both Saint Eknath and Saint Dnyaneshwar have
mentioned87 that when the yogi conquers yoga fort, he finds out
that there is none other than himself in the fort. All the enemies
being vanquished, he scabbards the sword of the Dhyan.
Note 4: In the Ovi 9-129, Saint Eknath uses the term Ulhat-yantra
for the Kundalini. Saint Dnyaneshwar has also used Ulhat-shakti:
88
a similar term for the Kundalini in his Ovis 9-212-219, while
similarly describing yoga process culminating in the Samadhi.
Note 5: In Ovis 9-217 and 218 of the Dnyaneshwari, 89 Saint
Dnyaneshwar alludes to the Anahat-nad as the trumpet of victory
of the Dhyan, while describing the yogis ascension to the throne
of the Samadhi: the final act on the battleground of yoga-samadhi.
There is an important lesson here for the bookish scholars who

regard the Anahat-chakra as the arising place of the Anahat-nad.
Note 6: In the Ovi 9-130, Saint Eknath refers to the one-track mind
of the warrior: the Soham-veer, in this battle, i.e. to attain victory.
The Pran-Apan are forged into one platoon and surge ahead, with
Page228
The Anahat-nad arises after the yogi captures the source of

sustenance in yoga fort: the watering hole of the seventeenth Kala.
Saint Dnyaneshwar has thus clearly indicated, like in the Ovis of
Saint Eknath90 under consideration that the Anahat-nad manifests
only after the piercing of all the Shat-chakras, and not before.
By Vibhakar Lele
the Kundalini blasting its cannons with fire to annihilate the Shatchakras' towers barricading entry to yoga fort.
The word Ekagrata:91 one-track mind used by Saint Eknath here
does not refer to the mundane concentration. It refers to the
Samyam of the Dharana-Dhyan-Samadhi-Samyam of the Patanjal
Yoga-sutras.
Sub-note (A): The real Samyam obtains only after the Kundalini
stabilises in the Ajnya-chakra. When the Kundalini enters the
Hridaya and the Ajnya-chakra is pierced, the lower chakras are
pierced automatically.
The manifested Anahat-nad does this. The Sushumna goes from
the eight-petalled lotus, home of the Hamsa-yugal, to the Atmajyoti. The eight-petalled lotus is where the Dahar-vidya of the
Upanishadas manifests. In the Ajnya-chakra, the Shambhavi-vidya
manifests.
These two Vidyas with the Anahat-nad are Chetan and not Jad: the
highest level of attainment of the purified yogi. The Shambhavimudra leads grants the Urdhwa-ret-avastha to the yogi. His Virya
and Ojas are never lost, whatever may be the excitation.
Page229
Sub-note (B): Once when I had been to a woman mystic, another

woman, herself with some ESP powers, who was aware of my
condition, tried to cohort her to disturb my Ekagrata, saying that it
is harmful.
The mystic looked pointedly at me, as if to find out what was the
fact. I told her that in my pursuit, I need the Ekagrata. The person
concurred with me.
YOGA OF GITA
The Ekagrata being referred to in that incident was the Samyam of

the yogic process. It was attained because at that time, my
Kundalini had reached and stabilised in the Ajnya-chakra.
Note 7: Saint Eknath refers to the watering hole: the seventeenth
(Jeevan)-kala.92 It is the reservoir of the Amrit overflowing from
the Brahm-randhra. On the Kundalini assimilating this Amrit, the
Anahat-nad manifests for the yogi.93
The word Durg: i.e. the fort alludes to the Brahm-randhra here.
Saint Eknath says that the trumpeting of the Anahat-nad arises
from the fort: the Brahm-randhra. This should sufficiently clarify
to the novice that the Anahat-nad manifests when the Kundalini
reaches the Brahm-randhra.
Note 8: The Ovi no. 9-130 informs us that the So-ham-vritti
conquers the Ahamkar and the possessiveness: Mamata of the
Jeev, which bind it to the phenomenal world.
Note 9: The Pran-Apan surge above the Brahm-randhra. It
indicates that the Kundalini reaches the spot next to the Brahmrandhra, which the yogis call as the Man-karnika-ovari.
Again, it is clear that even after the initiate becomes a Siddha, the
Anahat-nad, which signifies his Siddha state, continues its course;
it does not cease to manifest. This is a noteworthy point for the
novices, who learn through books alone, without any yogic
experience.
Page230
The Anahat-nad manifests and with it, the yogi wins the battle of
yoga-durg. The Jeev loses its separate identity, becoming one with
the Brahm.e11
By Vibhakar Lele
Page231
They are misled into thinking that there is an end to the Anahatnad, after the yogi attains the Brahm. The clear fact is that it is not
so. Even theoretically, the Anahat-nad, which is the overlapping
juncture of the Jeev state, and the Brahm state does not cease until
the death of the physical body of the yogi.
The term Man-karnika-ovari in these Ovis is adjacent to the
Brahm-randhra. Saint Dnyaneshwar also alludes to the Mankarnika-ovari in his Abhangas. We know that the point of Anahatnad is the Bhramar-gumpha. It will thus appear that the Mankarnika-ovari must be from the Bhramar-gumpha to the Brahmrandhra.
Note 10: Yoga path indicated in these Ovis by Saint Eknath
appears to be thus:
The Maha-mudra - The merger of the Pran and the Apan - the
Pratyahar - raising the ladder of the Pran-Apan = the passage
through the Sushumna = the entry into the Madhyama-madhyavivar -the Shat-chakra-bhedan -the Dhyan - conquering
the watering hole of the seventeenth Amrit-kala (the starting point
of the action to pierce the Brahm-randhra) -Amanaska state =
Unmani-avastha - the Man-karnika-ovari (ascending the tough
incline of the Mukti) - the manifestation of the Anahat-nad - the
upsurge of the Pran-Apan above the Brahm-randhra = the
ascension of the Kundalini to the highest point of yoga path the merger of the Shakti (the Kundalini) with Shiv (the Mukti
state) - the manifestation of the Anahat-nad as the Self: the Atma
( the realisation that the Anahat-nad, which has manifested is the
Nad of the Self) - Oneness with the Atma = Samadhi = Samsamya state
YOGA OF GITA
Note 11: The above notes on yoga path of the Kundalinis

ascension do indicate that the Anahat manifestation is a stage after
the piercing of the Shat-chakras. It is not the stage of reaching
what is called the Anahat-chakra: a misnomer for this chakra. The
Nad arises only after the Kundalini assimilates the Amrit of the
seventeenth Kala.
The Amrit, contrary to what the bookish persons suppose, is not
contained in any of the Shat-chakras.
After the Pranas surge ahead of the Mana-karnika Ovari, the
Anahat-nad manifests. It continues to ring even after the Kundalini
stations at the Brahm-randhra. The Nad never dies. It rings
continuously even after the Pranas surge ahead of the Brahmrandhra and reach the precinct of the Alakshya (the Brahm-and =
the Vishwa-kundalini).
Page232
The Anahat-nad is the identity of the Atma. They are both

synonymous. The Anahat-nad is the state of the ultimate Samadhi:
the Sanjeevan-samadhi.
By Vibhakar Lele
The Nad
And
The Chakras
For the inquisitive, the Ovis 12-291 to 370 of Saint Eknaths

Bhagawat are very informative. The entire process of the Prasavkram of the Jeev: from the entry into the Brahm-randhra, the
formation of the dehas etc. is depicted therein. The Prati-prasavkram is the opposite of the Prasav-kram, in which the Jeev regains
its Swa-rup. Saint Eknath has delineated both these processes in
the said Ovis.e12
Page233
These Ovis indicate clearly the point of the Anahat-nad, its nature
and glory on yoga path. The Anahat-nad is neither the air making
sounds, nor a sound arising from percussion. Its place is beyond
the Para-vak. The yogi, who reaches that point experiences the
Anahat-nad.
Saint Eknaths Ovis show, beyond doubt that all other inferences
about the origin and the nature of the Anahat-nad are wrong, e.g. i)
It is the sound of the Kundalini / the Pranas entering the
Sushumna. ii) It is generated when the Kundalini reaches the
Anahat-chakra proximate to the physical heart, etc.
Page234
YOGA OF GITA
By Vibhakar Lele
The Rodhini
Yoga path beyond the Ajnya proceeds from the Ajnya-chakra to

the Bindu and then to the Ardh-endu. I once had the vision of the
Sahasrar-chakra. It contained this Ardh-endu, in the symbolic form
of the crescent of the moon.
The Rodhini is above the Ardh-endu. The Rodhini has with it the
Jyotsna, the Jyotsna-vati and the Adi-shakti. The Rodhini is the last
point for Rup (form) manifestation. It is the final point for the
yogis to have the ESP experiences of the Rup.
The governors of the universe e.g. the Brahma, the Ishwar, the
Siddhas and other Lok-palas are stopped here from proceeding
further. That is why it is called the Rodhini: the obstacle in the path
of yoga.
Page235
Until they finish their appointed duties, they are not allowed to
establish themselves in Mukti. Here, of course, the reference is to
the Vishwa-kundalini, which can be regarded as a higher octave of
the Kundalini: the Creatrix of the world.
Most of my ESP experiences are related to the Ajnya-chakra and
above. I have experiences of the Sahasra-dal-padma and the
infinite-petalled lotus: the Kol-hat-chakra beyond it.
YOGA OF GITA
Page236
It shows that I was not held up at the Rodhini. In my estimate,

based upon yoga-shastra, the ESP experiences of other yogis and
myself, my journey to the Param-tattwa: the Nirvana has been
over. This evaluation is duly supported by the mystics like
Krishna-tai and others, who have confirmed it without any
reservation.
By Vibhakar Lele
The Nad
And
The Nadant
The Nad and the Nadant: the Maha-nad are after the Nirodhika (i.e.
the Rodhini). The Nad is placed inside the mouth of the Brahmrandhra. The yogi experiences here the Word: the pure Nad,
representing the Chid, unalloyed with the Prakritis manifestations.
The Nadant: the Maha-nad is the third Shoonya. It is regarded as
representing the Ishwar. The Maha-nad is one with the base: the
origin of the Nadis. It is in the Brahm-randhra. It is the gateway to
the Moksh.
Page237
It has the power to assimilate the world into it by the power of its
Adhah-shakti (Adhah-kundalini) and is assimilated, in turn, in the
Urdhwa-shakti (Urdhwa-kundalini).
YOGA OF GITA
Bhakti
The jewel
Of
Mukti
Saint Eknath narrates the nature of the Anahat-nad and meditation

upon it in the Ovis 21-400 to 440.e13 The yogi is constantly tuned
to the Anahat-nad: the Nad-anu-sandhan by the grace of yogamaya. It itself manifest as the Nad and connects the yogi to the
Ishwar.
The fine fibre of the Nad connects the navel (It is not the
physiological navel; it is the yogic navel: the Kand, where the
Kundalini stays when dormant.) to the Brahm-randhra. This is the
Sushumna-nadi, the tail of the dormant Kundalini.
The yogi who reaches it is beyond the snares of the Shad-ripus: the
six enemies of the initiate viz. the lust, anger etc. It means that the
yogi has reached the Nirgun state. Considering this opinion of Shri
Ram-krishna, I have to conclude that this high stage of the Nirgundhyan was attained by me at the very beginning when I started
hearing the Anahat-nad.
Page238
Shri Ram-krishna Kshirsagar maharaj: a saint of the modern age

says that the initiate has to practise yoga for awakening the
godhead dormant within his self. The Upasana has to reach a very
high stage for attaining the godhead.
By Vibhakar Lele
With just a casual recitation of the Gayatri-mantra and the Ganeshatharva-shirsha, like any ordinary person, without the muchvaunted Anushthanas, hyper practices etc., starting de-novo at the
rather late age of forty-two years, I attained the Anahat-nad and the
accompanying high stage of the Nirgun. It is definitely something
special about my travails on yoga path.
From these facts, I surmise that, whatever yogic practices I had
followed in my previous lifetimes, must have fructified during this
lifetime. That is why I started my biography with the Gita
quotations94 while narrating this saga.
I have faith in Shri Krishna. His utterances would never be void. In
addition, I have this first-hand experience of the trueness of His
statements. Again, who I am to determine the veracity of the
Lords utterances! However, I am highlighting these points for the
benefit of the initiates.
Page239
According to yoga science, the yogis last vista is the Nirgun. That
is the pinnacle of the path. The path merges into the Nirgun.
Considering that my yoga practice is over, this is the last stop for
me.
However, Saint Eknath tells me that even if I might have attained
the stage of the Jeevan-mukti, I have yet to attain its glory: the
Jewel of the Bhakti, beyond the bounds of even the Nirgun. When
the yogi attains it, Shri Krishna bestows upon the yogi His powers
of controlling the Maya. The yogi becomes an avatar of Shri
Krishna.
YOGA OF GITA
I am not aware of when and how I would be reaching that state.

Shri Krishna alone will decide when to grant it to me. I am,
moreover, not that desirous of such a state.
I am happy for whatever I am. God has bestowed upon me the
highest stage attainable to a yogi, without knowledge or desire:
why, when and how I do not know. He has strewn enough
breadcrumbs for me to see the path and my state. I am truly
wonder-struck at what I have got from Him. I still do not know
whether the saints criterion and confirmations about this state of
mine truly belong to me.
I am such an ordinary person, trying to come to terms with the
discovery of my soul, so suddenly coming to light. Compared to
the saints, who am I! Eminent saints like Gajanan maharaj Gupte
are delighted to call themselves the crazy broom in the hands of
saints, just doing whatever they order.
Page240
I am not even like an ant before such saints. Moreover, I have no

desire for greatness. Saints have said that the lowly ant gets sugar
to eat; the great elephant has to break its back to break the trees
and carry the wood.
By Vibhakar Lele
Piercing
Of
The Ajnya-chakra
Saint Eknath has also indicated in the Ovis 12-303 to 351, of the
Bhagawat, that it is very difficult to pierce the Ajnya-chakra.95 The
yogi is held up at a point below it: the Kaki-mukh, which is above
the Vishuddhi chakra. The only practice to reach the Ajnya chakra
is that of the Ajapa-jap: the Ham-sah-So-ham mantra-jap.
The yogi faces the lure of the Siddhis at that stage. Only a yogi,
who can remain aloof from the Siddhis can attain to the Ajnya
chakra. Attaining to the Ajnya chakra requires a great deal of yogabal: strong and steady yoga practice.
Page241
Saint Eknath delineates yoga path here as: The Adhar chakra (the
Muladhar chakra) the Swadhishthan chakra the Manipur
chakra the Anahat chakra the Vishuddhi chakra the Kakimukh the Ajnya chakra the Gol-hat the Bhramargumpha the Sahasra-dal the Par-Brahm.
YOGA OF GITA
The Riddhi-Siddhis
The yogi who attains the Ajnya-chakra attains many Siddhis. I still
remember an incident very clearly. When I was in a certain state, I
had surrendered to Lord Pandurang all the Riddhi-Siddhis,
including the Ashta-maha-Siddhis. The yogi has to do this for
further progress.
However, I did it unintentionally, not knowing the science of
Yoga. It could be so owing to the grace of Shri Krishna and the
dicta of Saint Dnyaneshwar.96 It was the auspicious day of Pandavpanchami: the 5th day of the waxing moon of the month of Kartik,
27th October, 1987.
Saint Dnyaneshwar clearly tells us to neglect the Siddhis, including
the Ashta-maha-Siddhis on the path of yoga. I was remembering
his advice well. Thus, I was enabled to avoid deviating from yoga
path.
There were some noteworthy coincidences on that day. Just on the
same day I surrendered the Siddhis, the radio broadcast a song
regarding Saint Dnyaneshwar composing the commentary on the
Gita97 and on the grace of Saint Dnyaneshwar, in Hindi.e14e14
The reincarnated being, the Yogi having churned the Four

Wisdoms (The Vedas) and all scriptures, enjoys their cream, their
Page242
The very same day, there was the following thought for the day in
The Times of India:
By Vibhakar Lele
essence. The learned get only the buttermilk.-The Jnyansankalini-tantra

One more ESP experience about the Ajnya chakra needs to be
narrated. I saw a circular light, like that from an electric torch,
coming out of my Bhru-madhya. I was reading something in that
light.
Later I found the explanation for the vision in a book by Pandit
Gopinath Kaviraj.98 According to him, just above the Ajnya
chakra, there is the Bindu. Beyond it, the Ardha-bindu: Ardh-endu,
the Rodhini, the Nad, the Nadant, the Shakti, the Vyapika, the
Samana and the Unmana follow, in that order.
Gopinath says that the Bindu appears to shine light, in form of a
lamp, upon the forehead. The form of the Bindu being of a lamps
flame, though it is actually circular in shape. It is brilliant like
billions of suns.
The centre of the Bindu is the abode of the Shanty-atit Ishwar. The
Nivritti and the other Kalas Surround Him. His Nija-shakti resides
at His left. The narration of Gopinath helped me to understand that
I had the Vision of the Bindu.
Page243
I had read the biography of Upalekar maharaj. He was a Siddha.

His sight used to be fixated upon the Bhru-madhya always. I asked
a person, one of his near devotees whether he knew if any such
vision was reported by the said person. His reply was negative.
YOGA OF GITA
The Sanjeevan Samadhi
The Chaotic State of Mind Of The Yogi

The yogi becomes confused after the Darshan of the Atma: the
state of the Nir-vikalp Samadhi. Saint Eknath talks about it in Ovis
13-669-671 of the Bhagawat.e15
I will give my example to illustrate the substance of these Ovis. I
have narrated the incident of the perpetual Atma-jyoti (the incident
of the lighted lamp). At that time, I was taken aback by the
phenomenon. A lot of confusion as to its queerness was generated
in my mind. Lacking the knowledge of yoga-shastra and without
personal guidance, I thought that I had been afflicted. The incident
had shocked me out of senses. The black magician couple who
came to know of the state tried their own hand at increasing my
weirdness.
My state was of the Darshan of the Atma. It was so surrealistic that
one never can even dream it in the worst of nightmares. It was the
real vision, perpetuating for my lifetime. Unless I got accustomed
to it, I would be the weirdest person in the world.
One Babaji referred to this peculiar state of mind of the yogis when
we were passing in front of a lunatics asylum. He said that the
Page244
It is what happens to any yogi, when he has reached the stage.

Being far removed from the day-to-day world, they transmit a
severe shock to the yogi. In most of the yogis, it leads to a
dementia like conditions.
By Vibhakar Lele
yogis path might take him to even such institutions, en-route. One
of his disciples had had some attacks of insanity, I learnt.
However, it was not because of the Atm-darshan. It was the result
of his extreme Tratak practice. Nevertheless, some initiates99 have
reported experiences of psychiatric conditions, while on the path.
Many a saints, Siddhas and sadhus have had to go through similar
states. Some of them could come out of the shock. However, some
continued to behave like crazy persons all throughout their lives. It
is called the madness of god-seekers. This kind of madness is a
hallmark of The Dark Night Of The Soul I have earlier referred.
This God-madness has been seen in many a saints like e.g. Mirabai. People had nicknamed them as maddies. The biographies of
saints like Swami Samarth of Akkalkot, Gajanan maharaj of
Shegaon are replete with instances of such behaviour. The case of
saint Shri Ram-krishna Param-hamsa is after all well known.
Common persons like his caregiver Mathur-babu could never think
of him as a sane person.
Page245
In my considered opinion, the Gita has a few Shlokas100 describing

such a condition. Their popular meaning, however, may be
different from what I ascribe to these Shlokas. It is because the
common people can never understand the esoteric states of the
yogis.
This Shloka describes the state of mind of a yogi who has
experienced the Atm-darshan. They become stunned by it. Then
whatever he sees, says, hears or does may look like he is a mad
person.
YOGA OF GITA
The miscreants from the society are known to have harassed such
persons endlessly. The common folks can never understand his
state and the gauge his behaviour.
In the days of modern medicine, such persons may be labelled as
psychiatric cases and be treated for schizophrenia, depression and
other psychological disturbances. Pt. Gopi-krishna and Mr
B.S.Goyal have reported that they were treated like that.
When I was passing through that stage of Atm-darshan, I, too, was
reckoned by my friends as one such. Some colleagues even
thought that I was addicted to LSD and such psychotropic
substances. I can vouch that I have never even had a glimpse of
such substance in my entire life, up-to-date.
Yoga-shastra says that the behaviour101 of such a yogi then could
be utterly childish, or that of a lunatic. His behaviour could even be
ghoulish. These yogis behave like this because of some impairment
to reconcile the real world with the Atm-darshan, which is so
disparate to the normal human sense.
That was a time when I had become very emotional and

unpredictable. The Jyoti-darshan had left me in a weird state of
mind. I used to think about the esoteric matters only. I had stopped
doing my duties. Tears would start flowing from my eyes without
any reason. I would prostrate before all and sundry.
Page246
When I was undergoing that phase, the saintly woman from

Haripur, who used to be always in the Turiya state, took pains to
inform me that my condition was not psychiatric. It was a yogic
state. I should not seek any help from a psychiatrist, she advised.
The medicines were more likely to harm me than cure anything,
she said.
By Vibhakar Lele
For example, my behaviour had become moody, like that of Shri

Ram-krishna Param-hamsa, as narrated in his biography. To the
layman, I would have looked like a madman only.
While I was passing through that condition, my father was
hospitalised for twenty-one days. I was most attached to him. His
illness had also caused a lot of pain and anxiety to me. It was then
that one well-wisher introduced me to the saintly woman I referred
to above, asking her to do something for me.
She looked pointedly at me and asked me to prostrate before her:
to the Krishna in her bodily form. After I had done so, she
continued to look at me for some time. Then she told me to
remember Shri Krishnas dicta from the Gita.
The Shlokas102 talk about His taking the avatar whenever the saints
need Him; He is always by the side of His devotees, protecting
them from harm.
Finally, she assumed the pose of Shri Krishna, holding the flute
and told me to continue with devotion to Ganesh. I need not worry,
she said, because Shri Krishna was protecting me.
Page247
Since then, I almost came out of the perplexed state of mind,

except occasional odd behaviour. The weirdness was gone. I
started attending to my professional work properly.
When I was passing through the stage of Atm-darshan, I was not
aware of what Saint Eknath had narrated in his Bhagawat. I had
known that I was a yogi and had no foreknowledge of what could
happen to one on the path.
YOGA OF GITA
Page248
If I could have that knowledge, I might have probably gauged the

real dimension of the experience. To know all that and to act
properly, the yogi needs a guide: the guru, who is exactly
knowledgeable in yoga-shastra and is himself a fully attained
yogi.103
By Vibhakar Lele
Insomnia
Though the saint from Haripur had alleviated my mental condition,
the effect of the Atma-jyoti-darshan could not be abated. The Jyoti
remained always at the back of my mind. My condition continued
to be that of an abnormal person for some time. I was in the grip of
insomnia from the day I experienced the Jyoti. I used to feel
terrible heat in my body and it used to disturb me a lot.
I approached a doctor who prescribed sedatives. However, the
medicines would not work well. Whatever little sleep I would be
able to get, it would be disturbed. I remained agitated throughout
the day.
I asked the doctor, treating me, when I can sleep peacefully and
without medicines. He told me that insomnia is usually lifelong
and the patient needs to take the medicine, with an ever-higher
dose over the period.
Two years passed like that. I started to reduce the dose of the
medicine. One tablet to half a tablet and to a quarter, and then oneeighth. The insomniac condition persisted. The saints have had it.
It is known in yoga-shastra as The Saints Insomnia.
Page249
It is easy to coin a term for such pitiable conditions like The dark
Night Of The Soul, The Saints Insomnia etc. However, one who
suffers these conditions can only tell the misery. That is why the
yogis liken the path to walking upon a razors edge.104
YOGA OF GITA
The Gita has a Shloka105 to describe this condition, which is

interpreted variously. I like to put one more interpretation to it,
based upon my experience of the Atma-jyoti.
The yogi, when he realises the Atma, loses sleep. The night turns
into the day of Jnyan for him and the day remains the day.
However, for the common people, who never see the Atma, their
days are nights and their nights are after all nights of Ajnyan.
The many commentators of the Gita do not speak about the distress
to a yogi, whose night turns into the day.
About two years after the Jyoti-darshan, I had been to Shegaon, to
have the Darshan of Gajanan maharaj. When the night fell, I found
that I had forgotten the medicines at home. I reconciled to the
certainty of remaining sleepless for two more nights while
journeying.
I started meditation of Gajanan maharaj. Miraculously, I fell asleep
and slept all through the night. Same thing happened during the
return trip.
After I returned home, I thought that if I could sleep without
medicines for three nights, why I should not try sleeping just like
that. I started meditation on Gajanan maharaj and after an hour, I
fell asleep.
Page250
I noticed thereafter that every time I slept meditating, my hands

would form a special Mudra. This was the beginning of nights of
sound sleep for me, without sedatives. The so to say incurable
insomnia was cured by the grace of the saint of Shegaon.
By Vibhakar Lele
The Everlasting Samadhi
For how many days should the state of mind last in which I found
myself due to the Jyoti-darshan? A knowledgeable person told me
that if that the limit of the Pranas to remain in the Brahm-and is
twenty-one days. If the yogi remains in that state for even a second
more, he dies. Many of the renowned yogis find it difficult to
remain in that state even for a few hours.
A clairvoyant whom I met during those days asked me: For how
many more days are you going to remain in this state? Twenty-one
days limit has been long past. You are continuing in this state year
after year. How are you able to survive in it for such a long time,
which no known yogi has done so far? How this impossible thing
is happening?
Page251
I told him: I do not know much about yoga-shastra. I trust Shri

Krishna. Whatever is happening, He is behind it and He knows
whatever He is doing to me. I have told Him that I an ignorant
person. It is up to Him to do whatever is right by me.
That person was wonder-struck at my state. He said that this must
be the real Sanjeevan Samadhi, which is so much talked about, but
rarely seen except in the cases of the eminent saints like Saint
Dnyaneshwar.
YOGA OF GITA
I, too, was surprised at what rarest of the rare state God had
bestowed upon me. Then I thought that to protect me from the
black magician couple, Shri Krishna must have purposefully kept
me in the Sanjeevan Samadhi for a long period.
What is impossible for Him? The Shri-Mad-Bhagawat narrates the
story of how He had assumed the persons of hundreds of cows
with their calves, and the cowherds of Gokul, for a year, just to
show Brahma-dev how vain he was. There is no limit to what He
may do for His devotees? In spite of the Sanjeevan Samadhi He
placed me in, I was able to act normally in my life. Did He not
bestow the same Samadhi to Arjun all throughout the battle at
Desegregation? My duties in comparison were very mundane.
All these years since my Jyoti-darshan, I continue to be in that
state without break. I hope that the Lord will keep me in it as long
as He desires, probably until my natural death.
In this connection, I may narrate the story about a yogi. His
fontanels bones were as soft as those of an infant were. The crown
of head surrounding the yogis Brahm-randhra had been softened
due to Samadhi practice.
Where must have been his Gopal-krishna? The knowledgeable

only would understand it. The Gopal was at his Brahm-randhra.
Because of yogic practice of taking the Pranas through the Brahmrandhra repeatedly, that portion had softened.
Page252
He would ask his disciples to feed butter into that place, saying
that the Gopal-krishna enjoys it. Wonder of all wonders, all the
butter placed and rubbed there used to vanish into his scalp. Such
are the mysteries of yoga.
By Vibhakar Lele
A yogi, who had been to our town once, had similarly soft bones at
the fontanel He used to remain in the Samadhi state for weeks
together, buried underground.
I had the experience of a small drop of blood oozing from the
Brahm-randhra. Afterwards a scab formed there at the place of the
Brahm-randhra: just the size of the eye of a small ant. It was the
indication of the Pranas having pierced the Brahm-randhra.
As I had never practised the Hatha-yoga, the body had not been
duly conditioned. Hence, the things, gratefully, remained at that.
Shri Krishna is capable of lifting the Pranas to the Brahm-and
without having to pierce the Brahm-randhra.
In the case of an ordinary person, the Pranas do not leave the body
until the fontanel breaks. That is the reason why the Hindus do not
abandon a corpse until the fontanel breaks.
Page253
The fontanel of an infant is soft at birth and for a year afterwards.

The Atma enters the body through the fontanel, as stated in the
Shri-Mad-Bhagawat. As long as that area is not filled by bones, the
Jeev enjoys Atm-anand. He is connected to the Atma through the
Dasham-dwar (the Brahm-randhra, tenth gate to the heavens).
These are the yogic secrets of the matter.
YOGA OF GITA
The Sagun Dhyan
To tide over the difficult state of Intimidation, the Shri-MadBhagawat106 recommends the yogi to remain in the Sagun
Samadhi: the Bhakti. The Mother Kali had also advised Shri Ramkrishna Param-hamsa to remain Bhav-mukh i.e. not in the Nirgun
Samadhi, but in the state of Sagun-dhyan of the Kali-mata: his
deity in the Sagun.
All the saints have laid stress invariably on the Sagun-bhakti. Shri
Krishna also recommended to Arjun the Interpersonal i.e. the
Sagun Dhyan. The Sagun Upasana helps to keep the yogi in
contact with the real world with much less disturbance than the
Samadhi in the Nirgun Atma-tattwa.
Page254
While still immersed in the depths of the Nirgun Nir-akar, where

there is no such awareness, the Sagun Dhyan of say Ram, Krishna
or the Jagad-amba allows the yogi to be somewhat aware of his
deity: his connection to the world. Saint Eknath has described the
method of the Sagun Dhyan in the Ovis 432 onwards of the 14th
chapter of his Bhagawat.
By Vibhakar Lele
The Kundalini
And
Yoga Path
We will now return to the discussion of the yogic path. We have

seen how Saint Eknath has described it earlier in the 11th and the
12th chapters of his Bhagawat. He again describes it in the Ovis of
the 14th chapter. e16
We had gone into the details already. Hence, we will note some
salient points only. In the Ovi 14-445, 107 the Pranav means the
Kundalini with the Pranas.
Page255
It is seen from these Ovis that yoga path is confirmed as follows:

The Shat-chakras (including the Ajnya-chakra) the Kaki-mukh
the Tri-kut the Aut-pith the Gol-hat the seventeenth Kala
the Sahasra-dal (the Brahm-randhra) the Bhramar-gumpha
(the Pith of the Hammersmith, where the Shakti: the Kundalini
unites with Shiv): the place where the Jeev unites with the Shiv.
Saint Eknath calls the Tri-kut as the Sat-Brahm. The province (the
Kapat) of the Brahm-randhra is the arena above the Ajnya-chakra.
The Tri-gun state continues up to the Sahasra-dal-kamal and
onwards is the state of Tri-gun-atit. The Sahasra-dal is the ChitBrahm.
YOGA OF GITA
The Bhramar-gumpha is the Anand-Brahm. It is the place for

uniting of the Jeev with the Shiv: the Kundalini-shakti with the
Shiv. The province from the Tri-kuti onwards is that of the four
Muktis: the Sa-lokata, Sameepata, the Sarupya and the Sayujya.
This is the general layout of yoga path that the Kundalini follows.
The Ana-had-nad, The Bindu And The Kala

According to Shri Baba maharaj Arvikar,
Nad, the Bindu and the Kala is as follows:
48
the meaning of the
The Nad means the Ana-had-nad: the Anahat-nad. It is the Poornaswarup Anand. The Kala means the Chid-rupata. The Bindu means
the Ahanta: the Aham Rup. The Bindu is the Sat-Brahm.
In his opinion, the yogi attains the Poorna-bodha at the Vishuddhichakra. He says that the Anahat-nad is the realisation of the Sagun,
as well as that of the Nirgun. It is where the yogi is fulfilled.
In one of his Abhangas,49 Saint Dnyaneshwar says that the
Anahat-nad: the Nad is the Brahm in the Prakriti: the Jad. It is the
purest in the mundane world i.e. the juncture of the Sagun and the
Nirgun: the Prakriti and the Purush.
48
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49
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Page256
mee#eelkeej Deens, efveie&gCeeeer meercee Deens, ke=leke=lelee Deen.s
By Vibhakar Lele
He has seen it in the Third Eye i.e. by his clairvoyance that this
Nad, the Anand and the Brahm-pad are one only. These three are
named differently, however, are the same entity, dwelling in the
Ultimate Reality: the Sad-guru.
The word i.e. the Shabda is the Ajapa. It is produced from the Nad
(the Dhwani) and its Laya occurs in the Nad itself. The corporal
body of the Sad-guru, the sadhus and the saints is the Dhwani
(Nad) itself: meaning their bodies are Sagun form of the Sat-chitanand.
The Nad and the Shabda arise from the Sagun Sakar. The yogi
merges his Chetana into the Sat-chit-anand i.e. the Sad-guru by
immersing his self into the Anahat-nad. The Shabda is the Ajapa: it
is mute Jap.
The Hindustani saints say that the Anahat-nad rises from the
Shoonya. It has no limits. Therefore, it is called the Ana-had i.e.
without boundaries.
Page257
The yogis singular objective is to hear the Ana-had-nad. Once the

Nad is heard, the yogi realises the Param-Purush and merges into
Him. That is the uniqueness of the Anahat-nad, which is borne out
by the testimony of the saints and yogis.
YOGA OF GITA
The Relative Positions of the Bhramar-gumpha

And
The Sahasra-dal-kamal on The Yogic Path
In the discussion so far, an ambiguity remains regarding the

relative position of the Bhramar-gumpha and the Sahasra-dal.
From the narrations of different texts, it is seen that some regard
the Sahasra-dal to be positioned after the Bhramar-gumpha on the
yogic path and others take it to be vice-versa.
However, my experience is that the ultimate experience is of the

Anahat-nad, which is at the Bhramar-gumpha. Considering this
and yoga-shastra, I regard that the Bhramar-gumpha is, technically
speaking, after the Sahasra-dal. This is corroborated from Saint
Dnyaneshwars Abhanga (no. 783) cited earlier.
It is to note that the yogis, while describing their experiences may

use indicative and gross terms, in a general manner. They often
refer to the province of the Ardha-matra by just using the three
terms: the Ajnya-chakra, the Sahasra-dal and the Brahm-randhra.
Let us see what saint Jana-bai says in one of her Abhangas: 110
This Abhanga does not have any mention of the Sahasra-dal. The
path of the Kundalini delineated by her is of the Vihangam-marg,
in the province of the Ardha-matra.
Page258
The in-between points are not taken into account, thought to be

secondary to these points. This gives rise to many ambiguities,
while interpreting their depositions exactly.
By Vibhakar Lele
The path as per Jana-bai is as follows: The Tri-kut the Shri-hat

the Gol-hat the Aut-pith the Bhramar-gumpha the
Dasham-dwar (the Brahm-randhra).
In another Abhanga, she reckons that the Anahat-nad is the highest
ESP experience of a yogi.111
Yoga-shastra divides the path of the Kundalini into two regions:
the Poorva-marg (the first sector) and the Paschim-marg (the
second sector). The Paschim-marg is the Vihangam-marg. The
sector from the Muladhar to the Ajnya is the Poorva-marg and the
one above the Ajnya to the Sahasra-dal, the Bhramar-gumpha etc.
is the Paschim-marg.
So far, we have dealt with the ESP experiences of the Paschimmarg: the Vihangam path. Saint Namdev reckons these sectors of
the path in one of his Abhangas.112
Saint Eknath says in his Bhagawat113 that the Anahat-nad is
manifested Param-atma: the Vibhuti of the Lord. It is the farthest
point on yoga path, much beyond the Chid-akash: the Gagan.
Page259
In the 20th chapter, he says114 that the Anahat-nad manifests when

the yogi, sailing in the raft of yoga, with the guru at the helm,
arrives at the ports of the four Muktis. Thus, it is confirmed that
when the yogi becomes a Mukta, he starts hearing the Anahat-nad.
YOGA OF GITA
The Khechari-mudra
In the same chapter, further on, while again delineating the Mahayoga path, Saint Eknath mentions the Khechari-mudra: 115 the
pinnacle of yogic states. Yoga path delineated in the Ovis 20-250
to 268 is as follows:
The initial steps are: 1) The Atma-natma Vivek, 2) the YamNiyamas, 3) the Asana, 4) the Muladhar-mudra,
5) Once the above steps are perfected, the Apan from the Muladhar
and the Swadhishthan chakras changes its direction of flow: from
downward flow to upward flow.
It then meets the Pranas, flowing in the region from the Anahatchakra to the Vishuddhi-chakra, at the Manipur-chakra. The PranApan homogenize into each other at the Manipur chakra. This
action is called the Samya or the Sam-rasya in yoga-shastra.
When this action takes effect, the Sthool-deh becomes purified,
along with the other Dehas: the Sookshma, the Karan and the
Maha-karan Dehas. Thus the entire region from the Pind, the And
and the Brahm-and becomes purified of the gross elements like the
Kapha, the Pitta and the Vat etc.
The yogi also gets to enjoy the Siddhis at this stage. However,
whatever the distraction or the lure of the phenomenal world, he
should remain steady and firm in his Asana i.e. the yogic posture
of the self: of mind and body.
Page260
The entire Nadi-chakra system is attuned for yogic action. The past
karma-phal stored in the Jeevas Ling-deh is destroyed. While this
takes place, the yogi may go through a difficult phase of diseases,
impediments on the path and mental imbalance.
By Vibhakar Lele
6) When the Sam-rasya of the Pranas with the Apan is achieved,

the Shat-chakras are wound up.
7) Once this stage is arrived at, the Kundalini awakens and it enters
the Sushumna-nadi with the homogenized Pran-Apan. It starts to
climb the winding uphill path of the Paschim-marg, traversing
from the Ajnya-chakra onwards towards the Brahm-randhra.
In short, yoga path is as follows:
Page261
A) For awakening the Kundalini, the steps are as follows:

The Atma-natma Vivek the Yam-Niyamas the Asana
the Muladhar-mudra the homogenisation of the Pran and the
Apan: the Sam-rasya appearance of diseases, obstacles and the
Siddhis and their destruction the purification of the four Dehas
and the chakra-nadi system the winding up of the Shat-chakras
the awakening of the Kundalini the entry of the Kundalini
into the Sushumna-nadi with the homogenised Pran-Apan
Kundalini taking the uphill path above the Ajnya-chakra.
B) From the point the awakened Kundalini takes the uphill path of
the region above the Ajnya-chakra, its further progress is as
follows:
The Kundalini is poised to traverse the path above the Ajnyachakra Opening of the Kaki-mukh (the cliff: the Kapat at the
beginning of the Ardha-matra) the flow downwards of the
Nectar: the Chandra-amrita from the Sahasra-dal the
Kundalini emits the Halahal (the produce of the Kundalini at this
stage) which gives back energy to the Indriyas to function the
yogis body is transformed into divine body (Divya-deh) the
yogi achieves the Khechari-mudra.
YOGA OF GITA
Saint Eknath has used the word Kaki-mukh: the Kapat while
describing yoga path. By this word he is referring to the point
known as the barricade above the Makar: the third Matra of OM.
The yogi enters the Ardha-matra once he can override this
obstacle. The further path is that of the Bindu, Ardh-endu etc. to
the Brahm-randhra.
The Kundalini, with the homogenised Pran-Apan, poised to trace
yoga path beyond the Ajnya-chakra is called the Khechari (mudra) 116 by Saint Dnyaneshwar. Saint Dnyaneshwar says that the
Kundalini, in this Khechari state, with the assimilated Pranas
enters the Sushumna and making the Chid-akash as a stepping
stone, navigates through the space above the Ajnya-chakra.
An Abhanga of Saint Gora Kumbhar117 is illustrative of the
characteristics of the Khechari stage. He says that the Khecharimudra is representative of the state of transition from the Sagun to
the Nirgun state. The state beyond the Nam-rup happens after the
Khechari-mudra is attained by the yogi. The states of Khechari and
beyond cannot be described in words.118
One can find numerous such details, while expounding the 11th
Skandha of Shri-Mad-Bhagawat, shedding light on the Kundaliniyoga: the Pantharaj (the Kram-yoga) of Saint Dnyaneshwar. We
cannot go into all the details, even if very informative, within the
scope of this short biography of a yogi. The students of yoga-
Page262
C) The states the Kundalini of Khechari and beyond as in the 20th

chapter of the Bhagawat of Saint Eknath can be summarised as
follows:
The Ajnya-chakra Khechari-mudra the Kaki-mukh
the Aut-pith the Gol-hat (the Sahasra-dal) the Bhramargumpha (the final stage) = Shiv-Shakti-sam-rasya = the Pith of the
So-ham-Ham-sah = (the Param-atma) = (the Sad-guru)
By Vibhakar Lele
Page263
shastra may benefit by seeking out the details from the original
source himself.
YOGA OF GITA
The Jyoti-darshan
Saint Shri Ram-krishna Param-hamsa used to say that as the yogi

progresses, his interest in the magnificent Darshan of the Ishwar
wanes. In the beginning he starts with the Dash-bhuj (with ten
arms) idol of the Ishwar. It gives out extensively the light of its
magnificence.
Next he has visions of the Dwi-bhuj (with two arms) idol. It does
not display any of the weaponries of the Dash-bhuj idol. It is just
human in form. The light of knowledge spreads out from It.
Later on, the yogi has visions of Gopal-krishna: that of a tender
baby or pre-adolescent lad. The last of these states is the one when
the yogi sees the Jyoti.
My experiences exactly match with what Ram-krishna Paramhamsa says. My deity was the Dash-bhuj Ganesh, our original
family deity since old times, with all the many weapons etc.
The main deity of our family since a few millennia is the Devi
Yogeshwari: the bestower of yoga on Her devotees. She is
Page264
Next I had visions of the Lord Pandurang of Pandharpur. It is

Gopal-krishna in his pre-adolescent form. It is one of our family
deities, bestowed upon us by a Siddha who was the Sad-guru of
my great-great-grandfather, almost a hundred and seventy-five
years ago. The Lord Pandurang is known for His simple manners
and the love that He has towards His devotees, like that of a father
for his son.
By Vibhakar Lele
symbolically the Kundalini: the A-matra or the Ardha-matra of

OM. She is the icon of the Vihangam path from Ajnya-chakra
onwards.
I had been unable to understand the significance of these deities in
my life. I used to wonder why such deities are required and why
people worship them for generations after generations. When I see
the matter in retrospect, I am now able to understand their
significance, as far as I am personally concerned. After all an
accomplished yogi, like what I am made, is an extreme rarity in a
family.
I now understand what the providence had done for me: a yogabhrashta of past life, to place me in such a family where, unknown
to me, the exact deities required on my yoga path were the most
important deities.
Page265
In this connection, the utterance of Shri Krishnae17 cited at the

beginning of this biography comes back in my mind: the yogi on
the path, who could not attain his goal of yoga in his past lifetime,
is reborn in a family most suitable for his furthering the objective
of accomplishment of the imperfect yoga.
In the final stages of Realisation, I had before my vision the
toddler Bala-krishna. In fact, when looking at my aged father,
when he had mischievously refused to oblige me, I saw the toddler
Krishna at the place of his heart. Finally, I had the Darshan of the
Jyoti above the Ajnya-chakra. The details of that incident have
been narrated in the earlier part of this biography.
Page266
YOGA OF GITA
By Vibhakar Lele
The Lightning-like Bolt

And
The Ashta-dal-padma
I have had the most important ESP experience. Later on, after a
few years, when I read the biography of Gajanan maharaj Gupte,
119
I found out that he reckons it as the Supreme and the final
vision of the Kundalini meeting the Par-Brahm.
Gajanan maharaj Gupte had told Mr Mathure that when the Dhyan
fructifies, the Atma120 could be seen for an instant just before
climbing to the Brahm-randhra. It is seen as a line or bolt of
lightning in the Sushumna -nadi.
Page267
However, it can be observed only if the yogi is full of attention.

Otherwise, he misses it since it goes at the speed of lightning. The
yogi can see it only through clairvoyance. I am citing my ESP
experience regarding this phenomenon below:
In my vision, I saw a yogi seated in the Padma-asana. When I
looked at him, our eyes met one anothers. He fixated his sight
upon my Bhru-madhya. It was as if the Bhru-madhyas of each of
us were locked into one another. Suddenly, a lightning like Bindu,
giving out pure white light, appeared in my Bhru-madhya.
YOGA OF GITA
I felt a sensation of severe throbbing ache at the point of the Bindu.

All of a sudden, I saw the Shakti, moving at a high speed arise
from the Bindu. It was replete with the same pure white light like
the Bindu. It was like a lightning bolt.
It went into a few gyrations, in the form of the figure (8), keeping
the Bindu at the central point where the two loops of the figure (8)
meet. I thus could observe eight petals of in all four loops: the
Ashta-dal-kamal the Brahm-and. After it completed the gyrations,
it arose further from the Bindu and moved instantaneously to the
Mastak-sandhi: the Tarak-sthan before disappearing in the space
above.
It was concurrent to the ESP experience of the Lalat and the Golhat chakras. The Lalat-chakra is four finger widths above the
Ajnya-chakra, which is at the Bhru-madhya.
The Gol-hat-chakra is above the Lalat-chakra. All the Jeevas owe
their consciousness to the Gol-hat-chakra: the ultimate place for
the Atma in bodily form. Above that point, the Jeevas merge their
individual identity into the Supreme.
My experience is confirmed from the Narayan-o-panishad 121

Accordingly; this Atm-darshan According to it, this Atm-darshan
appears in the form of a rising flame of fire tongue, there is a line
like a lightning bolt, in which the Atma dwells. This is the Jyoti-
Page268
While the Kundalini moved above the bright Bindu, again there
was the sensation of sever throbbing pain at the Bhru-madhya. The
loops of the figure of (8) extended towards the temples, up to the
end of the eyelids on either side. They looked a bit like the petals
of a lotus, rounded off at their tips.
By Vibhakar Lele
darshan coupled with the rising of the Kundalini to the Brahmrandhra.

The Shweta-shwetar-o-panishad calls this Atm-darshan as the
Avyaya-jyoti-darshan.122 Sad-guru Shri Nivritti-nath has likewise
said123 that one can see the light of the Atma by the gurus grace.
Gajanan maharaj Gupte further says that unless the yogi becomes
very devoted to the Ishwar, surrendering self into Him, he would
not have the Atm-darshan as above. Once the yogi has the Atmdarshan, he becomes one with the Sat-Chit-Anand-maya Paramatma.
The Atma cannot be viewed with the mundane eyesight. One needs
the Jnyan-chakshu: the Antar-drishti (the clairvoyance) for that. Its
vision appears to the Third Eye of the yogi. The Darshan is
possible only after the yogi renounces fully his Ahamkar. Once the
yogi has this vision of the Atma, his mundane life is becomes
transformed into the pure Brahm-swarup.
Page269
Gajanan maharaj Gupte answers the query about why it is possible

to view the Atma, even while becoming one with it. He gives the
analogy of sleep. Just as a person can remember the pleasure
enjoyed by him in deep sleep, after awakening, so also is with the
yogi, who has seen the Atma though losing his identity of self. He
can recount the ESP experiences from the state of oneness with the
Atma.
YOGA OF GITA
The Hrit-samvit-kamal
And
The Unmani Maha-mudra
The Ashta-dal-kamal experienced by me in the above mentioned

incident, which the Kundalini traces around the Bindu in the
lightning like manner, before leaving for the regions: of the Tarak
and above.
According to the Chchandogya Upanishad, the eight-petalled lotus
is in the Dahar-akash.124 This is the same as the Ashta-dal-kamal of
the Hams-o-panishad. When the Kundalini abandons it to traverse
the regions higher than it, the yogi attains the Turiy-avastha.125 In
my experience, narrated above, I had gone up above the said
Kamal, even higher than the Tarak-Brahm.
This Maha-mudra was attained by me when I experienced the

Ashta-dal-padma. It is also known as the Manas-chakra. The
attainment of the Unmani is a state beyond the Sahasra-dal-kamal.
Next to that ESP experience, I had the vision of the Bhramargumpha.
Page270
Pt. Gopinath Kaviraj says126 that in between the two Divyachakshus, there are eight parts. They are known as the Agra-nakh.
That is the Ashta-dal-kamal. The yogi attains the Unmani Mahamudra when he turns towards the Agra-nakh his Third Eye: known
as the Surati in the Vihangam-marg. The yogi experiences bliss in
that state.
By Vibhakar Lele
I had been experiencing the Anahat-nad, which emanates from it,

since a very long time. Much later, I was fortunate enough to have
its beautiful vision. Further on I experienced the black statue,
symbol of the Param-atma.
These later visions were about the Urdhwa-sahasrar: The
innumerable-petalled lotus, known as the Kol-hat-chakra, or the
Divya-Sahasrar. The yogi says that this Divya-Sahasrar is
illuminated with the light emanating from the 330 million deities:
the governors of various functions of the universe.
After the experience of the Ashta-dal-kamal, my sight would
always be centred upon forehead, where the lightning line had
disappeared. Even if I were doing any work, I used to be conscious
of that. The centring was taking place at this Lalat-chakra. The
path of the Kundalini there is: The Ajnya-chakra the Lalatchakra - the Sahasrar the Nirvana-chakra.
The Mastak-sandhi
Page271
The Mastak-sandhi is a point on the yogic path four-finger widths

above the Tarak-sthan. Beyond it again at the same distance is the
Brahm-randhra. Many years ago, much before I started to have the
ESP experiences, I used to get a throbbing sensation pulsating at
the Mastak-sandhi.
It felt as if I was sensing some ESP at that point and sending out
some message through an invisible antenna from that point. It
might be a kind of reception and broadcasting centre for thought
waves or similar ESP sensations.
YOGA OF GITA
That region can be designated as: The Lalat the Lalat-sandhi

the Mastak the Mastak-sandhi the crown of head the
Brahm-randhra.
Page272
The Aghori couple that I have mentioned earlier was trying to stop
the transmission and reception, which was going on from the point
of Mastak-sandhi. In fact, the transmission /throbbing sensation
was a sign of my Kundalini being positioned at that point. It was
trying to climb upon yoga path ahead. This might have been the
position of the Kundalini since my birth.
By Vibhakar Lele
The Sahasra-dal-kamal
(The Golden Lotus)
Or
The Shoonya-chakra
Bedecked with many colours, the lotus of 1000 petals is above the
Brahm-randhra. It is endowed with all the principle Shaktis. When
the Manas, the Pranas, with the Kundalini stabilise there, the yogi
attains the Mukti.
I had its vision in the form of a multi-coloured circle of the full
moon, with a white crescent surrounding it. It was as if I was
looking at the lotus from above or below it. At its centre was a
Shoonya.
Page273
It was, in fact, the innumerable-petalled Kol-hat-chakra. It is

alternatively called the Divya Sahasrar. We are calling it the
Golden Lotus (2), or the Urdhwa-sahasrar, in order not to confuse
it with the commonly known Sahasra-dal-kamal.
n order to put the matter straight, yoga path showing their
respective positions is as follows: The Ajnya-chakra the 1000
petalled lotus (1): the Golden lotus (1) the Tri-kuti the 7th
Shoonya (the Brahm-randhra) the Sahaj-deep the 6th
YOGA OF GITA
Maha-shoonya (the sixteen-petalled lotus in the Brahma-and)

the Bhramar-gumpha The Divine Sahasrar, Urdhwa Sahasrar,
or the Kol-hat-chakra.
Page274
The last one is the 1000 petalled lotus (2), or the Golden Lotus (2).
The Param-Shiv dwells there. It is the abode of the Param-saints.
This Lotus is the composite of (the Satya-lok the Alakshyalok the Agam-lok the Anami-lok).
By Vibhakar Lele
The Bhramar-gumpha,
The Sahasra-dal
And
The Brahm-randhra
About seven years ago, I had some special visions. Those were
with a gap of a year in between.
The first was where I awoke in a Divine space; I was in a golden
lotus. I recognised that this is the same lotus that the yogis know as
The Divine Lotus of innumerable petals. Looking around, I saw
that I was surrounded by a dense golden hue, divine in appearance,
in all the directions. The entire space was infinite and golden. I
sensed that the golden hue was infinitely pleasant.
Page275
I recount another incident here. My daughter had given me a

present of an idol of Ganesh made in sandalwood. One day, when I
took it into my hands, it lit up from the bottom to the top in a
divine pure white light: the colour of white marble.
I thought that the white colour of the Ganesh idol was transformed
into the golden hue of the lotus, in my current vision. At the centre
of the lotus, there was a divine object. Its size was that of a woodborer beetle, or a small opening rose bud.
YOGA OF GITA
It was continuously pulsating as if a beetle were caught inside

lotus, trying to escape from its a closed petals. That object, too,
was of the same golden hue as that of the lotus I was inside. It was
also alit in the golden light surrounding it. The light appeared to be
coming from its inside, as well as, outside, as if it was indicative of
the Atma inside as described by saint Shri Nivritti-nath in an
Abhanga.127
It was like the thumb size Purush, as the Shruti128 describes the
Atma. It looked like a golden beetle, or a small budding flower, or
a bud, or a small Shiv-ling.
The very next day, in the newspaper I read, there was a picture of a
golden Ganesh, seated in a lotus flower. That object could be
comparable to the said picture. Though it was stationary at one
place like a bud, it was pulsating like a beetle at the same time. In
short, that golden object was pulsating rapidly.
It was all quiet around. There was lucidity in the picturesque scene.
The mind was fully at peace: without anxiety, fear, rush and other
plethora of feelings. It was in a transcendental state, riveted upon
this Divine Thing, which it beheld. When that thing was taken into
the fold of the hands, it did not manifest as any earthly one or with
any mass, weight, matter or any other grossness.
The Golden hue, the Golden space, the Golden Lotus, or the
surrounding enclosure was limitless. It was not an enclosure truly
speaking: not an enclosure at all, but a very vast space. It appeared,
say like fog in the surroundings, which was somewhat appearing
limiting the space up to a distance.
Page276
It was purely Ethereal and the surrounding Golden Glow and the
Golden transparent wall-like petals of it did not have any corporeal
or material elements within them.
By Vibhakar Lele
Beyond it laid the vast expanse, which was filled with the Golden
Light everywhere. It was obliterating the expanse beyond and thus
making the space, though limitless, to appear limited.
The Golden hue was in all the directions, including up and down.
The Light was very very soft like full Moon night but it was much
more luminescent.
From a distance, it looked big. Entranced by it, I took two-three
steps towards it and tried to hold it in my hands. That object was
suspended freely in the space around it. When I tried to take it in
the cup of the palms, its size became actually that of the Brahmtirth: within the cup of the palm.
That thing stayed just momentarily within the cup of my palms.
Instantaneously, I heard the words of my mind: Oho! This is the
Brahm-kamal: the Lotus of the Brahm and I am within its folds.
As soon as these words materialised, that divine thing, with the
entire space and the golden lotus, as well as my palms vanished. I
became fully aware of my surroundings.
Page277
In the moment that I held that thing, it did not give feeling of a
corporeal object. It felt ethereal. I, too, was not a being, corporeal
in form. The entire vision was ethereal in nature.
Everything in it was ethereal: The space was alit with divine light;
my palms were alit and ethereal; the thing and the lotus (the
Brahm-kamal) were lighted in golden hue and surrounding all I
could behold, there was light and light alone, that too, of golden
hue.
YOGA OF GITA
My palms, the object with the golden lotus were all light: pure
light. There was no boundary to the golden lotus: it was infinite in
magnitude. Its expanse could not be gauged.
The pulsating object was the icon of the Ham-Sah, the Paramhamsa, the jyoti and the Par-Brahm. The space surrounding it was
the Manas-sarovar. The beetle tasting the pollens of the lotus and
its pulsations were the icons of the Akshar.
While the vision was current, my attention was riveted upon that
divine golden thing. I took it in the cup of my palms, as if it were a
butterfly. I felt immense joy and peace when I held it, though just
momentarily.
The vision of the Golden object was equivalent of the Realisation
of the deity. It indicated that I had achieved my objective of yoga.
It was tantamount to the uniting of the Shiv with the Shakti: the
Kundalini.
The throbbing object was the personification of the Anahat-nad in
the Bhramar-gumpha. The surrounding golden lotus was the Divya
Sahasrar: the Kol-hat-chakra of infinite petals. It is the dwelling of
the Param-atma.
The Anahat-nad does not manifest in any of the seven chakras: the
region from the Muladhar-chakra to the Sahasrar-chakra (1). The
Kundalini without a sound dwells in that region. The Anahat-nad is
heard only when the yogi stations it in the Chid-rup. Saint
Dnyaneshwar highlights that those yogis for whom the Anahat-nad
has manifested are the Jeevan-muktas: the saints.
Page278
Saint Dnyaneshwar cites in an Abhanga the moment when the

Anahat-nad appears.129 He says: The yogis head is the Akash: the
Gagan. He hears the Nad of the Chid-rup in his Dik-rup ears: the
clairaudient sense.
By Vibhakar Lele
In this Abhanga, Saint Dnyaneshwar most clearly states that the

place where the Anahat-nad manifests is none of the seven chakras
from the Muladhar to the Sahasrar (1). It arises in the Gagan: the
Chid-akash: the space still higher than these chakras. It is the Nad
of the Chid-rup and not just that of the Kundalini entering the
Sushumna.
Page279
He has thus contradicted Shankars contention130 in yoga Taravali

that the Anahat-nad manifests as soon as the Nadi system is
purified. Similarly, the views of many others are contradicted by
Saint Dnyaneshwar who place the Nad manifestation anywhere
other than in the Jeevan-mukta state of the yogi, in the highest
place: the Chid-rup Atma. His statements are consonant with Saint
Eknaths we are familiar with.
YOGA OF GITA
The Golden Lotuses
We would now turn back to my vision of the golden lotus. The

vision indicated the transition from the (white) Ajnya-chakra to the
Brahm-kamal (of golden hue).
It could not be seen whether the pericarp of the golden lotus was
turned towards the crown of the head downwards, or otherwise
towards the Akash above upwards; whether the lotus was turned
upwards or down facing.
Its luminescence and the petals of divine translucent ethereal
matter were spread on both sides of the crown: upwards as well
downwards of the centre of the lotus. Therefore, it appears to be
made up of both the Sahasrar-padma (1) and the Kol-hat chakra,
joined together.
The pericarps of both these lotuses are joined together, with no gap
in between. It is as if two lotuses are joined their stems, so that one
lotus faces the sky and the other faces the crown of the head,
without any gap at their pericarps. That is their relative positions in
the Brahm-and.
The ESP experience of both the lotuses is alike, except the

pericarps turned in opposite directions to each others. The upper
Page280
Some yogis see only the lower lotus i.e. the Sahasrar (1). However,
a few fortunate yogis do see both the lotuses: one facing upside the
other downside. The upper Kol-hat chakra: the golden lotus (2) has
infinite petals, whereas the lower lotus has less i.e. of the order of
1000 and multiples of 1000.
By Vibhakar Lele
one has its face skywards and the pericarp turned towards the
Murdhni: the Sushumna path below. . The lower one has its face
downwards: towards the crown of the head and the pericarp turned
upwards: towards the Murdhni.
If one gets the vision of both the lotuses together, as I had seen,
whether the lotus is facing upwards or downwards cannot be made
out. Only a yogi, who has seen both the lotuses together, can vouch
for the existence of two lotuses. Others are content with the vision
of one lotus only: the lower one.
One yogi from the tradition of Swami Nity-anand had seen the
upper lotus. His guru had seen only the lower lotus. His Paramguru had seen both the lotuses and he was stationed in the higher
lotus. He exhorted the yogi to go higher up from the lower to the
higher lotus. This story I learned after about three-four years after I
had the vision of these lotuses.
From my vision, I can say that yoga path as above can be
summarised as follows: The Urdhwa-sahasrar (the usual
Sahasrar-padma of 1000 petals) the Bhramar-gumpha (above
the Brahm-randhra): the place of the uniting of the Jeev and the
Shiv the Divya Sahasrar (the Kol-hat chakra: the infinite
petalled lotus).
Page281
We have noted that there are two golden lotuses. My vision was of
both the lotuses seen together.50
50
Note: We are terming the golden lotus (1) as the Urdhwa-sahasrar. This is in
relation to one more 1000 petalled lotus, which at the other end of the
Sushumna, below the Muladhar chakra, known as the Adhah Sahasrar.131
YOGA OF GITA
We have noted that there are two golden lotuses. My vision was of
both the lotuses seen together.
The Golden Lotus (1): It is depicted as petals face down on the
Murdhni-sthan. Its pericarp is skywards. Every textbook of yoga
shows and reckons it as the one and the only Sahasra-dal-kamal, or
the Sahasrar chakra.132 It is stationed before the Brahm-randhra, on
the Sushumna path. The Brahm-randhra is located in its pericarp.
This 1000 petalled lotus is situated after the Ajnya chakra but
before the Tri-kuti. After the Tri-kuti are the positions of the
Bhramar-gumpha and the Kol-hat chakra.
Yoga path is like this: The Sahasra-dal-kamal (1) the Ti-kuti
the Brahm-randhra the Bhramar-gumpha the Kol-hat
chakra.
The Golden Lotus (2): It stands with the pericarp towards the
Murdhni-sthan. Its petals face upwards to the sky. It is at the
Murdhni-sthan, at the Kol-hat chakra, after the Bhramar-gumpha.
It is the signifier of the Nir-akar Brahm-and. It is in the Anami-lok,
after the Satya-lok and the Alakshya-lok It is the abode of the
Param -santas.
51
Note: Yoga path from the Sahasra-dal-padma (1) to (2) is indeed very short,
dimension-wise. All these points, with those in between, are located at a
Page282
Yoga path here is: The Ajnya chakra the Sahasra-dal-padma (1)
the Tri-kuti the Brahm-randhra the Talu-chakra (the Paramshoonya) the Bhramar-gumpha (the Kol-hat chakra; the infinite
petalled lotus) = (the Murdhni-sthan) = The Sahasra-dal-padma
(2).51
By Vibhakar Lele
The golden hues of both these 1000 petalled lotuses are blended
into one. The pericarps of both the lotuses cannot be seen as they
are merged into each other. This is so because they are located in
the infinitesimal region of the Brahm-randhra. 133
The vision of these lotuses therefore appears like that of a single
lotus with the petals spread in all the directions, up, down and
sideways. In short, their combined vision is of one myriad petalled
lotus: the same as would appear as if the pericarps of the two
lotuses were removed and then the petalled portions were glued
together at that point.
Of course, only those fortunate yogis can testify this that have been
to the upper golden lotus. Others who reach the only lower lotus
can envision but one lotus of 1000 petals.
Page283
minutest point of the Murdhni-sthan: just a space the size of a small ants eye,
figuratively speaking.
There are, truly speaking, no physical dimensions or distances in the chakranadi system at this point, the ethereal matter of which the Nadis and the chakras
are made, being beyond physical or physiological measurements.
When we talk about a point in the Brahm-randhra complex, there is just a little
separation, which cannot be distinguished by many yogis. Only the most diligent
and fortunate yogis can distinguish between all these points ranging from the
Sahasra-dal (1) to the Sahasra-dal (2).
That is why the yogis differ in the number, designations, nomenclature and the
relative position of the chakras located in close vicinity of the Brahm-randhra.
YOGA OF GITA
Hence, the anomaly in the yogic texts, at the hands of the noninitiates and yogis stationed in the lower lotus, showing only the
downward turned lotus of the Sahasrar-chakra.
The Kol-hat-chakra is also known as the Gol-hat chakra, in the
extended yogic terminology, the gross description being
substituted for the finer aspects of the chakras and other yogic
states. It is in this way that we have to interpret Saint
Dnyaneshwars Abhanga, in which he says that Saint
Dnyaneshwar is sitting at the root of the Gol-hat.134 The upper
Sahasrar: the Kol-hat chakra is also called the Urdhwa-mukh or the
Divya Sahasrar-kamal. It contains the Unmani Kala. The light of
the Nad and the Bindu are at the Dasham-dwar: the Brahmrandhra.
In that state The Jyoti = the Light = Nad = the Bindu. It is the
state described by Saint Dnyaneshwar as beyond the ambit of the
Nad, the Bindu, the Kala and the Jyoti.135 Yoga path ends there.
The space at this point, however, is infinite.
My vision of the Divya Sahasrar along with the lower golden lotus
(1) indicated that I had all along reached my goal. There was no
further going for me and, for that matter, for none.
The Twentieth Skandha contains some beautiful Shlokas in the

narration.e18 The rishi saw a vast banyan tree in the waters of the
Page284
I have to tell one more aspect of my vision to analyse the matter

fully. In the Shri-Mad-Bhagawat, there is an incident in the life of
Markandeya rishi. He requests the Lord to show him the His Maya.
As a result, he is given the vision of the Pralaya: the holocaust, or
the end of the world. From its terrible nature, he somehow starts to
recover. Then he has a special vision of the Lord and His more
subtle Maya.
By Vibhakar Lele
Pralaya. Its branches were heaving with the waves of the turbulent
waters. A divine infant, emanating light, was sleeping in perfect
bliss upon a leaf of the banyan tree.
The infant with the leaf were heaving upon the waters. Its divine
light was dispelling the darkness of the Pralaya surrounding it. It
had the complexion of emerald. Its face was beautiful. The infants
neck was conchoidal. Its chest was broad. Its nose was like the
beak of a parrot and the eyebrows were attractive. Its lips were
bright red. Its redness was spreading over its face. The smile on its
face was entrancing.
Its abdomen appeared tender like a new leaf of a pipal tree. It was
beautifully undulating with its breathing. It wore small earrings
made of pomegranate flowers, beautiful red ones, in its cocha ears.
The corners of its eyes were just a shade of red. Its face and smile
was bewitching. It had beautiful tiny fingers. Its hair were dark
black and curly.
It held one of its lotus-like feet in both its lotus-like hands. It was
sucking on its beautiful toe, relaxing joyously upon the banyan
leaf.
Page285
When the rishi was beholding the infant, he was sucked into its
body along with its breath. He sees the entire universe within its
body and comes out of its body along with its breath. When his
eyes fell again upon the infant, it smiles beauteously at him.
Attracted by that charming infant, he wants to take it in his
embrace. As he extends his hands, the infant vanishes. That infant
YOGA OF GITA
was no other than the Lord Himself. He had fulfilled the rishis
desire to witness His Maya.
I cited this incident from the Shri-Mad-Bhagawat because it is
analogous to my vision narrated above, of the golden lotuses. The
beetle-like thing within the bud vibrating in the golden lotus was
akin to the rishi Markandeyas vision of the infant undulating over
the waves of the waters of the Pralaya.
Page286
Both the pulsating bud and the infant were equally beautiful and
charming. The divine thing with the golden lotus vanished as soon
as I tried to hold it in my palm-cup, remaining just momentarily in
my hands. It is analogous to the rishis action to hold the infant in
his arms and it suddenly vanishing along with the entire scene.
While the thing was seen and held, it gave me an exquisite
happiness, joy and pleasure, with tranquillity of mind. No doubt, it
was the Gods entrancing Darshan for me, in that manner.
By Vibhakar Lele
The Gol-hat-chakra
And
The Dusky-complexioned Yogi
Almost two years after the vision of the eight-fold lotus and shortly
about six months or so after the vision of the golden lotuses: the
Kol-hat or the Sahasrar chakras, I had another important vision.
Again, I saw the yogi of my Ashta-dal-padma vision. He was
sitting in the same Padma-asana posture, with his eyes closed and
in the Samadhi state like before.
He was complexion dusky and luminous, like the rain clouds as
before. I did half a gyration around him to come face to face with
him. That was is indicative of the Bank-nal-nadi. When I looked at
him, my sight locked at his Bhru-madhya as before. I fell at his
feet, prostrating before him.
Page287
Suddenly, a stupendous flow of the Shakti emerged from the

coccyx, at the lowest portion of the spinal cord. It travelled with
extraordinary speed through the spinal cord, going right up to my
Brahm-randhra. This action took hardly a moment.
As soon as it happened, I lost all consciousness. I went into the
Samadhi state. How long I remained in it, I cannot tell. However, it
might have been a pretty long time before I awoke from that state.
YOGA OF GITA
When I became slowly aware of myself, I started hearing a

pounding sound, like the hooves of a galloping horse, in my head.
It was as if I was hearing my own heartbeats. However, who can
hear his own heartbeats, without a stethoscope?
I was hearing the Anahat-nad, the first thing while coming out of
the Samadhi, as I was regaining consciousness. I was made
conscious of the Anahat-nad, which had taken me to the Samadhi
state. It was the Sam-prajnyat as well as the A-sam-prajnyat
Samadhi: the Unmani or the Turiya of the yogis.
It was the experience of the state of Samadhi: the state of supreme
trance in which there was total Laya of consciousness. With the
Kundalini moving directly from the Kand to the Brahm-randhra
complex, bypassing all the chakras in between: from the Muladhar,
to the Ajnya chakra, and other chakras above the Ajnya-chakra, to
the golden lotus (2). It was a true out-of-body experience.
Later on, when I came across the Abhanga of Saint Dnyaneshwar,
describing a similar experience with the dusky yogi, I understood
the yogic aspects of the experience fully.136
Page288
The mystery was also unravelled about who the yogi in the Padmaasana seen twice by me was after reading a few more Abhangas of
Saint Dnyaneshwar and other saints. They say that the137 yogi sees
himself. Thus, my experience was vindicated by what the saints
say.
By Vibhakar Lele
The Yogi
Of
The Dusky Complexion
And
The Anahat-nad
I have told narrated the incident at Krishna-tais home when I had
embraced Shri Krishna. When it happened, I was hearing a high
sound of bells tolling. The Anahat-nad had reached the crescendo.
It was tolling like that for a very long time.
Page289
When I started hearing the Nad, it was like a small hand bell, very
soft. Later on as the time passed, in about half a year, it progresses
to a high crescendo. It was at that time, unaware that it was the
Anahat-nad: the thing most desired by the yogis and their ultimate
goal, I became afraid that it was some kind of a malady.
I went to Gajanan maharaj, Shegaon, with entreaties to stop it all.
My request did not materialise. He might have understood that I
was unaware of its significance. Secondly, none, even the saints,
can stop the Anahat-nad. The yogi, having reached the ultimate
stage, would come to know, eventually, about what it signifies.
YOGA OF GITA
However, while at Krishna-tais home, I did not feel any fear of the
sound. I was united with Shri Krishna. What harm could have
befallen me. He would not allow it. That incident and further
assurance by Krishna-tai convinced me that nothing was wrong
about it.
I had been to Pandharpur in the year 1991 for the first time, with
my wife. My experience of that visit was interesting and
significant. I would just recount a thing or two about it.
I was allowed to sit next to the Lord Vitthal for all the time they
were conducting the Pooja, from 0430 am to 1300 hrs. The priest
gave me the Prasad in a trance state. These things were
noteworthy.
When we alighted at Pandharpur, we went straight to the temple of
Lord Vitthal. I was overcome with strong emotion and remained
prostrated before Him for a long time. Usually, the security guards
drive away the devotees from the sanctum sanctorum within no
time. However, the priest asked him, my wife and others not to
disturb me in my trance. The Samadhi I reached on that occasion is
one of the greatest moments of my life.
I realise that the Dusky Complexioned Yogi I had seen in two of

my visions, narrated above, was no other than the Lord Himself. It
is Him, whom the saints had found. It is Him, whom they praise in
their Abhangas: the Lord Shri Krishna, or call Him by any of His
innumerable names, He is The One and The Only One to qualify as
the Dusky Complexioned Yogi.
Page290
That time, too, the Anahat had reached its crescendo. It was
ringing all the time I remained prostrated.
By Vibhakar Lele
The idol of the Lord Pandurang is the living icon of The Yogi of
Dark Complexion. Every yogi sees Him, when He has reached the
goal. A psychic had earlier told me138 that I had reached the goal
all along. I had seen Him and realised unto Him.
Saint Dnyaneshwar recounts his vision of that yogi in an
Abhanga.139 He says: I have seen The Dark Complexioned One.
I saw the universe within Him. He is the origin of the entire
universe. That One is the seventeenth Kala incarnate.
In yet another Abhanga, 140 he says: The vision of The Dark
One which is seen at the Brahm-randhra and the Bhramargumpha is enticing. The mind becomes ecstatically bound to Him.
It is the famous Anand Itself. It is everywhere, in all the beings.
There is nothing else in this universe. The blissful state which
materialises from His vision never fades.
This is a vision of His Swa-rup. The point of this vision is the
region of the Brahm-randhra and the Bhramar-gumpha. From Saint
Dnyaneshwars Abhanga no. 767, 141 we can deduce that the Golhat is also close to this point.
Page291
Another Abhanga of Saint Dnyaneshwar142 points out one more

dimension of this vision. He says: The Dusky One is he who
dwells in the Gagan. Saint Dnyaneshwar dwells in Him who is
without decay or demise: Akshaya. He is seeing the Atma in the
form of the Atma, himself becoming one with It.
Let us listen more about Him in Saint Dnyaneshwars another
Abhanga143: He says: O Mukta-bai! Listen. The yogi attains to the
One Who is one with the universe. That is the state of Samrasya. When this state is attained; then and then only the yogi hears
YOGA OF GITA
the Anahat-nad. The Dusky One in that Anahat-nad has become

this universe. He has formed and occupied all the expanse of the
Pind to the Brahm-and. Who is He, but me, do you understand, O
dearest Mukta?
That Dusky One is the yogi himself, having become the Godhead.
He sees own Swa-rup and attains Samadhi in it. That is the state of
Unmani.
Accordingly, when the yogi stations himself in the Maha-karandeh, he attains this state. It is the state of the Adwaita-bodha. That
is Saint Dnyaneshwars message for the yogis who lack a personal
gurus guidance.
I have been immersed in that state since I started hearing the
Anahat-nad in the year 1986. Yoga-shastra and the saints say that
this is a state of the Maha-karan-deh and higher above it. They
indicate that the region of this experience is from the Brahmrandhra to the Unmani, from the Aut-pith to the Maha-shoonya and
onwards to the Bhramar-gumpha and the Param-shiv.
I have been through all these states. The centring of the Third Eye
at the Ajnya-chakra, the vision of the One with The Dusky
Complexion, the Turiy-atita state, other visions of the Golden
Lotuses: all these yogic signs indicate that, as Saint Dnyaneshwar
says, I have jettisoned the burden of the four Dehas, and attained
the seventeenth Kala.
I have myself become the Dusty Complexioned Yogi: The ParamPurush. Saint Dnyaneshwar is guiding me. Not only me but all the
Page292
I am fortunate to have attained the Atma from the Chid-akash.

Stationed in the Bhramar-gumpha, I have attained the illimitable
Anahat-nad: the super-dream of all yogis, including Adi-shankaracharya: the proponent of Anahat-nad.144
By Vibhakar Lele
yogis like me, though he addresses his words to Mukta-bai for her
benefit. This is the hallmark of his grace showering upon me. So I
believe.
Page293
YOGA OF GITA
All That Light,

And
'Light Everywhere and Everyone
I have told about the light emanating from my Bhru-madhya. After

that incident, I used to feel and see that light upon everything I
beheld. It is persistent. Look at anything, any scene, anybody, I
may, it looks alighted. It is felt consciously and sometimes
subconsciously.
Swami Vivek-anand used to see the light at his Bhru-madhya, even
earlier as a child, much before his meeting Shri Ram-Krishna
Param-hamsa. When a yogi attains to this light of the purest
Sattwa-gun: he attains the Vacha-siddhi.
My practice of the mantra must have generated the heat, which

after burning up all the Samskaras, turned into this light. The
Dhyan of that light iii had ultimately manifested into the vision of
this ever-present light, I may say. The Gayatri mantras truest form
of the Prakash-dhyan thus appeared for me.
Page294
The Gayatri mantra has a deeper meaning. It has the power: the
extreme heat, i much beyond that of a billion-trillion suns, 145 to
burn away all the sins of the yogi ii : the Samskaras of previous and
the present lifetimes, all the desires generated by sensory inputs,
the attachments and the worldliness.
By Vibhakar Lele
The heat (the Tej) really burns up, not the sins alone, but the
physical body as well. That is my experience. That generated so
much of heat in my body that I was restless for quite some time.
After the vision of the Jyoti: because of fructifying of the Gayatri
mantra, I suffered terrible pain due to the heat and sleeplessness for
more than two years. It finally subsided upon my visit to Gajanan
maharaj of Shegaon.
Krishna-tai had rightly said that the Tej (the heat) is difficult to
bear. By intuition, I found out a way to assuage the condition. One
night when the pain became unbearable, I took the Dnyaneshwari
in my hands and touched it to my arms. I felt very cool.
Thereafter, whenever the pain would be persistent, I would clutch
the Dnyaneshwari in my hands and touch it to the body part, which
was feeling the heat. After the discovery that the pain would ease
out as soon as I touched the Dnyaneshwari to my body, I used to
sleep with Dnyaneshwari in my embrace. I used to carry the
Dnyaneshwari everywhere I went.
Page295
When I went to Krishna-tai later, she said that: Very good! At last,
you have found out a nice way out of this yogic heat. I had already
warned you to go slow. I said that you would not be able to bear
the Tej; so do not approach him headlong. However, you would
not listen. The Jyoti-darshan is like that only. This is the
Adhyatmic Tej. You should approach it when duly insulated from
its side effects.
However, the fact was that I already had the burning sensation
before I met her for the first time. May be, she was referring to it at
a later day, when the heat became intolerable.
Page296
YOGA OF GITA
By Vibhakar Lele
The Light of the Atma-tej
One day I had been to the circle of the devotees of a Siddha, who
was no more. They were singing a chorus of hymns their guru had
thought them. I joined them. When I looked at the photograph of
their guru, I witnessed a huge flow of the Shakti emanating from it
pouring into my body. It was in the nature of light. I felt so much
delighted with it that I went into a trance.
Next time I went there, upon the Darshan of the swami, I saw the
light filling the space everywhere I looked. The flow of the light
entered my body through the Brahm-randhra in a downward
direction from the fontanels. It completely filled my body. I heard
the swami say that: you have attained fully yoga. No doubt, I say!
I have no doubt, at all.
Page297
I used to go for the chanting circle of the swami. Whenever I went

there, I used to see light immersing everything in it. It was the
Atma-Prakash. I felt drowned fully in that light which filled my
Murdhni-sthan, the Bhru-madhya, the Lalat and the whole body.
Really speaking, the Prakash (light) is no different from the Nad.
The Nad had manifested earlier. Now I was experiencing the Light.
The Jyoti-darshan was an experience of intense light a long time
ago. The Bhru-madhya light was another persistent manifestation
of the light. However, that intense light had as if blinded my Third
YOGA OF GITA
Eye. Whatever, Krishna-tai had told me about the unbearable

power of the Tej: which is light also, just like Nad and to delay my
uniting with the Lord Shri Krishna, had come true. Nevertheless, I
had witnessed it earlier than her warning.
The Third Eye of a yogi has to be strong, by the practice of the
Dharana and the Dhyan, to witness the Tej of the Lord, more so for
uniting with Him. May be I was lacking in the Dharana-bal, or The
Third Eye which was witnessing it had been suddenly been blinded
by that light, it took some more time for me to understand what
was going on and to adjust the sight to the light. The light was,
nonetheless there always, whether I consciously or subconsciously
saw it.
The Light of the Lord is the Jnyan Itself: The ultimate of the yogis
goal. The Light = the Jnyan. The light assimilates the yogi. That is
what the light is and that light alone for the yogi. Oh! That is the
indescribable Light Everywhere!
There is a beautiful rendition of the state of this Light by saint

Kabir.146 He says that: The Vedas say that the Nirgun is a higher
state than the Sagun. I say that leave alone the both and march
ahead. The dwelling place of the Atma is there ahead, neither in
the Sagun nor in the Nirgun.
Page298
The Creation is the emission of that Light of the Lord: a Vimarsha,

or the Visarga. The Jnyan means the real Naishkarmya-avastha.
The Light = The Nad = The Bhakti = The first-hand knowledge of
the Lord = The Lord Himself. That is what the Adwait-vad
proclaims. First, the devotee unites with Him. The first-hand
knowledge of the Swa-rup of the God comes with it. That is the
manifestation of the Bhakti.
By Vibhakar Lele
Page299
I am Kabir for whom the Light is everything: my bedding, my

clothes, my bed sheets and my body. Moreover what it was not!
Even the Sad-guru is that Light Itself.
YOGA OF GITA
The Room Lights Up
Immediately after the Jyoti-darshan, my condition was bizarre.

Therefore, for a change, I went to the house of my cousin. His wife
was a bit of a psychic. Sometimes she used to sense the extrasensory things.
After I woke up in the morning, she asked me whether I could
sleep well. I asked her the reason for her question. She said that
because the lamp was burning at night for quite some time after I
had gone to bed.
After some time she came to check why I was awake for so long
and to see why the lamp was burning, she saw light coming out of
the room where I was asleep. She found that light was coming out
of my fontanels.
Many a times the psychics see a hallow around the heads of saints.
It is depicted as such around the heads of many iconic figures
Page300
Then she asked me how that could be. She vouched for her
statement, saying that she was fully awake when she saw it. It was
there for some time. As I was tired, she did not awaken me then.
I do not guess why she might have seen. However, some psychics
with ability had witnessed a sphere of light around me,
encompassing a larger space. She being a psychic, she must have
seen the same.
By Vibhakar Lele
irrespective of their religion e.g. Jesus Christ, Buddha, etc. Swami

Nity-anand. It is so very customary.
When the yogi reaches perfection, this same light brightens up and
can be seen by the psychics and the mystics, and even by common
persons, under suitable conditions.
Page301
The Patanjal-suktas147 refer to it for knowing who is an

accomplished yogi or a saint. He says that this light seen around
the Brahm-randhra at the Murdhni-sthan can be seen by the
psychics to identify the Siddhas.
YOGA OF GITA
Darshan of Lord Vitthal

And
The Necklace
Of
Light
In a vision at night, a very light in weight necklace multicoloured

was handed over to me. Who and where I did not have any idea
about. It was of supreme artisan-ship. Although it was not
bejewelled, it looked far more fascinating than a necklace of Navratnas, made in gold or platinum.
I felt that the Lord has not given me that material necklace.
Instead, He has given me the most valuable gift of this necklace of
the light of His Chaitanya, which He wears always: the most
precious gift than any rich ornaments and raiment.
Page302
As soon as it came in my hands, I wore it around my neck. The

moment I was doing so, I realised that Oho! This is the necklace
of the Lord Pandurang Vitthal. He appears to have given it to me.
At the same moment, I had the vision of the Lord, bedecked in all
the jewellery, beautiful coloured costumes and Flowers. The actual
necklace of the Lord at Pandharpur is heavy, made of gold and
many a gems.
By Vibhakar Lele
At the same time, I remembered the story of Jana-bai and saint

Chokha-mela. They had been bestowed by the Lord His necklace,
which the priests used to bedeck Him with. It was a costly gift, in
many ways. What a great moment in my al the past and the present
lifetimes!
The immediate outcome was that they were treated as thieves and
prosecuted, the punishment being death by crucifying. It is entirely
another matter that ultimately they were acquitted. However, they
had to suffer for that necklace very much. They had to entreat the
Lord to save them from the plight.148
I was glad that I did not get that kind of a gift. Instead, I got the
gift of Light of the Lord. It cannot be stolen. No one other than a
few psychics and saints can see it. Hence, it is free of problems.
Even then, I had to suffer at the hands of the black magicians who
could sense that gift. I have told that story already.
Page303
YOGA OF GITA
The Beam
Of
Dazzling Light
At another time, I had the vision of the Shiv temple at Tri-ambakeshwar. The temple was very old. it had a very large ground. I was
going in like a toddler, on my hands and feet, inside the temple.
I entered the sanctum sanctorum of the Jyotir-ling. Standing up; I
had the Darshan of the Ling. There was no one inside. I desired to
have the sacred ashes. Suddenly, a person appeared seated in the
Shiv-ling, with his back to me.
He was the same dusky complexioned yogi of my earlier visions.
Sitting in the Ling proper, he gave me a bucket full of the ashes
and the Prasad of sweets.
As soon as I did it, a broad band of pure white light, a dazzling

beam, emanated from my Bhru-kuti-madhya. It traversed over the
Lalat and went right up to the Bram-randhra and vanished into the
space beyond. It was about four finger widths. I immediately
transited to the state of Samadhi.
Page304
I was overcome with Bhakti and started recanting the mantra: OM

Namah Shivay. Bending over, I lowered my forehead upon the
edge of the Shalunka of the Ling.
By Vibhakar Lele
The broad band of pure light indicated that my Sushumna path had
become stable and wide for the great Kundalini to take all her
power trappings right up to the Brahm-randhra and beyond: to the
Param-Shiv, the ultimate union of the Shakti with Shiv. It was a
special episode since I did not find a matching experience in any of
the yogis texts.
It was a state the same as the ones I had experienced on the earlier
occasions during my tryst with the Dark Complexioned Yogi. I
was overwhelmed by peace and tranquillity.
When I went inside the temple, I was naked. While returning I was
dresses fully in a shirt and a dhoti. I was also wearing the sacred
thread when coming out of the temple. Somebody gave the basket
of the sweet and the ashes to me.
As I was emerging out of the temple door, some other person
asked me whether he should provide me for my next life. I said:
Please do not. I do not want to take a birth again. While leaving the
temple, I thought about my wife. Where would I meet her? She has
to be given this Prasad.
Page305
I thought of what were the implications of this vision, other than

that about the Sushumna and the Shakti. My going into the temple
a s naked toddler indicates that I went there as a rising yogi. My
coming out of the temple meant that I was a matured perfected
yogi, with the Sushumna widened and the Shakti in union with the
Param-Shiv.
As a token, I was given the sacred thread, the sacred ashes, the
clothes to wear and the Prasad by the yogi, who was the Shiv
YOGA OF GITA
again. When I saw him, his back was turned towards me. When He
faced me, He had turned through 180 degrees, indicating the half a
gyration of the Bank-nal: a nadi near the Brahm-randhra. This
culminated in my going beyond the Brahm-randhra as indicated by
the band of light travelling beyond it.
Moreover, my mantra was Chetan: OM Namah Shivay. The offer
to provide succour for the next birth intrigued me. I do not suppose
that I would have to take another birth. Maybe, Shiv wants me to
do some more useful work in the world and has other duties
attached to me, like Him: He has been guiding the yogis on their
path from times immemorial.
If that were so, I cannot dispute, howsoever; I may desire the
Mukti from birth. All this vision is great. It has confirmations
about my state and so many other matters, as highlighted above.
Even the Jyotir-ling of Tri-ambak-eshwar is also most significant.
Saint Dnyaneshwars guru: Shri Nivritti-nath had gone into the
state of the Sanjeevan Samadhi at this place in the year: the month
of Pausha, on the 13th day of the waning moon. He is regarded as
an avatar of Shiv. This entire episode was at that place only.
Page306
By Vibhakar Lele
The Param-Jyoti Darshan
Recently, I had the Darshan of the Param-Jyoti of the Ishwar. The

Gita says149 that Shri Ram-chandra Prabhu is a Vibhuti of the
Ishwar. He is revered by the Bhaktas as much as Shri Krishna,
being one of the Dash-avatars of Shri Vishnu.
I am now an old man, past seventy. I was blessed immensely with
the Darshan of Shri Ram-chandra Prabhu, with Sita-mai: His
Shakti, the Adi-Maya Jagad-amba by His side. It was indeed the
most beautiful of visions. Shri Ram is the icon of good character
for the Hindus, both as a person and as a ruler.
Page307
I had been referring to the great book on Shri Rams life by His
great devotee: saint Tulsi-das.150 Hindus never keep the religious
books towards their feet and do not show their back to either the
scriptures, or to the God, the guru and elderly persons.
However, that day I mistakenly kept the book upon a stool, though
not exactly, but to my feet-side of bed. I slept like that. That night,
despite my mistake, I had one of the most beautiful visions of god.
It was on a Thursday, in the month of Bhadrapad, the 9th day of the
waxing moon. For some days past, I had been practising the Jap of
the Veer Hanuman, the gods servant and the greatest devotee.
YOGA OF GITA
I had the vision of Bala-krishna: the toddler. He crawled upon the

ground to where the big earthen pot, full of butter was kept by His
mother. Making sure by looking around that His mother was not
nearby, He took out the butter and started eating it. It was such an
alluring sight.
When I looked at Him from another angle, I had the vision of the
Yugal (the couple). As already, I had the vision of Bala-krishna
eating butter from the pot, I first thought that it was RadhaKrishna: the idols from their temple at Mathura, with which I was
acquainted.
It was a beautiful sight. However, then I realised that they were not
Radha-Krishna, but Shri Ram-Sita-mai. The god to whom I was
devoted being Shri Krishna, I had formed the former impression.
The Radha-Krishna Yugal is represented by Shri Krishna, of the
age of a youth, holding the flute and partly embracing Radha.
However, in my vision god was carrying a full height bow (the
Kodand of Shri Ram) slung from His left shoulder and reaching up
to His feet. Hence, I guessed He was Shri Ram, with Sita-mai at
His left. Sita-mai had all the trappings of ornaments and jewellery
befitting Her Majesty: the Queen of Shri Ram.
The vision was definitely a harbinger of great fortune and holiness.

On my sudden realisation that they were Shri Ram and Sita-mai, I
was wonder-struck by their grace upon me. That was so because I
had been worshipping Shri Krishna.
Page308
My eyes were riveted upon them. The great painter Ravi-varma,

most famed for his drawings of gods, would never have imagined
the vision of Shri Ram-Sita, I was witnessing: such was their
supreme beauty and exquisiteness.
By Vibhakar Lele
I rarely took to the Bhakti of Shri Ram. The only Bhakti I can say I
proffered was the annual recitation of the Das-bodh of saint
Ramdas: a great devotee of Shri Ram.
I had also done something for earning of Shri Hanumans favour,
just as many do, nothing special. May be, as a result, I had many
visions of Shri Krishna and Hanuman, but never before of Shri
Ram. Even the Ram-charit-manas of Saint Tulsidas has been
lying unread with me for a number of years. I always thought that
my personal deity is Shri Krishna, and never Shri Ram.
Simply because of spending almost half a lifetime in the Northern
India, I was cursorily acquainted with the Ram-charit-manas of
Tulsi-das, where it is the prime scripture of the masses. Secondly,
at our place, there was a temple of Shri Ram-Laxman and Sita-mai,
a common meeting place of the villagers on the backside of our
house.
Page309
Sometimes I used to go to that temple to have the Darshan of the

idols. Some thieves had stolen the wood of some of our
sandalwood trees once. My father got dug out the roots and
remnants of those trees. I had given that to a Shri Ram temple,
retaining a small piece of it for our home.
These services by me were not at all extraordinary to merit such a
beauteous vision, so perfect and so joyful. However, who can tell
what future is in our store: either good or bad. I was blessed by
Shri-Ram-Sita, and Bala-krishna too, who are the embodiment of
even the most perfected yogis desire. It was a great moment of my
life.
Page310
YOGA OF GITA
By Vibhakar Lele
The Dasham-dwar
The Dasham-dwar (the 10th gate to the seventh heaven of the

yogis) is the last barrier to the yogi's final attainment of goal. It is
the Brahm-randhra situate above the Sahasrar-chakra. It is above
the Shat-chakras, at the end of the Sushumna-nadi. There is an
uncertainty amongst the yogis, whether the Sushumna path leads
beyond it or ends there.
There are various different views: one view that that is the end of
the yogi-deh and beyond lies the vast expanse of the Par-Brahm.
This is the orthodox Vedantic view.
Page311
The Atharva-veda states this view in its mantras: 151 Swami

Vishnu-tirth explains it thus: In the Hiran-maya Kosh, there are the
three Nadis: the Sushumna, the Chitra and the Viraja. There are
three Granthis (knots-obstructions) in the Path: the Brahm-granthi,
the Vishnu-granthi and the Rudra-granthi. There is a set of other
three Nadis: the Sushumna, the Ida and the Pingala.
The Brahm is in the Brahm-randhra at the Sahasrar-chakra. It, with
the Viraja forms the Hiran-maya-kosh. The Shat-chakras are
situated in the Chitra-nadi. The Kundalini dwells near the
Muladhar-chakra in its dormant state and between the
Swadhishthan and the Manipur chakras.
YOGA OF GITA
The three Granthis are located in the Chitra, the topmost Brahmgranthi being above the Ajnya-chakra i.e. at the end where the
three Nadis: the Ida, the Pingala and the Sushumna unite. Onwards
the Sushumna continues with the Chitra and the Viraja, i.e. the
implication.
Another way of viewing the Ida and the Pingala Nadis is that they
are part of the Chitra Nadi, like the Shat-chakras. The Ida forms
the left side of the Chitra, which is known as the Som-atmak. The
Pingala forms the right side, known a s the Sury-atmak.
The Agni-mandal comprises of the Muladhar and the
Swadhishthan chakras. The Rudra-granthi is at the end of it on the
Chitra. The Surya-mandal comprises of the Manipur and the
Anahat chakras together. The Vishnu-granthi is at its end, again in
the Chitra nadi. The last two chakras: the Vishuddhi and the Ajnya
form the Chandra-mandal.
At its end is the Rudra-granthi, where the Sushumna, the Ida and
the Pingala terminate i.e. where the Sushumna, which contains the
Chitra (with the Ida and the Pingala), terminates.
Another view is that the yogi has still to attain to the Mukti going
through the stages of what lies beyond viz. the path onwards to the
Tri-kuti, the Bhramar-gumpha and the Satya-lok to the Anami-lok.
Yet another view regards that the yogi enters the region of the
Vishwa-kundalini beyond that point, still extending the Sushumna-
Page312
The Viraja-nadi starts from here and continues onwards, to the

Brahm-randhra, both together being known as the Brahm-dwar.
This explanation by the Swami throws good light on the matter and
appears to combine various views, albeit with some differences of
technicality and terminology.
By Vibhakar Lele
nadi, albeit named further as the Sushumna path of the Vishwakundalini. There are the Shat-chakras and other nadi system in that
path just like in the yogi-deh.
This is the body of the Hiranya-garbha: the Vishw-atma. Still
beyond, it is the Par-Brahm: the absolute bliss and the no return
home of the yogis. This view can better explain the notion that the
Nirodhika stops the likes of Brahma-dev and other Lok-palas from
attaining finally the Mukti.
They would be able to pass this barrier only when their duties to
the world at large are fulfilled. Then they would rest in the ParBrahm.
A Jeevan-mukta is one who has fulfilled all his worldly duties and
as such is free to go to the ultimate destination of the Par-Brahm
without hindrance at the Nirodhika, even of the Hiranya-garbha.
Baba-maharaj Arvikar mentions the Vishwa-kundalini in his
works.152
Page313
Saint Dnyaneshwar has actually made a subtle reference to this

Brahm-randhra or the Dasham-dwar, as popularly known by the
yogis in his one Abhanga: the first Abhanga of the Hari-path.153 He
says that one who stands at the Gate of God (the Dasham-dwar: the
highest point as per the yogis) would become a Mukta.
The Brahm-randhra is located at the Sahasra-dal-padma, which has
1000 petals. It is bright, shining and of the golden red hue like the
rising Sun. If the Chetana, meaning the Kundalini, reaches this
place, the yogi becomes a Mukta. He is freed from the cycles of
birth and rebirths. This chakra is the Anand-maya-kosh.
YOGA OF GITA
The Darshan given to me by the Bala-krishna and the Ram-Sita

was at a point there or higher above. Saint Dnyaneshwars Ovi154
describes that place as a place beyond the Nad.
Shri Krishna tells Uddhav about this place in the following
manner, in the Shri-Mad-Bhagawat.155 He says: In the Pind,
perfectly purified by the Kundalini, there dwells His Para Kala in
the Hrit-padma: the Hridaya chakra. It is very subtle in form. It is
called the Jeevan Kala. The yogi should fix his Dhyan upon it,
which is at the end of the Nadant (the Maha-nad). The devotee
should worship it as the One which gives succour to all the Jeevas.
He should become one with it.
The point Nadant is after the Nad. The order is: The Ajnya the
Bindu the Ardh-endu the Nirodhini the Nad the Nadant
the Vyapini (the Shakti) the Samana the Unmana.156
Saint Eknath explains157 the Bhagawat Shlokas thus: The Jeevankala is the one which brings the universe into existence. It is the
Jeevan-jyoti. The yogis bring it into the Sagun-rup and meditate in
their Dhyan upon it. The saints say that this way of the Dhyan is of
the One: beyond that of the Sagun, which itself is beyond the
Nirgun.
Saint Eknath further explains: This Jeevan-kala gives succour to

the fourteen Bhuvanas (universes) including the three Lokas. It is
the Maha-murti of Shri Narayan. It manifests before the yogis as
Page314
The order of the Dhyan Saint Eknath indicates is: The Sagun
the Nirgun the Sagun beyond the Nirgun. Saint Dnyaneshwar
refers to it in one Abhanga of his Hari-path as the place of the
Dhyan on the One, which is Sagun as well as Nirgun, and still
beyond Sagun-Nirgun: the Agun.158
By Vibhakar Lele
their personal deity of worship. Shri Krishna calls the Bhakti of

this Kala as the Abhed-bhajan or the Adwait-bhakti.
Like a lamp burning inside a cave, this Kala lights up all the life.
The yogis manifest it in the Chin-matra form and fix their Dhyan
upon it. That is what the Sagun beyond the Nirgun is.
Further on, Saint Eknath elucidates more details. He says that:
This Kala is the One which appears as the Prakash, the Jyoti and
the Nad to the yogis.
I find a good explanation on my own for the above: The divine
light and the Tej the yogis see is that of the brilliant shining
Sudarshan-chakra of Shri Vishnu. The Anahat-nad is the sound of
His Panch-janya conch. The Shat-chakras brilliantly lighted and
shining like lightning and the Sushumna are his Kaumudaki mace.
These are carried in the three hands of Shri Vishnu, and by
corollary Shri Krishna. There is one more divine artefact in His
remaining hand: The Divine Lotus.159 It is the Sahasrar or the Kolhat chakra, depending upon the yogis state.
The yogi has the visions of these icons of the Lord who holds all
these four. He is standing next to the Lord when he happens to see
any of these.
Page315
When one is so near, naturally the Lord: who wields them will
appear to him, in the forms Shri Ram, Shri Krishna, or the Jagadamba, etc., whatever may be the form the Jeevan-kala has taken for
his deity worship.
One more point to note is that the doorkeepers of the Lords palace
are Jay and Vijay. Who are they? They are the Jeev and Shiv. The
YOGA OF GITA
Nija-shakti of the Lord: His divine consort, Radha or Janaki, or

Laxmi is who is always at His side or at His feet, massaging them.
By His grace, the Bhaktas find the One who cannot be attained.
The throne of the Sam-rasya is given to them. They are given the
cushion of the unity with Him, for sitting comfortably upon that
throne. They sit upon it in the posture of the Sahaj-asana.
Page316
The Lord Himself holds the divine umbrella of Tan-mayata upon

their heads to signify that they are the attained yogis whom He has
crowned Himself to sit upon the throne of the Sanjeevan Samadhi.
They are served by the Jnyan-vijnyan and the Santosh.
By Vibhakar Lele
The Bank-nal
In the Vihangam path, the Bank-nal (Nadi) is special. Kabir has

referred to this Nadi and said that the yogi should drink its
Amrit.160 In the last leg of his journey to the Param-dham, this nadi
plays the supreme role as per the yogis of the Vihangam path.
It has the same importance in the Dhyan-yoga as the Sushumna has
in the Hatha-yoga. Pt. Gopinath Kaviraj has given a special note on
it in his works.161
My progress in this lifetime has been partly by the Hatha-yoga and
partly by the Dhyan-yoga. In such a case, the region above the
Ajnya-chakra and the Vihangam path are especially significant.
The Bank-nal stars at the Muladhar and keeping to the left side of
the navel of the yogis body, it touches the heart and the chest; it
meets the Rudra-granthi above the Ajnya-chakra.
Page317
Onwards it goes to the Brahm-randhra. Then it makes half a turn

i.e. through 180 degrees, in the form a crescent to go to meet the
Bhramar-gumpha ahead of the Maha-shoonya: to the gateway to
the Param-dham. It has been named Bank as such owing to the
curved path the Nadi takes between the Brahm-randhra and the
Bhramar-gumpha.
Yoga path of this Bank-nal-nadi is as follows: The Muladhar
the Navel (the Kand: Kundalini's static state) the heart and
YOGA OF GITA
adjoining region the Ajnya-chakra the Rudra-granthi the Trikuti the Brahm-randhra (the Shoonya) the Maha-shoonya the
Bhramar-gumpha the Param-dham.
I journeyed on this path. That is why I did not have special
experiences of the medium level chakras. My very first
experiences narrated so far in this chapter show that I travelled as
follows:
The setting aflame of the smoking incense burner at the Muladhar
the four flutters of the navel - the Manipur chakra to unwind the
three and half coils of the dormant Kundalini the piercing of the
Ajnya-chakra and the Rudra-granthi the Bhramar-gumpha - the
manifestation of the Anahat-nad
During that initial stage, I was very much distressed as narrated
earlier. Krishna-tai of Haripur had given me solace in that
situation. She moved her palm over my head in a typical manner,
tenderly without touching the head, from the Mastak-sandhi to the
Brahm-randhra. It hardly made a contact with my hair.
Krishna-tais action was intended to channelise the remnant latent
Pran-Apan and the Kundalini and guide them to the Brahmrandhra onwards. Another mystic used to tell me then that You
have been taken to the goal in a plane. That is why you could not
get any special chakra experiences. It was my state in the year
1986, since the very beginning, I repeat.
Entering the Muladhar, it goes via the Bank-nal nadi to the Ajnyachakra and above to the Sahasra-dal-kamal. Passing through the
Page318
Pt. Gopinath Kaviraj narrates that in the Vihangam path, the yogi
does not have to pierce the Shat-chakras. His view is in agreement
with Gajanan maharaj Gupte. According to the Pandit, the
Kundalini arises at the Kand.
By Vibhakar Lele
Tri-kuti, Shoonyas, the Maha-shoonyas etc., it arrives at the

Bhramar-gumpha. Onwards it goes to the Chaitanya-tattwa.
In this path, the Kundalini has not to pierce the Anahat-chakra.
Therefore, the postulation of inexperienced and half-learned yogis
about the Anahat arising from that chakra is baseless. The Nad
arises at the Bhramar-gumpha as we saw from Saint
Dnyaneshwars many Abhangas. I have first-hand experience of
the phenomenon.
I recollect another episode of the Kundalinis action. I told you
about the jealous Aghoris. They once guided me that you are
keeping the Kundalini at the Ajnya-chakra and above. It is not
proper for a householder yogi to do so. You should keep it at the
heart, meaning the Anahat-chakra. Till that time, his real nature
was not revealed to me. He was masquerading as a friend.
Page319
Trusting his advice, I willed the Kundalini to go to the Heart Lotus.

After all al the Puranas and the scriptures do say that the heart is
the seat of Param-atma. As soon as I willed so, my forehead started
throbbing with pain, particularly at the Bhru-madhya: at the centre
of the Ajnya-chakra, which is the meeting point of the three Lingdehas.
I thought that the Kundalini has been activated to descend to the
level of the Anahat-chakra and I am stationing it there. However,
my later experiences and yoga-shastra tell me a different story.
Whatever the Aghori might have put in my mind, the Kundalini
acted independently of the yogi and any other agency. The moment
of my willing and its action did coincide, no more.
YOGA OF GITA
It ascended higher above instead of coming down. The foolish

Aghori thought that I had taken his advice and he had succeeded in
ensnaring me into his malicious design. He thought and said that I
was lower on the scale of yoga. I will have to restart everything I
had so foolishly and ignorantly squandered the painfully acquired
yogic status, over a million lifetimes.
Really speaking the Kundalini is not a slave to anyone, not even
the guru. It acts and decides on its own. Whatever actions it
decides are useful to the yogi to progress on the path, it takes those
actions sue motto.
Another fact of the matter was that the person might not have
known what the Adhyatmic Hridaya is. Maybe due to his bookish
knowledge, he had some wrong understanding about the path
above the Ajnya-chakra.
Actually whatever happened was for my benefit. The Kundalini
might have moved to the region above the Ajnya-chakra. It could
have traversed the region from the Ashta-dal-padma, above the
Ajnya-chakra to the Dahar-akash (the Adhyatmic Hridaya).
Another fact that the yogis know and extol is that once when the
Kundalini reaches the Ajnya-chakra, it never lowers itself on the
yogic scale. The Aghori had just little knowledge of things, but
great practical cunning. Hence I did not fall back on the path as
was the Aghoris intention.
Page320
Even it might have moved via the Guhyini Nadi to the Ajnyachakra and gone via the Bank-nal to the Bhramar-gumpha. My
Anahat had never stopped during that episode, even for a moment.
It means that It may have become the Kul-kundalini, in which
state, it moves freely from the Muladhar to the Anami-lok.
By Vibhakar Lele
The workings of the Kundalini are shrouded in mystery, even to

the accomplished yogis, leaving a few clairvoyants, who may
understand a part of the process at times.
However, no one except persons like Saint Dnyaneshwar, know
the science exactly. What about an ordinary Aghori with a few
Siddhis of mind reading, Indra-jal, mesmerism and other
subterfuge! That is the reason that the Aghoris had to leave me
alone, finally. My Kundalini process was beyond their dictating, as
anybody elses.
Since the Kundalini is the all-knowing, even when dormant, none
can anticipate or dictate its action. Even the guru cannot dictate it
what and when to do anything, when to awaken it, et al, contrary to
the popular notion amongst non-adepts and the half-baked gurus
that the guru can awaken it etc.
Page321
That is why the Kundalini-stotra says what it says regarding its

independence.162 The yogis, in their humility, ascribe the
Kundalini action to their gurus person. It is not so. The Kundalini,
which has taken charge of the gurus body, and turned into the
Kul-kundalini, does all these actions of the guru. The person of the
guru invariably gets the credit as people lack knowledge,
especially the novices and their gurus.
The grace can come in many ways, with or without the guru, as is
known to the students of yoga science. The notion of an initiate
that a living person, acting as a guru, has to touch the yogis body
to awaken the Kundalini is untrue. The Kundalini, without any
guru, can grace the soul in many ways. The knowing gurus never
take credit for their actions of setting the initiate on their path.
YOGA OF GITA
They only point upwards, and say that it is He (the God) or She
(the Goddess), who has graced the initiates. They say that it is
Atma-kripa or the Param-atma-kripa, which is responsible for it.
The guru is at times only a conduit through which the grace flows
to the initiate. Even this is not necessary. The Kundalini can
channel itself through a person of her own choosing, with or
without a guru and his touching the initiate in person.
This is the reason why Saint Dnyaneshwar and others call the
Kundalini as the Mother and the yogi as her child, with practically
no knowledge of the ways of the world. Ram-krishna Paramhamsas visions of the Jagad-amba were just a reflection of this
natural attitude of the yogis towards the Kundalini, like that of a
small innocent child to its mother.
Page322
The All-knowing Mother Kundalini does all that is needed by him

and more of her own volition as Saint Dnyaneshwar has beautifully
brought out in the first few Ovis of the 12th chapter of the
Dnyaneshwari.e19
By Vibhakar Lele
Final Discussion On Yoga Path
The incident of the raising and the lowering of the Kundalini has
been just narrated. Instead of the Kundalini coming down to the
Anahat-chakra, it had remained in its place, even it might have
ascended to the same position back following the path as indicated
in Pt. Gopinath Kavirajs works.
The Guhyini-nadi
Yoga-vijnyan, read in the light of that cited by the Pandit in his
works, with certain modifications and explanations on my own, is
as follows:
The yogi can come to the Adhyatmic Hridaya, which the juncture
of the Jnyan and the karma, as well as that of the Pind and the
Brahm-and. The Sushumna is the Jnyan-nadi. The Sahasrar is the
place of the Shiv.
Page323
The real Shanti dwells at this Adhyatmic Hridaya. The place of the
Samvit is the Dahar-akash or this Hridaya. According to Pt.
Gopinath and Shri Baba maharaj Arvikar, the paths to the Brahmrandhra and the Sahasrar are different and not the same.
The Pandit says that the Brahm-randhra is related directly to the
Adhyatmic Hridaya, and not the Sahasrar. Their opinion on this is
entirely at difference with that of many a renowned yogis and the
Shakti-pat tradition of Swami Narayan-dev-tirth maharaj.
YOGA OF GITA
The work of an eminent learned Sanyasi: Swami Vishnu-tirth163

notes and gives a diagram of their accepted system of the
Kundalini and its chakras, which shows that the paths to the
Sahasrar and the Brahm-randhra are the same.
The real Shanti dwells at this Adhyatmic Hridaya. The place of the
Samvit is the Dahar-akash or this Hridaya. According to Pt.
Gopinath and also Shri Baba maharaj Arvikar, the paths to the
Brahm-randhra and the Sahasrar are different and not the same.
The Pandit says that the Brahm-randhra is related directly to the
Adhyatmic Hridaya, and not the Sahasrar. If this opinion is correct,
it would mean that the yogi should bring the Samvit to the Ajnyachakra from the Sahasrar. Then he should take it to the Brahmrandhra, in the Hridaya.
It means that the yogi has to traverse the path as follows: The
Sahasrar via the Guhyini-nadi the Ajnya-chakra via the
same Nadi to the Hridaya then on to the Brahm-randhra
the Bhramar-gumpha the Param-dham.
These opinions are entirely at difference with those of many a
renowned yogis and also the Shakti-pat tradition of Swami
Narayan-dev-tirth maharaj.
Page324
The work of an eminent learned Sanyasi: Swami Vishnu-tirth164

notes and gives a diagram of their accepted system of the
Kundalini and its chakras, which shows that the paths to the
Sahasrar and the Brahm-randhra are the same.
By Vibhakar Lele
The Two Yoga Paths

To summarise, yoga path according to Pt. Gopinath is as follows:
1. The Shat-chakras: Muladhar to the Ajnya the Chandelier
the Short-change the seventeenth Kala the Sahasra-dalpadma
2. The Shat-chakras the Ajnya-chakra the Tri-kuti the
Shoonya (the Brahm-randhra) the Ashta-dal-kamal the
Maha-shoonya the Bhramar-gumpha the Param-dham (the
Satya, the Alakshya, the Agam and the Anami Lokas)
The Shat-chakras and other upper levels up to the Tri-kuti
(excluded) are in the And and the Pind dehas. The Tri-kut and
above are including the Bhramar-gumpha are in the Brahm-and deh.
The point of juncture between the Pind and the Brahm-and: the
Ajnya-chakra, using a wider terminology, is called the Hridaya by
the yogis, to refer to the entire region that lies from the Ajnyachakra to the Anami-lok.
Page325
Those who do know these fine details are mostly confused by what
one yogi says and what another says, while meaning the same
thing. The yogis terms have evolved over a long period, stretching
from the Vedic times to the modern times.
There have been individuals and numerous group followers of so
many masters. Each individual yogis experiences differ,
depending upon their own stage of evolution. There is another
YOGA OF GITA
factor of the usage of Sanskrit as well as archaic and vernacular

languages, and the colloquial usages.
Page326
All these factors and the vast period during which yoga science has
developed have contributed to the plethora of terms, systems and
advice in yoga field. Only a very discerning and knowledgeable
learned yogi can take a synthetic view to reconcile the apparently
vastly different descriptions of the same phenomenon of yoga.
By Vibhakar Lele
Conclusion On The Yogic Path
To arrive at a consonant view of these matters to decide the path

all the yogis invariably follow, we would have to take into account
the Master Yogi: Saint Dnyaneshwars views as reflected in his
yogic literature and his Nath tradition.
Saint Dnyaneshwars Yoga Path and His Views

The following Abhanga, 165 he indicates that unless the learned
yogi attains the final state and has seen the Chin-maya, it is not
possible to decide these matters satisfactorily.
He states that ahead of the Ajnya-chakra, there is the beautiful
Sahasra-dal. Thereat, in the Ardha-matra is that Chin-maya thing.
The Nad and the Omkar, too, are there.
Page327
In that region, it is very difficult to say which thing is above which,

or inside which thing; which is the lower stage and which is the
higher stage; which place is that of the divine Kala or the
seventeenth Kala or the Unmani; where does the Makar ends; from
where the Ardha-matra starts; which is the Shoonya-sthan etc.
Only the alert yogi who has reached the Pranav: the dwelling place
of the Chin-maya thing, knows what is what. When the yogi
arrives there, he can understand that the Atma is all these. It
became all these things and represents these things in their
YOGA OF GITA
apparent order. Saint Dnyaneshwar further mentions that whatever

he has said in this Abhanga has never been put into words by any
yogi before him. He is apparently the first yogi ever to know the
matter first-hand in a discretionary manner.
It does not mean that there were no accomplished yogis before
him. However, they might not have paid the due attention to the
matter or might not have recognised that the Vijnyan is as equally
important as the Jnyan.
Shri Krishna does also tell us the importance of the Vijnyan even if
one has become a Jnyani: an accomplished yogi.166 He talks about
a yogi who is attached to Him and perfect in yoga. How would
such a one know Him without any doubt? The reason for this is
that the yogi, being immersed in the Samadhi at that time, may not
pay any attention to the Vijnyan, which can put at rest any of his
doubts regarding his experience being genuinely of the God.
The case of Shri Ram-krishna Param-hamsa is well documented.
He was not at all aware of his state, even though he was such an
accomplished yogi.
After noting the peculiarities of his Bhakti of the Kali-mata, his
state of Samadhi and his other accomplishments, the Bhairavi
Brahmani had to convene a meeting of men learned in the Shastras
to decide the matter.
In the system of terminology employed by Saint Dnyaneshwar, in

the Hridaya: The Ardha-matra, the following terms and the path
are mentioned: The Ajnya-chakra the Tri-kut the Gol-hat
Page328
After they unanimously said that he was a Param-hamsa, he still

wondered and said aloud: Oh! Is that so? Well I am not aware of
it.
By Vibhakar Lele
the Aut-pith the Sahasra-dal the Brahm-randhra the

Bhramar-gumpha. This can be seen, especially, in the light of
many of his Abhangas.e20
We may take stock of what he says in these Abhangas:
The Thing is, without any doubt, at the Brahm-randhra.167 In the
Maha-karan-deh, there is the Bindu, the size of a small pea. Inside
the Bindu, and above the Ardha-matra, the thing there has its vast
expanse: known as the Brahm-and.
The following all the places are within the Brahm-and: the Tri-kut,
the Sri-hat, the Gol-hat, and the Aut-pith etc. This region is called
the Ardha-matra. The Thing: the Atma is at the Brahm-randhra in
the Sahasra-dal.
Page329
The Ajnya-chakra168 is at the Bhru-madhya. It shines with own

light. Above it is the Third Eye. Still above is the Still above is the
Sahasra-dal. Inside it is the blue-lighted Brahm-randhra: the
Dasham-dwar. From it spouts the fountain of the light of the Atma.
At the root, i.e. the origin of the Gol-hat is the Brahm-randhra, 169
that is above the Sahasra-dal. Above the Brahm-randhra is the
Bhramar-gumpha. In the Bindu above, it is the seat of the
Chaitanya: the Dark-complexioned Purush. Saint Dnyaneshwar has
gone to it and is sitting at that root of all.
The Govind (the Atma) 170 arises like the Sun at the Sahasra-dal.
The yogi should attain to him. The Jyoti seen in the Third Eye is
the Chit-pad. The Brahm-randhra is beyond the Para. It is the Satpad. Above the Sahasra-dal is the Brahm-randhra. It is the Shoonya
(the Gagan). The yogi sees there pea-size bright luminous
YOGA OF GITA
unblinking star. It is the Par-Brahm. The yogi should become one

with it by fixing his Dhyan upon it.
Above the Sahasra-dal is the Para. It arises from the Brahm-sthan.
There is the Unmani at that place. It is seated at the Sookshma
Gagan: at the point of the tip of the Dasham-dwar. The Anahat-nad
is arising from it. The Sahasra-dal is reverberating like a drum due
to that Anahat-nad. The Dasham-dwar is above the rest of the Navdwaras, 171 meaning the senses of smell, touch, hearing, sight, and
elimination. This is with reference to the Tan-matras of these
senses.
We know the physiology of the human brain. The cerebral
hemispheres house the nerves leading from these sensory organs.
The Tan-matras are beyond all the physiological aspects. They are
the origin of the creation of these organs in the subtle body.
The Aut-pith is ahead of the Nav-dwaras. There, ahead of its
juncture with the Shoonya (the Brahm-randhra), sits the Darkcomplexioned Purush, who is beyond the Shoonya. From Him
ahead is the way to the Unmani. In short, the path shown here is: 1.
The Sahasra-dal the Para-vak the Brahm-sthan (the
Brahm-randhra) the Unmani the Anahat-nad.
The yogi who sees the Sahasra-dal and above it, the Brahmrandhra, 172 is so entranced that he gets lost in the vision. The
Bhramar-gumpha is way beyond the Dwait. The yogi listens to the
Anahat-nad arising from it. He has then the vision of the Atma-ram
who dwells beyond the Unmani. He: The Anand-Brahm dwells
Page330
2. The Nav-dwaras the Aut-pith the Shoonya (the Brahmrandhra) the Dark-complexioned Purush the Dasham-dwar
the Gagan above the Dasham-dwar Unmani.
By Vibhakar Lele
there. The vision is so blissful that the yogi becomes the Anand
himself.
The Aut-pith is above the Tri-kuti. There is a little-known way173
at the Aut-pith, to go to the Brahm-randhra and further. Saint
Dnyaneshwar tells us that the yogi has to go ahead on that path.
The Manas-chakra is just above the Ajnya-chakra at the Bhrumadhya. From there one has to go further on the path to the
Murdhni-sthan, which is a physical distance of four finger widths,
as measured along the scalp, from the Bhru-madhya.
The Path goes to that Murdhni-sthan (the flat top of the head) from
the Ajnya and the Manas chakras. There one has to go in the
reverse direction i.e. the Sushumna or for that matter, the Virajanadi takes the shape of a curve like the crescent to go to the
Brahm-randhra.
One should go that way. That portion of the Nadi is known as the
Bank-nal to the North Indian saints. One should traverse fast upon
the path and go beyond the Paschim-marg.174 After the Paschim
Path ends, the Anahat-nad manifests to the yogi, emanating from
the Sushumna mouth at the Brahm-randhra.
Page331
The Nad has no limit. Its expanse is infinite. Beyond it lays the
Shuddha-Brahm, in the form of light, without being lighted. Its
light is analogous to the Anahat-nad, which a sound without usual
repercussion. These are the Light and the Nad of the Atma or the
Brahm.
This Paschim-marg starts at the Ajnya-chakra and takes one to the
Brahm. Hence, the yogi should keep it in mind and go that way.
YOGA OF GITA
My Interpretation Of Yoga Path

Now we will turn to my interpretation of yoga path, based upon
my knowledge and experiences. Of course, it will be within the
limits of Saint Dnyaneshwars exposition of the matter. The main
theory I subscribe to aims at synchronising the terms, the systems
and the experiences of various yogi and known cults or yogic
schools of the master yogis.
More light will be thrown on the matter as we go into the
exposition of the yogic literature of Saint Dnyaneshwar in the book
proper.
In my estimation, even if one accepts the opinion, as proclaimed
by Shri Baba maharaj Arvikar and Pt. Gopinath Kaviraj, of there
being two different paths from the Ajnya-chakra to: i) The
Sahasra-dal and ii) The Brahm-randhra, it is clear that they accept
that a part52 of each of the two paths, combined, connects the
Sahasrar to the Tri-kuti175, via the Ajnya chakra.
52
The part from the Sahasra-dal to the Ajnya chakra of the path (1) and from
the Ajnya chakra to the Tri-kuti of the path (2)
Page332
However, the opinion that in order to reach the Tri-kuti from the
Sahasrar, it is necessary to go via the Ajnya-chakra treading
backwards does not appear to be correct, ab initio
.
Secondly, the yogi can bypass the Sahasrar, even presuming that
there are the two separate paths, to go to the Tri-kuti via the Bank-
By Vibhakar Lele
nal-nadi, without having to come to the Ajnya chakra back again.

This is clear from what Gopinath Kaviraj says in his works.176
Accordingly, we can trace the following different yoga paths:

1. The Sushumna path i.e. yoga path, comprising one, on which the
entire track from the Shat-chakras: Muladhar to the Ajnya and to
the Sahasra-dal and the Brahm-randhra is covered linearly: The
Shat-chakras the Ajnya-chakra the Sahasra-dal-padma the
Tri-kuti the Shoonya (the Brahm-randhra) the Ashta-dalkamal the Maha-shoonya the Bhramar-gumpha the
Param-dham.
This path can be traversed linearly from the Muladhar to the
Param-dham.
2. The Bank-nal path: The Muladhar the Ajnya-chakra the
Ajnya-chakra the Rudra-granthi the Brahm-randhra and
onwards the Bhramar-gumpha the Param-dham.
This path is available via the Bank-nal bypassing the other Shatchakras.
Page333
3. The Guhyini path: the path from the Ajnya chakra to the
Sahasrar can also be traversed by the Guhyini-nadi. This Nadi
descends to the Pind below the Ajnya chakra i.e. to the Muladhar
and other Shat-chakras.177
4. The Guhya path and the other paths: I had told earlier that based
upon my own experience, the Ajnya chakra, the Tri-kuti and the
YOGA OF GITA
Bhramar-gumpha are connected by an undisclosed Nadi, known

only to a few yogis. The yogi can go straight to the Bhramargumpha without passing through the intermediate places like the
Sahasra-dal etc. The Ajnya chakra is also connected by another
secret Nadi to the Bhramar-gumpha. There is a direct path from the
Kand to the Bhramar-gumpha going into the Vyal-desh.
Most of the yogis progress along one of their chosen paths, by a
combination of the various paths if there were so many. The yogis
are in a trance and many are ignorant of the subtleties of yoga path.
Therefore, they may not notice the intricate details of their chosen
path.
Moreover, most of the yogis are practically on their own. Even if
they have a guru, the guru may also be an ignorant person or a
half-baked one. Most of us are not fortunate enough to get a guru
who is well versed in yoga-shastra178 and is mature by special and
varied experiences on the path.
All these factors lead to the sorry state of affairs where the yogi
attains but does not know how and what of the path. Saint
Dnyaneshwar has said that once one reaches the destination, it is
immaterial by which path one has arrived there. Most of the
initiates are taught by their gurus not to enter into enquiries. They
say that one should eat a mango, why bother about the where, the
when and the how of the matter.
Page334
However, they are ignoring the commandment of the Yog-eshwar

Shri Krishna: The Highest Authority on Yoga-shastra, which is
cited earlier to pay heed to the Vijnyan also. His preaching is for
the one satiated by the Jnyan and the Vijnyan.179
By Vibhakar Lele
The interpretation as above given by me explains the matter of the

yogic paths fully, I hope. Whatever remains to be explained will be
dealt with in finer details in the book proper.
In the light of my opinions, based upon my knowledge and
experiences, I summarise that yoga path then emerges to be: 180
1. The Sushumna path: The Muladhar the Ajnya (i.e. the Shatchakras) the Sahasra-dal-padma the Tri-kuti the
Shoonya (the Brahm-randhra) the Ashta-dal-kamal the
Maha-shoonya the Bhramar-gumpha the Param-dham.
2. The Bank-nal path: The Muladhar the Nabhi-chakra (the
Kand - the Kundalini) the space near to the heart Ajnyachakra the Rudra-granthi the Brahm-randhra (the
Shoonya) the Maha-shoonya the Bhramar-gumpha the
Param-dham.
3. The Guhyini path: The Muladhar and other Shat-chakras
the Ajnya chakra the Sahasrar
4. Other less known paths:
A) The Kand the Ajnya chakra (the Tri-kuti) the Bhramargumpha the Dayal-desh;
Page335
B) The Kand the Ajnya-chakra the Bhramar-gumpha the

Dayal-desh;
C) The Kand the Bhramar-gumpha the Dayal-desh; and
YOGA OF GITA
D) The Kand the Dayal-desh: This is the direct path and it

qualifies to be the real Vihangam path.
Page336
I hope that the yogis and initiates would find these details as
sufficient for the purpose of a brief biography of a yogi.
By Vibhakar Lele
The Nibban
of
The Yogi
The Nirvana
Pt. Gopinath Kaviraj181 says that when the yogi is in the final stage
of Nirvana (the Nibban), he is roaming in the Shoonya-akash. He
drinks the Amrit all the time. His Drishti is then centred upon the
needle pointed gateway at the centre of the Ashta-dal-kamal.
He pierces it and then bathes at the confluence of the Tri-veni.
After some time, he enters into the Bhramar-gumpha. The Anahatnad reverberates continuously in the Bhramar-gumpha. There also
he experiences beautiful visions and heavenly ethereal smells.
Page337
Even though the yogi perceives the Anahat-nad at the Bhramargumpha, the Nad and the Gumpha are not within the domain of the
Tri-gunas. It is the Nad of the Param-atma, beyond the Brahm-and,
or can be regarded as being at the juncture of the Brahm-and and
the Dayal-desh.
It, however shares none of the attributes of the Prakriti. Hence, the
yogis call it the Nad-Purush: the indicative of the Purush, as
juxtaposed to that of the Prakriti.
YOGA OF GITA
When the Surati, the Nirati, the Pran and the Manas; all centre
upon (Ekagrata) the Bhramar-gumpha, the yogi starts hearing the
Anahat-nad.
I remember that when one well-wisher mystic raised the matter
about my Ekagrata before Krishna-tai, she had understood the
yogic connotation of the matter. The mystic, however, might not
be aware of it.
I told her that the mystic does not know what my state is. I need
the Ekagrata for my mission. Comprehensibly, she looked
astonished and nodded. She had understood that I was poised in the
Bhramar-gumpha and I was hearing the Anahat-nad. Perplexed, I
was trying to see where the Param-atma is. Hence, the Ekagrata
was evident in me.
The yogi attains a divine Shakti at the Gumpha (abbreviation for
the Gumpha). With it, he can see the way to the Param-dham. It is
the dwelling of the Ultimate: the Nir-akar, Satya-swa-rup Chinmaya Purush. He can very easily enter into the Dham: the dwelling
of the Param-atma.
Page338
This state of the yogi has also a climax. There The Word is
Wordless. From here, the yogi enters into its central stream,
leading upwards to the Agam-lok. It is very difficult to enter that
stream and reach the Agam-lok, where the yogi rests into the state
of Param-anand.182
By Vibhakar Lele
Saint Dnyaneshwars Abhangas

Let us see what light Saint Dnyaneshwar183 sheds upon this
dwelling of the Par-Brahm, which is so difficult to attain:
There are the four Dehas: the Sthool, the Sookshma, the Karan and
the Maha-karan. The Maha-karan-deh is within the Aut-pith.
The place of the Thumb-sized Purush is the region from the Ajnyachakra to the Brahm-randhra.184 which is the Maha-karan-deh.
The yogi should fix his Dhyan upon The Dusky Complexioned
Yogi185 (the Purush, here called the Murti: the Putala) who sits
inside the Maha-karan-deh.
This Purush: the yogi sits at the Sahasra-dal-padma. He shines
bright. He sits in His Unmani Kala i.e. the Dusky Yogi represents
the Unmani Kala i.
Page339
The Sahasra-dal-padma leads the yogi to the Paschim-marg, which

is high above, in the Gagan: the Akash. None can go into that path,
except with the help of the Kundalini. One has to take a leap into
the Akash of the Paschim-marg at the end of the Sushumna-nadi.
Who else, other than the Kundalini can achieve such a hazardous
feat?
There in that region is a minuscule aperture, metaphorically, the
size of a small ants eye. It is the Brahm-randhra. The yogi has to
fly out of it swiftly.
YOGA OF GITA
There ahead is the region of the Par-Brahm. No one can leave the
four Dehas i.e the Pind-deh etc. alone. However, the Kundalini can
lead one to reach that place, though it is arduous to reach.
Once you reach there, there is no duality between the Jeev, the
Kundalini and the Par-Brahm: the Atma-tattwa.
Of this, I had one vision. I saw that I entered through a small
aperture186 to go still upwards on my way. It was representative of
what we learnt above from Saint Dnyaneshwars Abhanga of going
through the Brahm-randhra upwards. I had reached the region of
non-duality: the Par-Brahm, that was the indication.
Another Abhanga187 of Saint Dnyaneshwar is noteworthy in this
connection. He says that there is the way to reach the pinnacle of
The Mount of the Brahm-giri. On that way, there is the Ajnyachakra. Above it is the state of the Unmani.
To reach it, one has to go through a difficult terrain. The path there
becomes very narrow, like that of the point of the tip of an atom.188
That point is the Brahm-randhra. At the end of the Maha-karan-deh
in the Aut-pith, the five Tattwas (the Panch-maha-bhootas) dwell
in their undifferentiated form: Ekatwa.
Once the yogi passes through the Brahm-randhra, he goes to the

Unmani. The fountain of infinite light and the Tej spouts from it.
The yogi is immersed in the Anahat-nad there.
Page340
The yogi has to go from the Aut-pith to the Brahm-randhra very

swiftly. The Brahm-randhra is as narrow as a ray of light.189 The
yogi has to leap through the Brahm-randhra, which is possible only
with the Kundalinis help.
By Vibhakar Lele
In the centre of the Jyoti of that Tej, Nad and the light, there dwells
the Shuddha-Brahm: the Par-Brahm. That Jyoti is the Creator of
the Brahm-and. The Brahm-and is limitless, just as the Par-Brahm
is.190
Sometimes, I have had visions of climbing unending steps upon
horrendous perpendicular cliffs. At its end, the steep inclined path
would narrow down so much, turning into a small aperture like
tunnel, that I would be scared as to how, if ever, would I go
through that minuscule aperture. In spite of my fears, I would
reach the end and go through the aperture anyhow.
Page341
These visions were representative of the region at the Brahmrandhra. The Sushumna path leading thereto is the most difficult to
traverse. Saint Mukta-bai: Saint Dnyaneshwars younger sister
narrates such an experience in one of her Abhangas.191
YOGA OF GITA
From
The
Sagun Sakar
To
The
Nir-gun Nir-akar
MY VISIONS
Recently I went from the Sagun to the Nirgun. The experience of
that transition is interesting. I am narrating the same here.
However, I have to take just a half round of the remaining path,

through 180 degrees, to reach the front side of the temple. Because
the temple and the passage are so narrow and suspended freely in
the sky high above, I am afraid, a single wrong step, and I would
fall down far below: upon what I did not know, as it was so down
below that it could not be seen by me.
Page342
I was standing in the circum-ambulatory passage, open on all the

sides, except on the side of the temple, it abuts upon. The temple
and the passage are standing free in the sky. I am perched
precariously upon the very narrow path. Kabir gives the analogy of
a narrow lane192 to it. Hence, I cannot turn around and see the path
behind.
By Vibhakar Lele
In spite of these circumstances, I gathered courage in my heart and

started taking baby steps upon the path, which went on narrowing
as I proceeded further upon the path.
I just clung to the temple, with my left side to its walls, anyhow,
and after a seemingly interminable time, I reached the front door of
the temple. While doing so I had to traverse the circuit in the
reverse i.e. left-hand direction.
The Hindus circum-ambulate a temple, or a saint or the gods in the
right-hand way i.e. they keep their right side to the object of
worship while going around it. It is regarded as inauspicious to do
otherwise.
When I reached the front side of the temple, I observed that the
main path leading to it was also hanging free in the sky, vanishing
under the temple perhaps. It was wider than the passage I had
taken.
However, both these paths were hanging free in the sky and fully
transparent. There was no trace of the gross or the corporeal matter
in the paths. They were purely ethereal.
Page343
The path coming straight towards the temple was obliterated by

fog after some short distance. There was a mystery as to where the
two paths met. They, though apparently leading to the front door of
the temple, were not seen meeting at that point.
The frontal approach path went under the temple, probably straight
to its backside door, and continued onwards as the circum-
YOGA OF GITA
ambulatory path on which I had found myself, in the beginning. I

was carrying the fragrant incense sticks, to burn before the God in
that temple.
When I went ahead to have the Darshan of the God, I saw that a
jet-black beautiful silken carpet was spread from the entrance to
about two thirds the length of the inside precincts of the temple.
There was no one inside the premises. The bells hung up where
hands could reach easily. I started ringing the bells. They tolled
like sonorous music: in the seventh octave, to my ears. I was all
mesmerised by that Nad produced by those tinkling bells.
Lost in a kind of Samadhi, I came around, thinking that Oh! I
have not yet seen the God here. I proceeded further and farther, to
the sanctum sanctorum. Still no god was in sight.
I was in for the greatest surprise of my life. When I was at the
centre of the sanctorum where the idol of god is seated in a temple,
no one, neither a deity nor its idol were there. I found it empty,
except for myself standing at its centre: The Centre Of The
Universe, standing aghast!
Standing there, as if in a deep trance, I awoke to the thought that I

came here, walking on the ever most hazardous path, in order to
pay my lifetimes obeisance to the God who is not there! Whoa! It
appears to be the temple of The No God.
Then it dawned upon me suddenly that all the saints have been
preaching humanity that the God is Nirgun Nir-akar. How could I
Page344
Perfect calm, quietude and peace dwelt there. The entire precincts
had assumed more than a surrealistic, the most ethereal ambience,
accentuated to a point of supernatural eeriness.
By Vibhakar Lele
have ever dreamt of finding and seeing the God, in His form or
otherwise as an idol, say of the Ganesh, the Devi or anyone else?
What kind of incense He will smell, if He is beyond the senses.
How can you perceive Him, one who is Nir-akar? So, this is the
Temple of the God who is formless.
Which kind of worship would reach Him who is not only Nirgun,
but beyond the Sagun and the Nirgun: the Agun, as Saint
Dnyaneshwar puts it.193
That vision was of my transition from the Sagun to the Nirgun.
The Bank-nal-nadi, like the narrow semi-circular circumambulatory passage around the temple, is crescent shaped. The
Bank-nal also goes in the left-hand manner, just like what I had
done at the front door of the temple.
Page345
The Bank-nal-nadi is the final leg of the journey of the yogi to the
infinite. The wondrously decorated precincts of the temple, the
incense burners, and the tolling of bells were indicative of the
Divine senses of and the Divya-drishti, the smell and the Anahatnad, which are indicative of the yogis being with the God.
YOGA OF GITA
I Meet the Nir-anjan
After a few days of meeting the Nirgun Nir-akar, I had another

revelatory vision. I was going through a maze of dingy, narrowing
passages, ill lit or with little or no light. The passages were at
places, climbing straight up, sometimes with steep inclined steps.
Many a people were going at their own speed upon the path.
Finally, I arrive at a perpendicular staircase. It is difficult to climb
upon. It is like a cliff very tough to climb, straight up. Anyhow, I
start labouring up that narrowing passage, to where I did not know.
Also, why I was doing it, I had no knowledge.
It was as if an iron was being moved by a magnet. I felt light as a

ray of light and that a ray of light was taking me up the cliff with
it. I was feeling that force, whichever it be, lifting me ever so
lightly. It was as if there were many people behind me who were
pushing me upwards, by making their bodies, shoulders and limbs
like ladders for moving me upwards with their combined strength.
At long last, a few feet of distance remained to climb. I had to
climb it using my hands and feet. Somehow, with great labour, I
managed to climb that last leg of the cliff.
Page346
The steps finally terminate into a vertical cliff, with overhanging

boulders and nowhere a handhold or a toehold. I am afraid of
climbing it, apprehensive that how could I make it. However, when
I tried to climb the cliff, I felt as if I was not labouring at all, but
some invisible power had grasped me and it was moving me up the
cliff.
By Vibhakar Lele
There were a few people already at the place, who gave me a

helping hand in my final efforts. They started congratulating me on
my successful climb up the tough cliff.
Then I started to rest. After I had regained my breath, I was
somewhat composed. I started looking around, at the same time,
understanding how arduous the climb was.
I felt that I should never have to climb the steep slope again in my
life. I would never let myself down from that place, so as avoid
such a climb again.
Now there were no persons around or wherever my sight went.
There was absolute peace, quietude and absolute tranquillity of my
mind and its harmony with my body. I felt that I would stay there
only forever, to avoid repeating the climbing.
Non-duality of the Adwait

The Soliloquist Nir-anjan194
Page347
Then, after some rest and peace of mind, a started to think about
what is to be done further. All the while, I was reaching one goal
after another, endlessly. So ingrained was the urge to forge ahead
that I started to think where now should I go from here.
At that time, there was no one in sight. Still, I was feeling an
invisible presence around me of someone incorporeal in form.
Although, I was unable to see that person, whoever he was, I
started talking to him. We had a good conversation.
YOGA OF GITA
I: Where have I come? I am absolutely tired after this arduous

uphill climb. I am not going back, for any reason whatsoever. If I
go, I will have to climb this life taking tough cliff again to return
here.
That Whoever It may Be: There is nowhere to go from here. You
are going to stay here. Yours was the last leg of the journey to the
Ultimate Tattwa. You have now come to It: the Param-dham, The
Par-Brahm.
Page348
Whatever is here, that is you only. Who else could there be? The
entire universe is here, and here not! Even you were here only,
even if you thought you were elsewhere: there.
By Vibhakar Lele
Tat-twam-asi
Who Art Thee and Who Me
I: Are you the Atma?

That: Yes! And, No! This is that Tat which the Upanishadas
glorify, rightly. This is the Tat-twam-asi' that is filled in there as
well as here. It fills the entire universe there, if it really does exist
as you imagine! When your mind is in there and you are there, then
too, you dwell here.
The Sad-guru
I: Are you the Sad-guru? Is saint Shri Saint Dnyaneshwar maharaj

my Sad-guru? When I found the climb up the cliff an impossible
task, I started ranting: Sad-guru, Sad-guru . ceaselessly, all the
time I faced this life-threatening precipice of the hard rock. I could
climb it safely, owing to his grace upon me.
Page349
That: No! I am not the Sad-guru. Although you think that Saint
Dnyaneshwar maharaj is your or anyones Sad-guru, he is not the
Sad-guru, as you allege. You all always take it for granted that
someone or the other is your Sad-guru. You also think that way, is
it not so? However, that is not the case.
I: If you say that these all saints are not our Sad-gurus, leave alone
the umpteen macaques playing the antics of a guru and a Sad-guru,
then who is anybodys Sad-guru? Who then shows us our way to
over here? I did not know the way of coming over here. Therefore,
someone, acting as a Sad-guru must have brought me up to this
point.
YOGA OF GITA
That: The thinking of persons like you who say that Saint
Dnyaneshwar, or for that matter some other saint, is their Sad-guru
is true in a sense, metaphorically. It is all notional. Even though
you have arrived here with great efforts, still you too have failed to
understand the real nature of the true Sad-guru. It has to be brought
to your notice even when you are here, where automatically, you
should, by now, have understood it very well.
You have read the Amrit-anubhav of Saint Dnyaneshwar, is not
it? Whom does he call Sad-guru Nivritti-raj? He is calling me the
Sad-guru. I am the Sad-guru of every one. How could anyone else
be the Sad-guru ever?
I AM THAT! NONE ELSE! I AM THOU! THOU ART ME!
EVERYTHING YOU CALL THE WORLD, AND THE PEOPLE
ART BUT ME AND YOU!
The one asking the questions is not someone: a disciple; and the
one who is answering, as such, is not also the guru. That one is
regarding oneself as ignorant and asking the questions, which it
itself is replying. This is a soliloquy: of The One: The Niranjan, with Himself!
Page350
I am you. We two arent different from each other, are we? Arent
we the same entity? The whole universe, with you and me, are all
one undivided entity. Who other than us is here? Moreover, is
there anyone like you and me here? The dialogue appears to be
going on between us here. However, it is the One and One only,
who is asking questions and answering them. There is non-duality
in this Adwait of you and me. Even these terms You and Me
are redundant here, as well as there.
By Vibhakar Lele
The Origin Of The Ajnyan
I: If it be as you say, why does everyone not know it? Why does
the Ajnyan remain there in the people there? Now whatever I
understand, why does it not dawn upon everyone there? What does
this Ajnyan mean?
That: They do not want to know. Therefore they are ignorant. You
wanted to know me, that is why you can see me who cannot be
seen: the One who defies all the imagination of the human race,
combined together, for all the time it is existing. You have come
to know me as truly I am because you were enquiring about me:
Who I am, and the where and what for, how and the why of the
Existence.
They, the people you talk about, are not the Seekers; YOU
Are the One who is seeking. Hence the Ultimate stands
revealed to You! The SOUGHT AFTER is here with you by
This REVELATION!
It was never so that neither of you nor them was here. However,
you have grasped it now and they, still, are not aware of it. This is
the TIMELESSNESS! The TIME there is TIMELESS, too!
But their minds create TIME! That time they perceive is at the
core of their Ajnyan.
Page351
###
YOGA OF GITA
Get
To
Know
The Nir-anjan
The Nir-akar And The Anami

I: Are you the Nir-anjan?
That: Do you know what is meant by the Nir-anjan? Just try to
open the dictionary and look up its meaning. The Nir-anjan
means The Stainless: The Shiv. It is the Avyakta, the Nir-akar,
the Nir-gun, the Nir-anjan , all these expression mean the same
One.
Since it so hard, no one, either you or they, could ever have come
over here, neither by the dint of own labour, nor by willpower etc.
alone. The Force or the Shakti: the driving power which you felt
behind you, while up the cliffs last leg, brought you here.
Page352
You have come uphill from the Satya-lok to here: in the Agamlok. It is very difficult to enter into this place here. That is why you
felt the efforts the most challenging and felt that No. Never again
would I have to climb that cliff! It is very arduous to attain to this
Lok, from the other side i.e. the Satya-lok etc. Therefore, it is
called the Agam-lok by the yogis.
By Vibhakar Lele
You felt that you were being pushed from behind; that you were
freely hanging on the cliff and being automatically hauled up. It
was this force, or as you call it the Kundalini, or whatever, which
brought you to this place, on their own.
In fact, now you are in the Akshaya-lok, if there be one such as
you people imagine and the yogis say. The path they imagine is not
at all in existence: from The Bhramar-gumpha the Satya-lok
the Alakshya-lok the Agam-lok the Anami-lok etc.
This all is the Alakshya: the Akshaya, call it by whatever comes to
your mind. You are here, were here and have been here always.
The Anahat-nad
I: Then where is the Anami-lok I always desired? Still upwards?
That: This is the Anami-lok. It is the Agam-lok, too. It is the
Bhramar-gumpha, too, from which emanates the Anahat-nad you
have been hearing ceaselessly, since a long time, in your estimate.
There is no TIME, as you have now learnt. It was then when you
were ignorant like all the others.
Page353
It is that Anahat-nad that keeps you in my contact always, once

you start hearing it. It keeps you tuned to ME. I AM HERE
AND EVERYWHERE. However, you do not see or sense me
because of entanglement in the web of desires that you people
weave.
When once you perceive me, you start hearing the Anahat-nad.
This is the kind of perception which is no perception, actually.
Really, what one may call the perception is really the vision of the
YOGA OF GITA
Aham Brahm Asmi195. There is none other than you self to

recognise.
It is truly the vision of the Tat-twa: the Tat-twa, which the Gita
describes in the third chapter as, that which is beyond the Indriyas,
the Manas, and even the Buddhi.196 Saint Dnyaneshwar promises
us that he would submerge us into that Tat-twa which, even
though, is beyond all the sensory perception.197
Back To The Origin

That: As it is thus, hence, there would not be any perception,
sensory or otherwise. No Drashta, no Drishya. No perceiver, no
perception! When the Drashta, the Drishya and the Drishti
converge into me, you see me. To hear the Anahat bells tolling, to
see the Prakash: the divine light, beyond the light is seeing me.
You are but a ray of that divine light, returning to the source. Has
the ray ever to be dragged by any force, for going here or there? It
goes everywhere and returns to the source, as in the same condition
it was joined to it to start with. If it never returned to the source:
the perceiver, how can anyone perceive anything. You also had felt
that you are being taken to upwards by invisible force of a ray of
light.
Did you think that that ray of light was just like a ray of the Sun,
which, once it has departed from its source, goes on and on, until
Page354
Really speaking, does the ray of light ever leave the source, for it
to return? It exists as the ray of light, thats all. Moreover, it is
everywhere. Is there anywhere where it is not there? It does not go
upwards or downwards, to here or there. It does never get lost, so
why would anyone search for it, and who: the guru or anybody,
would have to bring it back safely to its Origin?
By Vibhakar Lele
the end of the eternity: in search of the end of the cosmos,

dimming on its way as it travels farther and farther from its source,
never to return?
This ray which you felt on your way up, is not like that, and its
source is also not like the Sun, which is but a medium average
yellow star in one of the umpteen galaxies the universe holds. This
Ray is The Sun and The Sun is the Ray.
Who are you and who I am, you asked. We exist because we exist,
irrespective of what and who we are. YOU EXIST BECAUSE
YOU EXIST! This is the way the things are, that is the only
possible explanation.
Satya-Jnyanam-Anantam Brahmam
You query the philosophical aspects of Being. It is all a futile
quest. All the untold numbers of doctrinaires and philosophies and
their philosopher fathers, and the Darshanas and their Darshanik
originators all are in vain. Their quest can never be successful.
Page355
They can never grasp the Tat-twa, though that is everywhere,

because it is beyond all the words. Not only that, it is beyond the
Word of words: the Shrutis. It is The WORD beyond The Word
(whether Sacred or otherwise) that lights up this Knowledge! It is
the en-lightener of everything. How can the enlightened know the
En-lightener, in the true sense?
How can a mere ray know the whole of the Sun? How can the
wood know the tree? How can the axe know the iron? How can the
infant know the mother? Has not the Gita taught you that it is
beyond all: all perception?
YOGA OF GITA
This is the true Jnyan of the One Who is The Satya-JnyanamAnantam Brahmam as the Shrutis, having failed to know It,
desperately describe It. This is the Knowledge, though; it is not
truly the knowledge. It is a mere statement of ignorance.
Now that thee hast known me and thee, try describing us. Can
thee do it? Can thee tell me what is this world, O thee! The wisest
seer of the generations past and present, who has found The
Origin of all the knowledge?
Know thee that none has to go away from here, when at long last
they have me found, neither up, nor down, nor anywhere else.
Thee arent going to fall off this place, know thee! And imagine
thyself falling down. Where would thou be landing? Back into the
same thing that thee are, were and would ever be, is it not?
Just like when a droplet of water falls into ocean, where has it
fallen, up, down or elsewhere? It does not go anywhere, except
remaining in the ocean, where it was, is and would be for ever. All
This is That and all That is This! ALL IS ONE AND ONE IS
ALL!
The Nasadiya Sukta

This monologue with the Self has triggered my memory. I recollect
the famous Nasadiya Sukta of the Vedas.198
The rishis have a purely enquiring spirit, with no dogmas attached.

The Sukta, which ponders over these questions, informs us thus:
Page356
In its just seven stanzas, the rishis have poured the wisdom of the
ages on this greatest perplexing eternal question of who He is and
who He was, and what has become of Him.
By Vibhakar Lele
Was there the Sat, or the Asat; or the darkness, or the space? Or
were there the ever so tranquil deep waters pervading all over?
Was there the Akash? If that were so, would there be the
directions: the up and the down?
Then, could there be the all perishing death, as of now, or its
absence?
And what about the night and the day? Could these be there? Or
was there the dusk? Or was it the mist occluding everything?
Could there be the breath of life, then? Still there might have been
something: the Chetan or the Achetan, who can tell!
There would not have been the seeds of plants or of any other
thing, nor the nourishment for any.
Was there the lack of light and only darkness prevailing, with the
deep sombre waters beneath, obscuring That, Which was there, and
breathing with Life? The life as we may not know of?
Page357
Was there the mist covering all that was there within, which had
started to glow due the incipient heat, the Tejas appearing from
within? Thus giving rise to Its becoming visible, to whom, who
knows?
Was it that It wanted to be, Many from the One? Was It the origin
of the desire, as we know of? Abiding by Its desire, might It have
become: The One and the Many?
YOGA OF GITA
Was such a desire the root of the world, which was Its seed: the
Retah? Was It the womb: the embryo, too, and the world and the
Many, too, Itself? The seed was the origin of the Manas: the one
we call the Brahmadev?
Whatever might be the case, the rishis hold that It was the Sat and
that which arose out of Its desire is the Asat.
Still, if it were so, the question arises: how could the Asat have
arisen from the Sat? Or the Asat, too, is mistaken as Asat, though It
is the Sat only: as good as Itself? Is that why none can say whether
it all began with the Sat or the Asat; whether the Sat gave rise to
the Asat, or vice versa? Moreover, if the two: the Sat and the Asat
are so much distinct, how could one have given rise to the other?
The Suns rays start from it and spread everywhere in no time.
Can we say which the former is and which the later? The whole of
the cosmos is full of it. For one who finds the light today, can
anyone say when it originated and how; whether the Sun came first
and the rays of it later, or they both were there simultaneously, to
start with?
Who, observing the phenomenon today, can know and say

anything about that which was the never-before-born199 and how,
why, from where, what for and when this world came forth?
Or how can anyone tell us whether the Almighty, or anyone else,
is there, behind this Creation and is its originator, and whether he
Page358
Are similarly the seed of all and the one that came from It,
indistinguishable from each other? Which one came first, or
whether It and the world were there together to start with since
eternity, if there can be such a count of the Time? The classic
question is whether the hen or the egg was the first.
By Vibhakar Lele
creates and destroys it? And if it be so, what is His purpose, behind
thus creating and destroying?
Who can tell whether this world always existed, or was created
and destroyed, and again created, and how many times, if it were
so? Who can tell us who presides over it all and if at all, who
governs it, or does not govern it?
And if He were there, either way, does He know all the how,
when, why, what and when of this Creation and about Himself?
Would He know it, or would he not? Who knows and can tell!
Oh Thee! Listen to Me:

The Crazy Kabir!
I can best describe all of these my experiences and musings, in the

words of Kabir. 200
Page359
He says to the yogi that Oh! Ye! The Purest One! Make thy home
the Gagan-mandal: the infinite space of the Chid-akash, where the
nectar flows ceaselessly. It is thy place where thy pleasure abides.
Drink the Amrit from the Bank-nal.
For reaching it: thy divine home, take position of the Mul-bandha
and get absorbed into the Gagan: the Chid-akash that is in the
Brahm-randhra. Burn the two torches of the desire of the worldly
pleasures and the antipathy to unpleasant things and awaken the
Kundalini in their light.
YOGA OF GITA
When it awakens, the mind and the body would be immersed in

the pleasure of all the pleasures. Then the mind may go into the
market of bodily pleasures that is this world and still remain
unmoved by its allures, remaining in the Samadhi which is
blissful.
Page360
Kabir asserts, Oh yogi! When, once, you are there, all the world
will vanish when you start hearing the Anahat-nad. When I heard
it, I felt assured that I have the Param-atma with me. Thereafter,
while in this world, I pay no attention to whatever wares it is
trading. I have no doubt that I have been freed of the cycles of
births and rebirths.
By Vibhakar Lele
Parting Words
Of
The Yogi
This is the true-life story of a yogi. It may appear surrealistic or

even imaginary to somebody. However, it is but only an account of
the actual life experiences, although of a very different order than
the mundane and there is no part of self-glorifying in it. The
province I have been describing is of the Unknown, where only the
likes of Saint Dnyaneshwar201: the emperor yogis can have a say,
and none others.
I have supplied Saint Dnyaneshwars and other eminent yogis
views at the appropriate places, in this narration as well as in the
book proper. Hence, it is simply out of question to give any value
to a non-experts opinions on this part of my autobiography.
Page361
Still a number of things worth telling remain untold. However, I

have attempted to give the best possible account of what is the
most useful to the initiates. I have penned down this memoir for
helping those who are tottering upon the brink of confusion, and
those who have no guidance because their gurus have expired, or
they have misguiding gurus who are not at all competent.202
This narration is true to the Shastras and within the limits of
secrecy imposed by my guru regarding how much to reveal in a
YOGA OF GITA
book of this nature. Still I have stuck up to an honest exposition of

my experiences, with affection in my heart for the initiates who
lack in proper guidance. Whatever remains untold will be covered
while taking up the subject of yoga-shastra in detail in the book
proper.
The Objective of This

Dnyaneshwars Yoga
Book
On
Saint
In the prologue, I have already stated in brief the purview of this

voluminous book. I would now tell you about readers for whom
this book is meant for specially.
The intended class of readers comprises of the general category of
devotees, the Bhaktas of Saint Dnyaneshwar and the persons
interested in Saint Dnyaneshwars yogic texts, either in a scholarly
way or even otherwise.
The other category of readers is the ones who are the initiates into
the Shakti-pat or the Kundalini yoga. The Bhaktas of all the
various gods and goddesses, of various sects and even from other
all-encompassing religions is the other most important category of
my would-be readers.
Page362
I hope that all those who are Sanyasis, householders, renouncers of

the world and the yogis, whoever they may be, will definitely
benefit by reading and assimilating the contents of this book. In
short, I am certain that those who are the travellers of the Path,
whatever their object of faith might be, would stand to be guided
properly and so rewarded by studying my book.
By Vibhakar Lele
The Almighty has completed this work using a weakling like me as

His agency. I am not to be credited for its creation but Him and
Him alone.
In the Dnyaneshwari, Saint Dnyaneshwar has asked for the
blessings of the Almighty for everybody. I am just an ordinary
initiate on the path shown by him, drawn into yoga stream
unknowingly. The Almighty graced me with certain ESP
experiences of yoga and the intellect to arrive at their significance.
His blessings and Saint Dnyaneshwars guidance have resulted in
this work. Hence I am once more bringing it to your notice that I
am just the trifling servant of Them Who have got me to pen down
Their preaching in this book.203
The Way Ahead

My readers would be wondering what would happen further in the
life of such a highly evolved person like me who is a Siddha-yogi.
They might be thinking whether this yogi will remain in the cycle
of births and rebirths like all others, yogis and non-yogis, or he
would become free of it and become a Mukta. I regret to tell them
that I have not yet found the answers to these queries.
Page363
The Adhyatm-shastra talks about Mukti a lot. However, the nature

of such a Mukti has not been given conclusively by anyone thus
far. It also remains unanswered as to which course a person has to
follow after reaching the state of a Siddha.
The example of Matsy-endra-nath, the preceptor of the Nath
tradition to which I belong, shows that the Siddhas work for the
YOGA OF GITA
Adhyatmic uplifting of the people during their lifetimes and once

done with their lot, they pass into a Sanjeevan Samadhi.204
Matsy-endras disciple: Go-raksha-naths life shows that the
Siddha uses the wealth of the Prajnya and the Jnyan learnt by the
yogi in the Samadhi state is utilised for freeing the Jeevas from the
bonds of Ajnyan. His line of disciples is still continuing that work.
It is well known that Saint Dnyaneshwar, by staying in the
Sanjeevan Samadhi, immortalising his Sookshma-deh, in the
bodily form, has opted for the Jeevan-mukti, instead of the VidehMukti to serve the humanity for ages. The secrets of that state
would be narrated when we would be considering the nature of the
Sanjeevan Samadhi.
Yoga-shastra tells us that the Jeevan-muktas act according to their
remnant Prar-abdha. Just like an arrow does not stop midway once
it leaves the bowstring, the karma of even the Jeevan-muktas
which had commenced in this lifetime, before attaining the Jeevanmukti, continues its course, until it is fructified. Unless they
experience the course of such karmas fully, they cannot lay down
their bodies.
Even the Lord says that to keep the flag of the Dharm flying high
and to protect the sadhus, He takes Avatar again and again.206 His
such Avataras are divine and free of all corporeal afflictions.
Page364
Saints like Tukaram say that they do not mind the cycle of births
and rebirths.205 They would like to continue with their work of
freeing the ignorant masses from the bondages to karma and
Avidya. For that purpose, they urge the Almighty to let them be
born again and again. They would be happy to take any number of
births for uplifting the ignorant masses.
By Vibhakar Lele
Hence, in my case, I feel that I do not mind being reborn if it

would be to serve the purpose of the Lord. I do not wish to know
what that purpose and its nature would be. He would do whatever
is the best for me, I trust.
A mystic recently told me that I have to take yet one more birth,
after which I would attain the Mukti and rest at the feet of the Lord
Shri Vishnu forever.
: Me: A Sanyasi
Since a long time, on many occasions, I have felt the desire of
taking the Sanyas. The Bihari Sanyasi Shri Satya-dev-anand
Saraswati, while he initiated me to the Nam, had expressed to me
that if I were to take the Sanyas Diksha, it should be at his hands.
The desire to be initiated into the Sanyas-Diksha is validated by
the Shastras. However, considering the present-day society and the
Avaidik political system, devoid of the governance by the Smritis,
is not conducive to Sanyas-ashram.
Page365
The real Sanyasi cannot keep anything other than his sacred staff,
the water pot and the one-piece saffron cloth he has to wear.
Secondly, the most important of all is that he has to be Aniket:
remain without shelter and be a Pari-vrajak: a wanderer without
cause or purpose, going wherever his feet would take him.
Most of all, he has to be constantly communing with the God: in
the state of the Ishwar-pranidhan. How could one like me, who is
ill of body, ever aspire to be in the state of the Sanyas as the
Shastras commend, neigh as is their sacred commandment?
YOGA OF GITA
Leave me alone! Would anyone be able to abide by the strict rules

of the Sanyas-ashram in these given social and political
circumstances? Obviously, no one can.
The Bihari Baba from Chappara had said that I could stay at his
Ashram on the sacred banks of the Ganges after being initiated into
the Sanyas-ashram by him. He told me that thereafter, I could
spend the rest of my life peacefully in the Ishwar-pranidhan.
He thought that after all, after suddenly losing my wife, my
householder status had come to an end. The children had already
grown up. Whatever I could have done for them was done already.
I would not be able to do much more for them, considering my
advancing age and illness. Furthermore, how many more years I
had in this life? I was already in the last throes of my life.
My guru: Vasudeo-nath came to know of my desire for Sanyas. He
told me that in our tradition of the Nath-Siddhas, we are not
required to take up the Sanyas-ashram as commanded by the
Smritis. After all, by the grace of the Lord, I had already attained
the Vidwat-sanyas as the Shastras commend, he said.
I would not like their behaviour, far removed from the ideal, and
would get tired of their company soon. No way should I be
initiated into such a worthless Sanyas-ashram: that was the
thinking of my guru. He said that after all our Param-guru: Saint
Dnyaneshwar had installed me into the state of a Param-hamsa. I
found his reasoning valid.
Page366
He said that under these circumstances why I would take up the

burden of a make-do show of the Sanyas-ashram. Secondly, even if
I were to stay put in an Ashram, I would have to witness the
mundane behaviour of the average Sanyasis.
By Vibhakar Lele
My guru further said, You did not want the paraphernalia of the
Nath tradition. You had declined to accept even the Shaili-shringi,
so much vaunted by the Nath tradition, even when I offered it to
you during our first ever meeting. You wanted to live
anonymously. Then why do you now wish to change the course
and take up the saffron robes?
Even then, the Babaji from Chappara continued to press me for
taking up the robes of a Sanyasi.
The Lord has said that the renunciation of the karma-phalas is
adequate for the fruition of the Sanyas. One need not done the
saffron robe for attaining the true Sanyas. 207 The thinking of my
guru tallied with what the Lord had said in the Gita and thus I
dropped the idea of initiation into the Sanyas-ashram altogether. I
decided to remain in whatever state God willed me to be.
Gurudev and The Publication Of My Book

When my guru saw that I have completed the work of my book, he
expressed satisfaction. Then he said, It is indeed a great pleasure
to see that God has blessed you and He got this work completed at
your hands. Now, what are you going to do? Would you be
publishing the book in your own name?
Page367
I said, Naturally! It would have to be in my own name.

Then my guru said, Yes. That is fine. But please do not publish it
in your given name. That name has been affected, at least to a
degree, by the mundane doings of the past many years of your
worldliness. Even if one purifies the Vasana-kosha to the
YOGA OF GITA
maximum possible extent, still the ashes of the old Vasanas remain
attached to the body and consequently the given name of a person.
Shri Krishna and Saint Dnyaneshwar have taken you to the
absolute plane of Vishuddhi: the sterling purity while you were
penning down this treatise inspired by them. You should, therefore,
publish the work under a name that would befit that state of
absolute purity, and not the name you use for day-to-day worldly
activities.
I said that it was al-right by me, even if I should be publishing the
works under other pen-name. What he wished for would be done
by me. Had he any specific pen-name in his mind, I asked.
He said, The guru renames the initiate under a name different
from their given name. That is the Diksha-name. It would be
befitting if you publish this treatise, pertaining to the Adhyatmshastra, under that name given to you by me at the time I accepted
you into our Nath tradition.
He further said, however, you might regard the shortcomings of the

work as yours. Whatever work God gets done at your hands will,
henceforth, belongs to the Nath tradition. That way the work will
automatically be offered to the Lord and you would not have to
Page368
I told him that whatever he says, I would abide by. Then he said,
After observing your state at the time of initiation into the Nath
tradition, I had renamed you as Swami Yogeshwar-anand (Tirth
Saraswati). You ought to use that name only in the field of
Adhyatma and not your family-given name. This work at your
hands is, truly, the work of the Yog-eshwar: Lord Shri Krishna.
Hence publishing it under His name, incidentally your guru-given
name is the best choice of all.
By Vibhakar Lele
suffer from the bondage of association with the karma of doing the
Work of God.
The name I have given you is one of the names of the Lord.
Henceforth you ought not to do any Adhyatmic work in your dayto-day name, so I command. With this kind of gurus command,
what course of action lay before me, except complying with his
command? I had to comply with his sacred wishes. It was for my
good only that he had arranged it thus, I could see.
Shri Krishna has said208 that whatever one does, eats, offers in the
Yajnyas, gives as alms to others and does penance, should all be
offered unto Him. Indeed, my Gurudev had shown me a beautiful
way of following the commandments of the Lord Shri Krishna!
Since I have assumed this, the worthy name of the lord, I sincerely
pray to Him, Whatever Work Thee may inspire to do in that name,
let it befit Thy name, O Lord! Shri Krishna!
I earnestly ask of my yoga Mater: Saint Dnyaneshwar, who has
warned the yogis against the Ahamkar, 209 not to allow me to be
entrapped into the noose of the Ahamkar while doing the
honourable work of the Lord.
Page369
Whither The Body?

By the way, another question may crop up in the minds of my
readers, which I have to address. They might be thinking, OK!
You say that you would spend the rest of your life according to the
Prar-abdha karma. What would happen to your body hence that
you are a fully attained yogi?
YOGA OF GITA
Well! I do not know what the state of my body would be, now or
hereafter. What would be the state of my body after my death?
Well! That too, I do not know. Whatever may be the will of the
Lord, so will it be.210
Even the Jeevan-muktas cannot interfere in the plan of the Lord,
whatever that might be. Even if anyone can, he should not, says the
Shastra.
The Shastra say that the destiny of the body, too, is predetermined
according to its Prar-abdha.
The Jeevan-mukta, who has severed the bonds of his body, least
gives a thought to what will happen to his body, either before or
after his death. He has already let his body go as per the Prar-abdha
karma. Therefore, why would one bother about what might happen
to it after death.
The states the body may be after death have been described in the
Shastras thus: It may fall into water bodies, or be buried into the
earth, where it would be eaten up by the numerous insects and the
fishes etc.
Shri Krishna has described it in these words:1211 The Jeev is my

holistic fraction in this world, as old as I am. Veiled in the matter,
it dwells in the bodily form within the six Jnyan-endriyas,
Page370
If unburied, left upon the open earth, it might be eaten by the

animals, the birds and the insects and reduced to earth ultimately.
Else, it might be burned to ashes by fire. Whatever its disposal, the
Panch-maha-bhootas get assimilated into their true self and the
Ling-deh goes on its way further as per the load of karmas it is
carrying to meet another destiny in yet another body, as the
Shastras describe.
By Vibhakar Lele
including the Manas. Whenever it leaves the body or gains a body,

it takes with it these Indriyas, just as the air carries the fragrance of
flowers with it, while with the flowers and while leaving the
flowers behind.
The bodies of some yogis like Yog-anand remain fresh even in
death for days together. Those of saints like Kabir and Sai-baba
turn into flowers for their devotees to worship the remains in
whatever fashion they would.
Some yogis take even their followers with them in the bodily form
to the Vaikuntha like Shri Ram-chandra.212 Some of the saints and
yogis like Nivritti-nath, Saint Dnyaneshwar and Sopan-kaka,
transit into the state of the Sanjeevan Samadhi forever. Their body,
either in the corporeal form or in the form of their Sookshma-deh,
remains after they go into that state because they have not
dissociated the Chetana from their bodies.
Some saints and yogis like Nivritti-nath, Saint Dnyaneshwar and
Sopan-kaka, transit into the state of the Sanjeevan Samadhi
forever. Their body, either in the corporeal form or in the form of
their Sookshma-deh, remains after they go into that state because
they have not dissociated the Chetana from their bodies.
Page371
When The Lightning Strikes

Saint Mukta-bais story is apart from whatever we have noted
above about the saints and yogis demise. Saint Namdev says213
that she melted into the Nir-anjan in the fraction of a moment, like
a lightning bolt.
YOGA OF GITA
When questioned about her departure from this plane by Nivrittinath, her brother saint, Muktai says: The Akash within a pot can
never be separated from the Chid-akash. How can it be made to
become one with it, which is never separate? We have never been
separated from the Swa-rup. Then where is the question of
merging into it now or ever?
She further says, The flame extinguishes itself with the lamp. Just
like that is the merging of the self into the Nir-anjan. No efforts are
needed to attain that state with the Nir-anjan when one never got
separated from it, birth or no birth.
The entire universe, whether its the Jeevs or even its material
objects, are all filled with the Light of the Nir-anjan. The Niranjan: our dwelling is never in the dark. Then how can there be any
darkness here in this world of objects? All that is the Nir-anjan:
full of the Light of the Self.
The Atma knows no rise and setting like the Sun. It is ever
present. There is no darkness anywhere. The leaving of this
corporeal body is like the lightning, which strikes, makes a hell of
a sound and appearing in the skies, merges into the sky to
disappear in the fraction of a moment.
The yogi in me knows all this; why would he ever care for what
would happen to his body when he dies.
What Lies Ahead
The yogi never pauses even for a moment to consider whether he

would get the Path of the Darkness (the Krishna Gati) or of the
Light (the Shukla Gati) when he leaves his corporeal body.
Although the Shastra says that one gets the Path according to the
Page372
The Gati
By Vibhakar Lele
state, in which the yogi dies. If he gets the Krishna Gati, he will
have to return to this world and try again for Mukti. However, I am
not afraid of being thrown on the Path of the Darkness.
I do not care if I get one more birth or many more. My entreaty to
the Lord is but one: You remain with me forever, wherever you or
my destiny might take me.
Moreover, I am certain of His acccompaning me under all
circumstances into which the fate may throw me. If He is to be
with me, why should I be afraid of this world of pleasures and
pains? How can one who is already free here, as it is, would be
bound again? Leave alone the karmas, it is not possible for
anything whatsoever, to bind me ever. What is the necessity for
me, who is a Jeevan-mukta, of being initiated into the saffron
robed Sanyas?
Further, two ESP experiences of mine of the Dusky-complexioned
yogi have alerted me to the fate which await me, which is far more
assured of the Videh-mukti than anything else.
Page373
Those experiences were the trials of how I am to leave the body,

which Path I have to take at the time of my final exit from this
world, if ever there is one such.
It is already decided that starting at the Muladhar-chakra, I have
simply to traverse to the Sahasra-dal-padma to the Brahm-randhra
and ultimately further on ahead of all the chakras, including the
Kol-hat-chakra.
YOGA OF GITA
Because of these trial experiences, I have been assured by the Lord

that I need never worry about my demise and the Gatis I will be
taking. He has also said in the Gita about the Gati of a yogi in the
Shlokas 8-7 to 15.214
The Path of a yogi, who is a Jeevan-mukta, is described in these
Shlokas. We are yet to see these Shlokas in details, which needs
further studies in yoga-shastra. As such, that exposition we are
deferring to a later but appropriate occasion, in the book proper.
These utterances of Shri Krishna reinforce my presumption as to
which Gati I am to take at the time of leaving this body.
My Dreams
What I am waiting for now, after all these experiences is best
described in the words of Shrimat Shankar-acharya Bhagawan in
yoga-taravali.215
I may state my ultimate desire for the rest of my life, again in the
words of Shrimat Shankar-acharya Bhagawan from yoga-taravali:
216
Page374
I am dreaming of going to the divine land of the Shri Shail

mountain where absolute peace rules. Staying in the caves, I would
reach the interminable Nir-vikalp Samadhi: the state of the
ultimate Laya of the Manas. I am anxious as to when I would be
attaining that Samadhi, which is the final fruit of mine yoga
practices of millions of births.
When once immersed into that Samadhi state, I would be oblivious
to the entire world and finding me thus stationed, like a stationary
tree, the vines would surround my body and the birds would take
courage and build their pretty nests, with every small straw, in my
ears. I am anxiously waiting for that moment.
By Vibhakar Lele
Let this mine last leg of the journey on this planet be spent
sleeping upon the bed suitable for it of the Turiya state. That state
is beyond the Jagriti, the Swapna and the Sushupti. It is beyond the
Vishwa, the Taijas and the Prajnya Padas of the Atma.
It is the one state in which one becomes united with the Nirupadhic Atma-swarup. It is the Nir-visheshana state of the Jnyan,
which is that indescribable Turiya-nidra. The A-paroksh-anubhuti
pulsates rhythmically in that state of without break.
My last desire is to enter into that Anir-vachaniya, Sam-vinmayi
Chin-maya-nidra called the Turiya on the bed of which, I would
rest in tranquillity forever.
And what about this body? I have already let it out on the destiny
as it may be. Now I only pine for a state in which I am always
totally immersed, by body, mind and spirit, in the Ishwarpranidhan of Shri Krishna Param-atma.
Page375
I should be drowned in the thoughts of That One and the rest of my

life, though I may be just an ordinary person, be led as described in
the words, again of Shrimat Shankar-acharya Bhagawan from
yoga-taravali:217
May my mind immerse into the Nir-vikalp Samadhi, or delve
deep into the attractive large eyes like the spots on the bodies of
black-spotted deer (Krishna-mrigas) of young beauties! Or be it be
obsessed passionately with the large dome-shaped beautiful
twosome breasts of the lascivious damsels!
Or let my mind be at one with the thoughts of a lunatic, or let it be
fascinated by the alluring all-encompassing thoughts of the super-
YOGA OF GITA
intellectuals; let it be led anywhere by anything, still may I remain

stainless, unaffected and untouched by the emotions, the cravings
and the aspirations etc. created by the thoughts and the association
of my mind and the intellect with the world of objects.
May I retain my identity as the all-pervading, Vibhu Atma, aloof
from the attributes of the Prakriti.
May this heartfelt yearning of the Acharya find fruition in me.
With my intellect touched by the One Who is beyond all: the
worldly logic, let myself find its ultimate destiny: the Param Gati,
in the Param Purush as indicated by Shri Krishna, in the Gita
Shlokas cited above (8-5 to 15).218
Moreover, it would be the climax of this eventful life of mine, if I
were to depart in the way that Muktai departed from this world of
objects. Namdev says about it thus: 219
Muktai, who was inside out the light of the Atma-swarup,
vanished in the thin air, in the fraction of a moment, just like the
light of a Nanda-deep and its flame being extinguished.
When her light vanished into the Light, all of sudden, a sound
appeared, as if a million bells tolled as one. When Muktai vanished
into the Swa-rup, the Light of the Par-Brahm appeared in all
throughout the universe for an hour and more. For how long, no
one can tell.
Saint Namdev further rues the fact that, henceforth, he cannot see
her person ever. She has gone there, where is the illimited: The
Ultimate Infinitum.
Page376
Afterwards, the Chid-akash became like it was before, one and the
only one.
By Vibhakar Lele
Do I have the fortune to merge into the Ultimate like Muktai? I do

not know. However, until it happens, until I am immersed into the
Sam-vinmayi Samadhi and sleep peacefully on the bed of the
Turiya,220which the Acharya so much yearned for, and even after
that: may I remain at the August Feet of Saint Dnyaneshwar who
is the OM, the Adya, the Veda-pratipadya and the Swa-sam-vedya
Atm-rupa!!221 What else would one ever want more than that!
May I forever dwell at Alandi with my guru: Saint Dnyaneshwar!
Would this simple wish of mine be fulfilled ever! By the allpowerful destiny: the Prar-abdha? That which has brought me on
this Path and left me here on my own!
Page377
###
YOGA OF GITA
OM- OM- OM-OM- OM- OM- OM- OM- OM
With the Best of Flowers,

Sevantika, Bakul, Champak, Patali,
Punnag, Karavi and All,
Taking the August Leaves of Bilva,
Praval, Tulsi and Malti Trees,
O The Lord of All the Universes,
Let me offer My Homage Gratefully,
At Thy Lotus Feet.
O Kind Lord!
Bestow Upon Me,
Thy Generous Grace,
And Blessings.
O Govind!
Page378
###
By Vibhakar Lele
This Work is Thy Own.

I offer it,
To Thee.
By doing so,
I pray,
I May For Ever,
Dwell in The Lotus,
At Thy Feet!
###
SO BE IT,
BY HIS,
SHRI KRISHNA'S,
Page379
GRACE AND LOVE.
OM- OM- OM-OM- OM- OM- OM- OM- OM
THE AUTHOR
VIBHAKAR LELE BE, BSC, LLB
PROFFESSIONAL ENINEERING CONSULTANT
RESEARCHER WITH INTEREST IN MANY SUBJECTS
(Topics of interest: Mathematics, Astronomy, Cosmogony, Science,
Engineering,
Genetics,
Physics,
Chemistry,
Molecular
Sciences)
PROFICIENCY IN ENGLISH AND INDIAN LANGUAGES and in Literature
Researcher of Oriental Disciplines of Philosophy, Mysticism, Yoga, Jnyan,
Bhakti, Tantra, Vedas and the Upanishads
Connoisseur in Siddha-Maha-yoga Dnyaneshwaris & Patanjalis Yoga
1. Main Line of Siddha tradition of Adinath Umadevi Gorakshnath
Gahini-nath Dnyaneshwar Satyamal-nath Gupt-nath Kesari-nath
Shivdeen-nath Vasudev-nath
2. Gaudapadas tradition from Shrimat Acharya Shankar Adwaitanand Satyadevanand
3. Siddha tradition of Nityanand Avadhutanand
AUTHOR OF MARATHI BOOK
YOGADA SHRI DNYANESHWARI
(Parts 1, 2, 3 & 4) (In Marathi language)
FUTURE BOOKS IN THIS SERIES:

YOGA OF GITA 3RD PART
Dear Reader
If you have reached this page, it means that you must have found my
book interesting. I write on the Yoga of the Gita. It is based on what I
have learnt from saint Dnyaneshwars commentary on the Bhagwad Gita.
I welcome you to my further books on the subject, to be published under
the same main title Yoga of Gita with subtitles on the topics they deal
with. For example, this book has the subtitle of AUTOBIOGRAPHY
OF A NATHA SIDDHA YOGI. I would like to follow the same style.
The subject of Gita and its Yoga is vast. Hence I am giving this treatment
to the matter to enable the reader to read it in short spans of easy to read
books.
Page1
Thanks for your patronage.
V.V.LELE
AUTHOR
By VIBHAKAR LELE
YOGI SAINT
SHRI DNYANESHWAR
Page2
I HUMBLY LAY DOWN MY HEAD AT THE SACRED

LOTUS AT THE FEET OF DNYANADEV, EVER IN
REVERENCE.
ke=<Ceee JeemegosJeee njes Hejceelceves~
eCele:keueseveeeee ieesefJevoee vecees vece:~~
keeesve Jeeee cevemeseqvewJee&
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kejesefce eod eled meke}b Hejmcew
veejeeCeeesefle meceHe&eeefce~~
Page3
~~11/2/36~~eerceeieJele~~
By VIBHAKAR LELE
END NOTES
Citations in Marathi
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14 vee.jece keseJe jeve[s:Dece=le%eevesejer (6Yeeie) -1978
15 i, ne ebLemeeie SJe{e~ Glejewefve Hew}erke[eb~ keerefe&efJepeeeeeb OeW[e~ veees pees keeb~~18-1780~~ keeSb
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17 bveeLeeIejeer G}er KetCe
18 nbme: meesnb
19 Kundalini - Path to Higher Consciousness; The Awakening of Kundalini, and Higher Consciousness (The Evolutionary Thrust of
Kundalini)
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veJeeefve ie=eefle vejesHejeefCe~ leLee ejerjeefCe efJenee peerCee&veveeefve mebeeefle veJeeefve osner~~2-22~~ieer~~
21 vewveb efvoefvle em$eeefCe vewveb onefle HeeJeke:~ ve ewveb ke}soevleeHees ve ees<eeefle ceele:~~2-23~~
Deseeseceoeeeseceke}seesees<e SJe e~ efvele: meJe&iele: mLeeCegje}eseb meveeleve: ~~224~~DeJeeeseceefevleeseceefJekeeeexecegeles~ lemceeosJeb efJeefolJewveb veevegeesefelegcen&efme ~~2-25~~ieer~~
22 peeleme efn OegJees ce=legOeg&Jeb pevce ce=leme e~ lemceeoHeefjneexLex ve lJeb eesefelegcen&efme~~2-27~~
23 i DeelceewHecesve meJe&$e meceb Heeefle eespe&gve~ megKeb Jee eefo Jee og:Keb me eesieer Hejcees cele:~~6-32~~ieer~;
ii leeener osng Skeg keerj DeeLeer~ }ewefkekeeR megKeog:Keer leseeleQ cnCeleer~ Heefj DeecnebleQ Ssmeerefe eefleleer~ Hejyeeefe
ne~~6-408~~%ee~~
24 eke=eflemlJeeb efveees#eefle~~18-59~~
25 i eleeme Hejefee%eeveced~~3-19~~;
ii yeefnjkeefuHelee Je=efece&neefJeosne lele: ekeeeeJejCe#ee: ~~ 3-43~~Hee.ees.met.~~;
iii -footnote 25i; ivefvecee&Ceveefeeeveeqmceleecee$eeled~~4-4~~Hee.ees.met.~~

26 efpeCeleeb meg<egcveseW Iej~ Yesefo}W meener eeebes Heoj~ GIe[tefve keekeercegKeeeW ej~ yeejbOe eefke}W~~15136~~...lees yeeefe neses mJeebefme~ ~139~~...leW mJeboce=leteW }#eCe~ leeDeOeerve
keefUkeeU~~140~~S.Yee.~~
27 mebmkeejmee#eelkeejkejCeeled HetJe&peeefle%eeveced~~3-18~~Hee.ees.met.~~
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yengefve
Page5
28 iegmleg ceewveb JeeKeeveb~ efe<emlegefVemebee:~

29 veJe} Denbkeejeefe ieeser .....cecegeoer efceKeW~ }eefJe}W Deensefle Heebmes~ efve:mebiee SCeW~~%ee~~
30 efyeve ieg ieeve keneB mes HeeTB!
31 OejJeCeer JeWes mejs~ lewmeW Yeesie eeeerveW HegjW~ veJeW lebJe vegHekejW~ keebneRefe keb~~ DeeF&efmeb kece&meeceoee~ nesSb
lesLe Jeerjsee~ ceie eerieg DeeHewmee~ Yessefe ieeb~~18-965,966~~
32 levces ceve: efeJemebkeuHecemleg~
33 yee peevesefle yeeeCeced
34 efeles eJeeesefHe me:
35 Swami Sivanand:Tantra-yoga, Nada-yoga and Kriya-yoga(1986)
36 eer1008Hejcenbme eermJeeceer DeelceefJeJeskeevebopeer:eerceieJeerlee jnmeerkee-1985(efnb)
37 me kee}svesn cenlee eesiees ve: HejvleHe~~4-2~~ieer~~
38 HetJee&Yeemesve lesvewJe efNneles eJeeesefHe me:~~6-44~~ieer~~
39 vesneefYeeceveeeesefmle eleJeeees ve efJeeles~ mJeuHeceHeme Oece&me $eeeles cenlees Yeeeled~~2-40~~ieer~~
40 i...JeJemeeeeeqlcekee yegefjskesn kegvevove~~2-41~~ieer~~; ii .... yengeeKee evevleee ~~241~~ieer~~
41 eCeJees Oeveg: ejeseelcee yeele}#ecegeles~ Deeceesve JesJeb ejJeevceees YeJesle~~36~~cegC[ke~~
42 F&ejeefCeOeeveee~~Hee.ees.met.~~
43 cejles cejles peie cegDee~ Deewj mecegDee ve keese~ oeme keyeerje eeW cegDee~ yengefj ve cejvee nese~~ cejles cejles
peie cegDee~ yengefj ve efkeee efJeeej~ Ske meeeveer DeeHeveer~ Hejyeme cegDee mebmeej~~ ceefjS lees cej peeF&S~ ger Hejw
pebpeej~ Ssmee cejvee kees cejw~ efoveceW meeQ meeQ yeej~~ peye}efie cejvesmes [jw~ leye}efie esceer veeneR~ ye[eW otj nQ
esceIej~ mecegefme }sng ceveceeefnb~~ metVe cejw! DepeHee cejw! Devenoner cej peee~ jecemevesner vee cejw~ kenQ keyeerj
mecegPeee~~ efpeme cejvesmes peie [jw~ cesjes ceve Deevebo~ keye ceefjnes keye Yesernes~ Hetjve Hejceevebo~~
44 peQ DeekeejeeW Hew}leerj~ peQ veeoeeer Hew}cesj~ legexeW ceepeIej~ Hejyee peQ~~6-273~~ cees#eemeie ieefle~
pesLe esleer efJeeebleer~..~~274~~%ee~~
45 nefj yees} nefj yees}~ cegkegbo ceeOeJe ieesHee} yees}~ ieesefJebo yees}~ jeOes jceCe nefj ieesHee} yees}~~
46 Deveskepevcemebefmeew
47 i ke=<Ceb Jevos peiegced~; ii me HetJex<eeceefHe ieg: kee}sveeveJesoeled~~1-26~~Hee.ees.met.~~
48 Heg<e: HegjeCe:
49 leme Jeeeke: eCeJe:~~1-27~~; leppeHemleoLe&YeeJeveced~1-28~~Hee.ees.met.~~
50 i Deveenleeee n} ieeTve meceeefOeyeesOeW yegPeeefJe}s; ii ceer legpe neefleb~ efelve
51 Deveno legj&F& yeepes
52 e SleevcelHeLees efnlJee~ Yeeqe%eeveefeeelcekeeved~~ #egevkeeceebe}w: eeCewpe&g<evle: mebmejefvle les~~211~~Yee.~~
53 Denb yeeeeqmce
54 i, ii, iii, iv, v, vi Gopal, Jagad-amba, Shri Krishna and the like words are used here to refer to who was then was speaking through me, in my sta e of
trance. The knowledgeable persons will understand what I mean.
55 ef$eefJeOeb vejkemewob ejb veeeveceelceve:~ keece: eesOemleLee }esYemlemceeoslel$eeb lepesled~~1621~~ieer~~
56 i Heefj$eeCeee meeOetveeb ii eesie#esceb Jenecenced
57 Gjsoelcelceeveb veelceeveceJemeeoesled~ DeelcewJe eelcevees yevOegjelcewJe efjHegjelceve:~~6-5~~ieer~~
58 vesJeemes esLeer} Hewmeee Keebye (mlebYe)
59 pe[eleer} egebe keewlegkeW efjPee}e~~%ee~~
60 Ssefmeb oesefveb YetleW KeeSb~ leQ Jes}eR mebHetCe& OeeSb~ ceie meewce nesTefve jenW~ meg<egcvesHeeefmeb~~240~~ lesLe le=eqHleesefve
mebleesKeW~ iej} peQ Jeefce cegKeW~lesCeW efleesesefve HeeretKeQ~ eeCeg efpeeW~~6-241~~ lees DeeefiebDeebletefve efveIeW~ Heefjb
meyeee efveJeJetbefe }eieW~ leQ Jes}eR kemeg yeebefOeefle DeebieW~ meebef[}eb Heg[gefle~~242~~ ceeie& ceesef[efLe vee[ereW~
veJeefJeOeHeCe JeeeteW~ peeSb cnCeewefve ejerefjeW~ Oece&g veeneR~~6-243~~ F[e efHeie}e SkeJeefLe~ ieeber efleeeqvnb
metefle~ meener Heoj HegefLeb~ eeebeW nW~~244~~ eefe DeeefCe Yeeveg~ Ssmeeb keefuHepeQ pees Devegceeveg~ lees Jeeef leJeefjb
HeJeveg~ efiebJeefmeleeb ve efomeW~~245~~ yegereer Hegef}kee JeerjQ~ Heefjce}g IeeefCeb GjQ~ leesefnb eeqemeJeW mebejQ~
ceOecesceeefpeb~~6-246~~ lebJeb Jeefj}ske[ewefve {e}Q~ ebece=leeeW le}Q~ keeveJe[ewefve efce}Q~ eeqecegefKeb~~247~~
lesCeW veelekeQ jmeg YejQ~ lees meJeeieeceeefPeb mebejQ~ pesefLebeeb lesLe cegjQ~ eeCeHeJeveg~~248~~ leeleef}Sb cegmeQ~ cesCe
efveIeewefve peeSb pewmeW~ keeWo}eR eSb jmeW~ Deesle}sefve~~6-249~~ lewmeW efHeb[eesefve DeekeejQ~ leQ ke}eefeb keeb
DeJelejQ~ Jeefj lJeesewefve HeojQ~ HeebIegefj}eR DemeW~~250~~%ee~~
61 DeeefoleJeCe&:/ efnjCeJeCe&: Heg<e:~egefle~; keefJeb HegjeCecevegeeefmeleejceCeesjCeereebmecevegmcejse:~ meJe&me
OeeleejceefevleHeceeefoleJeCe leceme: Hejmleeled~~8-9~~ eeeCekee}s cevemeee}sve Yeeee egees eesieye}sve ewJe~
YegJeesce&Oes eeCeceeJese meceked me leb Hejb Heg<ecegHewefle efoJeced~~8-10~~ieer~~
62 meleced efeJeced megbojced-Hejce-Hejce-ieg Dewleevebo
63 metVe cejw, DepeHee cejw, Devenoner cej peee
64 veeieeeW efHe}W~ kebgkegceQ veene}W~ Je}Ce IesTefve Dee}W~ mespeQ pewmeW~~222~~ lewefmeb leQ kegb[ef}efCe~ ceesefkeb
DeewwJe}efCeb~ DeOeescegKe meefHe&efCe~ efveowef}b DemeW~~223~~ efJeeg}lesefe efJeef[~ JeefpJee}ebefe Ieef[~ Hevnjseeb
eesKeef[b~ Keeser pewefmeb~~224~~%ee~~
65 ... SsmeW yees}le yees}leeb eerHeleer~ GJe eerleer Geef}}e~~303~~ ceeieeb eketefve HeerleebyejW~ meeb[tefveee
ebKeeeW~ GJe Geef}}e eerOejW~ leefj esce ve meebJejW osJeeeW~~304~~ nebJe ve yeeCesefe oeW kejeR~ ceie eejer Yegpee
Hemejer~ GJeeleW oeeJejer~ eerleer LeesjeR Deeef}bieeR~~305~~ oee oe Ske peen}W~ eW oeeRes leW oeeR
Ieeefle}W~ ke=<CeW meJe&mJe peW DeeHeg}W~ leW oeeR meto}W GJeeeW~~306~~De.19}eske e.24~~
66 ceie meebJe}e mekebkeCeg~ yeent Hemejewefve oef#eCeg~ Deeef}befie}e mJeejCeg~ Yeejepeg~~18-1418~~ oeeb
oe Ske peene}s~ FeW oeeRes efleeW oeeR Ieeefle}s~ wle ve ceesef[leeb kes}e~ DeeHeCeHeW HeeLe&g~~1421~~%ee~~
67 I ke=<Ceb Jevos peiegced ii DeveLee ejCeb veeefmle
68 DeeF&mee HeJeveeesefve HeeejW~ Sbleeb OeejCesesefve HewmeejW~ eceer OeeveeeW eJejW~ meeb[W lebJe~~6-58~~%ee~~
69 lele: elekeesleveeefOeieceesHevlejeYeeJee~~1-29~~ Hee.ees.met.~~
70 cenef<e&Ceeb Yed=iegjnb ~~ieer~~10-25~~
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By VIBHAKAR LELE
Page7
71 1) cejeer mebleJee*dceeeleer} HejceeLe&ceeie&, 2) keVe[ mebleJee*dceeeleer} HejceeLe&ceeie&, 3)

[e@.ce.efJe.HeeCekej:eer iegosJeef}efKele efnboer HejceeLe&meesHeeve ebLeebleer} efveJe[ke HeoebJejer} eJeeves Je 4)
eer.ie.efJe.legUHegUs:iegosJe jeve[s -mee#eelkeejees leJe%eeve Je meesHeeve, mebleeCeerle mJeHe mee#eelkeej ceeie&.
72 eer iepeeveve cenejepeiegHles:Deelcemee#eelkeejceeie&eoerHe
73 ieee$eeres iege Hejce~ efevcee$ewke Hejyee~.. SJeb ieee$eerceb$e yeeHetCe&~ mekeU efmeeRes keejCe~... lesCeW
lJeefjle peeCe meJeeger~~101-108~~Ske.Yeeie.~~
53end
74 peesle Heene eceke}er~ keee meebiet leeeer yees}er~~1~~ eJe=efe efveJe=efe oesIeer peCeer~ }erve nesleer leeee
ejCeeR~~2~~ Heje Heebefle ceOecee~ JewKejereer pee}er meercee~~3~~ eejer Jeeee kegbefle nesefle~ meesnb peesefle
ekeee}er~~4~~ peesle Hejyeeer peeCee~ peveer cnCes efvejbpevee~~5~~meble peveeyeeF&~~
75 peesle Hejyeeer nese~ Kesejer oHe&Ceerves Heens~~1~~ F[e efHebieUe meg<egcvee~ eflevneR HeenW oeYegJevee~~2~~ nUtb
nUtb jerIe kejer~ met#ce leee DeblejeR~~3~~ oekece}eJejer peeefme~ peveer cnCes cege nesmeer~~4~~meble
peveeyeeF&~~
76 eerke=<CeeHe&Cecemleg
77 kece&CesJeeefOekeejmles...; eesie#esceb Jenecenced~
78 Jeeleee*dkeefJeceesefnveerleer ye}JeeeeHeeseefceveer mebmeejeefo- cenemegKeenefjCeer le$eefmLelee eesefieveer~
meJe&eeqvLeefJeYesefoveer mJeYegpeiee met#ceeeflemet#cee Heje yee%eeveefJeveesefoveer keg}kegerjeIeeleveer YeeJeles~~5~~
eerkegC[ef}veermlegeflemlees$e~~
79 me SJeb peHekeeseeveeocevegYeJeefle
80 mJeevle:megKeee ; }eskeefnleee e~
81 kece&CewJe efn mebefmeefceeefmLelee pevekeeoe:~ }eskeme*dencesJeeefHe mebHeevkele&gcen&efme~~3-20~~; mee:
kece&CeefJeebmees eLee kegJe&efvle Yeejle~ kegee&efdebmleLeemee: efeefke<e&g}e&xkemebenced~~25~~ieer~~
82 me S<e peerJees efJeJejemetefle:~ eeCesve Iees<esve iegne eefJe:~~ ceveesceeb met#cecegHesle Heb~ cee$ee JeCe& Fefle
mLeefJe:~~ 11-12-17~~eerceeieJele~~
83 See Sadashiv as the synonym of the Anahat-nad under the heading Anahat-nad.
84 Iees<eeefeeeb kegb[eR~ veeoefe$eebefe He[er~ eCeJeeefeSb cees[er~ jsefKe}er DeeF&efme~~6-276~~%ee~~
85 keefve OegjW~ efvejmeer De%eeveees DebOeejW~ JewjeieeeW yeUW HegjW~ cenecegsesefve eesieW ~~9-117~~S.Yee.~~
86 DeeefCe efveJeer OeeveeeW Keeb[W~ leQ ogpeW veeneRefe Heg[W~~18-1078 les 1083~~~~%ee~~
87 DeeefCe efveJeer OeeveeeW Keeb[W~ leQ ogpeW veeneRefe Heg[W~~18-1078 les 1083~~~~%ee~~ ; eesefOeleeb
HeejKeW veeneR keesCeer~~9-137~~S.Yee.~~
88 Guneeeeresefve Gefpee[W~ ceveHeJeveeesefve megjJee[W~ melejeefJeeseW HeeefCeee[W~ yeefUeeefJe}W~~9214~~%ee~~
89 leeeJejer pewle js pewle~ cnCeewefve OeeveeeW efveeeCe Jeepele~ efomes levceeleseW Pe}kele~ Ske$e~~217~~ Je
HeeeR meceeefOeefeeseeb DeesKeeb~ HeeefYe<eskeg osKee~ mecejmeW peene}e~~218~~~~%ee~~
90 lesLe eg Pee}W~ keeceeefoke Deefj<e[dJeie&~ jCeeR Heeef[}W DeceesIe~ melespe Ke[die PeUkele~~9-128~~ SsmeW
Jewjer Hee[tefve jCeeR~ eeefe}W me$eeJeereW HeeCeer~ lebJe Deveenleeeer meg[eJeCeer~ ogiee&ceOetve G}er ~129~~S.Yee.~~
91 lesLe meesnbJeerjeeer Skeeelee nesleeb ~ Yeerlejer} Yesog Dee}e neleeb~ ogie& jeefKeleer Denbcecelee~ cejeW ske}er
meJe&Lee~~130~~S.Yee.~~
92 me$eeJeereW HeeefCeee[W~ efpebefle}W jeske[s~~127~~S.Yee.~~
93 eeefe}s melejeJeereW HeeCeer~ lebJe Deveenleeeer meg[eJeCeer~ ogiee&ceOes G}er~~129~~S.Yee.~~
94 le$e leb yegefmebeesieb }Yeles HeewJe&osefnkeced~~6-43~~; Deveskepevcemebefmeew lelees eeefle Hejeb ieefleced~~645~~ieer~~
95 Dee%eeee Deefle DeJeIe[~ vegIe[W keekeercegKeees keJee[.~12-342~~S.Yee.~~
96 lesLe eF eF nesSb~ DeeefCeceeefoefkeb~~...HeNnQ lesCeW keeFb keepe DeeHeCeHeseeb~...~~6-297,298~~~~%ee~~
97 %eeveosJe yeeU ceePee~ meebies ieerlee YeieJeblee
98 eeerkee peeiejCe Deewj kegb[ef}veer - Heb.ieesHeerveeLe keefJejepe
99 (i) Kundalini - Path to Higher Consciousness - Pt. Gopi-krishna; (ii) Third Eye and Kundalini - Mr B.S.Goyal
100 Deeee&JelHeeefle keefeosveceeee&Jeoefle leLewJe eeve:~ Deeee&Jeewveceve: e=Ceesefle eglJeeHesveb Jeso ve
ewJe keefeled~~2-29~~ieer~~
101 yee}esvceeefHeeeeJele
102 eoe eoe efn Oece&me...~~; e$e eesiesejes ke=<Cees ..~~ieer~~
103 eeyos Heejs e efve<Ceeleb
104 #egjme Oeej:
105 ee efveee meJe&Yetleeveeb lemeeb peeieefle& mebeceer~...~~2-69~~ieer~~
106 meeOeveebceepeeR cegKe Yeeqe~ OeeveeesieefmLeleer meceeefOeege~~14-38~~S.Yee.~~
107 efpeCeesefveeeb meener ees~ lees eCeJet metefve OegjW~ efvepeefveOee&jW eeef}pes~~14-445~~S.Yee.~~
108
109
110 jeJeCe& ef$eketmLeeve~ eerne Heene esleJeCe&~ eeceJeCe& les ieesune~ efveUefyebog DeewHeer~~3~~ Jejer
YecejiegbHee Heens~ oeceejer ieg Deens~~ veJeejebleQ Yesotveer~ oeceejer ies}er peveer~~4~~
111 Devegnele Iebe eJeCeerb~ Sskegveer efJeeqmcele pee}erb peveer~~
112 keeU osneefme Dee}e KeeTb~ DeecneR DeeveboW veeetb ieeTb~~1~~ keesCe JesUW keee ieeCeW~ ns lees YeieJeblee ceer
vesCeW~~2~~ eU ce=obie oef#eCeske[s~ ceePes ieeCes Heefeceske[s~~3~~ veecee cnCes yee keseJee~ pevceespevceeR eeJeer
mesJee~~4~~De.e.1664~~veece. ~~eeme.ieeLee~~
113 ebmete&leejebee eeer~ pes lespe les ceePes HeeneR~ Deveenleeyo lees ceerner~ pees ieieveemeeR kebneR veeleUs~~16262~~S.Yee.~~
114 ekeleeb meeHeeoer yebojW~ leeJeeceeefpeb Deefle iepejW~ }eie}eR Devegneleeeer legjW~ peepeekeejW
iepe&leer~~20-180~~S.Yee.~~
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By VIBHAKAR LELE
Page9
115 lees HeJeveeeer kejesefve Heeejer~ megKeW ee}W ieieveeJejer~ ee veebJe HejceKesejer~ efmesejeR
yeesef}pes~~265~~S.Yee.~~
116 leQ leQ cnefCepes Kesej~~296~~%ee~~
117 efveie&gCeees YeWer Dee}es~ meiegCeemebieW~ lebJe Pee}eW emebieeR iegCeeleerle~~1~~ cepe He veeneR veebJe meebiet keeneR~
Pee}e yeeF& keeneR yees}eW veeW~~2~~ yees}leeb DeeHeg}er efpee HeQ eke}eR~ KeWejer }eie}er Heenleeb Heenleeb~~3~~ cnCes
ieesje kegbYeej veecee legPeer KeWejer~ megKeemegKeeR efceef}eR He[}eR kewmeeR~~4~~meble ieesje kegbYeej~~
118 elees Jeeee efveJele&vles~~ieer~~
119 eer iepeeveve cenejepeiegHles: Deelcemee#eelkeejceeie&eoerHe (ceLegjs ekejCee) He=.e. 96
120 The Kundalini, at this stage, is called the Atma by Gajanan mahar j Gupte. It is the Jeev, in the guise of the Kundalini.
121 lemeceOes JeefefeKee DeCeereesOJee& JeJeefmLelee~ veer}leeseodceOemLee efJeeg}sKesJe YeemJeje~~
veerJeejetkeJeevJeer Heerlee YeemJeleCetHecee~ lemee efeKeeee ceOes me: Hejceelcee JeJeefmLele:~~veejeeCeesHeefve<eo~~
122 peeseflejJee:~~3-12~~esleeelejesHeefve<eo~~
123 meJe& IeeR Jemes lees Deelcee ekeees~ ele#e Deecne efomes iegke=Hee~~efveJe=efeveeLe~~
124 Hence the name Dahar-vidya: the alternate name for the Brahm-vidya.
125 eer.efJe<CegleerLe&cenejepe: meeQoe&}njer - erkeeebLe
126 [e@.YeieJeleeremeeo efmebn:ceveer<eerkeer }eskeee$ee ce.ce.Heb.ieesHeerveeLe keefJejepe kee peerJeve oe&ve; efmeeesieebee
menJeemeele Deveg.eer.ieCese veer}keb Hegjbojs; Heb.ieesHeerveeLekeefJejepe: meeOegoe&ve SJeb melemebie
127 meJe& IeeR Jemes lees Deelcee ekeees~ ele#e Deecne efomes iegke=Hee~~efveJe=efeveeLe~~
128 Debiegcee: Heg<e:
129 Deekeee nW Demes ceePeW efej yeeHee~ keCe& efoee efetHee veeo Gleer~ ~1~~ DeeOeejeHeemetefve meneoUeJejer~
efve:eyo efvejblej veejer Ske~ ~2~~ %eeveosJe cnCes DevegYeJe Ssmee pesLeW~ leesefe peerJevcege meble
eesieer~~3~~De.e.798~~%ee~~
130 mejseHetjwjefveueme kegbYew:~ meJee&meg vee[er<eg efJeMeesefOeleemeg~ DeveenleeKees yengefYe: ekeejw:~ Deble:eJelexle meoe
efveveeo:~~3~~ees.lee.~~eb~~
131 eer1008mJeeceer efJe<CegleerLe& cenejepe:meewoe&}njer eerefJeeeleJe Deewj kegb[ef}veer jnme meefnle 1977(efnb) (The chart adjoining pp 144 and 145)
132 Ref. Sir John Woodrof e: The Serpent Power (ibid: colour plates of the Shat-chakras)
133 Here we have mentioned the infinitesimal place at the Brahm-randhra / the point at the top of the Murdhni-sthan. It is to be understood in
the light of the eeKeeebveee.
134 ieesuneees cegUer %eeveosJe yewme}e~ meneoUeR eesYe}e keeUe yeeF&~~De.e.~~%ee~~
135 vesCes veeoefyebotke}epeesefle ~~%ee~~
136 peeie=efle mJeHve meg<egeqHle pesLes GJe efleee~ eesefiejece peeee DeefOekeejer~~ ieesuneeee cegUer %eeveosJe
yewme}e~ meneoUer eesYe}e keeUe yeeF&~~De.e.~~%ee~~
137 DeeHe DeeHeCeemeer Heens
138 See the poem: A Lone Traveller
By VIBHAKAR LELE
Page10
139 efoJeHe e#et keeeHejer peene}e~ bmee ne Gce}e keJeCeeHejer~~1~~ entb osnebee JeCe& DeJeCe& osefKe}W~
efJee ceeb Heeefn}W leeeceOes~~2~~ %eeveosDees cnCes meJeees pes cet}~ me$eeJeer kesJe}
egHe~~3~~De.e.769~~%ee~~
140 iegpeiegpeerle He meebJeUs meiegCe~ DevegYeJeleeb ceve Jes[W nese~~1~~ YecejiegbHee yeejbOe leW megjsKe~ Heenleeb
keewlegke $ew}eskeeeR~~2~~ DeevebomJeHe osefKe}W eefme~ efvepeHe mebe}W meJeeeF~~3~~ %eeveosDees cnCes ee
megKeeefe iees[er~ DevegYeJeefe DeeJe[eR mesefJe~~4~~De.e.772~~~~%ee~~
141 ieesuneeee cegUeR %eeveosDees yewme}e~De.e.767~~%ee~~
142 keeUe Heg<e lees ne ieieveebleQ pees veeboW~ DevegYeJeeeeb YesoW Yesefo}e pees~~1~~ Yesotefve DeYeso DeYesotefve Yeso~
meeqeoevebo pesLe veeneR~~2~~ %eeveosDees cnCes lesLes De#ee jeefn}e~ Deelcee ceeb Heeefn}e ee
erefme~~3~~De.e.770~~%ee~~
143 efJee yee Yeemes Sskee esleeb osneR~ Devegneefleb HeeneR DeHeej veeo~~1~~ osefKe}e Heefj mebeesieW JeeefHe}e~ efJee
lejere peene}e yeeF&eebvees~~2~~ efHeb[yeeeb[eee efJemleej efJemleeefj}e~ ceePee ceere peene}e keesCeeHejer~~3~~
%eeveosDees cnCes ee DeLee&eer meese~ Oejer ceePes ceee cegeeyeeF&~~4~~De.e.771~~~~%ee~~
144 Adi-shankar-acharya: Yoga Taravali
145 i Yeieex osJeme; ii Yepe&veb YeJeyeerpeeveeb; iiiOeerceefn
146 Jeso kenw mejiegvekes Deeies, efvejiegve kees efJemejee~ mejiegve efvejiegve lepener meesneefieve, osKe meyener
efvepeOeece~~ vetjw Dees{ve vetjw [emeve, vetjw efmejneve~ kenw keyeerj megve YeeF& meeOees, meleieg vetj leceece~~meble
keyeerj~~
147 cetOe&peesefleef<e efmeoe&veced~~3-31~~Hee.ees.met.~~
148 OeeJe OeeJe efJet Deelee ee}t vekees cebo~ ye[Jes cepe ceeefjleer~ efJeesyeeee nej legPee keber kewmee Dee}e~~
54
149 jece: em$eYe=leecenced~~10- 31~~ieer~~
150 meblees leg}meeroeme: jeceeefjleceeveme - leguemeerjeceeeCe
151 De<eee veJeeje osJeeveeb Hege&eesOee~ lemeeb efnjeCcee: kees<e: mJeieez peesefle<eeJe=le:~~ leeqmceved efnjCcees
kees<es $ee Dejs ef$eeefleeef<les~ leeqmceved eod e#eDeelcevJeled lew yeeefJeoes efJeog:~~ DeLeJe&Jeso:~keeC[ 10 mege 2
ce$e 31-32~~mJeeceer efJe<CegleerLe&-Jewefoke eesie Heefjee~
152 eer.ceesjsej yeeyeecenejepe DeeJeeakej:efoJeece=leOeeje-(2Keb[)
153 osJeeefeeeb ejer~ GYee #eCeYejer~ lesCes cegeer eejer~ meeefOeesuee~~.. ..nefjHeeees DeYebie~~
154 peQ Deekeejes Hew}leerj~ peQ veeoeeer Hew}cesj~ legexes ceepeIej~ Hejyee peQ~.. cees#eemeie ieleer~ pesLe esleer
efJeeebleer~~%ee~~
155 efHeC[s JeeJeeqivemebegs lHeemLee Hejeb cece~ DeCJeerb peerJeke}eb OeeesVeeoevles efmeYeeefJeleeced~~27-23~~
leeelceYetleee efHeC[s JeeHles mebHetpe levcee:~ Deeyeeeeefe&efo<eg mLeeHe vemleb ceeb eHetpeesle~~2724~~eer.ce.Yee.~~
Page11
156 Re: Sir John Woodrof e: The Serpent Power

157 .....~ leeee oeHeee Deeble~ DeCJeer peerJeke}e lesLe~ HeeneJeer ceePeer~~27-187~~ ceePeer peerJevekeUe
Hejce~ met#ceentveer Deeflemet#ce~188~~ Dekeej Gkeej cekeejefmLeleer~ eebleQ ekeees DeCJeer peerJepeesefle~ leW lebJe
eyoentveer Hejleer~ eesieer veeoebleer }ef#epes ~~189~~ leW osneR meyeee HeefjHetCe&~ Demeesefve met#celJeW De}#e peeCe~
leerleW lHeeeR eesefiepeve~ }ef#eefle Deemeve eeCeeeeceW ~~ 190 ~~ leW DeCJeer peerJekeUe DeJee~ leerleW kejesefveeeb
Jee~ eesieer efvepeYeeJeveeege~ oeeR efebeflele cenecetleea ~~191~~ veej peerJemecetn peeCe~ leebes pes
DeeelevemLeeve~ cenecetleea eerveejeeCe~ oeeR meppeve efebefleleer ~~192~~S.Yee.~~
158 ef$eiegCe Demeej efveie&gCe nW meej~ meejemeej efJeeej nefjHee~~1~~ meiegCe efveie&gCe iegCeees DeiegCe~ nefjefJeCe ceve JesLe&
peeSb~~2~~ DeJee efvejekeej veeneR pee Deekeej~ pesLeesefve ejeej njerefme Yepes~~3~~ %eeveosJee Oeeve jeceke=<Ce
ceveeR~ Deveble pevceesveer HegCe nesSb~~4~~De.e.50~~ %ee~~
159 Deefle ceveesnj kesJeU~ osKeleeb GHepeefle megKeke}esU~ HejceeveboW Deeceeso yenU~ leQ }er}ekeceU ~~De.21
~~S.Yee.~
160 Kabir has refered to this Nadi and said that drink its Amrita.
161 Heb.ieesHeerveeLe keefJejepe: Yeejleere mebmke=efle Deewj meeOevee
162 Re footnote under the heading: The Kundalini-yoga Science.
163 Swami Vishnu Tirth Mahar j:Devatma Shakti
164 Swami Vishnu Tirth Mahar j: Devatma Shakti
165 meneoU meeefpejW veeveeeW espeejeR~ DeOe&ceele=kee DeblejeR efevcee Jemlet~~1~~ keej veeoeR keeR veeo
keejeR~ owJeeR efvejblej eCeJeeR Heene~~2~~ cekeej DeOe&cee$ee etveeee efveee~ Deelcee Ske DemeW mJeeW jee~~3~~
%eeveosDees cnCes kewJeueeee oelee~ keesCe He$eeR nW keefJelee veeneR Ssefmeb~~4~~De.e.801~~
166 Ref. the Shlokas 7-1 and 7-2 of the Gita
167 yeejbOeeR efve:mebosneR efvepeJemlet~ meebJeUs megkegceej efyeboteW DeblejeR~ DeOe&cee$esJejer~ efJemleej}W~~ef$eket
eern ieesune eflemejs~ DeewHeereefo meejs~ yeeeb[emeeR~~735~~; cenekeejCe cemegjecee$e meoesefole~ yeejbOe
meeeble Jemes~ .. meneoUeR efveee Deelcee Demes~~739~~; peeie=leeree eeeR~ efvepelees meneoUeR~ efyebotee
mecesUeR Geej neslees~~744~~%ee~~
168 veeveeeW espeejeR oeJeW ej yeeHee~ Deiveeree YegJeebie eesYeleW ekeeelJe~ eeCeemeeR G}LeeJeW
leeeJejer~meneoUeR yeejbOe eesYelemes efveUW~ ekeeeeeW GceeUW pesLeW Demeleer~~748~~%ee~~
169 ieesuneeeW cegUeR %eeveosJe yewme}e~ meneoUeR eesYe}e keeUe yeeF&~~767~~; iegpeiegpeerle He meebJeUW
meiegCe~ DevegYeefJeleeb ceve Jes[W nese~~ YecejiegbHee yeejbOe leW megjsKe..~~772~~; meneoU efyebog leele lespe
efomes~..leW He yee js ewleve yee~~773~~%ee~~
170 ..ieesefJebo ne OeeJee eeefe osneR~ .. meneoUeR GieJe}e mete& pewmee~ %eeveosJe cnCes veeveebleer} He~ ee
veebJe efelHeo legcneR peeCee~~774~~;HejseW efeKejeJejer Jemleer ceePeeR Pee}er~ yeejbOe HeeneR melHeo leW~.. etve
ieievee lespe efomes~efvejblej Jemes efvejblej~~ %eeveosJe cnCes Je=efe meneoUeR }eJee~ cemegjekeej yejJee Oeeeer
peeF&~~777~~%ee~~
171 veJeejs Heggjs osns...~~ e#et, keCe&, IeeCe, cegKe, Heeeg Je GHemLe
172 meneoU yeejbOe SkeW ves$eeR osKeW~ osKeCee HeeKeW leW eeeR yee~~ veeoeR veeo Yeso Yesogveer DeYeso ~
HeefececeeieeA Deevebo osKegveer jenW~~803~~; Deelceejece osKeW meneoUeJejer~ Gvceveer nW HeeneR DeeleW
leWner~~806~~%ee~~
173 etveeee GJe meebielees..~DeewHeereR Jeefn}e met#ce ceeie&~~ ceveHegjeeW Jejer eoe DebiegUW~ leeeJejer ies}W
DeJnesveW~~ Deeleeb leee meoveeR GHejes ceeieX~ JeUbefIeleeb meJesie HeefeceHebLeeR~~ HeefeceHebLeeR vee[er Iees<e efpeee Jeens~
lesLetveer OJeveeree efJemleej ieeb~~ OJeveeresner Jejer eg lespe Demes~ ebcee ekeees leWe eeeR~~.. %eeveosJe cnCes cepe
ef$ekegeeer iees[er~ Oeefjleeb DeeJe[er yee }eYe~~822~~%ee~~
174 see under the heading: The Yogic Path
175 Ref. the note under the heading of The Two Yoga Paths
176 Ref. the note under the heading of The Bank-nal
177 Ref. note under the heading The Guhyini-nadi
178 eeyos Heejs e efve<Ceeleb
179 %eeveefJe%eevele=Hleelcee . . . . . . . .kee_eve ~~6-8~~ieer~~
180 The readers may refresh their memory by ref. to the section under the heading of Vihangam-marg (terminology) for the Dayal-desh, Vyal-desh etc.,
since these terms are not much in the common parlance of most of the yogis.
181 Ref. ibid
182 Ref. the footnote to Kabirs couplets on Pooran Param-anand under the heading of Soonna Marai
183 i mLet}osn met#ce keejCe eflemeje osn~ eewLee cenekeejCe Sske yeeHee~~1~~DeewHeereeW GojeR keHe&tj
JeCee&Jejer~ eeceeeW DeblejeR cenekeejCe~~2~~cenekeejCeeR Deeleg}e }#eeJee HegleUe~ Gvceveer nW keUe owJeer Jejer~~3~~
meneoU leWefe keeR Deeve veeneR SsmeW~ cenelespe Jemes leees DeblejeR~~4~~Heefececeeie& lesLetefve TOJe& Tbe ieieveeR~
pesLe Ske keeefceveer Ske}erefe~~5~~ ceeie& veeneR lesLe keesCes jerleeR peeJeW~ meg<egcvesmeeR JeUIeeJeW
meeceLe&Wefme~~6~~lesLetefve TOJe& ef cegbieer vese$eelegue~ leeletve G[CeW Ye}W eHe}lJeWefmeb~~7~~ pe[leeb JeUbefIeleeb
yejer veejer DeeHeCe Ske~ vejveejer veHegbmeke SkeHe~~8~~ %eeveosDees cnCes pees G[gveer peee lesLe~ HejyeeeRefe ceele
leesefe peeCeW~~9~~De.e.802~~%ee~~; ii. Saint Mukta-bai has a mysterious Abhanga on this mat er with the opening line: cegbieer
G[e}er DeekeeeeR
184 Ref. Note on Debiegcee$e: Heg<e: and the mat er under the heading of The Bhramar-gumpha, the Sahasr -dal and the Brahm-randhra
185 Ref. under the headings: The Gol-hat-chakra And The Dusky-complexioned Yogi; The Yogi Of The Dusky Complexion;
And The Anahat-nad &The Beam Of Daz ling Light
186 Deeflemet#ce: cegbieerves$elegue: ef:
187 Devegnele OJeveer Jeefj ebcee Jele&gU~ lespeeeW GceeUW Deveble lesLeW~~1~~ yeeefeKejeR efvejeee ceeiee&Jejer~
DeefJeveee keCe&kegcejer Ske}ere~~2~~ lesLegveer ceneej Gvceveereer Jeelee&~ leeJejer e{leeb jerie vemes~~3~~ DeCeteW
peW Dee Ssmee lesLe ceeie&~ DeewHeereR meJesie peeJeW Jejer~~4~~ HebeosJe lesLeW SkeHee osKeleer~ DeewHeereR Jemeleer
DeeleW leWneR~~5~~ leeeesner Jej jeqceDeeeceOetveer~ eg yee efveJee&efCeb Demes lesLe~~6~~ %eeveosJe cnCes yeeeb[eee
Deble~ veeneR SsmeeR ceele yees}lemeW~~7~~De.e.805~~%ee~~
188 DeCJee:
189 jceeelegue: yeejbOe:
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By VIBHAKAR LELE
Page13
190 The Brahm-and is as limitless as the Par-Brahm. The Brahm-and here means the Pind, the And and the Brahm-and-dehas of the entire universe, alongwith those of the beings four dehas. It is so variegated that Shri Krishna says that He cannot count its expanse, when He said in the 10 th chapter that
veevleesefmle ceced efoJeeveeced efJeYetleerveeced HejvleHe~.. ..~~10-40~~ieer~~. He demonstra ed it symbolically to Arjun during
the Vishwa-rup-darshan, as nar ated in the 11th chapter of the Gita.
191 Saint Mukta-bai: cegbieer G[e}er DeekeeeeR~ efleves efieefU}W metee&meeR~
192 keyeerj: meBke[er ie}er
193 Ref. footnotes under the heading: The Dasham-dwar
194 ogpesJeerCeg mebJeeog~~%ee~~
195 Denb yeeeeqmce
196 FbefeeefCe HejeCeengefjeqvesYe: Hejb ceve:~ cevememleg Heje yegefeex yegs: Hejlemleg me:~~3-42~~ieer~~
197 Fbefeeleerle Heefj YeesieJeerve~ Fbefeebefme~~%ee~~
198 veemeefoe mete:epeeHeefle: Hejces<er~ YeeJeJe=eced~ ef$e<gHe~veemeoemeerVees meoemeerled leoeveerbveemeerpees vees
Jeescees Hejes eled~e leefkeceeJeefjJe: kegin keme Mece&-VecYe: efkeceemeerod ienveb ieYeerjced~~1~~ve ce=legjemeeroce=leb ve
leefn&ve je$ee De Deemeerled ekesle:~DeeveeroJeeleb mJeOeee leoskeblemceeeveVe Hej: efkeb eveeme:~~2~lece Deemeerled
leceme:
ietncees-ekesleb
meefueueb
meJe&cee
Foced~legdesveecYeefHeefnleb
eoemeerledleHememlevceefnveepeeelewkeced~~3~~keecemleoes meceJele&leeefOecevemees jsle: eleceb eoemeerledmelees yevOegcemeefle
efvejefJevoved efo eleer<ee keJeees ceveer<ee~~4~~eflejeervees efJelelees jeqMcejs<eeceOe: eqmJeoemeer3ogHeefj
eqmJeoemeer3led~jsleesOee Deemeved ceefnceeve DeemevedlmJeOee DeJemleeled eeefle: Hejmleeled~~5~~kees Dee Jeso ke Fn
eJeeseledkegle Deepeelee kegle Feb efJeme=ef<:~DeJee&ied osJee Deme efJemepe&vesvee-Lee kees Jeso eled DeeyeYetJe~~6~~Feb
efJeme=efe&le DeeyeYetJeeefo Jee oOes eefo Jee ve~ees DemeeOe#e: Hejces Jeescevedlmees De Jeso eefo Jee ve Jeso~~7~~
199 Depeele:
200 kenw keyeerj efoJeevee: DeJeOet ieieveceb[} Iej keerpew~ Dece=le Pejw, meoe megKe GHepew, yebkevee}er jme Heerpew~~
cet} yeebOeer mej ieieve meceevee, megKe ceefve eeW leve }eieer~ keeceeesOe oesT Yeee Heef}lee, lene@b peesieCeer peeieer~~
ceveJee DeeF& oefjyes yewe, ceieve Yeee jefme }eiee~ kenw keyeerj efpee mebmee veneR, meyeo Deveeno yeeiee~~
201 %eeefveeebee jepee ieg cenejeJe~
202 eeyos Heejs e
203 SLe Gj}s peer ceePeW~ HeeF&keHeCe~~%ee~~
204 leQ meceeefOe DeJeee~ YeesieeJeeR Jeemevee Feeb~ leQ cege eerieesj#ejeee~ efoOe}er ceerveeR~~18-1754~~
205 Deecner JewkegbJeemeer~ Dee}es eeefe keejCeeefme; legkee cnCes ieYe&Jeemeer~ megKeW Iee}eJeW Deecneefmeb~
206 eoe eoe efn Oece&me i}eefveYe&Jeefle Yeejle~ DeYeglLeeveceOece&me leoelceeveb me=peecenced~~4-7~~ieer~~
207 Deveeefele: kece&He}b keee kece& kejesefle e:~ me meVeemeer e eesieer e ve efvejeqiveve& eeefee:~~61~~ieer~~
208 elkejesef<e eoveeefme eppegnesef<e ooeefme eled~ eeHemeefme keewvlese lelkeg<Je ceoHe&Ceced~~927~~ieer~~
209 cecegeoer efceKeW~ }eefJe}W Deensefle Heebmes~ efve:mebiee SCeW~~; veJe} Denbkeejeefe ieeser~~%ee~~
By VIBHAKAR LELE
210 F&ejse ye}ereefme

211 cecewJeebees peerJe}eskes peerJeYetle: meveeleve:~ ceve:<eeveereqveeefCe eke=eflemLeeefve ke<e&efle~~15-7~~ ejerjb
eoJeeHveesefle eeeHegleeceleerej:~ ie=efnlJewleeefve mebeeefle Jeeegie&vOeeefveJeeeeeled~~15-8~~ieer~~
212 Hegjer Jeeefn}er meJe& pesCeW efJeceeveeR
213 1) cegeeF& cnCes peeJeW esJeW keesW~ DeJeIeW efveIees mJeHe mJeeceer~~2~~ iepe&leeb ieieve ke[e[}er Jeerpe~
mJeefHeb menpe efceUes}er~~3~~ ceeJeU}e oerHe peesle nesefle keesW~ menpe meeceeJeefle efvejbpeveeR~~4~~
De.e.1173~~vee.iee.~~ 2) Goeg Demleg veeneR mJeHeeefmeb~ DeecneR keOeeR Dee}eW mJeHe mees[esefve~ peeJeW
Hee}tefve pesefLe} lesLeW~~3~~ Deeble yeensj mJeHe mJeeceereW~ mJeeW veboeoerHe GpeefU}e~~4~~ De.e.1174~~
214 Devlekee}s e ceecesJe mcejvcegeJee ke}sJejced~ e: eeeefle me ceeJeb eeefle veemle$e mebee:~~8-5~~
DeYeemeeesieegesve eslemee veeveieeefcevee~ Hejceb Heg<eb efoJeb eeefle HeeLee&vegefevleeved~~8-8~~ keefJeb
HegjeCecevegeeefmeleejceCeesjCeereebmecevegmcejse:~ meJe&me OeeleejceefevleHeceeefoleJeCe leceme: Hejmleeled~~8-9~~
eeeCekee}s cevemeee}sve Yeeee egees eesieye}sve ewJe~ YegJeesce&Oes eeCeceeJese meceked me leb Hejb Heg<ecegHewefle
efoJeced~~8-10~~ eo#ejb JesoefJeoes Jeoefvle efJeeefvle eeleees Jeerlejeiee:~ eefovlees yeeee ejefvle lees Heob
mebensCe eJe#es~~8-11~~ meJe&ejeefCe mebece cevees efo efveOe e~ cetOvee&Oeeeelceve: eeCeceeefmLelees
eesieOeejCeeced~~8-12~~ Deesefceleskee#ejb yee JeeJenjvceecevegmcejved~ e: eeeefle lepevosnb me eeefle Hejceeb
ieefleced~~8-13~~ Deveveeslee: meleleb ees ceeb mcejefle efvelee:~ lemeenb meg}Ye: HeeLe& efveleegeme
eesefieve:~~8-14~~ ceecegHesle Hegvepe&vce og:Kee}eceeeeleced~ veeHvegJeefvle cenelceeve: mebefmeefb Hejceeb ielee:~~815~~ieer~~
215 efmeefb leLeeefJeOeceveesefJe}eeb meceeOeew~ eerew}e=biekegnjs<eg keoesHe}Hmes~ iee$eb eoe cece }lee:
HeefjJeseefvle~ keCex eoe efJejeeefvle Keieebe veer[eved~~28~~ees.lee.~~ eerebkejYeieJelHeeo~~
216 efJeeebefleceemeeelegjereleuHes~ efJeeeeJemLeeef$eleeesHeefjmLes~ mebefJevceeeR keeceefHe meJe&kee}s~ efveebmeKes
efveefJe&e efveefJe&keuHeeced~~26~~ees.lee.~~eerebkejYeieJelHeeo~~
217 efJeejleg ceeflejs<ee efveefJe&keuHes meceeOeew~ kegeke}eegies Jee ke=<Cemeejs#eCeeveeced~~ elegjpe[celes Jee
meppeveeveeb celes Jee~ ceefleke=leiegCeoes<ee ceeb efJeYegb ve mHe=ebefle~~29~~ees.lee.~~ eerceled Deeeee& ebkej
YeieJelHeeo~~
218 Devlekee}s e ceecesJe mcejvcegeJee ke}sJejced~ e: eeeefle me ceeJeb eeefle veemle$e mebee:~~8-5~~..
..Deesefceleskee#ejb yee JeeJenjvceecevegmcejved~ e: eeeefle lepevosnb me eeefle Hejceeb ieefleced~~8-13~~
Deveveeslee: meleleb ees ceeb mcejefle efvelee:~ lemeenb meg}Ye: HeeLe& efveleegeme eesefieve:~~8-14~~ ceecegHesle
Hegvepe&vce og:Kee}eceeeeleced~ veeHvegJeefvle cenelceeve: mebefmeefb Hejceeb ielee:~~8-15~~ieer~~
220 mebefJevceeer meceeOeer; legefjeleuHe: efJeeebefleceemeeelegjereleuHes~ efJeeeeJemLeeef$eleeesHeefjmLes~ mebefJevceeeR

keeceefHe meJe&kee}s~ efveebmeKes efveefJe&e efveefJe&keuHeeced ~~26~~ees.lee.~~eerebkejYeieJelHeeo~~
221 vecees peer Deeee~ JesoeefleHeeee~ pee pee peer mJemebJesee~ DeelceHee~~%ee~~
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219 ke[e[}er Jeerpe efvejbpeveeR pesJneb~ cegeeF& lesJneb iegHle pee}eR~~3~~ JewkegbeR }#e Iebe Jeepeefle SkeIeeF~
pee}eR cegeeF& mJeHeekeej~~4~~ Ske enj pee}e ekeee ef$eYegJeveeR~ pesJneb efvejbpeveeR iegHle pee}eR~~5~~ ies}W
efveJeeefve Deekeee DeYet~ veecee cnCes keesW cegeeyeeF&~~6~~ De.e.1177~~veeceosJe~~
Page15
e1 ceeskeer osneke=efle Gces~ DeeefCe efvepe%eeveeeer Heeneb Hegs~ metee&Heg[W eies~ ekeeeg pewmee~~6-452~~
lewefmeb oesefe Jee ve Heeneleeb~ Jeemesefeeeb ieebJeeb ve Sblee~ yeeUHeCeeRe meJe&%elee~ Jejer leseebleQ~~453~~ efleSb
efmee%esesefve }eYeW~ ceveefe meejmJele ogYes~ ceie meke} eem$esb mJeebYes~ efveieefle cegKeW~~454~~ DeeefCe ceeefIe} peQ
meger~ pesLe efpeefJelee peene}er nesefle DeJeefOe~ ceie leQefe Heg{efle efvejJeefOe~ veJeer }enW~~455~~ lewmeW ogYexo peQ
DeefYeeee~ keeb iegiece nve ee~ lesLe meewjmesefJeCe peeSb~ yeger leseeefe~~456~~%ee~~
e2 i yeef}Sb FbefSb Sbefle cevee~ ceve SbkeJes HeJevee~ HeJeve meenpeW ieievee~ efce}eWefe }eieW~~6-460~~ DeeF&meW vesCeeW
keeSb DeeHewmeW~ leeebleQefe keerpes DeYeemeW~ meceeefOe Iej HegmeW~ ceevemeeeW~~461~~; ii cnCeewefve meeOevepeele DeeIeJeW~
DevegmejW leseeb mJeYeeJeW~ ceie DeeeefleSb yewmeW jeefCeJes~ efJeJeskeeefeSb~~6-466~~ ..lesLe ceveeeW cesng[W efJejs~ HeJeveeeW
HeJeveHeCe mejs~ DeeHeCeHeeb DeeHeCe cegjs~ Deekeeener~~468~~ eCeJeeee ceeLee yeg[s~ Sleg}sefve DeefveJee&e megKe pees[s~
cnCeewefve DeeefOeefe yees}g yeng[W~ leee}eieeR~~469~~%ee~~
e3 lewmeW Ssefnke lejer ve vees~ DeeefCe cees#eg lees Gj}e Demes~ pesLe HetJee&vegece efomes~ eesKee}le~~2-233~~
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By VIBHAKAR LELE
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ke[s}ie~~56~~ leNnQ DeYeemeeesefve ye}W~ eleenejeR efveje}W~ veKeer }eies} {e}W {e}W~ Jewjeieeeer~~57~~
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JeesUKeermeJeWefe peeCe~ HeeJe}er pegvee Heefn}eR KetCe~ oesIeeb He[}W Deeef}bieve~ meceeOeeve meecejmeW~~119~ {
yewmeesefve DeemeveeR~ Sseer eeCeeHeeve efce}Ceer~ keveer }eefJe}er efveeeCeer~ yeemLeeveer efjieeJeeeb ~~120~~
yeeefiejerefeeeb ke[eb~ eceoceW Iee}tefveeeb Jes{e~ eleenejeee Peie[e~ Hegef{}W ke[eb }eefJe}e~~121~~
eeCeeHeeveebeeb efJeJejeR ~ Heefn}er Dees}Ke nesleeR Kejer~ ceeU }eefJe}er DeYeso kejeR~ ceve Skeee jeKeewefve~~122~~
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Jewjeieeeer JeekeJeeW~ efveOe[s Jeerj }sTveer meebeW~ SkeeeleeyeUW yeUeeW~ PeUkeW OeeveeeW kejeR Ke[die ~~124~~
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~~303~~ Devegnleeee mees}erJe eyot~ HejeHejleerjeR HejeKe veeot~ peeee eesefieeeb meoe bot~ yeesef}}e DevegJeeog
veJns peeee~~304~~ pee veeoeeer megKeiees[er~ meoeefeJetefe peeCes Heg[er~ keeb mevekeeefokeeR eesKe[er~ eeefKe}er
iee{er les eJeer~~305~~ Dee%eeee YetmLeeve~ les eentefve JesieUs peeCe~ lesLes JeeesmeeR veeneR ieceve~ nbme}#eCe
eesieebes~~334~~ Dee%eeee Deefle DeJeIe[~ vegIe[s keekeercegKeees keJee[~ ve e}s eeCeebeer e[He[~ ceeie&
Deefleiet{~ }#esvee~~342~~ les Dee%eeee iee efoU~kesJeU nbmeees jeTU~ lesLe HeeJeeJeeemeeer eesieyeU ~
DeefleeyeU Heeefnpes~~343~~ ns mLeeve HeeJeeJeeemeeer~ eesieer Pee}W cenener~ DeYeeme keefjleeb Deeflemebkeer~ lesner
esJeeR ve HeeJeleer~~344~~ ns HeeJeeJeee ceePeW mLeeve~ Deefleiege Deens Devegeve~meesnbnbmeees meeOeve~ meeJeOeeve
pees meeOeer~~345~~ eeCeeesefve ieceveeieceveW~ meesnbnbmeeeW mcejCeW~ meeJeOeeveW pees meeOet peeCeW~ lesCeW HeeJeCeW nW
mLeeve~~346~~ leemeerefe HeJevepeees Ie[s~ leesefe Dee%eeeeeceeefpeb e{s~ lesLetvener ceeie& kee{er Heg{W~ DeefleefveJee[W
Deetke~~347~~ lesLe veeveeYeesiemece=er HeUW~ DeeefCeleer $eefefmeeRes HeeUW~ leW [eJe}esefveeeb mekeUW~ efveIeW
efvece&UW efvepeHebLeW~~348~~ leQ DeewHeer ieesune~ meeb[tefve YecejiegbHee keee~ eesKetefve meneo}eeW Hee~
cepeceepeeR megYe efceUe}W~~351~~S.Yee.~~
Page16
e11 keeceeesOeeefo ceneetj~ Heg$e jCeeR Heef[}W Leesj~..~~131~~ ...~ efpebleesefve cevekeefCe&kee DeesJejerr~.... ceeU
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eesefOeleeb HeejKeW veeneR~ kes}W mJeJee ~~137~~ ....~ levceeleseW $e Oeefve~ mecemeece efmebnemeveeR~ yewme}e
menpe meceeOeeveeR~ leeieer JeesJeeUtveer peerJeYeeJees~~138~~S.Yee.~~
Page17
e13 ceer efvepeevebo oeeDeele~ ..ceePeer eesieceeee Devebleeeer..~ efleesefve eesieW ceer efevcetleea...~ lee oemLe osJeeeW
Oeeve~ efvele eesieeefme efveefoOeemeve~ mece kejesefve eeCeeHeeve~ meoe DevegmebOeeve veeoeeW~~ ... leees mJeHe
efveefele DeJeOeejer~~ pewmee keceUce=Cee}efyemeleble~ lewmee met#ce veeo Deleble~ veeYeerHeemeesefve yeejbOeeDeeble~ Deesbkeej
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jeKele ceneeesieer~~... eesieer cnCele Deveenle eyo~ Jesoebleer cnCeleer met#ce veeo~ DeecneR cnCees ne eg Jeso~
...Ssefeee mJele:efme JesoeHeeeeR~ ee vegHepes eeefCeeebefme~ ee}eieeR met#ce Jeso mLet}lesefeb~ peveefnleemeer~ ceeb
DeeefCe}e~~ 21-400 les 440~~S.Yee.~~
e14 #ecee efce}s %eevesej~ oee efce}s %eevesej~~ oeceW efpevekes meejs leerjLe Deewj Oeece~ %eevesejkees kejes eCeece~~
peye De%eeve Deveerleer Deewj DebOekeejkes kee}s yeeo} ees~ leye ekeee yevekej %eevesej Fme OejleerHej Deees~~
meeseer DeelceeDeeWkees peieekej~ Decej mJeie& yeveeee Oejleerkees~ ieevekeer ieerlee yeleekes~ %eevekee ekeee Hew}eee~~
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Yekeles~ meew meew ke Gees~~ DeOejce nekej kejcekeer Keeeflej~ efkeee Oejcekee mebeece~ ieevekeer ieerleekes
ieeeke~ %eevesejkees meye kejes eCeece~~ %eevesejkees kejes eCeece~~
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veebJe~~669~~ ..Dekemceele DeJeefeleeb~ efoJe mJeHe osKeleeb~ Deeeeb&W Pee}er lemLelee~ lesLe peeCeeJeer leJele:
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Ger leQ meceeefOe~~13-372~~ S.Yee.~~
e16 ... ~ efpeCeesefveeeb meener ees~ lees eCeJet metefve OegjW~ efvepeefveOee&jW eeef}pes~~14-445~~ lesLe Guneeeeres
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IeeeeR~ efveeeCe }eie}W HeeneR~ lebJe Heg{er} peW eesieYeteer~ leQ DeeHewleer mej}er HeeneR ~~447~~ lesLe nefjKeW Deefle
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mebleHle DeJeveer~ Fbefeebeer Hegj}er OeCeer~ iegCeebeer ef$eJesCeer yeg[e}er~~451~~ lebJe YecejiegbHesDeeble~ peerJeeefeJeeee
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e17 HeeLe& vewJesn veeceg$e efJeveeemleme efJeeles~ ve efn keueeCeke=lkeefeodogie&efleb leele ieefle~~6-40~~ eeHe
HegCeke=leeb }eskeebvegef<elJee eeeleer: mecee:~ egeerveeb eerceleeb iesns eesieYe<esefYepeeeles~~6-41~~ DeLeJee
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HeewJe&osefnkeced~ eleles e lelees Yete: mebefmeew kegvevove~~6-43~~ HetJee&Yeemesve lesvewJe efeles eJeeesefHe me:~
efpe%eemegjefHe eesieme eyoyeeeefleJele&les~~6-44~~ eelveeeleceevemleg eesieer mebegefkeequye<e:~
Deveskepevcemebefmemlelees eeefle Hejeb ieefleced~~6-45~~
e18 veeesOeHeesleb oes He}He}JeeesefYeleced~~12-9-20~~ eeiegejme eeKeeeeb lemeeefHe oes efeegced~ eeeveb
HeCe&Hegkes emevleb eYeee lece:~~21~~ cenecejkeleeeceb eerceoveHe*dkepeced~ kecyegeerJeb cenesjmkeb megveemeb
By VIBHAKAR LELE
megvojYegJeced~~22~~
eemewpeo}keeYeeleb
kecyegeerkeCe&oeef[ceeced~
efJegceeOejYeemes<eesCeeefelemegOeeeqmceleced~~23~~
HeeieYee&CeeHeeb
enemeeJe}eskeveced
eemewpeyoef}mebefJeiveefvecveveeefYeo}esojced~~24~~ eeJe&ef}Yeeb HeeefCeYeecegVeere ejCeecyegpeced~ cegKes efveOeee
efJeesves Oeevleb Jeer#e efJeeqmcele:~~25~~leeqmceved He=efLeJee: kekegefo e{b Jeb e lelHeCe&Hegs eeeveced~ leeskeb e
lelesce megOeeeqmcelesve efvejeref#eleesHeeefvejer#eCesve~~31~~ DeLe leb yee}keb Jeer#e ves$eeYeeb efOeefleb efo~
DeYeeeoeflemebeqkeue: Heefj<JeegceOees#epeced~~32~~ leeJeled me YeieJeeved mee#eeod eesieeefOeees iegneee:~ Devleo& Oe
$e<es: meees eLesneveereefveefce&lee~~33~~eer.ce.Yee.~~
e19 pee pee Jees egs~ GoejW eefmeW~ DeveJejle DeeveboW~ Je<e&efleeW~~12-1~~ efJe<eeJee}s efceer~ efoOeef}eeb vegeR
leeer~ leQ legPesefve ke=Heeer~ efveefJe&<e nese~~2~~ leNneR leeHeg keJeCeeleW Hees}eR~ eeske kewmesefve pee}eR~ peNneR
emeeojmekeu}es}eR~ HetjW esmeeR letb~~3~~ eesiemegKeeeW meesne}W~ mesJekeeb oeefJeefme mvesne}W~ meesnbefmeereW }}W~
Heeef}efme letb~~4~~ DeeOeejeeerefeeeb DebkeeR~Jee{efJeefme letb keJelegkeeR~ oeekeee Hee}keeR~ ne}efJeefme efvepeW~~5~~
cnCeewefve meeOekeeb letb ceeG}er~ efHekeW meejmJele legefPeeeb HeeT}eR~ ee keejCeW ceer meeT}er~ ve meb[eR legPeer~~128~~ DeJees megefees efoer~ legPeW keeCe peseebleW DeefOeer~ lees meke} efJeeebefeeW me=er~ Oee$ee nese~~9~~
cnCeewefve Debyes eercebleW~ efvepepevekeuHe}les~ Dee%ee os Heeb ceeleW~ efveHeCeeR~~10~~veJejmeeb YejJeer meeie~ kejJeeR
Gefele jlveebes Deeie~ YeeJeeLee&es efieefjJe~ efveHepeJeeR ceeeW~~12-11~~meeefnlemeesefveeebefeeeb KeeCeer~ GIe[Jeer
oseeRefeeeb De#eewCeer~ efJeJeskeJes}ereer }eJeCeer~ nes os meQOe~~12-12~~ mebJeeoHe}efveOeeveW~ eceseeeer GeeveW~ }eJeeR
cnCeW ienveW~ efvejblej~~13~~ eerke=<CeiegCeeR ceeleW~ meJe&$e kejeR mejles~jeefCeJeW yewmeJeer eesles~ eJeCeeefeeeb~~1215~~ FeW ceNneerefeeW veiejeR~ yeeefJeesee megkee}g kejer~ IesCes osCeW megKeefe Jeejbr~ peieeb nes osF~~16~~letb
DeeHeg}sefve mvesnHeu}JeW~ ceeleW HeebIegjefJemeeR meowJeW~ leNneR Deeleebefe ns DeeIeJeW~ efveefce&ve ceer~~17~~ FeW
efJeveJeefCeesmeeeR~ DeJe}esefke}W ieger~ cnCeW ieerleeLeXmeeR Ger~ ve yees}s yeng~~12-18~~ esLe peer peer
ceneemeeog~ cnCeewefve meebefJeeeb pee}e Deevebog~ Deeleeb efveefHepew} eyevOeg~ DeJeOeeve efopees~~19~~
e20 De.e.735, 739, 744,748, 749, 767, 772, 773, 774, 777,779,780,782,784,786,
788, 794, 798, 801,802,803, 805,806, 807,813, 816, 817, 820,
822,823,825,830,833, 835,836, 837, 841 F.~~%ee~~
ii
Deeflebefe Hejer YeesieJeerve~ Fbefeebefme~~%ee~~ ii SLe Deblejbieefe DeefOekeeefjSb~ S }eskeg Jeekeeelegex~ megefKeee nesF&~~%ee~~
eer.efJe.efJe.}s}s:keesCee Skee eesiemeeOekeeeer [eejer(mJele:es eesieevegYeJe)

Heb.ieesHeerveeLekeefJejepe:meeOegoe&ve SJeb melemebie e
efe$ekeej [er.[er.jsies:eermeg pebie}ercenejepe
eer.Hegjesefnle mJeeceer:ceer Ske mebveemeer
ee.[e@.je.o. leLee iegosJe jeve[s:cejeer mebleJee*dceeeleer} HejceeLe&ceeie&;
keVe[ mebleJee*dceeeleer} HejceeLe&ceeie&; [e@.ce.efJe.HeeCekej:
eer iegosJe ef}efKele efnboer HejceeLe&meesHeeve ebLeebleer} efveJe[ke HeoebJejer} eJeeves;
eer.ie.efJe.legUHegUs:iegosJe jeve[s -mee#eelkeejees leJe%eeve Je meesHeeve
[e@.YeieJeleeremeeo efmebn:ceveer<eerkeer }eskeee$ee ce.ce.Heb.ieesHeerveeLe keefJejepe kee peerJeve oe&ve; :
efmeeesieebee menJeemeele Deveg.eer.ieCese veer}keb Hegjbojs
Page18
ii
kew.peer.kes.eOeeve:meeo osleer efnceefeKejsDeveg.[e@.jeceeb peeseer :

:Deblejeree ceeieesJee Deveg.ce.vee.PeesU
eer.efo}erHekegceej je@e:owJeer ecelkeej Deepener Ie[leele
eer iepeeveve cenejepeiegHles:Deelcemee#eelkeejceeie&eoerHe

meeOeveieeLee
ieesefJebomegle eer.Hejegjece iees.efebeeUkej:DeelceevegmebOeeve
efeleefeefJe}eme
ii
eercebkejeeee& Kejseem$eebes ceb$eeem$e
Deeeee& eerebkejYeieJelHeeo: eesieleejeJe}er; meeQoe&}njer:
cenejepe:meewoe&}njer -men eerefJeeeleJe Deewj kegb[ef}veer jnme
ii
eer.o.}.efvejesKeskej:DeelceeYee meew.cee}leer yeeU:keesCee Skeeeer
eer.eb.Jee.oeb[skej:eesieleejeJe}er;
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Page19
eer. o.je.efvejesKeskej: eer iepeeveve cenejepe iegHles eebee eefj$eebLe - Deelcemee#eelkeejceeie&eoerHe; DeelceeYee; 1) yeeefmeeblecee}e }s.eer.yeeyee ieox, 2) eer.cenWke=le jeceke=<Ceebee ieeser, 3) eer.ieg}eyejeJe cenejepe - mebeoeemegjle

Nath Yogi

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YOGA OF GITA

Expounded By Saint Dnyaneshwar

YOGA OF GITA PART 2

VIBHAKAR VITTHAL LELE

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

THE DIRECT PROOF of Y O G A S H A S T R A

Expounded By Saint Dnyaneshwar

THE GOLDEN TOUCH

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

THE DIVINE PRAJNYA

THE SAHASRA-DAL KAMAL

Expounded By Saint Dnyaneshwar

The Light of Knowledge

Yogada Shri Dnyaneshwari

The Layout of the Treatise

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

Expounded By Saint Dnyaneshwar

The Previous Births

In Search of the Sad-guru

From the Realm of the Unknown

The Nath tradition

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

NATH SIDDHA GURU

Fading of the Tradition

The Discerning Intellect

Expounded By Saint Dnyaneshwar

The Bihari Guru

The Medical Science

The Priceless Jewel

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

The Household Duties

High Level of Attainment

Dark Night Of The Soul

Yogada Shri Dnyaneshwari Poojan

The Manipur Chakra

Expounded By Saint Dnyaneshwar

Directly From Gopal

The Dream Visions

Cobras and serpents

What They mean

The Yogic Dimensions

The True Blue Saints

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

The Mystical Astrologer

Expounded By Saint Dnyaneshwar

The Divine Vision

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

The Kundalini-yoga Science

The Fifteen Main Nadis

Expounded By Saint Dnyaneshwar

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

The Sanjeevan Samadhi

The Chaotic State of Mind Of The Yogi

The Everlasting Samadhi

Expounded By Saint Dnyaneshwar

The Sagun Dhyan

The Ana-had-nad, The Bindu And The Kala

The Relative Positions of the Bhramar-gumpha

The Lightning-like Bolt

The Unmani Maha-mudra

AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI

(The Golden Lotus)

The Golden Lotuses

The Dusky-complexioned Yogi

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