The Concept and Methodology of Brahmacharya

Aim and scope:

This article on the subject of brahmacharya is meant for those who fall under one or more
of the following categories:
1. Those already exposed to the concept of brahmacharya but like to know more, for
whatever reason.
2. Those convinced about the value of brahmacharya and are looking for ways to
practice it.
3. Those convinced and practicing but feeling to have some problems due to lack of
clear understanding on the subject.
4. Those who are already adepts in brahmacharya and like to maintain a high level of
perfection by keeping in touch with the right people and relevant literature.
The work is intended to provide the reader with a clear and wholesome understanding of
the subject and recommend some techniques that are useful in practical application, along
with a critical analysis of some ideas and practices connected with the subject that are
currently popular.

The concept:

The word brahmacharya literally means `in the way to Brahma´. Here it means Brahma
jnana or the wisdom of Brahman. Brahman is the word used by the upanishads to denote
The Absolute Reality from which all life came, by which all life is sustained and unto
which everything goes back at the time of cosmic dissolution. A brahmachari is a person
dedicated to this pursuit, living the life of a student, within the structure of the society and
family. He is an aspirant for wisdom, still bound by the sense of duty towards the teacher,
parents, the world, the devas (dieties) and spitris (departed souls of ancestors). It is said
about this wisdom of Brahman as, `` that by knowing which everything is known and
without knowing which all other knowledge is incomplete´´; and `` that wisdom which
liberates one from all sorrow, cycle of birth and death and all karmas, which makes one
fearless and immortal´´. This drives home the importance of this wisdom. Brahmacharya is
a life style that takes care of the conditions that are necessary for the student to be imparted
with this wisdom by a competent teacher.

It is incomplete and dangerous to interpret brahmacharya as just abstaining from sexual

activity. Apart from limitimg the scope of the lifestyle called brahmacharya, this
interpretation has given rise to a lot of immature and idiotic practices categorised under this
title. Also, it has always been over emphasised for men and women are almost left out. It is
lucky to have a male body as the force of `abhinivesha´ or `clinging to life´ is less in a male
than in a female. This makes it easy to overcome `deha vasana´. But this does not mean
females are not qualified for Brahmajnana. A female following the life of brahmacharya is
called a Brahmacharini. In fact, there is a diety named Brahmacharini (one of the
navadurgas), as mentioned in the scriptures. It is a rare phenomenon to see a brahmacharini
even in those days, that’s all.

The life of brahmacharya needs many qualities like humility, faith in the teacher and the
scriptures, readiness to learn and attentiveness, single minded pursuit, abstaining from
indulgence in sense pleasure of any form (this includes celibacy, eating only satwic food,
avoiding all things that disturbs one´s mind from the main pursuit) and devoting ones time
totally towards acts meant for purifying one´s mind, listening to the teachings, meditating
on their meaning and realising the teachings by living them moment to moment. In
samskritam these are called as karma&upasana, shravana, manana and nidhidhyasana. It is
very important that a bramhachari should be free of the worries about earning wealth etc;
and his or her sustenance should be taken care of by the structure of the society. This also
holds good for the Acharya, the one who teaches Brahmajnana.

Brahmacharya as a concept comes from the sages of the ancient society of Bharat (India).
So, it is important to understand the social context in which brahmacharya was practiced.
In the ancient indian society based on the teachings of wise men and functioning according
to varna and ashrama systems, the simple needs of the acharya and the brahmachari were
taken care of. The invasions of the arabs and the europeans and the consequent cultural
onslaught has resulted in the current state of competetive and conflict ridden society in
India. It was a non competetive society where each person contributed according to one´s
core competency. All life was geared towards purification of mind and attainment of
wisdom, designed according to the wholesome understanding of reality, as given by the
Vedas and wise ones. It is worthwhile to mention the words of Aristotle to Alexander before
he set out for conquering the world. He said, ``… when you reach the holy land of Bharat,
do not declare war. Bring me a hand full of mud from that land, vessel filled with water
from the holy river Ganga, a copy of Baghavadgita, and a sannyasi.´´. This should be an
enough proof of the value of the society based on vedic wisdom for the ignorant who think
India is a country of snake charmers and beggars and that it was civilised by the barbarian
invaders! Brahmacharya is not possible in perfection while one is constantly subject to the
degenerating effects of a competitive and conflict ridden society.

Celibacy, its place in Brahmacharya:

A razor sharp intelligence, intuition, and phenomenal alertness that is able to discern every
thought that passes over in one´s mind are necessary for jnana to take place with enough
intensity to burn all the avarana forces of tamas and dissolve one´s causal body made of the
force of avidya (ignorance of one´s own real nature) gathered over countless lives. This
demands an enormous amount of very fine energy for the brain. Only then the
discriminative power of consciousness (called as viveka kyati by pathanjali) can come into
being. That comes in the form of witnessing consciousness that is able to perceive the
absolute Self as different from the field of experience, as a fact, as clearly as a common
man can see that he is not the shirt he is wearing. This viveka kyathi when applied properly
and continuously throughout all ones experiences, waking, dreaming ,sleeping or in some
paranormal trance, without break, can result in absolute freedom called kaivalyam, even
while one is alive. Such a free person is called a jivanmukta. Even if jivanmukti is not
achieved, this viveka kyathi should be strong enough to work during the time of death, so
that one dies with conscious awareness, applying the jnana during the process of death, till
the end, not identifying with any of the thought forms that arise in the mind while the astral
body leaves the physical body. This will make sure there is no enough momentum available
for the astral body to project itself into another womb. As a result, the astral body will
disintegrate completely and the individual consciousness will dissolve into cosmic
consciousness, the absolute Brahman. This is called videha mukti or turiyatita.
(That is why it is said ``brahmavid brahmaiva bhavati´´. Bhavati means, in future after
some time.This is from the relative point of view only. Further elaboration on videha mukti
is out of the scope of this article).
In this context, abstaining from sex, or celibacy, becomes an important part of
brahmacharya. Though it is not the only thing in brahmacharya, it is the most important
part. In this, there is no compromise. It is not wrong to over emphasise it, better than
understating the importance; which can lead to mediocrity. Now that we have the whole
picture of what brahmacharya really is, we can go into the elaboration on celibacy.
It is important to understand sexual energy before we try to control it in the name of
celibacy. It has to be understood in all its dimensions, not just at the level of body. Also we
should know why the conquering of sex urge is important in the life of brahmacharya.
The name for the function of life force (prana) when it is available for the mind, is Ojas.It
fuels the expansion of consciousness into subtle modes of functioning,for removing tamas.
This ojas is depleted enormously during an orgasm, ejaculation or cumming. This is why
Ayurveda advises intake of a lot of prana rich foods after sex. The subtle most part of the
food we eat is converted into ojas. The grosser portions become feces,flesh, bone marrow,
and semen/ovum. When one indulges too much in sex, the digestion and assimilation
powers become weak and is not enough to convert food into more of ojas and less of gross
portions. More gross portions are formed. Consequently, one becomes tamasic and has no
enough power of will or alertness for any subtle functioning of the mind.

Each time one indulges in sex, the next time it is more difficult to overcome the urge. It is
true with every desire. When one has not enough say even over the conscious mind while
living, what can be expected during death!, when the whole of subconscious and
unconscious urges open up like an explosion, combined with the terrible fear of death on
top of it all!? How much ever one does bhajan, reads all Vedanta books, attends any number
of Yoga and Vedanta courses from world famous Swamijis, it is all useless without celibacy
as all this will remain just at the level of information like anyother subject. It may help in
getting a better next life where one will have a stronger urge for moksha; that’s all. Again,
the tendency for sex will also be there as strong as ever, may be more! In that `better next
life´. So, the best time for celibacy is NOW!

Mastering celibacy:
At the level of body, sex is meant for giving progeny, for continuing the species. This,
everyone knows. Now, let us view this urge more deeply. This urge is common for man and
animals. Sex is the extreme form of externalised expression of body consciousness (the idea
that I am the body) and the consequent craving for continuing it. Also one´s subconscious
intelligence knows that one´s body is mortal. This gives rise to the procreation instinct
where one tries to live as the offsprings. This is reason why there is so much attachment to
ones kids, both for animals and humans, pride in fatherhood and motherhood. Every parent
bothers only about ones own kids and not so much for the neighbour´s. One is even ready
to give the best to one´s children at the cost of other children. All this is an externalised
form of love of one´s own bodily life! .
Any sense of beauty in the person of opposite sex is just a subtle expression of sex urge.
There is nothing fine about it. If we analyse enough, we can find that, any definition of
beautiful looks for one person by a person of opposite sex will have some connection with
sexuality. Why is it that always a beautiful girl or a boy is attracting attention to each other
and not a beautiful dog or a pig in the same sense? It is all sex urge, love to continue living
in one´s children subconciously expressing in new forms. Same is the case with seeking a
`spiritual partner´ of the opposite sex. It is just an excuse for managing the guilt. So is all
chivalrousness. A lot of caution is adviced in these `sublimated expressions´ stuff. Nothing
is sublimated like this. It is the same devil in a differently attractive mask of which one is
not yet aware. Hence it is more dangerous than gross sexuality, where atleast one can
recognise the bondage. If one supresses this urge, then it leads to the sublimating illusions!

So, it is clear that the root of sex urge lies in the identification of onself with one´s body.
This is a consequence of ignorance of one´s own real nature as the infinite and blissful
absolute consciousness. The force of this attachment to body is so much due to the
prolonged habit of the conditioned consciousness, in all the past births and this birth, in
trying to experience pleasure through the body (whatever be the body) and mind. Sex urge,
being the direct and most external expression of this attachment to body, happens to be the
most intense of all body experiences and hence is the cause for maximum pleasure and also
maximum pain. This also makes it apparently the most difficult to conquer. Not so when
approached through right understanding.

The immediate cause is the attachment to body, and its final effect as a bodily expression is
sex urge. The ultimate cause, not just for sex but for every other attachment, is avidya, or
ignorance of one´s real nature as sat chit ananda, combined with the lack of awareness of
the pains of living as a limited individual and the continued habit of mindlessness or
inattentiveness. This should give us some light on how to manage the sex urge so that
enough energy is available for awakening viveka kyathi in a Brahmachari, without which
there is no Mukti.

Now, for mastering celibacy, instead of struggling at the effect level, it is best effective to
work directly at the causal level. That means working with avidya and attachment to body,
directly. When this is mastered, then sex urge stands mastered automatically. It is an
immature and painful method to keep meddling with the body sensations and prana using
asanas, breathing techniques and distributing energy from sex chakra to other chakras.
These will definitely help to get rid of the urge at the body level for the time being. But it
will not prevent it from coming again. What will you do during dream? What is with wet
dreams? There is no conscious control during dreams. Only subconscious habit takes over.
Unless deha vasana and the fear of death are gone, sex urge will not be eliminated. Unless
there is Self knowledge, the attachment to body and fear of death will not be gone. Mastery
in celibacy is the first step in Freedom, the first sign of success in applying Atmajnana.

The final expression of deha vasana is sex urge. But what is the first expression? That is the
urge to breathe. The first thing one does after taking birth is to take a breath, which makes
one grounded into the physical body and thereby lose all astral awareness. Working with
that is pranayama, which will put one´s consciousness in direct touch with the power of
attachment to physical body. Pranayama is control of the urge to breathe, thereby expanding
one´s viveka kyathi beyond the limitations of body and removing the grossest veil of
ashudha maya, called bramha granti.
Here, it is important to say that pranayama is not breathing exercise, as commonly taught
in the `yoga´ industry. It is totally wrong to hold the breath at physical level by force,
sending up strong currents in the spine and thinking it is kundalini. Also it is idiotic to rise
the prakruthi level kundalini through artificial means like `shaktipat dhiksha´ or similar
master´s grace stuff done by the gurus of moksha market. Feeling some temporary currents
in the spine and some ecstacy will not do any spiritual help for celibacy or brahmacharya
which means no attachment to any experience. Moreover, these things can result in very
serious problems at the astral level, apart from the chaos it creates in the physical level.
These problems are hard to be solved even by a perfect siddha, not to mention the money
crazy and hallucinated new age healers; and least of all the allopathy doctors and
psychiatrists who don’t even know the physical body properly.

All the time we are aware of the desires and feelings only through their expressions, never
do we experience any desire, feeling or vasana directly. For example, we encounter fear
only as the situations of fear. For all the situations of fear, the feeling of fear is common.
Have we tried to see fear directly, beyond the situations? It is not possible unless there is
viveka kyathi at the manomaya level. That means the next level, the piercing of vishnu
granti after crossing bramha granti. I am mentioning it for information sake. The detailing
of these higher stages is beyond the scope of this article. Right now, let us concern
ourselves with mastering the body attachment, thereby conquering sex urge. This will
provide us with enough energy to master the next levels later, as a Brahmachari.

For extinguishing a fire, first we must stop adding fuel. In the case of celibacy, the first step
is to stop all external activities that lead to sex urge. In a normal city life, it is impossible to
be without seeing and interacting with the person of opposite sex (of same sex, if one is
gay). So we can limit the interactions to the extent of professional necessity. Try to avoid
any physical contact, even a hand shake. Hugging and kissing are totally unnecessary.
Avoid entertaining the persons of opposite sex in idle conversations just for being with
them, trying to get some time alone etc; dating is out of question. The Sastras talk of ashta
maithunam (8 types of sexual activity, apart from copulation) which includes the above.
Spending too much time alone with ones own mother is prohibited for a brahmachari,
especially when she is a widow. Others need no mention.
One must also avoid films and soap operas as most of these appeal to the urge to cling to
physical body. Avoid dressing in a provocative way so as to not attract attention from
people of opposite sex. Others thought vibrations can affect our thought processes till we
master vishnu granthi. Do not consciously enjoy looking at persons of opposite sex
however beautiful or ugly you think they are. Never go to a disco, or dance even alone for
wild music. Avoid this `spiritual partner´ nonsense at all cost. In spirituality, one is alone.
Even the guru cannot accompany after a level. Jnana alone stays till the end. Then, even
that as a vritti, is renounced.
All this will amount to suppression; if after stopping to indulge in the physical level, you do
not work with the urge at the subtle level. If you do not stop at the external, physical level,
there is never a chance for the awareness to expand to the subtle level. So never give vent
to any sensual urge or passion externally. This is first. Then one must immediately start
becoming aware at the subtle levels and make the passion subside with the help of
pranayama, prathyahara and viveka vichara. I shall give a few tips on how it can be done.

1.Immediately after waking up in the morning, before opening the eyes, take a few deep
breaths while consciously being aware of the feeling of `iam´ ness of yourself. Then allow
the breathing to take care of itself (like when you are engrossed elsewhere without
conscious awareness of breathing but breathing happens by itself) and be consciously aware
of it. After some time you may experience a sense of suffocation and take a deep sigh
instinctively. This is the moment when you can get in touch with deha vasana directly, just
that urge to take a deep breath, before you actually do it. Be aware of it as intensely and
effortlessly as possible with full attention.
Do not strain your nerves to focuss on it. It is enough to recognise it. Any nervous strain in
the name of concentration is a vain attempt. It is the habit of body dependent awareness. Do
not encourage it. Just be patient and persistent in maintaining effortless awareness.
Awareness of the breathing urge will become clear by practice. After indulging a few times
in taking a deep breath, just be aware of the urge and resist the temptation to take a deep
breath. Instead, become aware of the whole body from your vantage point behind the urge
and observe the force that urges you to breathe with effort and your consequent obeying it
and the intention to breathe that subsequently transalates to actual physical effort and the
deep breath followed by the sense of relief finally.
You must be aware of the whole process moment to moment as it is happening, as a fact ,
without any intellctual analysis or speculation or judgement. Just simple effortless
awareness. Practice it for a few months till it becomes natural to be without indulging in the
urge and just observing it as much as it is natural to indulge without awareness now. Then
you will be able to get this level of awareness at will even while you are doing some simple
physical work like walking, washing dishes, gardening, etc; this will be along with your
normal external awareness needed for the work at hand. Then slowly it will be possible to
maintain awareness of breathing at the level of breathing urge , moment to moment, even
while you are engaged in mental and intellectual work.
At this stage you can apply the discrimination and ability to take conscious decisions (as
you are able to do it to some extent now, after you become aware of your urges at the
physical level, like for example, the forced holding of breath at the lungs for some time) at
the level of pranamaya kosha, before they become actual physical urges. This will prevent
any sense of frustration and psychosomatic diseases caused by any life situation. You will
conserve a lot of energy which is usually wasted in habitual physical agitations and
mannerisms. Practice it at all times and early success is sure. This is the stage when you can
practice real pranayama techniques to expand the awareness to subtler levels. These are the
subject of rajayoga and have to be taught on an individual basis with recommendations
depending on each person´s level of evolution.

2. Whatever be the stage of effortless awareness you have reached in that day´s wakeup
time practice, try to maintain it throughout the day. If you lose it, don’t get frustrated. Just
become aware of the breathing in whatever situation you are, as it is happening at that time.
That’s all. By getting frustrated you are wasting some more time. Just understand that
inattention was a habit for many lives in the past and be kind with yourself to give a few
months atleast for reforming the habit. Practice it whenever you remember to, and next time
the chance to forgetfulness is lesser! You have got the whole eternity before you. There is
only one life and after that eternal heaven or hell, is a total lie fabricated by the pope, I
think in 11th century AD, to control people. In the school of cardinals, they tell them the
truth about this and that one has many lives. There is even documental evidence with one
person to prove it. This information is for those who follow any semetic religion. It is time
to come from the world of believing to the world of knowing. The way is yoga and
Brahmacharya.

3. Along with this practice of awareness, whenever the sex urge arises, inquire within
yourself, not in words but as a pure intention behind words, for who is this desire? This will
make the desire dissolve back into its previous subtler level of manifestation and finally
into the body identification in abstract level of intellect. At that point, just become
conscious of your understanding that you are not the body, but the life behind it that
animates the body, that which is immortal and independent of the body. Happiness and joy
is your nature and you do not need any bodily experience for the sake of pleasure. Ideally,
this vichara is done at the abstract level of intellect beyond the realm of words, as a pure
intention of inquiry. (this level of functioning of the mind can be understood from the
example of a new born,before it learns words, when it tries to grab some shiny object.
Before it tries, it looks at it with a pure intention of grabbing. That is the level of mind in
which inquiry should happen, to be really effective immediately). Practically doing it
becomes easy if you combine it with the practice of awareness as mentioned above in (1).
Even otherwise ,just doing it intellectually at the level of words also has a very good effect
which will gradually lead to subtle inquiry.

3. This is the method of budhi yoga (also jnanayoga) of convincing the mind through
right understanding, prescribed by sage vasishta for vasana kshaya (eliminating all
compulsions) He says, `` The results in this method are rapid when compared to the
methods of forced control as employed by hathayogis and tantriks. What may take
them hundreds of years can be achieved by the budhi yogi in a matter of few months or
even days. Seeing this one must not lose faith or doubt comparing oneself with those
who employ the method of forced control. This indeed is the truth about the
effectiveness of this yoga.´´

4. Please do not think jnana yoga is difficult, after reading the books of those who
never cared to see what this is all about. This is what I follow and from my experience
of experimenting with methods of hathayoga and tantra, this is the most effective and
easiest when done with correct understanding under a competent teacher. It is the trick
of the mind to indulge in all round about ways just to avoid solving the problem. Really
serious people never give even the least leverage to this tendency. Try this method and
see the effects for yourself!, instead of indulging in useless arguments.

5. It is important not to experiment vamachara tantrik techniques like vajroli, paryangi

yoga etc; as these will generate a lot of tension in the form of suppressed energy and
may cause kidney failure and even madness in long run if there is even the slightest
mistake. These are not meant for brahmacharya, but getting some psychic powers only.
Also do not try drugs like opium or tobacco to numb your senses thinking it is
brahmacharya. It will destroy ojas tremendously and will result in hallucinations of
demonic nature. Experimenting spirit should be within the limits of sattwic techniques
and as prescribed in the sastras. All experiments can be done after rudra granthi is
pierced. Not until then. Till then it is only a trick of the mind that wants to indulge in
desires without wanting the discipline of real Brahmacharya.

6. As for diet, it is very essential that all meat is avoided, which includes egg. As the
animal was killed, the power of fear of death will be directly transmitted to our mind.
Also it reduces the level of alertness by consuming more prana to digest than required
by vegetarian food. In vegetarian food, reduce intake of onion, garlic and asafoetida. As
these are aphrodisiacs. Avoid jasmine perfumes and smelling the flower for the same
reason. Let the food be satwic, balancing for the doshas( refer ayurvedic books for
further guidance), avoid spicy food. Totally avoid tamarind and chillies. Instead use
cocum, tomato or lime instead of tamarind and pepper instead of chillies. Have some
cumin (jeeragam) in daily food, atleast as a herbal tea. Herbs bramhi(vallarai) and
 bringaraj(karisalanganni) if taken a little daily will prove very helpful in improving
ojas. They can be eaten raw from the garden or used as herbal tea when bought as
powder from shops. For botanical names, please refer any ayurvedic or sidha medicine
manual for herbs. Avoid cheese as it is tamasic and use butter instead.
7. Try to use organically cultivated food products if you can afford it. It is very
helpful. Chemical residues generate a lot of heat which is bad for celibacy. It dilutes
sexual energy. Body heat should be kept at minimum required level for metabolism.
Avoid fasting when hungry, as it will heat up the system and reduce ojas. Any method
of force against nature will only spoil celibacy by overheating the system.
8. Practice of japa of savitri mantra (popularly known as gayathri) and bala tripura
sundari will prove very effective to brahmacharya as a whole. Also any mantra of
sattwic nature is useful for brahmacharya. Avoid worship of tamasic forms of dieties
and demigods as it is more binding than no worship at all. The one practicing jnana
yoga need not worship any diety. Jnana is sufficient in itself, though right diety worship
is very helpful.
9. The concept of brahmacharya should be interpreted according to our times. Though
it is best to practice in solitude, living in modern society is not a big problem when
there is proper understanding of the ways of the mind. One need not run away leaving
job or studies, to some ashram. Avoid getting caught in any cult. All of them are
systems of exploitation. Living alone with occasional visits to one´s guru is sufficient.
The right guru never wants name, fame or powers; Never indulges in sense enjoyment.
Also he never tries to possess the student. He always wants him to be independent and
free. He lives a simple and meditative life. He must be a knower of Self himself and
must know the method of teaching it to the disciple, along with the right methods of
practical application and other aids like ashtanga yoga, mantras, upasanas,etc;. He will
never demand blind faith without reason but will explain when necessary.

10. If there is enough money to sustain oneself, then it is better to live alone practicing
yoga and jnana full time, as a brahmachari. It is better to take sannyas after jnana is
strong enough. Atleast vishnu granthi must be crossed, just to be safe and not take any
chances, there by avoiding a fall from prescribed conduct. In fact, formal sannyasa is
not essential for mukti, also it is losing the meaning these days as almost nobody
follows any vedic dharma anyway! It still has some relevance in India though, as a
lifestyle conducive for full time pursuit of kaivalyam or total freedom from all sense of
bondage.

Apart from celibacy, brahmacharya includes getting to understand ones own strengths and
weaknesses, the ways of one´s mind through self observation and constant purification of
one´s psyche through relevant austerities. The one who practices brahmacharya properly,
will become a jivanmukta, the moment he hears the truth that he is the Absolute. If this is
not the case, the practice of brahmacharya needs improvement. This should suffice for
finding out the level of perfection in one´s brahmacharya. After one becomes a jivan mukta,
then there are no rules, he lives according to god´s laws and no logic can explain his
actions. It is foolish to try to understand jivanmuktas. It takes one to recognise one. When
one is a jivan mukta, the question whether one is or is not will not arise. A jivan mukta
doesn´t even think he is a jivanmukta. Instead of wasting time on questions like how to
recognise a jivan mukta, etc; it is better to be humble and devote one´s time to practice of
brahmacharya in fullest perfection. This will answer all questions in time when jnana
matures. An acharya need not be a jivan mukta. It is enough if he is a jnani devoting all his
time to the abidance in jnana, satisfying the above mentioned conditions.
The mental state of the teacher is immaterial for the student beyond a certain basic
requirement. Whether the teacher satisfies the basic requirements or not can be easily found
out by observing and talking with him for some time. After this is known to be sufficient,
the brahmachari should devote his efforts to his own perfection by following what the
acharya says. He should stop analysing the teachers level of evolution from popular view
points of popular theories as it is only confusing and useless. What will help the
brahmachari ultimately is his own practice of the teachings and not the acharya´s state of
accomplishment.
Even a jivanmukta can help only upto a level. There were people who lived with Ramana
Maharishi all their lives and still died as fools due to lack of personal commitment. Such
company will definitely be helpful to some extent, for getting a better next life, a little more
chitha shudhi, a service done to a jivan mukta´s body gets a very high level of punya ,but
not beyond it. It is not by itself enough for one´s mukti. So it is better to practice
brahmacharya oneself, with right guidance than hunting for jivanmuktas in vain.

Conclusion:
The information given in this article are tested by my own personal experience and some
transcendental matters are taken from scriptures and the words of my guru swami
shantananda puri of vasishta guha, who I know to satisfy more than enough, the conditions
for a jnana guru. His mastery in sastras is well known among the best of scholars and saints
in India. Also, the methods I prescribe, apart from the authority of my own personal
experience, are strictly according to authoritative classical scriptures on the subject,like
yoga vasishta, jivan mukti viveha, ashtavakra gita , and the most important yoga sutras of
Pathanjali. How muchever one is evolved, it is always better to have a footing on the
scriptures when it comes to advicing others. They are time tested and also by following
them, one keeps away from the danger of trying to be `different´ into which many a modern
`satguru´ falls a victim. They, as a result ruin the spiritual and material lives of their
followers, leaving themselves and their followers in worlds of fantastic hallucinations
leading to eons of life wasted in doom. I did not try to convince novices and total strangers
into Brahmacharya as I feel is not my job. It is the job of preachers. As for me, I am a
specialist in jnana yoga and ashtanga yoga of pathanjali. I am meant for serious students
who are already convinced about spiritual life and are looking for right guidance. This
article is for the benefit of those people and it has no copy rights problem. This can be
shared freely among any number of aspirants out of love. Those who do so shall be blessed
with right spiritual company and guidance. Never should anyone try to make money out of
this article. Those who do so will incur upon them the curse of being born as a street dog
for ten suceeding lives. May the power of all the rishis and tapasvins be on these words so
that they become realised in the way towards collective peace and wellbeing of all the
creation. Om shanti! shanti! shantihi!
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