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Swami SatyanandaSaraswati

Bihar School of Yoga, Munger

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HUNDAIINI
Swami SatyanandaSaraswati

Translatedby V. V. Bard

All rights reservedby
Bihar School of Yoga
Munger,Bihar, India
First edition 1957
Secondedition 1973
Third edition 1978
Fourth edition 1982
Publishedby
Sri G. K Kejriwal
Honorary Secretary
Bihar School of Yoga
Typesettingby
Tata kess bmited,
414, Yeer SavarkarMarg,
Pnbhaaevi,
Bombay 400 025
Printingdonatedby
Raja Enterprises,
7, Adhyaru IndusbialEstate,
Q"nmillCompound,
Swami Satyananda Saraswati
Sr,vamiSatyanandaSarasuatiwas bm on the 26th
July 1923 in a small tourn near Almora, in the foot-
hills of the Himalaps. Even as a child he showed
odraordinaryqualitiesand his first spirituale:perience
Gcurred at the ageof six He wasblessedby the many
sagesand sadhuswho passedby his home on theii
wayto the higherHimalayanregions.
Al the ageof nineteenafter completionof his for-
mal education,he left his home to searchfor his quru.
At Rishikeshhe met $,vami Siraananda,whom- he
recognizedas his spiritualmaster.During the twelve
years tha! he spent,at hls guru's astinm, $pami
Satyananda plungedhimselfinto karmalpga to such
an e*ent that Spami Sivanandasaid he diil the work
of four people.An ideal disciple,Suami Satgnanda
v,rorkedfrom the early hours of dawn untif hte at
night invohing hims€lf in a.rery kind of work from
carrlnngwaterto as-hrammanagementServiceto guru
washis passionand hisjoy.
Although he had a very keen intellect and was
describedas a 'versatilegenius'by Svami Sivananda,
his -leamingdid not come frorn any inshrction or
str.rdyin his gunr'sashram.He follcnvedwith fai$ his
guru's one command:"Wo* hard and you will be
purified.You dont have to bring the light; the light
will unlold from within you." And this is what hap-
 pened.He gainedan enlightenedunderstandingof the
-a
secretsof spiritual llfe and has since become qreat-and
authority on tanha, hatha yoga, kundalini yoga
laiya yoga.
Aftq slending twelve years at his guru,s ashram,
b.wanli Satyanandatook to pariwajaka life and wan-
{e1ed extensivelyfor eight years throughout the Indian Bihar School of Yoga
Subcontinent.During this period he met manv qreat
saintsand yogis,and he spenttime alonein fomiulitinq
and perfectingtl'9 yogic techniqueswhich could alleviatZ
the sutferingsof humanity.
In 1965 his mission became apparent and he
foundedthe Bihar School of Yoga. Beciuse his miision
had been realued while he wls stavinq in Munqer.
he settled there by the Ganga in order Io help m"oid Bihar Schoolof Yoqa. Munqer is the homeof $,tlami
people towardsthe spiritual path. Beforc long, students Satyananda was-founded
Saras'rryJti.'lt in 1964in order
to impart yogrc training to householders and sann'
were coming from all over India and abroad,-andsoon has sincebecome
yasins- alike.T=hisunique institution
Sr.i Sat5ananda'steachingswere rapidly spreading point fol a mass return to the ancient pre'
mroughoutthe world. ihe focal
cepts of ihe yogic sciences.In 1968-t!re [rst yoga
In 1968 he went on an e*ensive world tour to
prop.agatethe ancient yogc' pmctices among people teicher training coursewas conductedfor European
of all castes,creeds, religions-and. nationalitiEs.'Since
aspirants.Since then, the schoolhas groruninto-an
then Swami Satyananda-hasbecome well known on
iniernationaltraining ienter of great reno\r/n,*ith g
every continent and he is recognized as a leading large follouringand numerousbranchesand af{iliated
eponent of VoSaand tantra, guiding multitudes oT
centers.
spiritualseekersand inspiring many ashramsand r,loqa
Today Bihar Schoolof Yoga consistsof Sivananda
Ashram, wfrich is the originEl center, and Ganga
centers throughout the world. Foi the last ten ;rats
he has been dividing his time between foreign fours,
Darshan,the new ashramcomplexwhichis built on a
Indian tours,and residenceat Munger.
largehill overlookingthe Ganga.Here,in a settingof
natural beauty,surioundedby lush gardens,verdant
paddytieldsand with a majestic180degpeepanoramic
viarybf Ganga,a na^,visionof yogrclife is inspired.
The techniquesof integralyoga,faughthere are
a synthesisof all approaches to personaldwelopment.
Sh6rt and long term yoga coursesare conductedon
an individualbasisfor residentialand day students.
Kriya yoga coursesare alsoconducte!.Yoga therapy
is taughtby s,vamisqualifiedin medicalscience.
Yoga teachertraining coursesare an important
part of the curriculum.One month coursesare tre-

=
 quentb.conductedfor householders, qualifuingthem
to teachthe simplerpracticesof yoga'to tfreir"turnitv
and communitymembers.More advanced coursesof
Iongerdurationare alsoarailable.
The Bihar School of Yoga is renovuned for its
excellentsannyasatraining anl was one of the ffrst
institutions
of its kind to initiateand train foreignand
femalesannyasins on a largescale.Gurukultiaininq
providesspecialguidance for.children of all aqes. Preface
The institutealsohousesa Research Co6rdinatinq
Centerwitha largecollection of booksanddata,wherE
mostof the publications_on yogatherapyand research
are compiled.AshramGraphi&, the mbdernprinting
press,prints all of the BSY publications on'a widE
range of equipment.It is ful$ staffedand manased
by the.sannyasins and inmatesof the ashram,who do The gurr-shishya communion is the most enduring
werythingfrom typesetiingto despatch. type of relationship mankind has ever known. tt
Conventions,seminarsand lecturetours heln to hanscendse>qperiences and emotions,and continuesto.
spreadyoga from door to door and from shorl to work in its own non-rational way even after death. The
shore. Every year Bihar School of Yoqa sDonsors normal man ruled by fear, love, hatred, passion and
l*gq scale-nqtional and internationalionventions, compulsions,cannot see it working, even as it propels
conductedby $,rami Satyananda. his very soul from the depths to the heights of evolu-
ln addition,trained tion; indeed even the guru through whom the great
sannyasins are arrailablefor conductingorganizedcon-
ventions,seminarsand lecture tours in all areasof energy is moving cannot intellectuallyunderstand it. It
India and the globe.This provides is the etemal mysteryof grace.
-find a solutionfor the The followinglettersare the actual written account
yogic minded pi_oplewho it impossible to make
the journey to Mungeror to any of ihe other branch of such a relationship,serving as material organs of
ashrams. the spiritual transference.Though originally written
personally by Swami Satyananda Sarasv,ratito one of
his closestdisciples,they are intended for all persons
who walk the spiritual path; their lessonsare etemal.
This offset edition was made possibleby Mr. D. M.
Khanna of Raja Enterpriseswho donated the seruices
of his pressfor printing of this book.
 Itutrasgarh 28.4.59
After dhyana yoga you will have to study the item of
sankalpa-sadhinafrom the Y oga lnitiationPape.rs. R-nu4
the entire Initiation Paper twice a month. The third
portion of the Initiation Paper will be difficult.The final
portion of the Initiation Paper can be read daily.Better
wear a yellowish colored garment at the time of
meditation.Get up early in the morning, say at four. If
for any reason the morning meditational Practice-is
disturb-ed,practiseit in the eveningor at night: But do
not give it up. Practisemeditationunder a mosquitonet
ihsteadof under a fan.
Bath and change of dress are not indispensable
conditionsfcjr meditation,though to acceptthem, would
be best.Meditationcan be practisedafter washingone's
handsand feet also.But assureyourselfthat the mind is
-prepared
- for the sadhana.
You shouldpractisechakra5anaandsuptauajrasana.
The method of practisingchakrasanais this: stand up
and keep the fea apart. Hold the waiSt,-c-lose t-he eye;
arrd bend bactspard!, supporting yourself on the wall.
Supta rajrasana.can be- practised after adopting the
vajrasanaposture, in the sameway as matsyasana-

Rainandgaon 6.8.59
Irregularity in practice is the main obstacle in y-oga
sadhana.Some meansmust be found to removeit. If in
everyday activitiesand performance of socialduties you
cannot iind time, you should do japa mentally and
remember God's natne anywhere, anytlme. External
causes do not ohruct the sadhana. laziness and in-
differenceconstitutethe chtefobstaclesto onds practice
of yoga.You are atwarethat the path-ofspltlfua!practrce
ani Jttainment of perfection is at first difficult; in the
middle it becomesactive and energizingand finally it
becomessuccessful. This is not true asregardsyou alone,
but it is true in respect of practitionersoJ philosophic
mysticism,who also find their way difficult in the early
 stages.You are inclinedtowardsthe studyof yoga.you
Fu".only to continue to pracliseit slowly ani sieadily.
-automatical$.
Gradually, you-r practice will advance
Temperamentally,you are not devotionallyinclined;yJu
are more an intellectual.For this reasonyour progress
will be slow.
Even in the midst of the distractionsof daily life,
you can bring before your mental vision the imjge oi
your desired deity, you can even practise japaf but
you cannot practise sadhanawith steadfastattention
immediateb.-To mAke sadhanagradually -or" unJ
more indwelling is the only remedy foi persons in
active life.
T-h-gngth of sadhanais not difficult. If you regard
it- as dlfficult, where else do you {ind smooth sailirigin
life?The conditionsof life to which we areaccustoried
are hard indeed,but the mind is usedto ihem and does
not feel so. Sadhanais a neurventure, the first siep in
the march by the dMne to victory over the animil in
man. Its practice will surely take some time. Merqe
'this practice with your daily routine with
devotion aid
courage.Those who wish to move forwardhave to raise
one foot at each advancingstep.
yoursadhana
attimes
'"""-:TjI:3nx'3ir"::
become naturally impatient. Even though you hive
progressedenough on the path. of sadhanasuch an
attitude of discontentwill continue until final fulfilment
is reached:Such a discontent,however,is healthy
Why did you leave practising asanas?Continue
to practise some. You will not be able at preserit to
assessthe measureof your successin meditation nor
tq analyzeyour experiences.Do not be in a hurry. So
long as you are not able to experiencethe forh of
your ishta within you in full measure,you should not
think of anything.Herein liesthe weaknlssof sadhakas.
They continueto progressand yet continueto measure
2
the way traversed.Remember,when successon the
spiritualpath is achieved,the sadhakainsteadof being
consciousof the measureof his progress,remainscon-
scious only ol the form of his ishta or of devotion
for him. So long as you continue to remain conscious
of your success,you will remain away from ihe reali$.
As consciousness of the form, resulting from ad-
vancingsadhana,becomesmore intensethan a mere
mental concep! one gets nearer to the goal. As the
surface consciousnessof the sound, the touch, sight,
taste and smell becomesmore and more submerged
within and moves away from the darknessof psyrchic
strata, more and more of partial visions are seen. A
slight portion is made visible but fullness of vision is
realizedonly in the final stage,and that too only when
the consciousness of the objectiveworld, of the body
etc.,.is totally dissolved.
You have mis'edquestionsrelatingto divine spirits.
I am constained to point out that your ideas of such
celestialbeings are wrong; you appear to believe that
thesecelestialbeingsare the monopoly of a specialized
group. I will erylain this to you only if you come to.me
after emptyingyourselfof all the borrowed knowledge
that you have acquired.
fuhal beingsare not the subjectmatter for sceptical
discussions.While continuing with the sadhana,pene-
trate the extemal covering and open the inner gate
and in the intensity of devotion, speak not anything.
When the inner eye is opened then see yourself.I can
only reveal a portion of the truth; the ultimate buth I
shall not reveal, though I know it. Better rcalize it for
gnurself. Were ! to reveal it to you, you would nel'ter
rcalue it.
Dreams constitutethe manifestationsof past im-
pressions.Dreamshav? a meaning in them, yet they
constituteobstructionsin Jhe path of realizationif they
bear no relationwhateverto the objectivein vieur.
Ali actionswhich agitatethe mind and raisethought
currentsbeforeyou haveachievedperfectionin sadhana
are to be treated as obstructions. Once you know the
hick of penetrating into the deeper levels of conscious.
ness, you can perform all actions, for the'mind, being
inhovert, will nol be distracted by them.
The aim of sadhana shouid be the acquisition of
kno,vledge, dispassion, devotion, power and peace. If
you fail to develop psychic powers through sadhana,
then you have missed the way. It is better, however, if
the aim of sadhana is not the acquisition of magical
powers. Those who practise sadhana for accomplish-
ment of such magical powers fall from lofty ideals and
dwetl in ignorancE.If i<nowledg",Ji.puri6, a;;;ti";
poxrerand peaceare all acquired,many psgrchic pou/ers
will unfold themselves.
If praSreris made for the welfare,wellbeing,pros-
p.erity of one's family or other persons, it becomes
immediatelyefficacious.Such prayerspurify ihe mind
of the person who prays, and.at the same time make
his thought force more potent.
You should nou/ channel all the diffused and
confusedpattems of your consciousness in life into the
cental focus of sadhana.Make sadhana.the objective
to be achieved;it should form the objectof meditation,
the only thing to be known and to be worshipped,the
only object of bliss.
Let your family life be your ladder, yciur life the
wall, and the sadhanathe effort to reach the terrace.
Life,body,houseand family-allthese are meansto the
end but not the end in therirselves.To be angry is not
a thing to be proud of; it revealsthe mentalleformity
of an otherwisesensibleindividual.You haveto leam to
understandall things and to offer worship at the altar
of peace.
Rajnandgaon 11.10.59
I am confidentthat you will attainperfection.
One should
practisejapa in addition to his regularsadhana.It would
be bestif 1'oupractisejapa always.It is possiblethat you
4
may not be able to hold fast to it in the beginning,but it
will be firml$ establishedby practice. Meditation is not
possibleat all times; it comes and goes like a wave. At
plunge younelf at once into meditation
times, hcr,r,rever,
in any pose (but not lying dorxln).You can medltate
while lying dorvnbeforeyou go to sleep.
Practice of asanas slorvly purifies the nervous
s16tem, and the mind and life force (pranal are
revitalized.Ultimately the stage of meditation is reached.
If this is not done, impurities in the nervous qntem
hamper meditation. It is, hourever,certain that one
feels very lazy practising asanas.Chakrasanademands
a lot of effort. Practiseit with eyes closed.'Gradually
inctease the duration period of padmasana. I will
teachsiddhasanasome other time. It is very,simple.
For securing protection from mosquitoes,practise
pranalamaunder a mosquitopet. Mosquitoeswill cause
lesshouble if you eat less sour, s,rueetand savory food.
I have received your thought vibrations. Your
sadhana has progressed on the mental plane. The
deeperand intenserthe.sadhanaon the ps5rchic stata,
the greater will be the frequency of ps5rchiccontacL
Your preparations are still not complete. It does take
time to reach its fullness
. Remove the agttation caused by anger. Try grad-
ually to develop on the psphic level an atnosphere of
peace.Try to feel the highestbliss and peace.lt is the
function of the mind to wom7. Its root lies in fear. It is
not the attuibuteof the soul, for that is changeless.
July8this Gurupoomima.
t"H"ffiotffi,ll1;fl
cart and take to the fast moving hain; learrewalkin[
and start flyrng. Uft the self from the earthly plane
and raise it to the stage of the guru. Where is your
accelerator?
On the Guru Poomima day the po'ffersof Bmhman
pervadethe universe.Empty yourselfand tune up your
inner-urgeof the sadhaka.whatever the circumstances,
therefore,do not lose your gnp on the sadhanu:-Th;
mind will continueto give good'or bad indications.
Ahmedabad 1.3.61
It. is indee!.a hgpgful sign that irt spite of the respon,
sibilities fgTily life, you have commence.dpractices.
Lan one"f.tutiil the mission of life rightly by remaining
a.professor,a principal,or a membei of un institutio#
All theseare just eryressionsof grossdesires.you should
never believe that you are camyingthe burden of the
f3m1bor the society.Like the spanoiuwishingto rireasure
the heavens,there ar? people, not wanting,who suffer
from such delusions.Sadhanawill suffer uf'long as this
diseaseis not cured.
Thl. p?th of sadhanaappearsto be difficult at the
outset,but later on it suddenlybecomeseasv.Sadhana
becomes easy for those who have come to t<nou,its
Jn!,steries.through a guru. People are told that a guru
is not necessary,_b-ut great souls have considereda guru
t9 be, indispensableon the path.of yoga. you shJuld,
therefore, test your self-imaginedconclusionson the
touchstoneof truth. It will not be proper to alter thi
techniqueof yoga to suit society'sin{erests.
A sadhaka must always remember his sankalpa
(determination).The test does not lie in horv much
sadhana-V9u hgy'e pr-actisedbut how alive you are to
your sankalp.a.Therefore,go on revisingall your god
resolutions.Take a bird's a1e vrau of .5aourlast lrgar's
progress.
If difficultiesdistact the sadhanaat times, let them
come. Do not leave your efforts. Il hovrcver,it is not
possibleto practisesadhana in one fixed posfure, i11-
tensify the practice.of inner silence or indwelling in
any position.Intenseconcenbationis at times achieved
by doing sadhanaat any odd hour. But you should
endeavorto keep the time for your sadhani fixed and
steady.
8
Whateveryour domesticand socialresponsibilities,
let them be. Once again I awakenyou to the supreme
goal. To .lhe excl_u-qion. of all social -duty, 'iealhe
your biithright and servepeople by your attainments.
If you have faith in what I say, your family affairs
will be settled satisfactorily.I say this in full confidence.
I am leadingyou to the study of yoga becauseI know
what I am doing.
Rajnandgaon 12.3.61
Sincerity and surrender are the greatest assets in
sirdhana.It willtake soinetime beforeyou go abovethe
plane of senseconsciousness. Incessantpractice will be
nece$saq/. During the stageof suspensionof .sensecon-
sciousnesssometimesone falls asleep.It is sometimes
sleepresultingfrom tamasthat troublesthe.seeker.A
novice,hovuever,finds it difficult to distinguishbetween
the two. If, therefore,during meditationthe form of the
ishtabecomesclear,then the path is correct.If the form
begns to disappear,knov,rthat you are fallingasleep.
Sometimesvisionsother than thoseof the ishtawill
come.This is the.resultof the predominanceof impuri-
ties in the mind. Absenceof a balancedmind in worldly
life makesmeditationdifficultfor the sadhaka.The minl
suffers from distractions.It begins to wander during
meditation and tries to keep away from the object of
nneditation.'Meditation is comparativelyeasyif the mind
is balanced.One's goal should alwaysbe kept in vier,v;
then, even if your mind wanders,it will soon revert to
meditation
It ls no use acceptingdefeat on the path of medi-
tation. Those who travel certainlyexperiencefatigui: on
the way, but the jourhey's end can only be reachedby
continuous motion. Constant practice iir sadhana iis
necessary;so also is patience.If one does not miss his
objectiveand dedicateshimselfcompletelyto the fulfil-
ment of his aim, he surelysucceeds. A sadhakashould
have love and obsessional desire.
9i
 Close.thedoors of the senses.Look within. Listen
not to the promptingsof the mind and then see for
yourselfif the ishtamanifestsor not.
Form the habit of practisingjapa
-a- constantly.Do
not forget the mantra even for moment. S,it f*
meditation wheneveryou feel like doing so. Close the
eyes.Submergethe mind in experiencingthe pr"r"n""
of your ishta deep within you. Makelourielf :uiiu"
to the divine spiritual *aves and vibritions in the
atmosphereready to envelop you. Continue to lift
up your aspirationsuntil you lose all external aware_
ness.When your mind is totally filledwith these divine
vibrations,fix _your consciousnessfirmly on the form
of your ishta.Meditatein this manner is often as you
can duringthe day. However,the morninqand eve,iinq
me-ditationpracticesmust go on asbefore,inaccordanc!
with the schedule.
Go forth with confidence,within that your path
is correct. K?"p your battery always chaiged. it is
necessaryto begin the sadhanawith a new-direction
and renewedenthusiasm.The time is now ripe. DMne
spirits..arehelpingyou. You are beingled on the path
of sadhana.A new directionis beinggiu"n to ybui life.
Be you a yogini!
Atg, initiation,
it becomes
yourr#rHt:f;?;ttf"i
solely for this sacred cause. The significance of aikha
is of considerable importance in the-life of any sadhaka.
When the jiva is first born on the human plane, it goes
rapidly dov,rnthe incline to a life full of woridly activi-ties,
even as the water flows down an incline. So, when it
leaves th-e higher regions and descends to the earthly
plalgs of existence in various phases of life, it envelops
itself with the coveringsof ignorance.After experiencing
happiness and misery in countless births, it now longl
to retire from the world of the sensesand is inspired
to go along the spiritual path.
10
As I have indicatedto you, the phasesof man's
birth are many. The first phase of birth takes plage
as soon as he emergesfrom the mother'swomb' The
secondoccurswhen he acquiresknou.,ledgeof the self,
by hearing or learning about it from others. The next
phase comes about when he takes instructions from
a true guru and begins his sojourn tov.rardsfull selt
realization. The import of diksha is thus not trite.
Realizethis fact and intensify your sadhana.Human
life is the only life where man is given freedom of
action.Therefore do not waste time, but start on your
I journey. Carry with you luggage in the form of the
and instructionsof the guru.
l blessings
i
I Monghyr 14.3.61
I You have to march towards the gbal. An initiated
disciplecannot afford to lag behind, however slow the
motion.A guru is indispensablefor sadhana.Thesadhaka
II
alone knows and realbesthis.
I have already told you something about medita-
tion (dhyano).Any ideal in which the mind becomes
!
submergedis the best. One can'also practise medita-
tion on one's emotions and his inspirational urges.
I
1
Gradually increaseyour frequency. Join the connec-
tion daily at four a.m. Meditate under a mosquito net
to protect yourself from mosquitoes. Increase ygur
practice to shoulder the great task and. responsibility
you
- willbe calledupon tci dischargein future.'
The prirlcipal asanasdre'eighty four in number.
All these you have to learn from books. Side by side
begin practising pranayama. Perfect each asana and
pranayama.Completeall the sadhanafrom three in the
morning to six. Again set apart the time fbr sadhana
from eight to ten in the evening.To begin with, ftve
hours sadhana is enough, though later on you will
have to increasethe time. From six in the morning to
eight in the eveningyou may attend to your work in
the collegeand the house.Practisejapa and anushthana
11
 on holidays.Gradually I will initiate you in nadanu-
sandhana,qjapa,yoga nidra and other {6rms ,;ah;;;.
The ishta shall be one and so also the "f mintia..
Thesewill never change.One can get water bV digging
{i{tv feet in one place but not by iigging fff"in
fifty places.Such an efforr will io i-ii vlin.";; Once he
gets into the train, no passenge,keepshis luggageon
his head;.helets the burden ri-ein the train. TiieGrnL
train which carrieshim will carry all his luggug;.Wir;i
-Give.up
then is the good of worrying? biS"iing unj
start acting.pendme the repbrt on your sadhanal
r. amonceasainmakins
your,"f;":3#.ilt rifr1
alive to the sacredobjectivewhich you have to reach
after. suspending your sense consciousness.y"gu
sadhanais only a preparation for it. In all nut u8u
do, keep alive this unceasingawarenessof vour doal
Devotionis an aid to sadhanla.Transfor," d"t;-;i
yours into an act oj yoga. Let every wprk be a step
towards.yoga.Transform even sleepinto yoga sadhani
Rememberthe nameof God and do japaeverymoment.
The mentaltendenciesand impressionsfroni i'nu-ei-
able livesare not easilyremoved.
Examineeach moment and also eachthought that
comesinto-your mind. See which, and of what kind, is
the main thought that plays in the inind. Thereaftei.
practise another sadhana. censor all visitors entering
the mind. Slop at once all unnecessarythoughts enterl
ing_themind, lestsomethought may enter uiperrnitted
and expendyour mental-en-rgies.After a f.w days of
this practice,the mind will alter its habit.It will gG up
wanderingin uselessthought.
. Wheneveryou get time, try to make your. con-
sciousness one-pointedand introverted.Transcendthe
grossplane and then observewhat you perceive.you
will see somethingstrangeand wonierful, but like us,
that too is as real on its planeof existence.
T2
You have in you the pourer of yoga which will
manifest ibelf by sadhana. Your duty is to practise
sadhana. Truth has many facets; it is one as well as .
many. Change 5rourthoughe. Uft yourself above the
self-created concepts of happiness and misery. Your
soul is not concemedwith these.
Very feur persons are able to understand them-
'selves
correctly.A large majority of persons entertain
wrong notions about themselves.Those who are sen-
sitive to slander and welcome flattery will find it is
'their ovun selves'.For acquiring
impossibleto know
self-knowledge one has to practisesadhana.
Your senseconsciousness has not so far been fully
absorted in meditation.It is, however,being sublimated.
During the period of suspensionof senseconsciousness
sleep comes, but'this sleep is different frbm ordinary
sleep. It is difficult to understand the distinctions
betweenthe two,
If during meditation the form of the ishta estab-
lishes itself firmly, know that your path of sadhana is
correct. If the form begns to fade, you are falling
asleep.If sometimesllou see somethingother than the
ishta, then the chitta is full of impurities.If one main-
tains mental equilibrium in the midst of worldly^life,
then meditation-becomes comparativelyeasy for'him.
'mind
If the is full .of agitations, it wanders during
meditation and ties to break away from the obiective.
But, by consistentconcentration upon the objective,
it again comesto the meditativestage.
It will not do to accept defeat in meditation.
Where does one not get fatigued? Who has left his
wofldly pursuits because of fatigue? Then why give
up:m;diiation alone? I am sure you will not abandon
thii,sbdhana.
-*'T;'Glxhausted
by meditation?Whosoevertold.
you so? It may be so according to the standardsof
your Thebsophy, but neither I ncir other yogis will
ever accept this. It has been our elperience that"by
meditation all the diseaseslike those in the brain, the
13
-t
 heart and the muscles are cured, without medicine.
Dhyana is a curative practice. Do not readily b;[;;;
such statements.
Meditation results in peace, joy, health, rest and
pou/€r. Il *y early dap, a Theosophist iiin"J *iJ
that meditationcreated'tensionsand'tied i" pr""e"i
p.e from practisingit. But I did not accept tti.-aJvile.
I -have,on the conkary, freed myself frori tf,"
'old complexesthrougli meditationarpractice "*i"",
r"r-L-igr,i
hotrrsdaily.
Shut out the e><perience of sense consciousness
and in the vacuu* io createid,oV to visualizeGo;.
Paylo attention to the modes o{ ihe mind's function_
ing. The dMne will then descendin vou.
Let the mental remembranceof God and of the
manta evolveas natural aspectsof your being_so thai
even during sleepyou continue to repeat thi *in-tu.
Do l9!, therefore,forget the manha even for a second.
Wheneverthe mind feels inclined to *"Jiiut* il,
to concenkate-close the eyesand feel the presen.e ot
the divine power and realize the mystic uiu*u"nr utt
about.you. In this way, when you Jre tutty iutunteJ
with the divine inflow, bring inihn form
in the vacuum.This is the way to perfect.meaitaUon.
"iy""iirttu
Rest assuredyou. are on the right path. Rechdrge
youl battery again and again. Rech"argeit th";;;-lit
on Guru Poomima day.
Desires
arethecause
orbirths.
r*ojfJtlT;f;1fJ,
bhoga (enjoyment)and yoga you too havl taken this
birth. Your desires for enJoyrnentare fulfilled. N;;
it is the turn
9f yoga..T\e preya (worldly tff,ppiness)
is departing;shrqyos (spirtull ibundance) is cbming.
Somebodyleft a letter half-writtenlast night. ThL
moming he is busy completingthe unfinishJdletter.
The last line of that letter is 'l am Shiva, Om, Om,
Om'. You are now ready to write this iast line oi
L4
that long letter, of those karmas and ancient r.rasanas.
If you look back at life from in front or behind,
you will find that for ages the jiva has been stiving
-
incessantlyto meet Parvati, whose abode is the Him-
ala5as (gyono). The day when the jiva realizeskue
knw.rledge,that will be the Shivarahi day.
Blinded fu ignorance and egoism, you have lost
many opportunities in your past lives: Intodcated by
these, you shut your eyes' to real grandeur. Before
that also, in several lives Sroufuied to dedicate yourself
to yoga and samadhi,but it was only when lrou were
defeatedby life. No,rrthe sky is clear; the path is lighted
and the green flag bears this inscription: 'Brave wanior,
go forward, forurard'.
Let the shador,vdescend;let the light shine. The
form of consciousnesswill be illumined. Consciousnass
will then altemately be awakened and will lie dormant
also: Finally, the shadow will go, the light will go, and
so will the consciousnessmerge. There will remain
only the droshta(the seer).
Look after your faith; let your mind rest; let the
intellect sleep; let egoism, old beliefs and sentimental
devotion wear out Many ideals, blessings,inspirational
urges.and divine mandate urge me to remind lnu:
'Be awake within;
stand shaight within; go foruard
within.'
The first aspect of consciousnessis shador, the
next aspect is luminous; its third is reflection and the
final and full aspectis only that of the drashta.
Sattwic life constitutes the pladonn upon which
the power of yoga descends.Yoga resides in a sattwic
heart Sattwlc life, thereforg means pudty of the body,
the mind and the conduct of life.
Remove the ftve kleshos (tensions).This is the
mentally sattwic state. Keep the bourels clean; this is
the ph5rsicallysattwic state. Keep lpur conduct in life
on right lines. This will give 1nu mental joy. [.et me
think through you; let me work through ynu; I desire
to make !,ou my medium. fue you afraid? But nov,r
15
there.is no escape.Your name has been publishedin
the divine gazette.Let me see who keepi 1lou u*"V.
Monghs t7.g.6l
As soon as the gutu's slap is received,-luit tJL, i
tum and on€ comes to one's s€nses.you have not
received diksha only, you have received l.oksho(pro-
tection) also from me. Do not be afraid. No soui of
a loqruer categorywill be able to make you its medium.
For you. are already reserved for the- descent of the
divine spirit. You need not think when and hotrr the
divinespirit will enter into your being. If you are afiaid
by.night, sleep in your puja room.lf this is not pos-
sible, sleep upstairs e-l'teryThursday, for this day is ear-
marked for you to receiveknowledge.
Let your inner consciousness be natural in'medita-
tion. First of all, there should be an attitude of indwell-
ing, then eperience of consciousnessand finallv nure
consciousnessalone. This practice easily succee-ds. All
this will automaticallytake place during the practice
of ajapa. Get ready for shalrtipat. But it [as no ielation
to spiritualillumination.Do not think that after shaktipat
you have reachedthe goal. Even after this you have to .
begln at the beginning.You may not be aware of the
rules of shaktipat.I will gve you shaktipatonly when
lrou are alone.
kf.ore your initiation llou practisedlevitation.Do
not begin it nour, le.styour nenrc centers be destroyed
by combustion,and your capillariesdilated for lacli of
vitalitybecauseof the family life 5roulead. you should
be urdhwaretaslor twelve y€ars and then practise pra-
nalrama for leviiation. Give up all ideas of levitation
at the start.
On the plane of consciousness, guru and Govind
are one. But in gogd, a lMng guru is necessary,even
though one may meditate on Govind. The guru alone
knows the way to the destination.His commands are
heard in the causal body through ajna chakra. Con-
16
sciousness may dwell deep within, supportingitself'on
Govind but who except the guru will shor,vthe way
thereafter? Then the name will change,-ajapa will
change,devotion will change,nirati will change-Knov.r
this secret.
Give up living on the plane of intellect. Ho',v long
this obsession?Let thoughts go; let intellect go. If this
continues,I may not give you the key. Not only will
you have to follow my instructionsbut my unseencom-
mands too. Even if I speak from above the sky you
will have to listen through ajna chakra. You must get
up when I wake you at three in the morning. Some-
times, you do follow my commandsbut your ego gets
in the way and a higher life is forgotten. Nothing can
be achievedif you ignore my commands.
There ls selfishnessiri you; there is hypocrisy in
you, there is clevernessin you; terrible storms are con-
cealedwithin you. O seeker,knqv first of all that you
can deceive el'tetyone,but you'cannot cheat yourself.
Before initiating you, ho,v often did I remonstrateyou
and tell you that my path waq not the path of those
who knour how to whisper in the ears only, but that
it is the path of the braveones,of heroes,of proud men,
It is the path of those who are prepared to die for it.
In spite of my warnings,you took initiation" Nor,r,r let
me seehow you'escape.
Stupid that you are, horr.rdisgracefulthat you can-
not understandanything?Hor,trlong will you sleep in
the night of infatuation?If you desire to accept the
t,vordsof the guru, ftrst passthe test. Those who have
full pockets will one day find them empty; those who
have intellectwill remain unenlightened;those who are
doubterswill wander in darkness.
It is the duty of the disciple to go accordihg to
the oral, written or inspiredcommandsof the guru. It
is the duty of the discipleto think according to the
spoken,written or inspired thoughts of the guru. l-et
me take into my hands the reins of each one of your
thoughts and actions.When I call you to the tenth
t7
 gate, come there quickly. Do not fear, this is not the
secretyoga of the Himalayas.This is the *ord of GbJ.
I say it becauseI knor,vii to be.so. Do not ir;;i;;
as if I am a book, or else you will grope in darkness.
If I make a determinationto dolomething, I shi[
surely.accomplishit. ff I am unable to perfor"*
an.gr{nary thing, hor,vcan I ever e*ecut" uny gr";i "u""
task? Great tasks have small beginnings.I desire"vou
to becomea dynamo and work for eig[teen to tweniv
hours.l duy, move_likea rocket, ,p"lk like a leadii,
think like me, sleeplike Napoleon,liv" in the world tike
a jivanmukta,and move into every nook and corner of
life like a hurricane.Give up your iieas about temininitv.
Like-a soldier of God, be independent,frank, f;u;6;
and forward.
I have not made anyone my surety. I am mv ov/n
surety. One who has faith in my credit will beh&e in
me. One who hasn't, won't. Is-the world to be mv
guarantee?Is my surety worth a trifle? Look at thern
they do not believe-inmy ctedit and seekout strangers.
-eyes
S.uchpersonswhg have to see and yet U"tiuuJfiL"
blind men are really stupid onesand deciive themselves.
To prove their inhocence,they simpt p;""hi--ii.,;i
'! u.
doing this work with faith in GoJ."But I declaie
that whatever I do, I do according to my inner con-
victions. Let those who wish to bLlieve in me do so
or elseremain where they are.
one mustrealuein
experience
thattltr3?tfft:t;tJ[1
us do everything.Never believethat you are the doer.
It was yong indeed that so far you regardedyourself
as the doer. In this manner, you will gradualli come
to realizein experiencethe knoudedgeof the d&r, you
have to eflaceyourself;you have tJawaken Him. First
kno'*r Him to be the doer in all ordinary matters.
llowly, as this practicematures,you witl be convinced
that yrouare also the same entity.
18
Think that you are not you, that you do not exist,
but that it is that pourerwhich works through you in
all things. Eventually,practice will reveal this secret.
The fact, hovuever,remains that you are not the
doer. Our actions lose their strings onc€ we abjure all
tCgg."J dgephip. By day and by night you will have to
rememberthis. 'He residesunseen within me and He
makes me perform all actions.'When this idea is firmly
rooted in the mind, everyact of yours will be an act
of yoga.
You might not be aware of it, but within you
exist many cosmic worlds and many gods. But they
are not on the plane of extemal consciousness but on
another plane. These cosmicworlds are nothing other
than the syrnbolsof the areas of our consciousness.As-r-
the mind gets subtler and subtler, one has visions of
such cosmic worlds or penetratesinto the realms of
spirifualconsciousness.
When the mind is totally dedicatedand surrenders
itself, currents flow from the mind itself. Intellect is
an obstructionhere, faith is the aid. When all the con-
tents of the mind are exhausted eve4fthing becomes
easy. After the mind, the unconsciousis exhausted,
then the self is merged.By meditation or by devotion
the mind is stilled.'My mind is at thy feet'-such an
attitude will lead you norvhere.On the contrary you
will reach the goal only if you realize 'Thou art within
me.' There should be onenessbetween 'l' and 'Thou'.
' The form .of the ishta rnust be visualized in the
waking state, in meditation and in dreams. First in
dream, then in meditation'and then in the waking
state. Any one of the tuo may be visualized in the
dream state but knour them to be one. Dreams create
an experienceof nearness.If in the waking state before
meditation, tears flovufrom the e5resor the body begins
to temble, plungedeeperand deeperinto the meditative
state.
Alwaw cherish this thought within you that llou
are nobody.Whateverthere is, is only that povuer,that
t9
 you arg only the medium.Never forget that while one
force desiresto tnanifest itself throulh you, the
desiresto effaceyou. "tfr"i
Oh aspiranl maya is powerful! The jiva dances
to its tune; there are many temptationsand the iiva
strives to shuggle to its feet. A python
lies shetched
-crocodiles
across the shores,of the intbllect, are also
Maya assumes many
!!ere. forms and waylays the jiva.
Malra assumesthe form of thoughts, disguGesheiself
as buddhi and then manifests herself. All honor to
thosewho care not for the maya and moha and remain
absorbedin themselves!Whai a distancethe jiva has
to taverse, is known only to God and the guru. Those
who have started moving towards the higtiest goal of
life_willcertainlyattain it. They will be helped tJ reach
it. If there existsno octreme inner resistanceof igno-
rance on the mental plane, the jiva is able to overc6me
the distance.If the jiva remains in doubt, it will be
difficult to overcomethe distance.The indMdual self
losesits identityas soon as the distanceis overcome.
Much has happenedin the,past; much has.hap-
'pened
since;and what remainsin balanceis happening
now. From the impenetable folds of darknesi light
begins to shine; there are areas of lght and areas-of
darknessstill, but I say that 'vanish.
light will-continue to illu-
mine and the darknesswill The jiva is bom
solelyto acquireknowledge.
There was an unfathomablelimitlessocean.A boat
was-sailing on it; there was onb one passenger.Now
neitheris the boat alone nor the passengeralone.There
is neither the fear of storms noqr nor of q,rclones.The
shore may be far away;that does not concem us. For
neitheris the boat alone nor the passengerlonely.
It was an endless pilgrimage. There was deep
silenceall around. The baveller was going the coneit
way but was beset by doubts, tembling with fear,
exhaustedwith fatigu€,famished,thirsty and forsaken.
And yet he is not alone on the way. He also is like the
other one.
20
In'the meantime,the ji"ra dreams it was flying;
but where? Its consciousnesswas transcending the
realms of cosmic planes. It will not fall, for both its
wingsare nou, strong.
A florperingplant is appearing; flor,rrersof varie'
gated colors are blossontingthereon. In the end, it will
spreadthe fragranceof flov',ers.I am watering it.
. Sometimes,the jiva is sleeping;at times it wakes
up with a start and begns to go about. This was not
the order then, nor is it nour.At first the jiva saw that
reality from a distanceand recognizedit. Then it began
it fell asleepand when it
to meditate on it. In bet'.r/een,
awokeagainit did not seethat reality nor could it med-
itate upon it.
Then once again,one day it saw that reality from
afar and recqnued it and meditated upon it. But the
reality had given life to the jiva and so nor,vit cannot
remain without realizingit.
The guru had askedthe discipleto move on. The
disciple said he was going and made the guru go
forward, but he himself continued sitting and started
playing.The guru went far and waited for him but the
,discipledid not come.He had gone on a different path.
The night came, and then follotrredthe morning; the
guru returned but did not find the disciple.He searched
for long, searchedfor him amongst the many but the
disciplecould not be found.
Nour as*the sun was ascendingthe sky, suddenly
the disciplewas found. But his conduct had changed,
his name, his dress,all had changed.His company.had
changedand so were changedhis attitude, his behav-
ior and his personality. The guru recognized him
but what could he say to his disciple?This world was
so foreign to his nature and was outside the realm of
the guru.
The disciple did not recognizethe guru, because
his path was different, his loyalty altered, his mode
of conduct changed and also his preoccupation was
different.
21
 The guru sangpraisesof the supremerealitv:the
disciplemovedaway.The guru raisedihe voiceof iiuth:
the discipleturned away. But at last he remembered
somethingand had a glimpseof that path; it came and
went like a dream. Who knows who will tell him, or
whether the disciple will ever understand it or not?
.This path is the.world (somsaro);the other path
is the soro (essence).This path is imperishable.In
order to revert to the path ol truth from the untruth.
one has to return even from a long distancefrom the
path of untruth. For indeed, misguided ones, before
they can come to this path, have after sometime to
return from the wrong path. What I am sayingis that
to. reach there, one has to traverse this path - also.
I also repeat,go not forward but come back.
.. T|" disciple-is tired. ln spite of the strong desireto
walk_the..wayof- truth, he sits down again 5nd again.
But I call upon him: 'Son, sit when vou like andilso
walk when you like; but do not be hustrated.' I also
say.:'Whether it !s tfris path or the other, you have to
rlalk and you will also becorne fatigued. In this, there
is darknessaheadand you will be robbed.On the other
path, there-is.light; it- is the path of good, the way
is protected, there are supports and resorts; there is
shadourand tolerable heat too. A short distance is
enough. Walk then sit but do not be defeated.I am
with you.'
The discipleis afraid of returning for fear of animals
o.n the-way, Th" guru says, 'Do not fear; they are
all my friends. lf you stay with me they will not-even
touch you. The roaring ones will roai, the laughinq
ones will laugh, the flying ones wilf fly; you wiiliej
everything and see everything, but while I am here,
nothingwill touch you.'
This dialoguegoes on betwrienthe two. Both are
walkingon this path. Let us see how far they reach.
. This room is full of mosquitoes,for in this city
there is no arrangement to drain water and remov!
filth properly.ThJauthorities in chargeof the ;i t ;;
22
full of inertia (tamoguna),and have no senseof pur-
pose.Do you know that in such a life, weaknessof the
will to act at all is responsiblefor failure to remove
impuritiesfrom the mind, and if such weaknessescon-
tinue to accumulatein life, they sap the very juice of
life? Do you know that this city is old and that a new
one will have to be constructed after demolishingit?
Sweepoff the old rotting leavesof life at once.
The foundation stone of the new city has been
laid. The materialsare ready; the plan is ready. Ar-
rangementsfor sufficientlight and sanitationare made.
The city is being built slowly. Purusha will rule there
and a nev,rorder of life will be there.
The father brought some sweetsfor his little chil-
dren. He sho',vedthem the sryeetswhich he then put
in the cupboard.The children tried to reach the cup-
board but without success.They went to their mother
who smiled,they went to their uncle who grinned;they
placed their heads between their father's knees and
cajoledhim. For quite a long time'this game went on.
What will be the result? After a time of lots of fun
and jokes, and sporting play, he himself will have to
take the srpeetsfrom the cupboard to fill his children's
mouths.Rest assured,child,you will get the s,veets,for
they are brought for you.
In meditation, the defect is within. Mosquitoesin
the form of mental tendenciesbite and do not let the
meditativeposture remain steady.Should the sadhaka
sleep? Has it not been said that the yogi is ah,vays
awake? Continue to keep alive the consciousnessof
the one alonewho has been observingyou through the
third eye. He never forgetsyou. Oh sleepingKundalini,
awake Mother, awake! You have come to the earth
to fulfil this mission.
You do not kno',r,rwhat you will become. There
is something lying dormant within and behind this
perishablebody, this finite human intellect,these delu-
ded perceptions,this limited knowledge.Many strange
things will happen if it is awakened.Hanuman is now
23
 under a curse. He has forgotten his greatness.I am
here referring lo. yourself whom you
-Ot as yet neithei
know nor are able to understand. Rtmishakti, the
light of meditation!
gometimes.
practise
innersilence
t rT"#H*:'fo1
One method of inner silenceis to stop thinking.Make
the consciousmind devoid of all thought waveJ Do so
fhe.n you sit for your practice and Jiso at any time.
In the beginningdo noi practisefor more than tralf a
minute at one time. The best times for inner silence
are 6, 73A, 9, 10.30, L2, I.30, 3, 4.30 and 6 pm
duringthe day.and7.30,9,10.30,12,1.30,3 and 4.30
by night. At these times sushumna nadi functions in
people of sound health.
You can then empty yourself with ease. There
must be no thought, no form, no sensation,nothinq.
At any-time take ,ip itr" practicesrdaenlv.-V"r';;'l;
it as often as you like. This is my sadhana.
During this practice one hears a sound like bells
ringing or other inner sounds. These are indications
of the increasingconcenfuationof the mind. So, when-
everyou hear a sound,immediatelyfix your mind upon
it. It is not necessaryto closethe ears.
. There is a purpose behind the guru's reproaches,
his praise, his commands, his appreciation;ihese are
all meant for yoga. The dormanf power will have to
be awakened.The sleep of ignorancewill have to be
dispelled If a sadhu abusesybu, in the very obscenity
of his abusesthere lies concealed an abundance of
blessings..When a sadhu appreciatesyou, you should
grvg up the desire for appreciation.Do not expect a
sadhu to flatter you.
Late dinnersincreasetamoguna,decreasethe met-
abolic count and envelop the lorm of consciousness.
Avoid eatinggarlicand onions,and nevertake meatand
eggs.Observecontinence.
24
whatever byGodisrunorn',#313[ffiftf 'fl
isdone
concealedfrom us. It is quite a differentthing that our
desiresare not fulfilled. Sometimeswe do realize this
personssucceedin realizing
fact, but actually,very fetu,r
the compassion,divinityand abundanceof lovepermeat-
ing God's will. A tue devotee leaveshis desiresaside,
but attunesthem to function in harmony with the will
of the infinite. He detacheshis mind from the desirefor
the fulfilment or otherwiseof his intellectualaspirations,
and acceptswith reverencethe dispensationsof that
supreme intelligence,that supreme one. Thus are all
the sorrows,impuritiesand unhappinessof such a man
deshoyed.It is this person alone who in this life enjoys
the o<perienceof bliss.Such a person is not affected
either by storms,rain, heat or cold.
I told you from the beginningthat the boundariesof
life are demolishedby keepingcompanywith God, and
the grandeur of infinite life banscendingthe prakriti
is then expenenced.Therefore, accept all the dispensa-
tions of God as final. Savikalpa samadhi is realized
only when the tendenciesof the mind are submerged
and channelled into one focal point. Most of your
mental tendenciesare being pruned dourrr.This is a
strange thing. With what heritage of samskarashave
you come, that you are able to cross over the different
levelsof consciousness, and though living in the world
have been able to make concentrationso subtle?
But see that efforts of years are not reduced to
nullity in a second and that the sadhana of hours is
not undone in a minute. Let no event of the world
influence your inner spirit and make you despondent
or elated. What madnessis this, that one- na\a paisa-
should rob a diamond,that an ordinary inci&nflslibuld-
cover the majestyand beauty of life? Such as we are,
we feel ruined by slanderand bloatedby flattery;we fall
by failure and are blinded by success.
And listen again. We can wait patiently for years
for acquiringa wife, a degree,wealth, etc., but we are
25

unable to wait even a few years for the welfare of our
soul! We are ready to sairifice everythingto acquire
the thingsbf the world, but shall we do the same thing
for rememberingGod?
Now take it from me. Everv movement of life is
His projection and all activities,both in and out of
the world, are canied out within that projection. You
haveto reach the temple
please
understand
thatuntilno*nu"$f,il?tntf;f.:l
You will now secure it- Whether !,ou act or not, you
have to realize and efface 5rourself.There should be
a completevacuum. 'Jhou' in spite of my being 'l' and
'l' in
spite of thy being lThou'. If 'l' is effaced,'Thou'
also goes.Why bother about samadhi?Is it a disguise?
It is your oun self.
Monghyr 26.5.61
You will have to continue to sfudy asanas.Remem'
ber that asanas, instruction and lpiritual heatment
constituteyour mission in life. Therefore,you should
have a thorough knowledge of the asanas.For tueat-
ment, you will have to worship Adyakali.Yoga is now
developing.Throw ovefroard your intellect. Yoga is
manifesting.Rememberwhat you have to be. So long
as the worrn does not properly gmsp the other blade
of grass,it does not leave the first one. If this girip is
leamt, the world will also be caughtin the grip.
Whathappened vir.J|ilJi:S :"i":l
to anushthu'uz
Time is not to be wasted. You have to go still higher
and higher.Then alone will I initiateyou into the secret
scienceand show you the path fully.
26
' The burden which is to
fall on your shouldersis
a mission of a universal character. Wll these weak
shoulders be able to bear it? Releaseyourself from
inner conflicts,doubts,vasanasand other stesses and
strains,and awakenyour inner pourerand then double
march.
Aspirant, make your life an overflou.ringsteam of
yoga and let your thoughts,actions,smiles or tears be
within the realms of yogic consciousness.I have full
faith in you for not only do I know this but I am seeing
iL You are the messageof yoga. You are the very
fulfilmentof yoga,you are the definitionof yoga.
Monghlrr 16.6.61
You will have to make great preparations for estab-
lishing yourself firrnb in yoga. I nor,r.r
see that you have
less of tamoguna and more of energ, less of doubts
and more of faith. I have also begun to think that very
soon I will initiate you into the practice of 'dMne con-
sciousness'.I will find time for it so that within two
months I can inshuct you fully in that practice. You
should also prepare yourself.If you are ready, my task
will be easy.
Firsi'preparation: is to plunge yourself into an
incessant round of activity, so that trnu do not get
evena second free for thinking.
Second preparation:there should be faith, tust,
dedicationand fearlessness-whichyou have.
Third preparation:seriesof anushthanasshould be
performed
Fourth preparation: practise inner silence in the
wakingstateor in sha'.rasana. Increasethe time.
Fifth p,reparation:more of chaturthaand rhythmic
pranallama.
Sixth preparation:practisebhramari and listen to
the inner sound and focusthe mind on it. '
Seventhpreparation: sleep at night while practis-
ing shavasana{method of contactingthe subtle world),
27
 whether by inner silence,relaxation,or through con-
centrationon bhrumadhya.
Eighth preparation:worship of Adyakali, memo-
rizjng the Deuyaparad.ha_ KshamapanaStotra. Side by
side,memorue AnandoLohiri also.
Mnfh preparation:focus the mind on the ishta
deva in shavasana, after inner silence,after asanas,and
in daily meditationat intervals.Rememberwhat I. said,
that at every level of consciousnessyou will see his
form and receivehis blessings.
Do not bother about your faults. You have the
infinite power of yoga in you. Awaken this power.
How do you get time to think about your weaknesses?
The weakness of thosewho aim high is noi regardedas
weakness,it is their specialcharacteristic.Lazinessetc.
will go slowly, not quickly. You are my disciple, my
daughter and my mother too. The awkward ielation-
shipsof.the world are not in my world. There is only
one reality which, through ignorance,appearsas 'two'
and whichwill againbe 'one' through yoga.This is the
truth and by that alonewe will be ableto communicate
with each other on the plane of yoga. The idea of
two' belongsto the world, so also the idea of 'many'.
The idea of 'one' is unearthly.Onenessis not real?ed
by intellectualconceptsbut by, and only through, the
realizationin experienceof divlne consciousness. As
long as onenessis not realizedin the many, ignorance
and limitation exist.Our physicalbodiesare two, the
backgroundsof samskarasare alsotwo, the astralbodies
are two-everything is double-but never forget that
the universalsoul is not two but one. Your relations
and acquaintances, friends and enemiesin this world
are only categoriesformed on surfacevaluation.Com-
prehend their original nature. You will find it to be
the samein which you had faith until now.And if you
still try to probe deeply, you will find unity between
yourselfand it.
I wishto giveyou practicein yogic transcendence.
I wishto teachyou anushthanaand kriyayoga.Sadhana
28.
canbe increasedin winter.I will teachyou thesepractices
in winter.
Renovate your puja roor4.'Make it very clean.
Collect religious books. Keep pictures of saints. Do
not let anyoneenter this placeof w<rrship. Burn incense
there daily.
asanasmore;and write out the techniques
Pract-ise
of those asanaswhich you learn fully. Thereafter,you
have to write what 'upakara' is. No instructions can
be given to you about it for your yoga practicesare
not completed.As your study goes on nearing its end
you will be askedabout upakara.
Amongstthe asanas,there are'many unimportant
ones. They should be practised for seven days. That
is enough. Some asanasare difftcult. These are to be
practised as many as eighty times. In your schedule
of asanasinclude one or two of these. Practise one
round of surya namaskaraand practise mayurasana,
garbhasanaand kukkutasana.
But my interestin you is to awakenthe yogashakti:
to see that each and every activity of life contributes
to the awakeningof this shakti.Neither husband.nor
children, nor responsibilities are obstructions.On the
contrary,they are helpful.If you have in you extreme
intensity,real love, indomitablewill, and a deep thirst
for knowledge,there is no po,rreron earth which could
cause hindrance on this path. A wife can continue to
be a wife and a mother.A butchercan remain a butcher,
and a fisherman a fisherman. No one need change
his status or vocation in life, nor his duties. All that
is necessaryis that he should perform his sadhanain
order to awaken the secret power of yoga which is
within, and to make every action an act of sadhana.
In other words, erteryidea and every act should be
dedicatedwith a single-mindeddevotionto that sadhana.
Please remember that you are a sadhu, a soul
seekingliberation,a snnyasi-a pure, detachedsoul.
No act should drag you dor,vnto lou;erideals.Whatever
you may be, in my eyes you are a sadhu and my
29
 foremost helper. If I tell you to leaveyour own house,
people will call you a fool. But if you-leavethe housJ
1tte1.becoming an M.P.- people will call you clever.
be that as it may, 1ou have first to practise sadhana
and help in the propagationof yoga.
You are a sannyasi.Peopie will ask, how could it
be so, since you live in goui own houie? Now iuir"
yourself above such blind beliefs.you are a sannrnsi.
Peoplewill.also ask,why should you have uny .ontu.t
with your husband and your household?Riie above
these also. You are still a sannyasi.Always remember
this;. never forget it. It is from this stage that yoga
has begun
At the moment, we are talking about the path of
!,oga. A feur years hence public welfare will ilso be
included in it Rememberthat the collectiveuse of the
yogrc, material and mortal powers will be made for
one great public cause.Your husbandwill follow rrcu.
All y-our-superiors and those who look to your etemal
mode of life and speculateabout you wiil also follow
you. Even those who are incapable of thinking and
yet pronounce opinions will also follow you. For then
only will they realize that real service of mankind is
rendered by spiritual power, even if it is assistedby
lnan's.power and fin?ncialpower. They will also realUe
that there exist in the soclal order such complicated
problems-which no institution, no govemrnent, no
amount of wealth, no man, no pou/ercan solve.These
can only be resolved by spiritual power. None but a
sadhu could help those who were not cured by six
months medical or psphological heatrnent. Nonti but
a sadhu could cure the daughter of Y, after ten years,
and bring about in her li{e, peaceand vigor. If noi one
hundred percent, seventyfive percent oithe afflictions
and diseasesof human beingsare curable.What pains
me is,that ignorant personsdo not yet realbethis fact.
None need be afraid of me. I am fighting for a
very big cause, striving for it, and going forwaid with
it. This cause is dearer to me than life itself. No other
30
world exists for me except the world of the mission.
There is a divine purpose behind whatever it is I am
doing. It is essentialthat I finish this work under any
circumstances.This is for lour intemal overhauling.
For me, you are a hustworthy, devoted and efficient
disciple. To this stage, you have come through the
shengthof your sadhana.
Sleep at night in yoga nidra. If you sleep in this
way, your sleep will end soon and you will be able
to contact the subtle world. This can be practised
in any position, not only by lyng flat on the back.
All that is necessaryis that 5rou adopt one method
for yoga nidra. Through this practice one can get up
even at three in the moming. This is also the method
of removingtamoguna.Another method is to remember
your mission alwa5s.Age is advancing;lrouth provides
the only opportunity. None can practise sadhananor
render servicein old age.
If it is hue that the sadhana is easy, why should
we not dedicate ourselves to it? I testifu that there
is a sbange power within you which wishes to mani-
fest itself and to be awakened.When those coverings
which conceal it will be tom asunder, then only one
veil wtll remain. Both of us will have to join hands
to tear through it. Remain torcver consciousthat you
lavg in, you that power. I will also remind you ol it.
Both of us will jointly destoy this impenekable veil"
We are as a matter of course incessantly aware
of our bodg family, position and so on. Yet a similar
awareness of the .presence of the inner monitor is
never with us. This is what is called the coverinq. If
this awarenessremains constant, if true faith is foun?ed
upon it, then yoga sadhana will at once reabh its
climax0therwise, it goes with the slov,rnessof a goods
tain. For instance, your former name was Indmni
which was indicativeof your body, family and position.
I have called you Amrita, .which is syrnbolic of
your antaryami (inner conholler). And when I call
you Amrita, I do not concem myself with your body.
31
 O.1jhe con$rV, I am calling to that power which is
within you. This is the 'amrita' which is yet unmani-
fest but which is now being perceived.
You have alwaynto be constantlyaware that,vou
are not.the body, the prana, the mini, the antaha[ar]
ana,collectionof senseorgans,emotions,desires,karma
and samskaras, but a wonderfurerement pr"t itil""i
yet hanscendingall these also a treasure "r house of
att marvellousthings. If you can keep this awareness
constanl your present sadhana will take a final tum,
t4nng yoga nidra at the time of going to bnj
and, Fyby practisingit daily, you will acquiie tlie art of
contactingthe ashal world within tr,,,rooi three minutes.-Lu
This is a long term course and can be -urt"r"a
constant practice. It takes time in the beginning bui
later on it takes only a few seconds.When"si""p"nfLl
with pure sattwa comes, the jiva remains absorbedon
the..ashalplane. Try this method. When f;;;t-";; - -- r--
I willpersonallyinitiateyou into yoga nidm.
. l-or the present,pra4se the ishta rupa sadhanaas
far-as you possiblycan. Some time latef I will remove
defects.andimperfections.Even today I can initiate you
into.realizingdivine awareness,for I kirow it, but ur"
ready? Therefore, continue the ishta ,udhunu. i Vou ;ll
pertectyour dhyana in fifteen to twenty auyr, Uui
vou
wir naveto continueits practiceuntil I am able to take
you tg the transcendental (turiya) stage.
The. secret practices which arJ indicated in the
guru-shishy.a hadition can neither be given out nor
written in books. You knov.rthis; still I 6ave to repeat
it. Secret practices are not usually given out befoie
\riya and .{hyan9 .are pertected. SaJnat* t"i
theseshould carefullyobserverules. "ugni
In the guru-shishyarelationship, mutual trust,
cooperation, self-denial and tolerance are necessaru.
For this tradition is sacredand beneficialas well. My
tradition is the tradition of the first Shri ShankarJ-
charya.We are. therefore,bound bv such ties that we
are blessedwith truth,blissand beauty.
32
There should be no malice towardsone who slan-
ders the guru. Do not waste time and energy in praise
of the guru either. On the conhary, follow as iar as
possible the commands, advice, inshuctions for the
conduct of life grven by him. Let your path be easy.
full of faith,and hope.You may feel hurt at the slander
of the guru, but just as one has to overcome being
sensitiveto one's or,vncriticism,similarlythis has to be
overcome.The disciplewho is filled with vanity at the
guru's praise is erploited. The disciple who becomes
egoisticthrough the guru's appreciationbecomesblind
with conceit and fanaticism.The disciplewho is aware
of his oum limitations,in spite of the appreciationof
the guru, makesgood use of it in propagatingdharma.
If any one praisesthe guru, I would wish him to
follow this practicalreligion. If he praisesmy guru and
failsto fulfil his duties,he does nothing.
Faith and love exist in the guru-shishyarelation-
ship; that is why we become dedicated,but there the
faith is divine, the love unearthly.Here the guru is the
mother, the disciplethe child; the guru the father, the
disciplethe son; the guru the boatman,the disciplethe
passenger;the guru the God, the disciplethe devotee.
This is enough.
Reduce
a rewroutine
asanas orjlol?t*ffiltlf":l
Yogasanais the means to siddhi. ""0 New asanasappear
difficult for some time, but as you go on practisingthem
you will find them easy.Vrishchika,kandapida, gogo-
mudra, utkat, etc. ate peculiar asanas.Do not practise
neti or dhauti. I will show them to you in a few days.
Keep.yourselfexhemelybusy.If you get time for a
second even to breathe,then the guru is not perfect.
What is the condition of your tamoguna?Nothing will
be gainedby sleeping.If you will keepawake,you willbe
able to accomplisha lot. When Shri Shankaracharya
becameattachedto the body of Amaruka,Hastamalaka
33
 awakenedhim. In all 'casesthe guru woke up when
awakened by the disciple but here, thouqh the quru
is awakening.you,the disciple is alternutingbet,ieen
waking and,sleeping..lfthe discipledoes nof wake up
the guru will go away!
Anushthana ca? be performed for all thirty dap.
It is- only prohibited for ihose who practise saanairi
for fourteen or.fifteen hours a day. Fbr you there are
no reshictions.
Do not care for the world. Go forward in the
sadhana.The world neverstandsfirm on its own convic:
tions.lf V.ouget absorted in domesflclife alone you will
be called a fool, and if you pursue high ideals and
advance on that path, you wilf be told that serviceof
husbandand children is the highest religion.Whatever
the people.of the world say is iolely inspiredby ignor-
ance and lack of discrimination.Therefore,initeJa ot
guiding yourself accordingto the opinion of everyone,
listen only. to the voice of your ioul and follow its
dictates.
I am confident that whatever sadhana you do,
it will be sincere. It is not a question of time bui
of devotion and sincerity. Have I not taught you to
practisg.ajapa japa, the method of convertingyour
entire life into one of sadhana?Practisevour ieqular
sadhanamoming,eveningand night. If yori missit-any
time, adjustit.
It is of utmost -importancethat you keep all 3rcur
t*u-n!y four hours fully occupied. K-eepthe- mind so
fied that it may not find the time to winder here and
!\"r?.fu"p yourself forever inhovert. A fully occupied
life helps in indwelling,Try steadily to go in thrdugh
the practiceof inner silence,shavasina,ajapa lapa aid
ishta sadhana.Apart from these, in ordei to prevent
the mind from being exfuovert,convert all your actions
into sadhana.As the field of your inner consciousness
open_sup, the form of the ishta will appear before you.
It is not necessaryto practisejapi while thinfiing,
reading, writing or talking. h will iome of its own
u 35
accord in the course of time, when the inner being
is saturatedwith ajapa. By practisingjapa, when the
mind is introverted,impressionsare received on the
subtleconsciousness and these refled in due coursein
one's external life. For example, behind the e*emal
life of a murderer, there exists in a subtle form the
awarenessof pain and fear. When anything influences
your inner being, these influencesentirely envelop the
intemal and extemal life. In addition to this, such
influencesare at the baseoI erteryaction.
. I have nothing to say about the love and devotion
of a disciple,for I assesstheir values after converting
such love and devotion in terms of duty. Still love and
devotion are necessaryin the beginning. If I observe
the urge towards spiritual lite, peace in one's daily
life, intensityin meditationand increasein the suspen-
sion of thought processes,I assumethat the love and
devotion are real. Therefore, I first e>pect sincerity
and devotion.
The sadguru is the reality. We ca4 reach him, see
him and conversewith him. This reality is more real
than the existing state of consciousness.Our present
consciousness 'ashal this is
is limited by our senses.Beyond
the unfathomable consciousnessof .the plane,
more real than surfaceconsciousness. Evenbeyond this
is the infinite pure consciousness of the soul.This is the
supreme state of awareness, where tuth alone is per-
ceived. It is there that we have the vision of sadguru.
This plane of consciousness. is the plane of supreme
futh, ever edsting at all times and unconfined by the
limitations of the bansient. It is that plane where the
third eye opens. Realize this to be the tuth and go
ahead.
You are novuhy{ng to cross the baniers of sense
consciousness and are roaming about on the subtlecir-
cumferenceof inner consciousness. When 5loubecome
fully absorted in infinite consciousnessof the self, then
you will see your ishta. Yoq may or may not under-
standthis. You haveto reallaeit.
 lf I had time and convenienceto make you practise
shavasanait would not be necessaryfor me to make
you practise sadhanas.I only know from experience
that I can compressfor you and make you realizethe
experienceof four or five years sadhanain only thirty
days,through shavasana.Let us see how God wills it.
I shall, however,complete your sadhanain shavasana.
Until that time comes, continue with your sadhana.
This will make the shavasanacourseeasy.
Your belief that the divine spirit is a chaitanya
purusha is correct. That you will realize him through
this faith is also tn-re. It looks to me that he might
even possessyou. Then you will do his work and {or
that you are being prepared. Hovu wonderful will be
the day when instead of 'me1,'He' will be, and 'He'
willwork insteadof 'me'.
May 22nd is the day of the mission.Reinitiation
is not yet finished; something remains to be done.
Geru or ochre robe is the symbol of the mission as
well as of the hadition. Reinitiation is an event of the
intemal life. It is acquired in samadhi from the guru.
Increas€the practice of inner silence and make
suspensionof the thought processesmore intensive.If
thoughts come, remove them; if they persist stronglyq
then concentratefirst on the ishta and then for some
time practise total suspension.In the state of inner
silence, there is neither the form nor the thought.
Ultimately,consciousness of 'l' also disappears.
Practisehataka for a couple of minutes without
flickertngthe eyelids.Trataka should be on the ishta.
We may define trataka as e*emal visualizationwhich
changes into intemal visualization or to meditation.
Trataka leadsto steadinessof sight, power and acquisi-
tion of inner vision. Practiseit and realizethis yourself.
No time need be fixed for it.
There are two methods of yoga nidra. One is re-
laxation and the other is through consciousness of the
ishta. There are also other secondarvmethods.In the
same way, there are two methods oi meditation.One
36
is descending into the plane of ishta consciousness
through the method of relaxation, and the other is
of experiencingthis consciousness through direct pratya-
hara.You should practiseboth.
For example,practiseyoga nidra and experiencea
stateof shoonyaor vacuum,then with one stroke bring
in the ishta. lf, before this, you practise fuataka,the
subtleform of the ishtawill immediatelyappear. If you
have immense attachmentfor the ishta and an unob-
structedsenseof dedicationand extremelove, then you
will be very successful. This can be practisedin a sitting
posturealso.
The sadhakashould make no effort to go to sleep.
It is better for him to practiselroga nidra, and while
doing so, enter the subtleplanes and rest there. When-
ever you are tired and feel the need for rest, pmctise
yoga nidra and thereafter,with a jerk, bring the form
of the ishta to your consciousplane. Not only will you
get much more rest than you bargainedfor, but you will
continue to maintain contact with the astral plane. In
other words, leave all efforts to bring sleep. This is
the way for moving in the astal plane at night. If 5rou
succeedhere on your own, then I shall be very happy.
If not, I will do the rest of the work.
You will have to collect mantras. [n addition you
have to do anushthanaof each manha. It will take tirne
but it is necessary.Anushthana is easy.All these will
form the anushthanafor attainingmantra siddhi. They
will all be requiredsome day.
Monghyr 22.6.61
Four methods of shauosana
1. Rotating the consciousness through all the centers
of the body.Additionalcentersto those indicated.
2. E>penenceof shoonya with chaturtha pranayama.
3. Concentation on trikuti.
4. Thereafter,concenhationon the ishta. Leam to
understandthe sensations experiencedin all the centers.
37
 - On some dap replace chaturtha pranayamawith
the practice of witnessingthe thoughti. Objerve what
kinds of thoughts pass.Be a witness.Practisethis for
some time and then stop thinking. Practisethis wav and
observefor yourselfwhich is the more powerful of the
two, the chaturthapranayamaor this practice.
At times, shavasana can be commenced with
chaturtha pranayama.If the mind is steady and quiet,
you can beginwith concentation on hikuti. But it is better
if you practise through the centers. It will help me
inskuct you in sadhana.
In shavasanayou can also repeatthe mantra ver.
bally, but I will hive to decide when you should do
so. It would be better to do it after chaturtha.fu long
as you are not able to concentrateon the tikuti, this
japa will be vertal.
Sit and follow the pmctice indicatedfor shavasana.
The differencewill be only this, that the consciousness
will be rotated not through all the physicalcenters,but
only through the six most important ones.
Sit in any asana and practise chaturtha. Then
rotate your consciousnessin mooladhara,through the
spinal column. Then go through the centers in the
spinal cord. All these centers have a form, a seed
manha and a deity. If you find it difficult to follow
these, I shall send you a drawing. Keep it framed for
the purpose of concenbation. It is better for you to
practisethis. Until you get the diagramsor the pictures
of the chakras,concentmteon the spinal column and
its sensations.This should be done for some time.
After a while, go into inner silence through the
practice of witnessingyour thoughts, as in shavasana.
Then on to tikuti, and then to the ishta, as in shav-
asana.I have alreadyshotr.rnyou how io change sleep
into subtle inner consciousness. Begin with this and in
a fanuda5ntime everythingwill be automatic.
At the time of talking, meeting,arguingor explain-
ing anythingto anyone,keep your inner power awake.
Do not be frustated if in the beginningyou forget the
38
objectivea few times. Everyeffort should be continued.
Try to understandwhat you are doing. In order to keep
the spiritual power awake one must forever be alert,
optimisticand self-assured. He should have faith in the
name and power of the ishta. He should also have the
inner confidenceto penetratethe minds of weak-willed
persons,and must haveconfidencein his own self.Then
only, inside and outside the house, will this spiritual
power work. However, it is quite certain that in the
beginning you will have to make determined efforts.
Your conduct must be full of faith and determination.
'lt must and shallhappen'-this must be our mantra.
I do not look on !,ou as a woman or as a physical
body. I am referring to some other element in you,
which you have begun to rouse and to operate.What
is there in the world which you cannot accomplish?
The fouble is that you, and we people also, have our
'Supposingit
doubts.The mantra of the intellectualsis:
dgeshot happen,then?' You should reviveyour totter-
'l
ing faith, thinking thus: desire that I should do'like
'l 'Hou
this'; desirethat everyoneshould think this wat';
can they.help not thinking in the manner I require?'
and thus glorifying lrour greatness. Each form of
behavior, each principle, each habit that undermines
{aith should be carefullypicked out and removed.
Change your manner of speaking; change your
ambitions,your language,your via,r;point.Change all
your beliefs, change your self-createdconvictions; and
change your thoughts. Then only, through the depths
of your life, will you be able to see the pourer of the
self manifestingitself.
Monghyr 30.6.6f
When awarenessof the ishta is sharp, tune your radio.
Go into solitude and make yourself empty, \racant,
silent,relaxedand absorted.If all thesethingsare done,
you will soon get the station. When the frequencyof
the messagegathers momenfum, the eperience of
39
 awareness becomesmore subtle.It is beyonddescription.
If duringthe periodthere remainsperfectattunemLntof
inner silence,introversionand concentration,they be-
come most helpful.I can now reveal to you that I have
receivedmessages many times,but I could not tell vou
so beforeuntil suchtime as we did not sharethe same
platformand conversewith eachother. Nothing can be
gainedby believingor not believingin a thing. There
is no doubt that the transmissionof your thoughtshas
gro\arnto be very rapid. SometimesI have to leave my
work and even when I am talking to others, all my
attention is diverted to you. As you advancetoward
the inner recessesof your being ind are able to make
your inner consciousness a noimal habit, you will be
able to crossgeographicalbarriers at random and with-
out the least effort. All that is necessaryis that you
shouldqualifuyourselfto go into introversion,relaxaiion
and concentrationin a minute.
Divine spirits possessour bodies and at the same
time they descendinto the bodiesof balanced,sensitive
and dedicated souls as partial incarnations.They can
comeas incarnationsor they possessbodiesand express
themselves through inspiration.When one is thus being
inspiredand continueshis sadhana,they manifestthem-
selvesas expressionin art, or in some other way, their
power descendsinto us. If they possessa pure soul and
find it to be of great use, they identifu themselveswith
that person and make themselvesmanifest.As we pro-
gress,they make us more expansive.They sometimes
let their pou/er descend into some bodies and later
remove it. In other words, they enter the body and
leave it as and when they like. Just as a man is pos-
sessedby ghosts,likewisehe can come under the con-
trol of gods.
The method they adopt is to inspirethrough their
messengersand if they find the field to be ready in-
tuitively,their auxiliarypowersdescendor their divine
abundancecomesand beautifiesus. Very many divine
soulsdwell in various limbs of our body. Their dwell-
40
ings may be on the physicalplane.or on the mental
pline. tttuy influencs 9,ur y/ay of life with the light of
dMne ordinances.Finally they themselvescome down
into us.
Thisworld in whichyou and I liveis physical,limited,
one-sidedand transitory.This we callthe stateof jagriti'
But it is really that o{ sushuptibecauseour conscious-
nessis dormdnt, and is not ableto seethe gods in their
world. As we go in, deep within us we are able to see
the form, a little blurred,as if we are seeingsomeone
in the hazylight of dawn,the brahmamuhurta.As soon
as we go u.t6tt this state of wakefulnessor half wake-
{ulness]immediatelythis world becomeslifelessin our
eyes.And this indeed,is the state of.illuminationor of
,ipre-n consciousness, wherein we have the vision of
thit world and of those beings.Rightly speaking,this is
the state of true wakefulness.It is the world of divirie
beings;of the gods,and they are-eternal-There indeed,
is thZ'real woild, the imperishableworld. There is no
doubt that these beingsdescendinto our world but we
have to go within, where w€ can maintain continuous
contactwith them.
Once again, I make it clear to you.that you will
have to attaln absoluteconsciousness and it will be my
duty to take you from this finite world to the infinite
*oild. And remember also,that it is your most sacred
duty to be ready to movetowardsthat regionof absolute
con-sciousness. And when you and I both work for this
with perseverance,it is sure to come about. You have
bequnto turn awayfrom the externalli{eand are becom-
in{introvert. Wheir this introversionbecomesfixed,then
-andhuu" to qo deeperstill.lntroversionshouldbe steady
uoi,,
naturat. t will definitely complete my task but you
should also have such a faith. Assumingthat I am not
evenawareof that path or your aim,l shallsearchit out.
But I know the fullwaY.
Deqyaparadhakshamapana Stotra is one of the
sadhanasof the tantric path.Theseare not mete verses.
They can be perf,ectedand fully tealized-Repeat them
47
with full comprehensionof their meaning.Once you
realizethem in full, immediatelyyou will have glimpses
and visions; divine powers of the gods protect the
sadhakaand elevateand inspirehim. The tantic path is
incompletewithout this stofra.
In addition to this, there is the Deuisukfoof the
Durgasaptashati-'Ya devisarvabhuteshu,mayarupena
sansthita... namaha'.It hansforns our yogic life and
it formsinto spiritualpower.Of thesetwo,the Deuisuktais
first recited and afterwardsthe Aparadho Storro. The
powersof the Devihelpedme quite a lot duringmy period
of purascharana.Othenruise, the superior powerscast a
spelloverthe sadhana.fu our joumey is inside,withinus,
we need the help of allthese. What I wish to emphasi2e
is that you should not merely treat them as verces.
Mysteriousthings are not grasped by looking at the
surfaceonly.
The sadhana mandir should contain only sacred
things like picturesof saints,guru, scripturesand so on.
Such things alone should be taken into it. You will have
to prepare a mosquito net for meditation. Keep the
sadhana room like a temple, not like a bedroom or
slumberroom. The utensilsfor puja should be of silver
or brass.
When you feel sleepy while in meditation open
your eyes and practise hataka, or practisejapa with
pranayamaand opeh eyes,or take to some other prac-
tice like.inner silencewith open eyes,concentrationon
the centers, or rctation of consciousness.Remember
that here sanyamameans concentation of the mind,
witnessingthe thoughts,or repeatingthe stoha or asna.
Even after meditation,by any meansremovedrowsiness.
This is for your benefit.If you form the habit of sleeping
after meditation,even once, it will be extremelydifficult
to break it; if the habit is alreadyformed you will have
to begin your yoga sadhanaall over'again.After I fully
perfect you in gogd,you are at liberty to do what you
like. Please assureme that after meditaiion you have
totallystoppedsleepingand beat it asa majorobstruction.
42
Your sleepis beingreduced,slowlyeverythingwill be
alright.
- Do nol be afraid of going high. Am I not there?
The yogic consciousnessbeing purified, nqy only
the work-of filling up remains. Renunciation!Renun-
ciation is not my goal. My goal is public benefit or the
collectivegood use of yogic pou/er for the welfare of the
people.My renunciationdoes not mean the stageof an
escapist,ii is a symbol of tyaga..Nor does it "believe
the worldly life is only fit to be avoided. On the con-
ffary, it is the stage or the order of special service_to
humanity,through the awakeningof spiritualpower. It is
true thai among the various means to develop spiritual
aptifude,an attitude of detachmentis necessary,for it
helpsin the activatingand illuminatingof this mlsterious
way of life. And again,it helps us to remember our great
objective.
The devotee and his God are two and also one.
Ukewise, the guru and the disciple are two as well as
one. On the phytsicallevel they are two. On the level
of jiva (individual self) or from the point of view -of
supreme spirifual consciousness,they are pqrts of the
same reality. From the standpoint of the self, th."y *-"
one. This of courseis the final experience,though such
an attitude must be developed long before that. The
Bible proclaims"l and My Father ate one!"
The main point is that the difference betwegnyou
and me is physical and mental. There is no diffetence
in the soul, there never was any nor shall there ever
be. As long as we are in the world, on the conscious
plane we shall remain two. When we fuanscendthis
plane of the world, then there will remain no differ-
bnce betweenme and you; there will be oneness.We
have to rgalizethis, that the rope is there, it was and
will remain as it is; we have to bring a lantem and
realizethat althoqgh it appeared to.us in the form of
a snake, it was still the rope. That is why we eryeri-
ence dualisminside and outside,though onenessis the
secret of our existence.Onenessi6 permanent. Differ-
entiation is an imaginary and tansitory aspect of
43
 consciousness and therefore, not real. Differenceis
experiencedin the stateof ignoranceonly.The .uurl
ignoranceis the misconceived "t
beliefsof men who con-
sider the body and the mind as the urpn.t, of t-til
ulttmaterealitv.
It is not iecessuryfor you to know who I am. Go
aheadwith your sadhana.Truth willmanifestitselfbefore
you.Then you will know about you, and alsoaboutme.
fry ir it possibleto go from the finite to the rnfiniie]
As.long as thb mind is full of self-createaUetieii,iiii
tudes,and things heard and unheard or taughi anJ
untaught,how.canthe form of truth expressitsJltayou
shouldyourselfbe sharpand intelligentind then you wiii
know me and everyoneelse.
When shaktichaliniis perfected,tamogunawilldis-
gppear.Practiseurdhwasirihasanaand also-chakrasana.
Practisepranayamaacco'rding to your presentr.h"auie.
t nen double it after Septernber, double it again in
Januaryand decreasefrom Februarvto Mav u,itit uou - The practice of abandonment of desires slowly
comebackto norrhal.I will teach you plavinialso. r
.. .l shallpersonallyteachyou yoga'nidra.Its details
will b9 givenalongwith the tirifiatioripaper,but lei me
introduceyou to it. The body containssixty four joints.
4r9nq these,someare joinis on the uppe, portlon oi
the.bodyand someare innerjoints,whichare ionnecteJ
with the voluntaryjunctions.Consciousness should be
rotated.onthesejointsand.theyshouldbeslowlyrelaxed.
Throughthe processof relaxaiionand concent-ration on
the sensations, you must try to transcendthe qrossbodv
consciousness. Not only the physicalsheatt, but the.
pranamaya andthe othersheathshaveto betranscended
through.this method.This is the meaningand aim of
yoganidra
Rotation of consciousness throuqh the psvchic
centersis also an advancedcourseof y;oganidra.-This
is a secret course which I will show you individually.
Therefore,studythe chakras.
In the evenmoreadvanced courseof yoganidraare
includedthe practicesof anuwitti and clairvovance.
M 45
Practiseas many of theseasyou possibly
-nidra; can.Prac-
tise the scientificmethod of yoga then your
meditationwiil be quicker.
Monghyr 2.7.6L
Renunciationof desires leads The
to self-realization.
greaterthe degreeof your renunciation,the greater the
abandonmentof desiresand longings,the greaterwillbe
the resultingsenseof fullness.But this abandonment
must be sincereand not filledwith a concealedlonging
for the state of fullness(aptakama).The world does not
know this techniqueand thus reactspowerfullyto any
instructionrelating to vairagya.But it is a fact that the
more one runs after the shadow,the greater will be its
forward movement. Yet once you keep the shadow
behind,it will begin to follow you. If you give up selfish
attachments,you will get everything
fostersa desirelessattitude,and whenwe becomedesire-
lessas a matter of course,no attempt to giveup desires
is necessary.Attachment resultsin desires;desireslead
to actions;actionsbearfruits and from these,attachment
and aversionagain arise.This is a truly viciouscircle.,
The longingfor children,for prosperity,for sensual
love-these three are the originsof all other desires.
Thesethree createall desiresand will lead to action and
causeall dualitiesof happinessand misery,worries and
disappointments.All of these suppressthe yogic fire
within the person.
Desiresdisappear.as soon as discriminativeknow
ledge comes.All actions remain suspended,the mind
becomespure, and sattwaor pure intelligenceis then
awakened.Pure awarenessthen manifests.
Purity of mind resultsfrom detacheddiscrimina-
tion; the yogic fire is awakenedby sonyoma(control)
and it restsfirmly on this pure foundation.
Purity of mind hastwo aspects.[n its firstaspectit is
transformation o{ the mind to the naturalstateof being
 devoid of samskaras,like.the cloudlesssky. This state
is evolvedin one who hastranscendedthe thretd;;;
in the state of intensemeditation.Its second
its remainingunconcernedand unaffectedby inftuencei";p?;l;
resultingfrom the functioningor otherwi."
in the chitta, lrkethe sky which remainsas"i,u*i[uiu,
it is fofever,
in spite of the formation and dissolutionof TdJ
state is attained as the result of detachment "bua;.born of
discrimination.
The first aspectof purity is still beyondyour reach.
The secondstageis attiinabie.you can maintainpuritv
ot the mind in spiteof the onsetor otherwiseof impreJ-
sions,thoughts,difficultiesand changes.By remaining-in
the world the influence of the soJiety,tnu;, ;;l;;";;
friendsand enemies,happinessand miiery will ceriainlv
be felt-Yet a personof diicrimination,ttr5uqh the;;-
tice of detachment,is ableto remove'allthele u.qilir"a
influenceseven as high winds remove clouds.
Therefore,an atiitude of detachmentis essentialfor
leryoving and throwing out samskarasfrom.the chitta_
l.Thu. Mot peopleire concerneduU"ut ..ili;;;
influences.Persons influenced by acqurred samskaras
aloneare forcedto resortto actiois.The man ;i;;;;;h-
ment merely observesasa witnessthe impressionswhich
legister themselvesevery moment on the chittakasha.
That ]: why he maintainslncessantly the purity of sattwa.
. This is cirlled the antaranga-or iniernj sadhana.
It is acquiredby practice.It hai the effectof cleansino
th'e mind of the impressionsacquiredin differentlivesl'
The successof our external sadhanadepends on thl
effectsof this cleansingorocess.If the mind is .t"unsna,
the.results of yoga sadhana are experiencedrelatruely
easily.
The shuddhasattwaindicatesthe stagewhere the
seekerdoes not acquire,collector create ilentifications
with incoming and outgoing influences.The awareness
of like and dislikeexisti in this state but it has no effeil
upon him; so alsothe consciousness of relativetruth is
there but it doesnot influencehim. Evenii he is slightly
46
influencedthe effectsare passing.If, hor,vever, the effects
remainfor a time, they will causeno reactions.And if
any reactionsdo occur, they will contribute to greater
purificationand the generalgood of the people.
Shadowsfrom the divine plane fall on the pure
sattwaand one gainsthe knowledgeof the past and the
present.Purity is attainedby concentration,meditation
and samadhi,and this purity has to be retainedinces-
santlythrough detachment.
The discipleand the guru, the devotee and his
God, the river and the ocean,devotionand knowledge,
actionsand thoughts are all interrelated.The devotee
makeshis surrender.The disciplesurrendershis actions,
thoughtsand ideasat the feet of.theguru. The guru also
surrendersevefythingto hisdisciples.As the river merges
with the ocean, the ocean in its turn meets the river
and moves upwards,forming into clouds.Even though
the final resort of the river is the seaand they maintain
and dischargemutual obligations,the seahasto go flying
up to the origin of the river. Likewise,the ultimate of
bhaktiwillbegyana,and gyanatakesa devotionalaspect
when associatedwith bhakti. Here no question of indi-
'l'-nessis absent.
vidualityremainsbecausethe senseof
'l'-ness
Therefore,there is mutual surrender.When the
of the jiva resolves,then onenesscomes about, doubts
vanish,ignoranceis dispelledand truth alone remains.
You should stop with me for some time and study
hatha yoga. You will be able to understandeverything.
Wait for sometime beforeyou learnthe practiceof kaya-
kalpa. Give up at once tea and chutney. Unlesssome
rules are adhered to for some time, do not think of
'kayakalpa.Khechari also will be shournat the proper
time. Do not take to jada samadhi.Samadhi is not a
maiterfor hurry.
Silence and inner silence
Practisesilence.Inner silenceis the true definition
of silence,for silenceis not the silenceof speech.In inner
silence,thought vibrationsare stoppedand they finally
47
 remalnsuspended. The true meaningof innersilencewill
be understoodif we come to regard the thoughtsthat
enter the mind as forms of mental disturbancei.These
mental disturbancesprevent the experienceof self-
realization.Inner silenie leadsto self-realization.
Here is the principalmethod of inner silencaFirst
see,as a witness,all the thoughts which come and go,
app€arand disappearin your mind. In the secondstage,
pose any one thought at will and remove it and thZn
enter a state of vacuum.The third is to rotate the mind
in any one centerafter thinking about it. In the fourth
stage,be alert and careful and createa stateof vacuum.
In the final.stage,you haveto be completelydetached.
Fven though the completecourseof inner silence
is still lengthy, you will hive to adopt any one tech-
nique to createa state of thoughtlessness.If you are able
to master one technique of inner silence,then inner
silencewill be easy to practise when sushumnaflov.rs.
Antar mouna or inner silence is easily practised after
pranayamaor if one is exhaustedor in i placewhere the
atmosphereis restful,happy,contentedand joyful. Inner
silencecan be practisedin the midst of noiseand crowds.
Clairaudienceis attained when inner silence is
perfected;the obstaclesof time and place are removed
and the pervadingsattwicstate makesone experience
sublimity.
Inner silenceor the state of thoughtlessness gradu-
ally envelopsthe three worlds: the gross,the subtleand
the causal. When it envelops the causal region, all
worldly desiresare dissolvedand the senseof duality
ceases.
The practibeof inner silenceis regarded as secret.
At the proper time, accordingto the guru-shishya tradi-
tion, I shallindicateit to you.
Patna 4.3.61
Firsipractisesadhana,then talk aboutservingthe people.
Repairyour car first;then only will it move on the road.
48
This is not the time fbr serviceof the people.Leave all
thesethings asideand first warm yourself on the fire of
sadhana.
Monghg IO.7.6l
To evaluatethe guru after taking diksha is a waste of
time. This should have been done first. It is difficult
for a discipleto know the guru until he has perfected
his faith in adwaita(oneness).Even if you have an iota
of doubt,you may changeyour path without.anyhesita'
tion. In matters which are not of this world, both of
them livebeyondthe planesof body and mind and reside
in the state of adwaita.I desirethat you understandthe
implications of your decision perfectly. Yogr disciple-
ship is of a very high order. You have to secnre my
confidence;therefore, think well and then make your
decision.
Thoughtsabout the ishtaand his lemembranceate
preliminarLsto becomingintrovert.Firbtthere shouldbe
iemembrancefollowed by devotionalmental plasticity.
But the remembranceshould again be practised after
devotion as dedication,then only will you be able to
reach the mansionof divins love. In other personsthe
remembranceof God doescreatean attitudeof devotion,
but soon thereafter this may becomesubjectto distrac-
tion. Remembranceis to be practisedonly with a view
to preventing the inroads of distractions.During the
continuous process of remernbrance,try to grve it- a
nerr.rdirectioh at some stage and absorb yourself in the
contemplationof the form.ln otherwords,makedevotion
and remembranceintense and then merge yourself in
the contemplationof the form.
In anushthana,the principalthingsare repetition of
the mantra, meditation on the ishta, trdtaka and the
remembranceof the guru. {f there are distractions,let
them be. By mantra anushthanathe Iield of expression
of the dMne powers becomesclear. In mantra anush-
thana, practisejapa of six kinds:japa in chaturtha;with
49
trataka;with dharana;japa in the throat region;in the
navelregion;and japa with concentrationon the mental
vibrations.All distractionswill at once cease.
When sittingfor long periodsafter practisingjapa,
leavethe malaand start practisingrhythmicjapa in one
of the following ways: verbally with kumbhaka, with
bhramari,in yoni mudra, on the tampura,on the bell,
or on soft drum beats.In this way, one can practise
japa for all hours of the day and night. The Tantra
Shastramentionsvariousother methodsof japa which
are taughtonly accordingto the traditionalusage.I wish
you to practisejapa of all these kinds and then slor,rdy
practise all together. Thereafter you may reduce this
practicegraduallyand chooseonly one method. The
duration of the japa will be exactly the sameas before.
Draw up the plan of anushthanain this manner.
Sadhanamust evolveas a natural processand not
as an outcome of tottering faith or of the compulsion
of our circumstances.Nature createssituationswhich
make us helplessin the gradual practice of sadhanaby
way of retaliationas it were, becausethe sadhakain the
early stageshad started with speed.The regulator of
nature works for the benefft of the seeker;were it not
so the sadhakawould enter the stateof completeintro-
version.In this state he may find his goal but will not
qualifu himselfto take others to it. However,in the
gradualprocessof sadhananot only the goal is reached
but one qualifieshimselfto take others to the goal also.
In order to attain the state of supremeconscious-
nesswhich is within you, you haveto abandonthe three-
fold consciousness. You have to lose the awarenessof
the gross,the subtle,and then of the causalplanes.The
fourth kind of awarenessthen comes after these three
are lost.In the light of this awareness, you will seeyour-
selfas light itself.
Physicalconsciousness is a broad term. It hasvarious
levels.This is the level of senseconsciousness. There
are five levels of subtle consciousness;these are the
wittis of the mind. In the causalplane, the gross and
50
subtleforms of consciousness are reducedto a vestiqial
state but only the consciousness of the 'l'Emains,
Supremeconsciousness is realizedafter crossingthis last
plane of causalconsciousness. The differencebetween
the consciousness on the causalplaneand the supreme
consciousness liesonly in that in the former state there
existsignoranceresultingfrom tamoguna,whereasin the
latter there is knowledgeresultingfrom sattwaguna.
You feel like sleepingafter meditationbecauseof
tamoguna.If you can developsattwaguna,then instead
of sleepyou will go to the realmsof supremeconscious-
ness.However,the-lire.ctiondforce of tamogunacannot
be arrested by satiiffalo;ifrf has first to bZ overcome
by rajas and then rajoguna has to be transformed into
sattwa.Therefore,if tamogunaarisesduring meditation,
destroy it by rajoguna and then go in for meditation.
This is the techniquefor successin sadhana.Rajoguna
is that, by the expressionof which'in eating, drinking,
thinking, seeing, mixing, talking and deciding, you
experi'encepleasure.Yogu,'light, awareness,lightness,
purity and peaceare calledsattwaguna.
You havenot to do sadhanabecauseyou are bound
to your guru by a promise.Rather,you haveto practise
it to reach the higheststageof spiritual life and acquire
self-knowledge yourself.Your surrenderto me is not due
to attachmentbut it constitutesyour support to rdEfi*
the higheststage.
As you enter deeperand deeper into'the subtle
realms, you will get a clearer vision of the form and
the content. What is necessaryis intensity,absorption
and deep concentration.Even as you cross the preli-
minary phase of devotion, you will find the forrn and
content getting clearerand clearer.Devotionis not only
an emotion; it is the merging of every motion into a
homogeneousidea.
For some time, practise all the sadhanasyourself.
In due courseI will indicatefurther practice.Bui so long
as I do not secureyour full trust in me, I will not give
you full instructions.Apart from meditation,there are
51
 severalother things, of which you might never have
heard.Tantric practicesare not trifles.o"nce
vou i"."*-
plish.compleleabsorptioi.r-I.will come to your doors
myself and show you the full course,but orily *t"nin
the conditionsprescribedby the scripturesaie fulfilieJ.
Justasthegopis
onhearing
*n"o'.,l!"j?n3#,1i,3;1i
lett their husbands(the gopas)and went for the dance
(rasa),likewisethe sensei*ill haveto leaveth;.bdt;
and becomeintrovert. Sound, touch, sight, taste'inJ
smell are the five senseobjects.The'exieri"n.", tn"u
provide are termed extroversion.When our ;i"a
detachesitself from these objects and becom".
diii"t-,
then the ishta descendsinto us. Therefore,to brfi;;;
the ishta deva, the veil will have to be ,n-ouua. Tnl
practice of doing so is called pratyahoro(abstraction).
Uoncentrationand meditationdevelopwhen this prac_
tice is successful.The form-qf the ishia is visible,b-"-
times and sometimesnoJ.Why doesthis happen?The
reason is that if and when the veil is lifted,'the form
is visible, not otherwise. Therefole, instead of qoinq
straight into meditation, you shouid practise u[ tnJ
sadhanasof pratyahara.In other *oris, if after fiftv
tiveminutesof the pratyaharasadhanathe visionof th6
ishta is seen even for- five minutes, it is better than
fruitlessmeditationfor sixtyminutes.fherefore. throuqh
both yoga nidra and padmasanaperfect pratyahaia. "
The overall methods of prityahara faf into two
categories.One categoryincludesfhe practiceof uiueka
(discrimination) to prevent impresiions registering
in the mind as a result of attachment.Thus io *ml
skarasare gathered in the-mind, and even if they *ir",
their effect would not be lasting.This is one teJhniquZ
of making the mind free from influences.Nothinq is
to be done. Nothing is to be thought of, believedl
suggested.You have only to regard every influence ",
as an aspectof the attitude of the mind and io maintain
52
a detachmenttorruards it. You may not be able to do
this imnrediately, but it can be developedin time.
Those impressionswhich cast an influenceon the
mind are called samskaras.You will have to develop
an attitudewherebyyou do not acceptanything,though
you hear and understandeverythingin this world. TFis
will purify your subtleplane.The sadhakawho is influ-
enced by the pairs of opposites,or whose mind reacts
to the impact of .happeningsin the world, will only
see the vision of his samskarasin meditation.If it is
not possibleto fueethe mind from all influences" then
let a single influenceremain predominant.Then the
mind will not acceptany other influence.
So, the purpose of pratyahara is to make oneself
free from influence.To acquire this state you should
practisevivekaand vairagyaand develop peaceof mind,
control of the senses,indifference,tolerance,faith and
understandi-ng fr,eefrom doubt, and intense.cravingfor
a vision of the ishta.
The second category consists of the practice of
withdrawingthe sensesfrom their fields of experience
and makingthem enter the subtleplane,or withdraw-
ing.themfrom externalobjects,.and makingthem subtle
and intr-ovgrtbefore finally merging them. This being
achieved,the mind immediatelyabsorbsitself into the
dhyeya(the object of meditation).
- When you sit in meditation,you have experiences
of sound, sight, taste and so on. As you beiome ab-
sorbedin meditation,the sensationsbeiome weakerand
finaJb disappear.Such an experienceis a daily affair
in the processof sleep.An identicalcondition must pre-
vail during meditation also.Remember that meditaiion
dependson the suspensionof senseconsciousness.
The
second category of pratyahara relates to that aspect
and enables you to become introvert. It shoula' be
practisedas follows:
1. Retain awarenessof the sensationsyou experience
whenyou feelstrainin any part of the body during
the practiceof asanas.
53
 2. In shavasana,practiserotation of consciousness
on
the chakrasand other centers.
3. Practiseinhalationand exhalationin sukhapurvaka
pranayarna.Then practiseretentionof breaihalong
with repetitionof mantra,
A
=. After inhalationand exhalationin bhastrika,practise
retention of breath. During retention visuaiizethe
form of the ishta.
5. Practisemeditationby fi$ng the consciousness
on
the soundin bhramaiiand in nadanusandhana.
6. Practisejapa in chaturthapranayama.
7. Practiserhythmicjapa.
8. Pra$is.ejapa sadhanaaccordingto the order pre-
scribedin the foregoingletter.
9. Practiseconcenfualion"onthe six psychiccenters.
10. Practisemeditation in both shambhavimudra and
in trikuti.
1 1 . Practisetrataka on the form with bhramari,follow-
ed by intemal meditation.
12. Practisemeditationon nasikagraand trikuti. .
13. Pmctise relaxation and meditation in an asana..
L4. Practisepure meditation.
One round of this practicetakes a full three hours.
I{. ygu practise all these a little, I will make you do
all these kriyas for- hours together. Even if you are
unableto practisethem all at one time, at leastmake
yourselffamiliarwith them by doing them often, so that
during personaltnainingthe practiCecan be conducted
satisfactorilyby giving hints only. Practisefully all the
methodsof yoga nidm, all stagesof japa yoga,ihe tech-
nique of nadan_usandhana, gazingat the eyebrowcenter,
nasikagra,etc.Side by side,practisea littlemoolabandha,
jalandharabandha, uddiyanabandha, ashwinimudm,
maha mudra,-and most ceriainly,shakti chalini. If you
m?k9 yourselffamiliar with all these practiccismy work
will begin.Therefore,understandthem all thoroughly,
rememberthem and absorball the practicesindiclted
by me, givenby me or communicatedto you in writing
by me.
ffi
Be fearless;cowards never acquire the power of .
life. You have a fear complex. What will you gain
thereby?The impressionsof ftear are obstructionsin
the awakening of kundalini. I pray that the fear of
this,worldor of the other worlds,the fear of the seen
and the unseen,the fear of the grossand the subtle,
the fear of acquisitionand loss, the fear of the gods
and the demons,the feaf of life and death,the fear of
attachmentand aversiongo from you. For fear is al-
ways an imaginarybelief, a' hindrance to personality,
and in this wonderful world no one is free from the
influepceof.fear.And what can a sadhakawho is ready
to awaken the kundalini afford to gain from being
afraid? Proceedon this path only if you can fully shed
fear. Otherwise,even now"there is time, return and re-
turn quickly, retum at once! For one who is afraid
of a fly will never be able to pass by the lion's den.
How can one who is. afraid of manmade difficulties.
ever-changingbeliefs and foolish sentiments'stayin
unearthly,imperishableand luminoui realms? Remain
unmoved even if stones are hurled at your head. Re-
main steadfasteven if the influence of this world or
the other suffocatesyou. Live like a lotus in the mud;
be self-absorbed and self-attunedlike the shirishatree.
And if at all you want to go on this path alone, where
except for the self, you will find no shelter, tell your
samskaras'hands off.
The other nan:lesof Kundalini are Purusha, Go-
vinda, Kali, Mshnu, Sita and many others. Kundalini
is the dormant power of yoga within a person.In other
words, it is the yogic potential.The brain is the seat of
the intellect, the heart is the seat of sentimentsand
mooladharais the seat of yogic power. Just as the way
for the developmentof the intellect and the expansion
of sentimentslies in the world, so also the road.to the
developmentof the power of yoga libs in yoga sadhana.
The sensesare influencedby the developmentof the
intellect,and the antahkaranaby the developmentof
the sentiments.Similarlythe awakeningof the serpent
55
 pow€r activatesthe eye of Shiva in sahasrara.This is.
establishedin the form of light in the center of the
thousand petalled lotus. fu ioon as it.is awakened
this centerbecomesactive.Therefore,remembermoola-
dhara as the {irst center and sahasraraas the last.
The Devi is in mooladhara and the yoga drishti is in
sahasrara.Swadhishthana, manipura,ahahata,vishuddhi
and ajna, which are situatedin the spinal column in
the-regionof the cocclDqnavel, heart,throat, and the
back of the head respectively-theseare the halting
stations of the kundalini sha-ktiin motion. Accordlni
!o yogis, these centers are the shape of the lotus.'.
Each center has a bija mantra, a deity and a letter of
the-alphabet.They are the regions of nada (sound),
' and all lettersare derivedfrom them.
A group of nerves emanate from these centers.
These nervesare the sheams through which the con-
sciousressemerges,extends and finally merges again
into them. It is through these passag€sthat the con-
sciousnessof the jiva becomes extrovert or introvert.
At night the extemal consciousnessretums through
these passagesand by day it projects through them.
This group of nerves in the body is connecteddirectly
or indirectlywith the psychicceniers.fu the awakenei
kundalini coursesupwardsand pierceseach center,the
nerves-go o! extending and projecting its influence
everyv,there. The effect of the kundalini shakti is felt
differently in different centers. The nerves emerging
from each one of these independentcentersprojecl ai
identical efif.gct,and these nerves again e4iress con-
sciousnessthrough the medium of the senses.For this
reason, the yogashakti emanating from these centers
also expressesitself through the medium of the senses.
The path by which the power ascends is called
sushumnanadi. It takes its rise from the brahmachakra
and goesup to the brahmarandhra, whereinthe center
with its supportis established.
&l& ir ihe ch^nnelof prina andtlggle of thoqhl,
currents. i he union of these hryois cdl-teOhatha yoga
56
(ho and tho). In other words,it is the mutualfusion of
thoughtsand prana. This is samadhi.In addition to
this, asana,pranayama,mudra, bandha, hatha yoga,
bhakti, gyana,meditation,japa and selflessservicealso
lead to samadhi.
This forms only the basis.Practiceis the real thing.
Monghyr 23.7.6L
Whatever your activities,they only reflect the natural
functioningof the mind and senses.Do not identify
yourselfwith them. Perform everyact with detachment,
lestit may assumethe form of samskarasand obstructive
visionsin meditation.Actionswhich createimpressions
give rise to visions.
Make the asana steady and firm. Cohbentrateon
the ishta and continue doing so. If the concentrationis
missedand the ishta disappears,repeat and bring him
back again. If you have supreme love and undivided
concenbationfor union with him; then he will appear,
not otheru,rise.One whose mind is not overflowing
with intensig of devotion {or union with the ishta
will be divertedto the region of the gods from where
he will have to retum. But if one suffersfrom a deep
longing and restlessnessof separation,then the con-
sciousnessof the ishta will take the devotee further
afield, even though he may be in the deualoka(plane
of light).
-And
yet if the sadhaka somehow or another is
able to go above the plane of the gods (regions of
light), then he enters the dhumraloka (region of ob-
scurity) and is lost he does not advanceand returns
to where he started.But if the sadhaka;unableto bear
the separationfrom the ishta.some time or other has
a glimpseof the ishtaeven in the dhumraloka,he goes
forward.
That plane is subtleand deep. lt is difftcultto go
beyondit. Here the sleepof ignoranceovercomeshim.
The sadhakareturns through the plane of the gods.
57
 But if one has the same deep longing for the ishta
as a lover has for his beloved,he will be able to keep
consciousness of the ishta alive.
'consciousness
If of the ishta remains constant,
then the plane o{ ignoranceis left behind.Then the
sadhakaentersthe plane of truth consciousness, where
his ishtaappearsbeforehim and meetshim in the form
of truth. On that plane one has the sameexperienceas
on the plane of jagriti,or senseconsciousness; but the
latter plane is transitory; while the former is perma-
nent. The experiencesare identicalbut here the body
is only a collection of elements,whereasthere it is
pure consciousness alone.
But the one who has only faith but not a heart
full of devotion and love for the ishta has to return
from the middle. Likewise, a sadhaka who has not
the courage to leave aside his body, mind and mater-
ial possessionsfor the sake of hls ishta has also to
return. The sadhakawho treats his ishta as his part
time companion has also to return, and so also the
sadhakawhose every breath, every movement, every
thought processis not mergedin the ishta.
But he who announcesby action that his activ-
ities are not for show, with his heart set elsewhere,
he goes forward. One whose heart is blossomingwith
devotionattainsHim without doing anything.
The sensesfunction'on their planesand keep the
mind quiet.'Riseabovethe attitude of doubtsand in-
decision.Do not think. Practiseinner silence.Be in-
different towards the world and awaketo the self.God
has a form; one can meet Him and talk to Him. He
guidesyou on the way.
The relationshipwith the world is superficialand
for shour becauseit implies a connection which has
to be maintained.We are like passengersin the train
of the world. It would be futile to live or to die if
you fail to realizethe ishta within you.
We remember him in all places.Our actions are
not obstructionsin rememberinghim. What is want-
5B
ing is supremelsys, without which rernembrancecan-
not be constantand flatural'
We remembergffortlesslyand naturallythose for
whom we bear greaf love and attachment. In such a
state of remernbian1ethere is neither abstractionnor
sleep,We remem6sl naturally one whom we love even
more than our oq6 Selves.
To achievet\1s patural state of remembrance,first
learn to treat gour sentimentsas your ishta. If the
world is made the ilhta of your sentiments,then its
memory will be n6{/ral. If .the husbandis made the
ishta oi vour sentirtents,then his remembrancewill
be naturil. And if doney and fashion are so made,
then their rernernbrancewill become a part of your
nature.
Who is our !5[fa deva? To know this, think of
whose remembran"s has been a part of your nature.
That which we remepber in a natural way is the ishta
of vour sentirnehts--he .only whose memory comes
as i matter of coufs€ in meditation. If a husband,
then the husband;if wealth, then wealth; if -son,then
the son. Meditation will shape itself depending upon
the spontaneitg of lfre remembrance.If you want to
see God in meditatton, remermberhim in a naturiil
wav.The wav of remefnbranceliesonly through supreme
love. first love full ql desires and then love devoid of
them.
The form of Gad is_charming; the look of God
is lovely; the touch of God is delightful; the speech
of God is magnetis; the contact of God is purifying;
the sentimentsof God ate filled with love; the grace
of God is motiveles5lGod'_sappalel is divine; His gait
qraceful, His love pexhaustible; His nose attractive,
6ach limb of God 6 temptingly beautiful. I must have
love and attraction {or anery movement of my God,
so much so that 1 would forget myself-this is the
way- of realizingthe ighta'
The vooi shou16take as a rule, at leasttwice'in a
week,smilliized [66taki. Three or five of theseshould
59
 be taken two hburs after the night meal,and the same
doseshouldbe repeatedin the inorning'at foui o';Io.il.
It should be thrice in the first weei, twice
--- il'G;
followingweek,and once a week thereafier.
The sadhaka should take milk in the mominq
but not..at night. It is said that rhe yogi gets ;d;if,
trom mitk in the morning,.the worldlyman at night.
The greatest of all sadhanasis continence-lmental.
. a cessationof externalvibrations,and finallv to focus
physical,verbal. This contributesto the rnukino--oi
maning. of spiritual power (ojos). It is not tJ U"
acquiredb{mere talk, b-utby pioper understandingof
rlg impolt. Observanceof coniinenie grows into a niUit.
This sadhanahas to be practisedfor iome time; a iuity
man is not able to attain it.
A sadhakawho maintainsan ambivalentattitude
towardsall the five sensesof sound, touch, sight, til;
and smell,remainsstagnant.
One who is fond- of sweetness,subject to infatu-
ation and influences,one forever attached, is not a
sadhaka.One who hankersafter prais", und on. *f,o,
while practising evil seeks his orvn advantaql. ;ili
halt in his progressand return. For this path is onen
to those who are indifferent to the world, who re_
main absorbedor are sublimelovers.
. As soon as you sit in the asana.immediatelvtrv
to teel that supremepeaceis pervadingand that-vou
are rapidly.goingin. Thereafter,begin-the chatufha.
becausewithout its perfection
-samadhi.the sadhakais not able
to reach savikalpa The practice shouid-be
so pertectedthat even in the state of concenhation,
the.processof inward and outward breathinggo", on
rhythrnically.Breath does not stop in ,u-ia"ni, ontu
-tn6
the tendenciesof the mind ceaseio function una
activitiesof the sensesare merged with the breathing
process.
In the state of sahajasamadhithe tendenciesof
the mind are merged in- the. one,
.but the functioning
of the sensesis n6t suspended.Tni, is a state *ni.H
everyonecan reach.
OU
The secretof dhyana
Patienceis an essentialvirtue for meditation.It
is the natureof the mind to find any pretextto come
quicklyout of the meditativestate.
, A stagecomeswhen the objecton which concen-
tration is fixed se€msto disappear.Therefore,dharana
shouldbe practisedstageby stageso as to bring about
on the ishta.He should be awakenedagain and again
(evenif he seemslost).He alone.who is ableto awak-
en the ishta in this state,reachesthe goal. Othenwise
he fallsasleep.
First you shouid form the habit of sittingin medi-
tation for two hourb at a stretch.It takeshalf an hour
to take the consciousness to the plane of the gods, and
one hour is spentfightingagainstthe many temptations
and dishactions. Then there remainsonlv half an hour
during which one has to fight his way with ignorance.
The mysteriesof dhyana are only revealedto one who
is able to continue the joumey inward for two hours
and who triesto reachthe ishta.
The seasonedsadhaka practisingmeditationfor
two hours in the morning and two hours at night is
sure to experiencesamadhi.But there should not be
any disturbanceeven once, or the entire anushthana
hasto be repeated.
The practised sadhaka should try to open the
lock with the help of chaturtha combinedwitfr trataka.
As soon as the door is opened, it should be locked
from inside,and keepingthe awarenessof the ishtain
front, the sadhakashould proceed.As soon as aware-
ness is mixed, he should, by an effort of will, revive it.
He shouldcontinuedoing so until the end.
Desiresconcealedwithin the mind can be com-
pared to the boons one asks for: becauseas soon as
dhyana is perfected,they are automaticallysatisfied.
Therefore,it is essentialfor the sadhakaio become
desireless.Even if one single desire remains, it is
fulfilled at a certain stage of yoga, and the way to
6T
 further progressis barred and tlie sadhakareturns as
if the gods asked him to choosea boon and he was
choosingit.
The resolutionof the chitta does not take place,in
nada yoga achievedthrough bhramari.It is merely a
preliminarymethod of attainingone-pointedness.
ihe
enduring and firm state of resolutionof the chitta is
also not achievedthrough retention.That too is only
to bring one-pointedness.
It is only through chaturthi
that this stage of chitta's resolution is achievedand
remainsunbroken.
The sensesare used to recognizing
the sense
-long
objectsand then playing with theni. As as the
sensesare not free from the attractionof their objects
of enjoyment,there will continueto be obstructionin
maintainingthe state of one-pointedness. At the time
of meditation,there surely rlmains the attraction to
senseobjects.This happensbecauseof the attachment
of the sensesto the objgcts.Constant practiceof ajapa
is necrissaryto break this natural attachment of the
sensesto their objects.
Speech,hands, feet, anus,and the genitalorgans
are organsof action;and the ears,the sliin,eyes,nose
and tongue are the organs of sensation.The mind
resorts to these and they in their turn resort to the
expetience.sof sensepleasures.
Control of the sensesis thus essential.Onlv then
can the minil be controlled. Develop such a mental
attitude that even if the sensescontinue to function
the mind is not affected. Let the sensesfunction ac-
cordingto their nature.
The prime necessityfor a sadhakais to have self-
confidence,and to be above influences.It is desirable
and beneficialfor the sadhakato be concernedwith
the present and he should never have the slightest
intellectualconfusion.He alone is a true sadhakawho
concernshimselfwith practiceonly.
In each individual,a store of energyis concealed.
Through meditationas soonasthe descentof the divine
62
is complete,that treasureor the power,expressesitself.
It becomesactivated.Then comes about the union of
purushaand prakriti.
As the mind becomesmore subtle, its spiritual
level rises.The power of the soul increasesin propor-
tion to the subtlenessof the mind.
There is no action in the world which is not criti-
cized.Go into politics or be a social worker, amass
wealth or distributewealth, it is there. In our own
home there will be people who will say hundreds of
fhings. But those who criticize a person during the
period of his sadhanabegin to praise him when he
attainsperfection.This is the nature of the world, which
speakseither through ignoranceor from malice;many
people will just say whatever comes into their minds.
And if you do not do anything, then your self
hatesyou; the demandfor the fulfilment of high am-
bition rises again and again in the form of discontent.
The world is in search of peace, love and happi-
ness.The selfishworld acceptshim who givesit these.
Less talking increasesone's power; by too much
talking people follow you but thereby one gets no
spiritual return.
The sadhu should forever remember that he is a
sadhu;he should observethe rules of his Order.
Much work has to be done, but no one comesfor-
ward. Should I leave my work and go into solitude?
Those on whom I am ready to leave the burden of
work are not sincerelyready to accept it. People are
restless,nourishingcontradictory ambitions.They want
family, they do not want a bad name, and they want
money too. They do not want to practise sadhana,
and yet they allwant to be prophets!
I sometimes feel that I should leave this work
and go to Uttarkashi, or hide myself in some holy
pl_ace. Sometimes,people behaveas if I am doing the
work for myself.
If these people really have so much affection for
me, and bank on my credit, then.until now at least a
63
 few coulcihave come up. After all, there is no diffi-
culty_invairagya.Difficuliiesare irr living in the woild.
For me a morsel of bread is reselved;a hut is
reserved_; I t.uyu givenup money; my family I have for-
gotten;I will forget this missionalso.I am sure of it.
But I will have to give what I have to someone
who deservesit. I have taken a vow that he who
is able to kick the desiresfor worldly life, who gives
up desire for a wife or husband,who abandonslfear
9y urly means,who is dynamic like a bomb, who is a
fildu, who is full of surrenderand devotion,who will
follow without question all commands,and who can
destroy.theTripurasura-he alone will be given this
knowledge.
It will not be given to the weak, to one attracted
by sex, to the credulous,to the undevotedor unsur-
renderedone, to the lustful one, to the non-yogi,to
one who is a slave of the body, mind and malerial
possessions; not to one who is not a sadhaka,nor to
one who is not a Hindu-never indeedto him!
Then, were the namesthat were revealedto me
in Badrinath wrong? Who then is that power whose
name was suggested?It was said that one who even
touchesher would be burned to death.Was it all false?
Monghyr 24.7.61
A dikshapatra is attachedfor Guru Poornima.
Progromt'or Guru Poornima:Get up at 3.00 a.m.
Practise asanas, pranayama, sandhya;-do worshp,
trataka,concentralion,inner silence,contemplationof
the supreme,and thereafter, in addition, you must
memorize this diksha patra. Then, again practise
trataka,concentration, contemplation,. meditationand
all practicesof yoga nidra. Wear a mala of rudraksha.
take a seat and apply bhasrnaand kumkum; fast for
the wholeday. In t-h'e-evening, repeat the program and
at night practisefor the third time. Finally-ma-ke
a new
resolution.
& 65
Rules to be obseruedin respect o{ the diksha
patra: Open it on the poornima day. Understandit
from the spiritual viewpoint,not from the analytical.
intellectualpoint of view.
Diksha Patra I
Blessings,
I am bound by vows to you. I have full faith in
you and I have definitelychosenyou. To you. there-
fore, I present this dikha patra, aiong with all the
good things I have acquired,and through you for the
benefitand welfareof all.
I do so, that you may go along this path, in full
awarenessand with confidence;with a fixed aim and
confidencethat there is no doubt vou will attain it.
I do so, becauseyou can go-alongthis path fully
prepared,fully conversantand with care;be confident
so that you will have no regrets later on that you
did wrong in goingthis way without sadhana.
I do so, that you can go along this way with a
fixed and steadyaim, lest the path to the left and the
right or of the dualitiesof happinessand misery dis-
tract, defeat,exhaustand break you; and alsobecause
you can go on this path solely for the welfare of
others,for removalof the miseriesof others,and keep
before you the ideals of self-denial,sacrifice,service
and the preservationof right to serveyour own ends.
Rules
You have to acquire constant,unswerving.divine
and indomitablefaith in the guru or the ishta, by
which you can secureat any time and whereveryou
like,their full grace.
You havealwaysto experiencethe nearnesswithin
and all around you of the guru or the ishtaand also
visualizethem, so that you may alwaysremainabsorbed
in their remembrance and vision{dorshon).
 You haveto make your divine,u,ision, now closed,
active-by looking at the guru or ishta through the
.inwardeye,so that you may havedivinevision.
You have to see the guru or the ishta on the
organic,psychicand the spiritual planesso that you
can seeeverythingwithout effort.Therefore,re*eniber
that_first of all you will have to perfect the sadhana
to destroy vasanas,for the fnind which is devoid of
vasanasquickly movesonto the divinewav and never
getstired.
- .Therefore,.remember also that except in respect
oJ the husband,you should be totally indifferentand
desireless towardsthe world: for it is essentialthat the
stored.upimpressionsof past livesshouldbe destroyed
from the causalbody. Otherwisethe disembodied soul,
reaching.thestage of devalokabecomesactiveagain,
propelled by the remaining vasanas.What then to say
of the earthboundsouls?But the yogi does come bact
to the physicalplane.
Again rememb{r that if you are unableto main-
tain completecontinbnce,you should adopt the prac-
tice of single-mindeddedicationto one o-nly,miking
continencesingle-pointed.By this one-poinieinesso-f
vasana,if it does not become multiple,you will cer-
tainly reach up to the stagebeyond-whiih the entire
stock of stored up vasanasis automaticallydestroyed.
Rememberthat to the exclusionof this 'ekigra
vasana',you should be impervious to everything tf,at
surroundsyou in mind, in words, in action,in witing,
in dreams, in unseen symbols,in sensations,in all .
mattersand in everyphase.
Pleaserememberthat in order to acquiresattwa
siddhi and omniscience,the brahmacharihas not to
fight with subtle spirits. Therefore, I have said that
insteadof complete continence,cultivatethe strength
to maintainekagrabrahmacharya.
Amidst all your activitiesof daily life, live in the
world as a witness,so that there should be no form-
ation of samskarasor impressingimagesin the mind.
65
After the sadhakagoes beyond the earthly plane, the
samskarasconcealedin the mind materializeand cast
a veil overthe form of the ishta.
And bear in mind that the calmnessor agitations
accruingin daily life should have no meaning for you,
for after the earthly plane is crossed,these acquired
influencescome as ilouds and cover the ishta.
And the attachmentsand aversionscaused bv
actions of daily life should go from you, for in the
intermediateplanesthey attract the lower being and
causeobstacles.
For this reason,I am telling you to do your work
with intensityand abstraction.Whether you w6rk r,vith
senseorgansor intellect;accordingto your inclination
as inspired,for Him, or in accordancewith my desire;
or whether you work for service of society;for yourl
self or for others-throughout all these activitieskeep
yourself unconcerned.For omniscienceis recorded on
the plane of the soul. The purity or impurity of the
plane of the goul is related.to the pregenceof right
knowledgeor falsekno'u.dedge jn the sidhana.
Therefore,I have said, perform all actions but do
not be the doer yourself, and if you believe yourself
to be the ldoer, do not be the enjoyer.Never regard
yourself as the enjoyer. Victory and defeat are not
yours, though you may certainly play the game.
You should also know something about food; for
on the kind of food you take depend occult and super-
physicaldreams.With regard to diet, you should know
that oil, chilliesand sour foods are alwaysprohibited.
Curds ,should not be taken except in Vaiihakha or
Jyestha;milk is prohibited in Shravana,buttermilk in
Kartik. Stale food is forever banned. Rice is banned at
night,and totally prohibited in Shravanaand Bhadra-
pada.. Ghee is prohibited during anushthana,during
periods of inactMty, during Chaturmasand at nighi
, Ag3il, constantlybear in mind that light food is
alwayshelpful; heary and plentiful food is obstructive,
eventhough it may consistof fruits.
67
 And know yourself and let others who are com-
petentknow-but nevermake a generalobservation_
that food is influencedby the good or bad tendencies
of the person cooking it. Its lnfluence, no*ou"i,lll
mainsonly during the first stageof sadhana
And rememberthat milk-and fruits are eminentlv
suitable for yoga; for one who takes milk, fruits ani
boilgq thjngs can effortlessly and naturally cross th-
earthlyplane and establishcbntactwith the ishta. :---
. And further, this is the first and last injunction
about food; take it as if it is the offering to Vaish-
wanara,not merely as dinner or lunch.
Therefore, I have said that the food should b€
light, sattwic,.digqslQlywell-cooked,according to the
s€ason,and should be regarded as an offeriig for a
sacrifice.Otherwise,in the interveningstates,atfracted
!y sueet smells,other beingscome aid ount*helm oui
ishta consciousness.
Those whose food is pure, thoughts and actions
prllg,will attain swapnasiddhi or sattwi siddhi.But vou
will have to remor;e the acquired influencesrelset-hey
will have to be satisfied or suppressedor controlej.
What other remedythan viiraqr;aexiststo remove
them?Only that they were mental-tendencies and had
no rgality-in them, except a superimposedbelief in
theml And these acquired influencescin be removed
also by discrimination.For viveka is the sustainer of
truth and destroyer of untruth. It also dissolvesthe
etherealvibrations,verbaltones and actualdeeds.
Your friends may be critical of you, or thinkinq
something.aboutyog, gr doing something,and youi
brother-in-law,his wife, friend, your husbaid, servints,
enemiesand friendsryay also be acting the sameway.
You should not, however,submit io anger,nor to
desires.nor to malice,nor cater for love aid respect,
nor care for insult or slander,nor for praise,nor have
either likes or dislikesor ideas of good or evil. The
blotting pap'ersuckswater and bec6meswet but the
heatediron burns the water and makesit hot. Simi-
68
larly, the earth absorbswater and becomessoft, but
not the candle. Liker,vise,if you are a sincere seeker
of the ishta and anxious to realizehim in you, you
should continue to avoid all influences.For, this is
the first requisite of clairvoyance.That is why I have
said that the inner being must'not record influences,
that there should be no confusionin divine recording
and no impedimentin the way of samadhi.
Thoughtscome daily,actionsare beingperformed
and vasanaswake up, becausethe sense organs are
inclinedtowardsaction and are full of rajoguna.They
are also reactionaries, and are attachedto the sensory
faculties.Therefore, you get tired even if you do not
wish to; you feel sad, nervous, miserableand full of
despairand, finally,automaticallygo to sleep.
In spite of all these, I tell you that so long as
you give them recognition,there is danger; so long
as you treat them .as somethingyou are in danger,
and even if you are alive to them, then also there is
danger. Their influence will not be felt in the least if
you becometotally indifferentto them. Eventhen, you
will have attachment,malice,vanity and doubts.These
are obstaclesto clairvoyance.Removethem with viveka,
vairagyaafrd awarenessof the goal.
TherdJore, be unattached and keep the mind
vacant;thf doors of the interveningplanesare opened
without effort for the detached.
Know also that those who have not transcended
the st4tes of duality suffer from untold misery when
they efrter the intervening'planes
Aiid remember that as soon as the sattwa siddhi
is attained one acquiresthe knowledgeof the future
and eventsto happen during that period, and if they
relate to us and to ours, what would be the position?
And rememberalso that on the acquisitionof the
power of telepathy, one acquiresthe knowledgeof
thoughts on interveningplanes,and supposingthese
thoughts relate to desiresor aversionfor you, then
what would be the condition?
69
 And know further for certainthat when the pcxr,r-
ers of prevision,telepathy, interpretationsof Cieam
visionsand of self-proiectionare awakened,then he
alone who has gone beyondthe influencesof dualities
will be able to absorb thern. Only a devoteewill be
able to perceivethem and only a tyagi or detached
personwill be ableto control them.
And you should also knoruthat one who is affec-
ted by all matters in the present- big or small- or is
moved by them on acquiringsuperphysicalwillpower
becomesmiserable,afflicted,disappointedand hypo-
critical becausethe experienceof bliss is suppreised.
Further again,rememberthat those practicesyou
will learn from me will be able to take you acioss
every_obstruction and showyou scenesbeyondthe veil.
Once again I repeat, remain in tune with your-
self in any condition, beyond the pairs of contradic-
tory experiences; be like an indomitablerock. Be only
a witness,a seer not a doer nor the ehjoyer.
'Injunctions
. I have told you the rules. Now, I am telling you
the injunctions.
If there be fraud, deceit,ego, pain, despondency
and repentencein you, removethem.
If there is confusionor nervousness in doing your
duties, if there are desires,anger and waht of con-
fidence,removethem.
If there is sarcasm,equivocation,bitterness,sweet
poison,magnetismor looseness in your speech,remove
them.
If your eyesreflect eagerness,sinfulness,unsteadi-
nes! and vacantexpression, removethese.
Therefore, I ask you to remove the influenceof
sound,touch, sight,taste and smell.
The secondinjunctionis to abjure the desirefor
fame;the third, to abjure desirefor power; the fourth,
for wealth;the fifth, for honor; the sixth, for love;the
seventh,for sympathy;and the eighth, for popularity.
70
I'have said this to you becauseby these desires
the manifestationof the will or the selfbecomescloud-
ed, the ishtaremainsbehindthe veil and the efforts of
the guru are wasted.
As aversionis prohibited, so also is attachment;
both these crebp in concealed.Attachment comes in
the disguiseof aversionand desire.Attachment comes
riding upon sympathy,disgustand dislike.
Therefore,both theseare prohibitions.First of all,
the,sadhakawill have to restrict in all ways his associ-
ations.For these are.very essential,until the stageof
freedomfrom influencesis reached.
In spite of these ihjunctions,if the sadhaka is
ableto go tg the intermediateplanes,there the beings
includedin thesewill surround him.
If he was lustful,then the lustful beingswill make
him the medium and become active; he-becomesa
licentious person.
. If he- was given to anger, then beings given to
himsa will make him the medium and att throuqh
him; he becomescruel and violent. If he was qreed:v.
then miserly souls will make him their medium and
he becomeswealthy.
Followingthe transgressingproclMties of the sa-
dhaka'smind, like beingswill overcome him and he
will be used as a medium by such unearthly beingsfor
the satisfactionof their desiies.
Therefore,I have said that the sadhanadoes not
developuntil the injunctions are observed,and even if
sadhanais performed, the goal will not be reached.
Preparations
I have pointed out the rules; I have shown the
injunctions;now I am describingthe preparations.
You should make a deteiminaiion that you are
practisingthe sadhanafor the wellbeingof innumer-
ablesouls.
Make a determinationthat you are doing sadhana
to receivethat infinitepower and make it active.
77
 You should be aware that you are doing sadhana
to make my eicperiments success-fuI.
You should have confidence that you are practis-
ing sadhanafor conqueringthe phvsicJ, rlrtlillia
intellectualplanes.
Make a determinationthat you are doing sadhana
to make the ishtaalive,incamatd,active.
You should rememberthat you are doinq ves"qr'
sadhana
to m_ake yourselfthe instrumentof ttre iinia.-'D
You should rememberthat you are doing sadhana
--'-'"
for awakenlngg?d activatingthe
tower of yog'u.
You should remembelr thai you, ,ldf,.nu, are
performed to make yogr vision divine, your thouchts
active,.your conduct of life pure, and io *ulr"
touch life-giving. Vi*
You have to prepare yourselfin theseways:
-be'concennated.
_Your sightshould
Your thoughtsshouldbe one-pointed.
_Yourtouch shouldbe concenhated.
Your inner beingatfuned.
Your speechone-pointed.
Your approachone-pointed.
,Therefore,you- will have to prepare
pmctising 'and yourself
-so bv
ajapa, asana, pranayama o; ;;
previouslyexplainedto you.
Methods of clairuoyance
It is a fact that you will acquire clairvoyanc
e, by
which you will be able-toseebeyondgrossvision.
It is true that when the physicuT.onr.iouiness is
dissolvedand the antahkaranui, f*J fr;; irp;";
sions,the all-seeingatma is realized.
This is also true, that pratyahara or abstraction
comesabout in shavasana.When the grossi, dt;t;t_
ed, the subtleexpresses itself.
And at the command of the guru, the subtle is
dissolvedand the causalawakenedlgna at the coml
Tald of the guru the causalis also deshoyedunJ tnn
thirdeyeis opened.
72
This is also true, that the form should be fully
realizedin the antahkarana:in this way the antahkar-
ana becomesusedto seeingthe unseen
Realize this truth, that the guru can take you
beyond the subtle plane, but what will you see therc?
You will see only a confusion of samskaras,vasanas
and attachments.But, I ask you to keep the ishta
steadfastthere and to removeeverything.
Realizethe truth of what I say this way; first you
will fall into deep sleep,then the body will become
stiff; thereafter externalcontactswill also come about,
then the ego will be extemalized,and becauseof this
extemalizationit will tell you everything.
I cannot say how easy this sadhana is, but the
difficult part is to go beyond the concealedsamskaras.
For acquiring clairvoyance,realizethe expressions
of form through trataka,concentrationand shavasana.
For acquiring clairvoyance,recognizethe por,ver
of the guru'stouch and speech.
For acquiring clairvoyance,learn to know the
bhrumadhyadrishti,nasikagraand antardrishti.
For acquiring clairvoyance,first make a resolu-
tion, 'My mind, senses,intellect and samskaraswill
follow every word of the guru's commands without
hesitation. If he says thin( I will surely think; if he
says sing I will surely sing; if he sap do such and
such a thing, I will surely do it. And I will not let the
intellect interfere with any command of the guru.'
Rememberthis, it is the moolamanfro.And I ask you
not only do you follourmy commands,but also accept
my thoughtsand banslatethem into action.
Shrofro siddhi
This truth applies equally to clairaudience;for
truth is one; its expressions
many.
And then in this stage of realizationof truth. one
hearsthe divine speechfrom the subtleworlds.
As a means to the realizationof the truth. leam
to know the infinitesound.
73
 For the acquisitionof this truth, rcalizethe vai-
kharai,madhyama,pashyantiand para.
For the acquisitionof this truth, repeat.the ishta
mantra verballyand listen,repeat it in whispersand
listen,repeat it mentallyand listen,and finallv onlv
remaina hearerand listetrto the internalsound-ofth-e
mantra.In the final stageof practice,the divinepower
of hearingis acquired
Th"l, during this stage, clairaudienceis experi-
enced;altered,clear, meanlnglessor confusedsounds
are heard accordingto one'sJamskaras.
. As will be your mental makeup,so will be your
thoughts;as shallbe your inner acquisition, vour i-nfat-
uation, likewiseshallbe the forms of the divinesound.
If the needle is bad, if the soundbox is bad, ii
the instrument is not sufficientlywound, then i with his way of life. If you practise uichaia sanyama
good record will not play clearly,and is therefore"uun
not
worth hearing.
Know and realve this truth again,that the divine
soundsareforeverpervadingeverywhere, allaroundyou.
The gods speak,the demonsspeak,the sentientand
insentientall havea sound.Somewherethere are struck
sgunds, somewherd 'unstruck' (anahata). To hear
the subtle sound of anahatais calledclairaudienceor
shrotrasiddhi.
For the acquisitionof this power the rules and
injunctionsas beforeare applicable.
Kriya siddhi
The sametruth'appliesto kriya siddhi,for the truth
is one; its forms many.
Know that Jhe power of seeing,listening - to and
understandingthoughtsis calledkriyl siddhi.
Know also that the act of sendinq.suppressino.
activating,steadyingand materializingtFoughtsis alsi
calledkriya siddhi(telepathy).
You should also know thai all our actions are
the result of the ihoughf currentsfiowingall around
us.This is an obstruction.
74
Prevbntethereal,grossor subtlethought currents
from beingrecordedon your mental plane.
. Thiscanonlyhappenwhenyou perfectinnersilence,
becauseby inner silenceour mind remainsuntouched
by the flow of thought currents from all sides.Again
after inner silenceis perfectedwe take to one-pointed
thought processonly, and then, through that process,
join them with the desiredpersonand knowhisthoughts
or catchthe thoughtstransmittedby him.What I mean
is that for telepathy one should perfect the state of
niruichara(thoughtlessness) and develop one-pointed
thought process.
You should perfect inner silence,reach the stage
of mental vacuum and then focus your thoughts on
the guru's. Then your conduct will be in accordance
or thought vacuumthen the samething will happen.
I have already said that to become nirvichara or
thoughtlessis to disconnectthe line and to practise
vicharasanyamais to join the connectiondesired.
Peopletransmit their thoughts often, againbecause
their minds are distracted.But I say that if you merge
the mind into the mindless,that will be yoga and yoga
should be oi is, with one alone who is able to give
you knowledge-pure and completeknowledge.
But I tell you that if after being nirvichara.you
practise sanyama on others, you will come to grief.
And if after practisingnirvichara,you practisesanyama
on the guru, it willbe an experiment.
But'l desirethat you should practisesanyamaon
the ishta alone, becausehe alone is ishta,your goal,
the sole object of your devotion and worship.
I am talking about telepathy or kriya siddhi. Its
general use will result in pain, affliction,desire and
greed. Its practiseon the guru givesenthusiasm,and
on the ishta,whateverone desires.
I am referring to kriya siddhi which is a phaseof
finer consciousness through which etherealrecording
takesplace.
75
 I am.speakingof kriya siddirithrough which the
actions,thoughts and life of an indiviciu;lare trans-
formedif there is an unconditionalsanvanrapractised
for the wellbeingof othersanclorr ctlmpassion.
Therefore,understand thatkt'iuri:;;ij.;i
Lri autonraticallu
resultsfrom steadyingorre'stl'rori,:i'it.l'hls trr-rrhis also
governedby the iules and injulJlir:i:,;as irr the other
cases.
Vigyana siddhi
The same truth appliesto iiir; ,.,151y3na srddhi,or
knowled5,;e of the future. Fr:r -,rutiris olre: its forms
are many.
Know that vigyanasiddhimcansarnciinciudesthe
processwherebytFL knowledge - c,i rhs irasi,tho pi"r.ni
and the future is revealed.
Krrow also that this poir,er of i.*ntrriscience auto-
maticailydevelopswhen one is fully sirbmergedin the
stateof nirvicharaor thoughtlessneis.
No practiceshaveto be urrdertakento acciuirethis
power. Ail that one is required to clo is to remove
each throughtwai,e or ter':dencyof rninil as it arises.
You havebeen tolC thar in the beginri,::gvou should
conceniratsoi-rLlilc ii:r.ruqi'it;rncior-,eil-r<";r.i.ohi alone.
g y1;ifnsl;s 'i'hr.:;r
Then b,e: {ii },o;ir ir,r;ughls iiriv,"'l1,'
r'emove
each thcught a{ v"'lii as rt comes. Finaiiv, become
the witties:io{ tlre inner state c'f thor-iqi-ttiessrress or
nirvicharer.
Rernemberthat if you attainthe siateof nirvichara
anclthen practisesanyamaon the form,you will acquire
the i:oiver of telepathy(kriya siddhi).If after creiting
the hirvicharastatevou merelybecomeits witness,then
you vviiiacquirevigyanasiddhi.
Thrs happensbecauservithin vou rhere is a full
and con:pieterecord cf the univeise.Tirere is. as it
$/ere.a,compleiefile of the past,tlre presentand rhe
futurr.:rinthinyou. lt comesup befr:re9'ouonly -thein the
state oi completesitoonya.If the drctshtaor self
retainsa\uareness evenirrthiscortrpiete stateof shooni,,a.
76
it will be able to see itself;but if it does not remain
a witnessin that state,then it doesnot seeitself.
This is beingexplainedto you so.you realizethat
evenduringthe practiceof nirvichara,the seer hasto
be kept alert. I am here explainingto you how inner
silencecouldcomeaboui.
I repeatthat by removingthoughtsof the present,
one attainsknowledge of the past,and by removingthis
knowledge of the past,that of the future.
I alsowarn you thai by this knowledgeof the three
statesindicatedabove.you will suffera lot of anguish.
For you will know your past and the future; you will
know that thosewho call ihemselves your friendswere
enemiesin the past;you will know the past and the
future of your sonsand alsoof your guru. You will see
death,you will seesin,deceitand destruction.You will
seehappiness, but that wiii be suppressedby misery.
And further,so longasyou do not attainthe highest
-vour
stage of vairagya(parauaiiagyo)you should use
knowledgeof the three phasesof time solelvfor vour
spiritualdevotion,or elseyou will loseyour faiih andyou
will againbe like the averagehumanbeing.I am teiling
you this becauseyou will haveto reckonwith this truth.
The rulesfor this truth are with the guru, so also
the.relativeinjunctions. When the disciple-living in the
world becomesunworldly,then both the veili,will be
torn. But not for one who is not a sadhaka,not even
for a bhakta.This truth is revealedonly to one who is
a'completelydetachedpersonor a totaliaja yogi,not at
all otherwise.
Lakshana siddhi
The sametruth appliesto lakshanasiddhi.for the
ordinarytruth is part of the highertruth.
In lakshanasiddhi,one has premonitionsthrough
externalmaterialsigns;the comingout of antswith thlir
eggsis indicativeof the approachinq monsoon.
Know that each event that happenshas a sign;
know also tl-ratthe approachof death is heraldedLv
77
 I am spcaklrrl rly,there.aresymptoms
In fhe siddhiacquired-during the tamogunastage
a c t i o n st,h o u rl l ';* cl lor such good or evil
a- the resultof the dreamwouldbe unfavorable;?uring tFe
entioneda few. The man
P:lr^d.,1-tt
for thc,u6-i
,e'i all thesehimself. rajogunastageit becomessymbolic,and is correctbnly
i or the crowing of a crow, rn tne sattwaguna state.
-';S.$$s.
rL\- #roE*--t\
(u he rising of hiccupsor the If evil dreams come, then know that tamas is
predominant;if the dreamsare irrelevantknowthat rajas
a'\fA
+ Av ^ ^ll,,5 - 5 w-all theseare the hidden
a^U
is predominant;and if desiredand consistentdreams
.'-' come,then sattwais predominant.
the arrivalof a sadhudressed
>lyapparel,or in an angry and When one acquirespower over dreamshe is able
also a meaninqin the findinq to know the past,the presentand the future;the subtle
fruits,sandalwobd, ego i! projectedout of the body.
tulsi and s5 But remember that e.verydream has always a
on.
Natur.,- indicationsbut the impureego does meaningand-isnot meaningless;but because one goesto
not knowthem:o, the man of pure inteiligencJisable sleepsoon after the dream,the dream is broken]
to recognizethem. . Therefore,there is a rule prescribedthat after the
dream,as soon as sleepis over, one shouldwrite out
. Lakshanasiddhi is acquiredor givenon the astral in the. diary.of dreams (which should alwaysbe kept
plane and. is qiv.enout in ih" uision",;i g;4..'ltrl;il
handy),the dream he dreamed.
i: u"ry w$e. _Onlythe wise ones will be a6le to explain This rule is nol-for all aspirants.Otherwisegreat
rt propetly..Evgnso, by practisingsanyamaon iuch
rnorcattons the future is revealed. harm will accrue.Man tries io unravel what nituie
desiresto keep concealedfrom him. If he want. nut,
.,,,Pn*ti?" sanyamaon the howtingof a dog and yrou
wtu, how strongshouldhebe?
*nou, the premonitions.
If the guru or the ishtakeepshis hand on the head
. Wheneveryou happen to notiee any such indica- in a dream,then it is a blessing.It is real, not svmbolic.
tio?, snncent.rateon the center of the uytbro*r, oo.o" -guru
If in dreams one feels tlie touch of the or
:pTq S*cf; or on your own shadow,in the ,t li * .n the ishta on the body, it is the transmissionof ipiiitual
that indicationitself,until such time as its full meailing
is revealedto you. power.It is real.
If the meaningis clear,then practisesanyamaon it. If in dreamsyou wish to touch the hand of the
If the indicationsar-erepeated,t ir"n-i ii. meaningiscorrect, guru or the ishta,then it is indicativeof vour compet-
not otherwise. ence to securetheir blessings. you desirethat vour
If -is
eyes.be closedby them, then it indicatiu" of loui
Trigunasiddhi acquiringclairvoyance.
The same is true of triguna siddhi, for a correct If yg.u see an old person in dreams,know that
knowledgeo{ dreamsis acquiiedwhenth" i;igil;ili[i you a-reblessed;you will be a gyani.
is obtained li in a dream you see the guru or hear him talk-
If, in the trigunasiddhistate,one'shealthand diet ing,then know that he is blessingyou.
remainnormalthen it is on the right lines,not in any . If you see the guru comi-n!during the dream,
other case. then continuethe work you havEin haid: if v;;;;; -- ---
him departing,then leavathework in hanJ. r
78
79
 If you see the guru or tl-r,:ishtalcome'and sit
beforeyou, then know ihat your faitlr is firmly rooted.
If you sleepat their feet, then your surienderis
complete.
If in dreamsyou stay with hirn,then your ajapa
is perfected.
If in dreamsyou have a full visionof the guru
or.the ishta,then know that they are fully ple6sed
with you:
If in dreamsthe guru or the ishta blessesvou
with a child,therr take it that he is givingvolr diklha
or initiation;if they give you to any;man, then they
are testingyou; if they send an old woffian,tiren it is
the mantra siddlii;if ihey dress you, then it is delu-
gjon; if they-remove your dress,-thenit is vairagya
(initiation);if they touch your eyebrows.it is symb6iic
of removingyour distractions; if they touch your head
then-theyare holdingyour thoughts.
It in dreamsyou talk to the guru or the ishta,
take it that you have not fulfilledhis conditionsfully.
If.heis.serious,
then knowthat you are yourselfcreating
obstaclesin your sadhana.
You havebeentoid that there will be two supports
'
of vour dreams;therefore,rememberall of tlrern.
This is the same tri-rth'"vhichis attainedin the
stateof sattrvasiddhiwhereself.projection takesplace.
I repeatthat only thi: one who practises the ihree
sanyamaswill be able to practise.realize,know and
visualize this:noneelse.
Chhaya sidd.hi
t'ou shouldgo on concentrating uporryour shadow
at ten o'clockdailyfor three,five or sevenminuies.Do
it.steadiiy.Then ai once look up into the cloudless sky
where vor-rwill *seeyour shadow.Concentrateon it, if
y.ouLr;-:rre'acquire,j
that practlce.Go on doingit for thirty
daysai:ci{urii-;eraccorciing io your sanyamasadhana.
_ Ar-rdil r,*.,ish
irs',-l to concentrate ot-lany sickperson,
ic so oit ll',,:sha,-l,lir'.
if vou seeit greell,he will survive;
EO
if black,then he will die; and if yellow,then he wili be
disabled.
Or take somebody'sphotograph.Touch it to your
eyebrowcenter and then concentrateon it and you
will know everything.
At the time of sunrise,see with eyes half open,
ihen close the eyes and concentrateon the person
wished for. Everythingelse will be revealedto you.
But here I have to declarethat all these are mis-
uses.You shouldonly concentrateon the ishta on the
shadow in the sky. Then you will always have the
awarenessof the presenceof the ishta in the same
way as when you sit near the guru, and in spite of
beingoccupiedwith work you are alwaysaware of his
presence.
And I will further emphasize this,that evenif during
the periodof instructionand experimentthe guru may
make you experimenton other things,the basisfor
concentrationmust foreverbe the ishta.
I have said all this to you on the many aspects
of the one iruth, for truth is the.soul:its other aspects
are only its forms.
Methadsaf acquisition
Now hear the methodsof acquisition.There must
be perfectionin trataka; also bhrumadhya,ajapa, nir-
vichara,love,faith, purity and vairagya.All tl-reiehave
alreadybeenexplainedto you.
Evenso, the final meansof acquisitionis the guru.
When you have known everything,understoodevery-
thing,done everything,then sit in front of the mentor
\prayokta)and mergeyourselfin him.
And after you havekrrowneverything.done eveyy-
thing. understoodeverything,then absorbyourselfin
everyword spokenby the mentor.
lf he saysone hour, do so for one hour; if three,
then three;and if ten, then ten-remain absorbedas
Iongas he asksyou to do so.
To rernainabsorbedis to forqetoneself.
O1
di
 suchmaterialsymptoms.Sirnilarly, there are svmDtoms
for conception,for abortion and for such good br evil
things.The scriptureshave rirentioneda fei,r.The man
of illuminedintelligenceknowsall thesehimself.
The flying of-a vulture or the crowinq of a crow.
the howlingof ? dog_or the rising of hiciups or the
disappearance of the shadow-all theseare the hidden
symbolsof prakriti'smessages.
There is meaningin the arrival of a sadhudressed
in holy garb or in unholy apparel,or in an angry and
excitedstate.There is also a meaninqin the-findinq
of a flower, a garland,fruits, sandalwo-od,
tulsi and s6
on.
Natureis givingindicationsbut the impureeqo does
not knowthem;only the man of pure inteiligencjisable
to recognize
them.
Lakshanasiddhiis acquiredor givenon the astral
plane and. is giv.enout in ihe visionl of gods. Its field
is very wide.Only the wise oneswill be aSleto explain
it properly.-Ev9n so, by practisingsanyamaon iuch
indicationsthe future is revealed.
.. .Prmlrgesanyamaon the howlingof a dog and you
wlu,Iolou,the premonitions.
Wheneueryou happen to notiee any suih indica-
tio!, q?acent.rate. on.the center of the eyebrows,oi.on.
somg Siecti or olyour own shadow,in the slfrl or on
that indicatibn itself, until such tirne as its full rieai,ring,
is revealedto you.
If the meaningis clear,then practisesanyamaon it.
If theindications
arerepeated,thenthemeaningiscorrect,
not otherwise.
Triguno siffihi
The same is true of triguna siddhi, for a correct
knowledge- of dreamsis acquiredwhenthe trigunasiddhi
is obtained
. lf, in the trigunasiddhistate,one'shealthand diet
remainnormalthen it is on the right lines,not in any
other case.
7B
In the siddhiacquiredduringthe tamogunastage
the resultof the dreamwouldbe unfavorable;?uring tf,e
rajogunastageit becomessymbolic,and is correct only
in the sattwagunastate.
If evil dreams come, then know that tamas is
predominant;if the dreamsare irrelevantknowthat raias
is predominant;and if desiredand consistentdreams
come,then sattwais predominant.
When one acquirespower over dreamshe is able
to know the past,the presentand the future;the subtle
ego is projectedout of the body.
But remember that every dream has always a
meaningandis not meaningless;but becauseonegoesto
sleepsoon after the dream,the dream is brokenl
Therefore,there is a rule prescribedthat after the
dream,as soon as sleepis over, one shouldwrite out
in the. diary.of dreams (which should alwaysbe kept
handy),the dream he dreamed.
This rule is not for all aspirants.Otherwisegreat
harm will accrue.Man tries io unravel what niture
desiresto keep concealedfrom him. If he wants that,
how strongshouldhebe?
If the guru or the ishtakeepshis hand on the head
in a dream,then it is a blessing.It is real, not symbolic.
If in dreams one feels the touch of the guru or
the ishta on the body, it is the transmissionof ipiritual
power.It is real.
If in dreams-then
you wish to touch the hand of the
guru or the ishta,
it is indicativeof your compet-
ence to securetheir blessinqs.
If -is
vou desirethat -your
vour
eyes be closedby them, then it indicativeof
acquiringclairvoyance.
If you see an old person in dreams,know that
you are blessed;you will be a gyani.
If in a dream you see th6-guru or hear him talk-
ing,then know that he is blessingyou.
. If you see the guru comin! during the dream,
then continuethe work you have in hand; if you see
him departing,then leavethe work in hand.
79
 , , Finally,you will be able to hear the commands
ot tne mentor.
As soon as this stage arrives,ihen know that you
have the key.
Then, if you undeistand the commands of the
mentor,know that the locksare opened.
This is enough; you need not know more; think
no more and ask no more.
There is also one other method of acquisition.
-U;;
Initiate a new disciple into mantra, faith iriJ
diksha. Make him practise asana, japa, concentra_
iion on the bhrikuti,transmissionof iaith, rotailon of
consciousness and shavasanaas much as a new dis-
ciple can do. But it is forbidden to ask him about
his experiences.
It is fortidden to reprimand him; it is forbidden
to explainthingsto him; it is forbiddenthat he shoulJ
be made the subjectwithout the practiceof asanas.It
is also forbiddento.keep him in bad company;it is
forbidden to make him-utter untruth; it ir'torlUiaJ"n
to make him awareof sin and sinlessness. It is furthe;
forbidden that he should be made to do hard work
or that he shouldbe made to do independentsadhana.
The true method is that he should be made t" t ans-
cendjhe grossplane by methods not known to him.
I hese secret methods are through your touch,
through hataka upon him, through th6 foice of voui
thought: ypon him; through making him concenirate
upon bhrikuti, or on a cryltal, to fii his mind on his
ishtain the fqm of.Hanumanor by pressingthe centei
ot his-eyebro$Jb, and finally,by directComminds.
. .lf you practisethose experimentson the disciple
which ye.re practisedupon you by the mentor, thren
you will become the mentoi. fnij much I can write
about. The rest will be conveyed to you u..orain! io
tradition.Here endsthe methodof acquisition.
This method of sadhanais not open for the iqnor-
ant. He seesand imitates.Be prepaiedin this a"little
and the restI will showyou and-explain.
82
Good and bad effects
Evil comesto worldly men, and good to unworldly
men.
Evil befalls the ragi (attached)and good comes to
the uoirogi(detached).
One who is full of samskarasgains no benefit,
but the one who has no samskarasleft gainsmerit.
For the competencyto receivethe highest know-
ledge is not given to one who demonskatesfor show,
createsoptical illusions,delusions,and practisesvashi-
karanaand uchchatana.
The highest knowledge destroysthose who are
addictedto taking bhang, ganja, meat, onions, wine,
and alsothosegivento womanizingand stealing.
For this paravidya deshoys the egoistic,the lust-
ful, the greedy,the envious,the slanderous, the deceit-
ful. the killer.
It will protect those who protect it and destroy
thosewho destroyit.
--
Erperiments
fu'b;; as the commandsof the guru or the ishta
are not received,this highest knowledgeshould not
be experimented upon.
The application of this paravidya should be foi
the benefit of those who are deeply suffering but not
for thosewho are happy.
For it will happen that when people come to
know that you have this highest knowledgewith you,
those who are not competent to profit by it will come
to you in large numbers.
But how will you know that a particularindMdual
is not a fit subject?
Know then, that one who does not do sadhana
in spite of being asked to do so and expects'graceis
an unqualifiedperson
And also know that one who, in spite of instruc-
tions, breaks the injunctions,believeswhat he ihinks
is true, and still seeksgrace,is not a fit person.
83
 Know again. that one who is averseto religion,
is cruel to animals,unkind to human beings,attaihed
to women.,and is otherwiseattachedto the possession
of weaithand at the same time transgresseithe rules
arrdinjunctionsis alsoto be regardedai an incompetent
person.
Know that person to be unqualified,who is not a
believerin the vedic religion or in the vedic religion
incorporatedin other religions,or in the vedic and
religiousinjunctionsgivento him for humanwelfare,who
is a fanatic,nonvegetarian, a womanizerand addicted
to drinking.
Know that one who is running after name and
fame_isthe supremelyunqualifiedpeison.
One who believesin the vedic religion,conducts
himself or tries to do so accordingly,pins his faith
upon it, is repententand ready to correcthimself,who
!s giv.ento good company, is really fit to receive the
knowledge.And every Flindu is entitledto receivethis
paravidyaand its benefits,for even if he is otherwisein-
competent,ovemighthe becomesqualified.Thishappens
becausethe Hindu, at one stageor another,believbsin
saints,. gogd associations,restraints,religion, paravidya
and rebirth.
The supreme acquisition
But now. having said everything,having received
everything,practised gv.erything,seen everything,only
one thing remainsand that is tlie hiqhesttruth.
The highest truth is that knowing everythingone
remainsas if he knows nothing, and in spite of his
powgrsto do everything,rcfrainsfrom doing io.
Know that all knowledgeand sciencesare finiteand
are .limited and, being circumscribedin scope, their
res.ultsare equaliy limited. Even though theii field is
unlimited,their boonshavea limit.
When you have seen acrossthe veil, when the
gate is opened for you, then everythinghas to be
givenup. renounced.
,34
But not until then
Afier har,,ing
attainedthe highestrenunciation,then
everythingis insignificant,and the sadhakashouldmerge
himselfwith ihe absolute.
After havingrealizedin experiencethat everything
is finite and on attainingvairagyathe sadhakashould
mergehimselfin the infinite.
Such a yogi does nothing,but everythinghappens.
He does not touch,givesno blessingand yet all things
take place.
He remainsfully absorbedin the infinite. Prakriti
becorreshis slave,doing everythingby herself.
His presenceitselfradiatesthe highestpower.
His sightitselfis liberation.
He has neither father nor mother, nor wife nor
son, nothing that he calls his own nor othbrs,neither
sin nor merit, neitherthis wolld nor the other, neither
birth nor death,nor religion,nor scriptures-for he has
transcended them all.
But only when he has attained the euerything
Nothingis of anyconsequence for him;he is moving
about fully absorbedin his self.
He neitherhasdesires,northoughts,norbenevolence
nor ingratitude;neitherattachmentnor aversion.
But only after he has ottained the highest
He keeps silenceand yet does everything;he sits
in one placeand embodieshimselfin innumerableforms;
thoughdoingnothing,he doeseverything.
His are countlessacts of benevolenceupon the
earth; even so he does not become the recipient of
shreya.The world is benefitedby one alone-who is
not known to the world, to enableit to offer qratitude
or regardto him.
One can give reward to one who is known. But
here, like one unknown,unseenand unrecognized, he
becomesthe fountainheadof all the world'sgood. But
no cne knowshim.
x\
Whenyou haue"acquiredalt knowledge, then you haue
to remain unoffected(niruikara) and absorbed in the
self, remaining only as c witness.
What to think about and whv?
Whatto do and whv?
What to sayand why?
Listen!The highestattainmentis to give up every-
thing after achievingeverything;supremerenunciation.
Only effaceyour ego and remainin Him.
The river meetsthe ocean and becomeslimitless.
Jiva meetsthe Brahmanand becomesinfinite.
Its powersbecomeinfinite.
But not now
I repeatthat.you will have to lose everythingafter
you haveacquiredeverything.
And on that day, when you will be enjoyingthe
-serene
illuminedself,-fullof equanimity,then will"l say
that you are what I am.
: And from that dav onwards vou have to remain
aloof within your selfj fully self-6ffacedjust like an
avadhuta.
And from that day again, realizingthe self and
absorbedin self-forgetfulness,
then you remain f.orever
deeplyabso6ed.
And from that day you will not remaina woman,a
mother,a disciple,a worshipper-neither this nor that.
And from that day you should be like a fool with
fools, the wise with the wise, a male among males,
and an avadhutaamong avadhutas.
And from that day the unknown beneficialpowers
will assumecountlessforms and do good to the world.
And from that day, infinite comlpassion and sym-
pathy will flood forth and flow in all directionsind
fill the earthwith compassionand kindness,
This is a mysterioussort of siddhi where the pos-
sessoris not the recipientof reward.He does not even
know what is happeningand how. He is neitherwith-
out nor within.
B6
.But al,lthese only when you receiue euerything
Blessings!
The pen .hasstopped;the flow of sentimentshas
ceased.All this is limited. Read the unwritten: listen
to the unsaid.
May you remain foreveroabsortedin the supreme
consciousness.
This is the command;this is the instruction;I have
at the proper time told you methods and practices,
and repeat these practicesfor it is your right to know.
Risequickly;make eachmomentdivinZ.
Monghyr 31.7.61
Diksha Patra II
Blessings!
1. Tratakasiddhi
2. Swapnasiddhi
3. Kundalini(serpentpower)
4. Ishtadeva
5. Experimentson the subject
6. Communicationwith the guru
Trataka siddhi
Trataka means gazing fixedly. It is of two kinds,
bahirmukho or external, and antarmukho'-or internal
trataka. (The latter is called dharana or concentration).
External trataka is performed on the form, the
hikuti or the tip of the nose.
Extemalhataka_onthe form (rupa),meansgazing
with a fixed and flickerless 9&e, steadily and wit[
concentration,on a point, the astralpoint (lyotibindul,
a flower,a star,or the ishta.
Internalhatakabringsabout perfectionin sanyama
or control. It is performed on the chakras,the ishta,
a bija mantraor a yantra.
87
 Both thesekindsof trataka are independentsad-
hanas.It is not necessarythat there should first be
externaltrataka and then internal,For the external
is used in the processof transmissionof power.
This
'uashikarana
irataka is the mainstayof processeslike
(subjectionby attraction),marsna (destruction),and
so on.
In externaltrataka, the gazeshould be fixed slow-
ly and graduallyfor some minutes on the center and
then sanyamashould be practised.There are many
symptoms indicatingperfection of sanyama.One of
the sig.ns. is that via the medium of tr-ataka-sanyama
a..needle hangingon thin threadbeginsto shake.Treat
all other practicesas prohibited.
By.the attainmentof sanyamaor control in trataka,
spiritual treatment becomeseasy. Of all methods of
spiritualtreatment,this is bestand most reliable.
In this treatment,the sick person is made to lie
do'.r1n and.the practiceof relaxation of limbs is given
to him. Along with the relaxation, practise tritaka
on his trikuti, and go on doing force transmission.
This will result in resolution of-his gross conscious-
ness.Continuegivinginstructions in reiixation.
In internal trataka the mind should be fixed
steadilyon-one centerand full control perfected.The
sign of perfectionof this sanyamais thait the objective
becomesas clear in the inner firmament as if a paint-
ing is hung beforethe eyes.
After establishingcontrol in trataka it becomes
easyto transmitthoughtsto the ailingperson.Through
ihis thought transmission,his mind is io be possesse?.
Try this experimenton a girl aged ten to twelve
years.The girl should be your foilower, obedient,de-
voted,straightforwardand intelligent.She must be able
to followyour language.Selectsuch a girl.
Make her lie down comfortablv.There should be
a little darknessat that time. Do not touch her bodv.
First start the relaxation practice side by side wiih
force transmissionthrough steady gazing.When your
88
gaz.ebecomesconcentrated-she will suddenlvwake up
with a start. This is called bindu jagriti. Aiter ; f";
days practiceshe will enter the land of dreamswhich
is called.the.stqgeof sookshmodaya (awakeningof the
subtle.plane). Her limbswill beginio throb;herlreath-
itg *iil be hea'uy.
But do not tbuch her or leaveprac-
tisingthought transmission.
. This practicemust be repeatedwith patienceuntil
such a time as her limbs do not get cataleptic,and
until that time, also ccntinue givingiinstructionsin ,"-
laxation in a manner she is-ablJ to follow. Slowlv
and without stopping, also continue the method df
torce transmission.
When this condition becomesquite steady and
peaceful,then substitutethe instructionsfor relalation
with the. practiceof supplantingof thoughts(or mJe
her think the thoughtsyou want her to think) so that
she will do whateveryou say and will see,hear,under-
stand and experiencewhat-evervou want her to. Go
on doing this until thought transmissionbecomesper-
fect and givesresults.
For the removal of diseases, thought transmission
should be in the fqlm o{ thoughts of hZalth,hope ind
sensationsin the affectedparts,and so on.
In the case of depravgdand degeneratepersons
thought substitutionshould be in th6 form of f"urfrl
thoughts resulting from ;an unhealthy course of his
conduct.
When you are practising thought transmission,
transmit into the mind of the ailing person thoughts
of blessingsand best wishes,and ii ine case of ihe
d.epravedones,thoughtsof the highestand most noble
character.
When the subject girl becomesperfectly steady
make your voiceslow and continueto giveinsiruction's
until such time as her lower lip beginsio trembleof iti
own accord.
, Slowly the girl will begin to mutter something.In
the beginningit will be unclear and confused.and
B9
 later it will be clear, but you should not speak.nor
touch, questionor shake h-er;nor should Vou ,top tf,u
processof hansmissionof force and thoughts. Listen
to what she says. Do not be nervous. Juit ."ntinul
your pmctice.
If.ygu aTeable to do this much, then anyonecan
. who remembersthe power that exists,and
be called with the object of h.eatmentand ctire. Euen
so, whom to call and whom not to call are secret*lur.
In the courseof time,.whe.nyou gain proficiency
in thought hansference,the above plactic'e*iii-;dt
.be necessary.
But in spite of what I have told you, you have to
rememberthat first you have to experieniethis gour_
self and then make one eryeriment.For it is impioper
to practisethought hansfer-enceon everyoneuritil itre
9"9.1 of your spiritual developmenti; higher than
that of the mental level of all oihers,whosJlevel has
to remain considerablybelow Vours. For if uou tu
to practise thought hansmissionon those whb have
rtrgnggi wilipower than you, then you will be caught
and will lose the.powei you have already u.quirEa.
Therefore,in -the fiist stage,you
-on should prlctise';;;e
ing and tansfening thoug:hts only one subiect.fh;
ffime rule appliesto hata[a
. p]owly,.asyour spiritualpower increases,vou will
be able to know everything.If you yourself have this
eperience,then you will acquiraimmediateconfidence
and intluence.You have not to prepare the subject
longer.
However,if the practitionerbeginsto take everyone
gn hupt,then he will neverbe able to leam this sci6nce.
Sna i{the practisingsadhakais afraid of everyon",it,""
he will neverbe ableto leam this knowledge.
One who is stupid,believesin anyoneind everyone,
:?res.for everyone,-believes everyon6to be ,up"rlo, to
him,imaginesanyoneand everyoneis possessed of som€
powerol thg other,is a yes-man,not strongand decisive,
nor forthrightand goesto elderlypeopleihinking th;;
to be great-such a one will never bb abie to icquire
go
this knowledgelFor ha is one who is influencedbut is
neverableto influenceothershimself.
Whatevermay'be the conduct of life, but one
who is full of self-respectwithin him, full' of confi-
dence,who has an awarenessof his inner gr-eatness,
-one
who
looks with reserveupon the conductof life, arquments
and claims of others and declareshis inabilit! to ac-
cept them at their face value; one who is not afraid
of anyone,whose eyesreflecthis inner mind and who
is given to less talk, one who does not accept any
intellectualdominance, ald listens to nobodys su{-
gestions,instructions,prophesiesor conclusions _ onlv
he acquires this knoi,vledgeeffortlessly For hn hus
becomeself-reliant.
A woman can-experimentupon any woman, even
though the methodsof doing so are rnany and varieJ.
Likewisea male can practiseupon nu"ry male. gut
eyqry man and ryomgd can try ihis e><periment
upon
children;the husbandc.a1e>cperiment irpon the riiie,
the mother upon her children"This .oniition i; ;lt
for people with ordinary powers.There are no restric-
tions on those who have achievedincomparableyogic
powers.
. , Anl qmo.ngthosewho have been acceptedas dis-
clples,it she be a woman, she has to follow onlv her
husband and continue to have faith in the ;ffi. h
respectof all others,she should be self-resp".iingunJ
bold, remain an observer of their weaknlssei "ut"rt,
not trusting,and should have an independentand un.
conquerablemind.
And among those who have been made disciples.
hn
ll 9: so ma.de,then he has to be the protectorof
the wife and the follower of his guru. In respectof
all others,.he shoul.db. sw.eet,afpreciative,modest,
trusting,alert,.soft, keen, self-resp6iting,indepenJeni,
and of a steadymind.
By excessivetouching, transmissionof force be-
comesweak.
g.l
 By excessivethinking, thought transferenceloses
its strength.
PV excessive.talk,.thoughtreadingbecomesweak.
By too much. indulgencein tasIe, the powei oi
controlis weakened.
Excessivehumiliiy reduces the power of under_
standing.
. Diss.ipated sentimentsmake the power of sugges_
tion weak.
Excessivesubmissiveness inducessleep during ha-
taka; similarly,sleep overpowersthe seekerin tr;tak;
by too much rest, excessfood and excessventilation.
. it is, therefore,.necessary_for the sadhakato keep
the five sensesand their fieids of functioningpure. I'n
short, the . organ of smell is the nose; its"oigan of
action is the genital organ and its yogic centJr is in
me eyebrowcenter.
Likewise,the grgqn of taste, the tongue, has as
its organ of action the hands,whereasthe Jenier is the
liver.The oJgan of action of the eyes which ,un in.
form is the feet,and the centeris the rectum.Of touch
the organ is the anus, and the centerthe navel. Of
sound,the ear; the organ of action is speech,and the
center is the heart. Of the emotionalh'eart,fhe organ
is the soul and the center is manipura or triveni.fhe
org.alof actionof serpentineyogic poweris the pu-rhu
and the centeris the firmamentof sahasrara.
. Therefore, in order to transform sound, touch,
'celestiai
sight, taste, smell, heart, and kundalini into
sound vibrations,. celestialtouch, celestialform, celei-
tial taste,celestialsmell, celestialemotion and cerestiil
power,one has to keep the speech,anus,feet, genital
organ,self and the purusharespectively, pure u,id un-
sullied.And in addition,he has io praciisnsanyamaon
the hridayakur.h?, navel,rectum,liver,center of'thi eye-
brows,selfand the purusha.
The purity of sound is achievedin the hridava-
kasha.Its medium is speech.Sound power is trans-
mitted to others through the ears. For its purification.
92
practisetapas of speechor, in other words, burn ali
irnpurities.Purity of touch is achievedin the navel
region.Anus is the medium.Divine touch or maqnetic
power can be transfenedto others through touci. To
purifyit, practisetapasof the rectum.
. Purig of form is achievedin the pelvic region; its
medium is the hands.Celestialtasteis adminisi"ered to
otherswith the tongue.Purify by tapas of the hands.
. Pult9 of .smellis.gained tn ihe tenter of the eye-
brows.Its mediumis the genitalorgan.Celestialsmeliis
given to othersthrough the nose.To p"urifyit, practise
tapasof the genitalorgan.
. Pu1t9 of the emotionsis gained in the pit of the
throat (kanthakupo)or in alna chakra.The soul is the
medium and throdgh the medium of the heart, the
heartsof othersare filledwith divinesentiments.
The serpentforce awakensin sahasraraand the
purushais the medirim.This yogicpoweris then aroused
in othersthroughthe kundalini.To purifuit practisetapas
of the purusha.Purity of sushumnais iha tapas of ihe
purusha.Hathayoga is the means.
_ The tapasof speech,anus,feet,genitalorqan.the
self and the purushaconsistsof the 6brn*unc6 oi the
yam.?sand niyamas.These are truth, non-killing,non-
stealing,abstraction, .contentment,
.purity-, study"ofthe
scriptures,self-denialand- s'urrender
'context to God. These
should be observedin the of the time and
placewherethey are to be followed.
All this is not mere idle talk. you must practise.
lgt bV mere talking,obstructionis causedin ,invi*u.
I hat is why the sadhanais essentially an individual
and secretpractice.Likewise,you should understanJ
that the siddhiis alsoa secrettreasure.
I have now told you the sadhanaof the mentor
or the transferer.Now listen to the sadhana of the
subject-patient.
The subjectof the experimentmustbepure,freefrom
wounds,understanding. tooperative,eagnr,hopnfui unJ
patient.
93
 Thesubjectmusthavethe practiceof concentrating
on.asingleelementon the tip of the noseor n" i"ni*
or Ine eyebrows.
. It'", subjectmust havethe habit of sleepinqin one
position
for hours.He mustnot haveth.tuuii'oiii#p]ng
the feetand muttering.His urinarytru.t tf.iJn;;;j;hilld
bestrong. Thesubject mustbe r"i6;;;f in'"#irtlr.
I he subjectmust be free from "impuritiesand *od"rut"
in eating. The -subjectshould be responsive,modest,
' "'vvvsr
impartial,grateful,iteady,'that
devoteduna qui"i.
It
, is very necess.ary the ,"Uj.ii inould have
marernat, paternal,fraternal and reverentialfeelings
towardsthe mentor.
The subject shou.ldbe. given practicesin asana,
pranayama,.japa, trataka and cultivationof faith.
I he color of meditationfor the subjectshould be
vermilionor red like that of the 6ffi;;;;-ii;
. Nownotethetimings fortheexperimeni. fn. tirn.
for experimentis after"asunu,unJ'pranayama, *h;;
the stomachis empty.The otnei ti'n" is before;;;i;
afterthe secondor-noonbarh-fh; iid;'i.J'ffi i;
afterthe^evening_bath
at aui[. f-t"-f;;l[ ffiIi i;
gtt91 lUrUOp.m. With moderation of food or durinq
Ia$tng,the experimentcan be conductedat anv timd
-t ne place.oiexperiment
,, is the floor;it can ilso be
tne r.ecliningchair,.in a closedor secludedroom. The
directionin which the experimentshouldbe conduc-ted
must be east or west. The nature of the ;p;;il;;i;
the welfare of others. Its succei, d"p"nar;;;;ti;;;;:
Its per{ectionliesin constanttransfer!"."-"i.rG;;d:
The neck of the subjectmay sometimesb? raiseJ
on a cushion and allowed to remain as it is at othei
times The body of the subjectmust remainuntouched.
betore starting the experiment,let the subiect
g.ractipggazi19 upon the nasikagraand in addition,
grve htm relaxation practice, either verballv or
bv
touchingthe bhrumadhva.But it is betieilKut-h"-ii
*.1"d ylth u,crystalor metalandnoi wiin-ineU.av.
Uthermattershave beensaidbefore.
94
Make rules for the experiment.There should be
no obstructionas to timings.One time, one practice.
When the experiment is concludeddo not give
instructionsto rise quickly. Graduallyrouse his sense
consciousness and then let him open the eyes and
rise. In addition,let him wash his hands,feet and face.
You must be careful that the subject does not
revealthisexperimentelsewhere. This is very important.
Thus by trataka, mental power is channelledand
transmitted.Knowingthis,I told you to practisetrataka.
Now you shouldpractisetrataka steadilyon your ishta.
Slowly the time should be increased.Likewisepractise
internaltrataka.
Internal trataka can be practisedanywhere,but
externaltrataka has to be practisedat one placestead-
ily. It should be in light ;nd without any'distraction.
It should be practised facing the east or the north.
Swapna siddhi
Many dreams come true. From this, it followsthat
dreamsare not meaningless,whateverthey are.
From this it also follows that dreamscan be made
real and through the medium of dream, suggestions
can be acquired.It also followsfrom this that dreams
could be transposed.
It also follows that dreams mean dissolution of
gross
the and awakeningof the subtle which remains
in contactwith the cosmicmind.
From this it can be inferredthat dreamsalso con-
stitute the field for the descentof kundalini.throuqh
which experiencesof sound, touch, sight, iaste aild
smellare received.
The essenceis that you should know the dreams;
experiencethem, transmitand controlthem.But before
you try to perfect this, rememberthat detachmenthas
to be perfect; and remember also that the power of
interpretationshould be sound.Your memory should
be sharp and you should also have an idea o{ the
differenttypes of dreams.
95
 Kinds of dreants
Some dreamsare veryreal and faithful.
Some are symbolicand significant.
Some dreamsare inconsGtentwith past eventsor
eventsto come.
Some dreamsare impure.
The basisof dreamslies in the interactionof the
three gunas. If there is an abundanceof sattwa.or
sattwais-pledominant,then dreamsare real, good and
beneficial.Ukewise,if rajoguna is predominlnt,.they
are symbolic;if tamoguna,then impuie or contradictory.
My experienceis that:
1. A sadhaka who ir by nature self-reliant,e><peri-
encesdreamswhichare reai and faithful.
2. One who is divided in mind has sr,'mbolic
dreams.
3. The sadhakawhose attitude is fuli of doubt. mis-
trust, disappointmentand defeatismhas.impure or
conhadictorydreams.
4. The sadhalia who alternatesbetween overwhelm-
ing enthusiasm at one time and doubtat othertimes.
betweendespairand defeatism- which is an attitude
common to everyone- has dreams of all three
kinds.We all fall into this category.
Why do drecirnscome?
Dreams arise when the impact of the purusha is
experiencedon the subtle plane. Such an- impact is
causedby excessivewom/, an abundaneeof tamas, or
by exhemepurity.
,
Sometimesit happensthat iir spite of the absence
of these,some dreamscome fue lnd $or!e causeis
ascribedto them. Generally,it happensthat when the
news of the betrothalis confirmed,the tension in the
sex nervesof some girlsis relaxedand they seein their
dreams the house of their future fathei-in-law.This
dream vision is real. Likewise,becauseof the sbong
fear of death in us the nervesremain tense,and somJ
timeswhen they are relaxed,dreamssvmbolicof death
come to us.
AA
In other words,dreamsrepresentthe phaseor the
state of the jiva which makes it e><press itself when
the gross is dissolved, and at all times its expressionis
due to its own awareness.Yet even after the dissolu-
tion of the gross what happens daily during sleep is
due to obstructionson the subtle plane, to samskaras
and the awarenessof the purusha in the tamoguna
state.In other words the dreamswhich come are per-
verted, deformed, impure and sfuange.You should
know that subtleimpressionsare daily formed and are
recordedon the subtleplane. It is through these that
the purushaprojectsitself.
, The main factors which cause dreams are acute
sentiments,a sense of discomfort,recollections,active
affectionsand a shong and heated imagination.At
thesemoments,sharp impact is felt on the subtle plane
and, therefore, in such a state of mind introversion
and constantawarenessare more intense.
Supposethat an unmanied girl conceives,and not
one but many days pass.She is given to thinking of
it day and night and remainstotallyunder its influence
to such an extent that during all her activities,her
thoughts remain centered on this one point. Some-
times she thinks of suicide,or somethingor the other.
She sleeps filled with that thought; she wakes also
with it, and in this state the dreams come, assuming
the form of 'sound' or messagesfrom a superphysical
plane.
The long and short of it is, that not only the mind
but the intellect,the chitta and the ego should be satu-
rated deeplywith only one sentiment.Not only during
wakefulnessor in momentsof blankness.but even in
sleep oi dreams,in happiness6i-nnisery,righteous or
unrighteousconduct,in talk or periodsof silencethere
should be a deep and abidingawarenessof only one,
and one sentimentalone. Rememberthat the thought
which remainsconstantand survivesfor all times on
the three planes brings back with it the messageof
the ishta through the medium of subtle knowledge.
97
 Rememberthat the purushaor the self is the universal-not
office of inquiry. It is omniscient,but it ao"i
rgv*pl knowled-geitself. Our cherished ideas, because
of the vulnerabilityof the thought plane, remain in
lgugh with the purushaand come Uait<futiy informed.
It.the thought is sound and clear then correct hints
will . be rcceived; if the thought is indifferent, th;;
symbolic suggestionswill be received,and if it is un-
sound then the hints will be impure and contuadictot.
How can dreams be purified?
. If you wish to purifu your dreams,then you must
cherish one sentimentin- the mind constan-tly; there
should be remembranceof God, day.and night; one
should eryenence a feeling of discorifort and'reitless-
ness.But even so,_all these states cannot be created,
they just. happen. If you are uncomfortablefor wani
of somethi.ngand you are finding ways and means to
secureit, then the longing for it makesvou ercperience
somestrangefeelingsand emotionsand-in sircha state
through the one-pointednessof the mind, contact is
established-with the omniscienceof.the purusha.
In order to purifry your dreams,'in addition to
having a centralizedseniiment, there should also be
purity.of the nervous system.For the knowledgeof the
purushais reflectedonly in an unadulteratedstite.
. In order-to puri{y the steadinessof the sex nerves,
harmoniousfunctioningof the five pranas,suspension
of diversedesires,awakeningof the sushumnaand equi
libriumin the physicalorganismare essential.
In order to make the dreamspure, the mind has
to be made pure and the thoughtsconcentrated.
In order to makethe dreamspure,one shouldover-
come the habit of being distractedbv disturtances.
The sadhakawho practisesasana,pranayama, japa,
meditation,and has constantremembrinceof Coa. io-
getherwith acute and intensedesirefor Him, whiih is
the.only.predominantthoughtin the mind;who keeps
to the rulesindicatedin action,thoughtand conductof
9B
life, in hir, inclination,tastes and aspira{ons;he. will
certa?nly be able to experiencethe pure awarenessof the
purusha.
-
If there is no divided sentiment,no doubt, no con-
flict, no fixed belief, no distraction,no attachment,no
want of faith, no pesslmism,no defeatistattitude,then
he will expenencepure awarenessof the purusha.
He who goesto sleepwhile remaining'absorted-in
this idea and ls able to acquire that stageattainsto the
real and"faithfulknowledgeof the purusha.
He who is not subjectto trouble frop gas, cough,
bile, etc. acquiresknowledgeof the purusha.
One who is calm, behaveslike a yogi, even in the
midst of enjoyment,fastsin spite of eating,remainsde-
tached in spite of performiiig actions, behaveslike, a
sannyasineventhough remainingwith and in the world,
and bwells with the One alone though lMng among
many,is ableto experiencethe pure dream state.
Rec.ollectionof dreams
I havealreadytold you to maintain%separatediary
of drear.ns. Write'in the diary as soon as the dream
comes and sieep is over. Wriie very carefully and fully.
In a few daysyoq-willknow how to interpret,yourdreams
and how to invite dreams of choice and to transpose
dreams.
But the diary of dreams should not be revealedto
anyone-else.It is a secret comrnand. Well it may be
asked:-will one who reads it come to grief and repent?
He will not even be left any time to repent!
When writing the dreams.note the time, the place,
the color, the sentiment,incidentsrelatingto you and
the marinevent.
Dreamsare rememberedafter monthsor yearsonly
when a particularevent happens.But such dreamsare
generallyevil ones.They are kept concealedby nature.
Dreamsalso revealthe past life. If you happento
seea livingpersonin some unseen,unknown,unheard
of road, house, place or company,then know that it
99
 is related to some past happening in life.
For example
I haveseenyouoftenon,b*n.uih ,oua,;"",;;ffii
tank,river,hbuseor companywhichI h;;
all and whichI wir!neveru6 uui" i. see,"""., ,"#
but I have"ta
hazynotionthat
I Turt !u*. q;n" ihqi;;;;;;i#,
musthavetakenbath
in thatlaie nt.. inirli t-h"';"'t'h;
of recognizing the past life.
l-ufure eventsare also indicatedthrough dreams.
Whenyou.seean incidentoccurrinl
observewhether that incident do?s vou ,hiu]J ;;;;li
not qraluail;';;
comedistinct.For example,oncein 193i.l"pr;;[j;;;
that.you were standi"g i*"away trom me. I do
not know whetheryoui bac[ "nry *u, turnna
if you were facing me, Tl^rengruJ;uilv I"g"i"ii."
f";il ih;i';; "i
were in front of me, but then I [nn* yJu ti
;;;tlh;
present one. Then immediatel9
11t::,
oegan.lo.t_,your
to talk or perhaps
'rt you asked me sometni'"S.i
asked for something. innuni-triut this event
significant.
The essenceis that if one feelson.seeingsomething
nol r:nlt thatit wasseer\thenit"is,y_UojiE
ll1'_"Hly
or a.pastevent.But to
seea seenor an unseenev-entand
graduallyto experienceand ,niojiirn it, means-it-is
symbolicof a future event.To r"e"ihn unseenand
not
to e><perienceanything,as said above,,n"uni
-futurn.
iirJutJ,
to an event to happen in the immediate
li';;;
see rne unseenotten enoughand feel that it has
o-nce
beenseen,thenit means
thit it iniuinrt" tr,"l."*iiii"
past.
To seethe unseenand to feel that it was seenand
on waking to rcalizethat it was a ar.ur,-*[iJ';;;
once.experienced but is beingremembered'todiv,
then
you should know that it is reLted to an old ilii;;i';i
the past. If things unseenbefore* ,n"n, if untowarJ
eventshappen and if the seer experiencesa feelinq
suqprise,then.it means it is sym6ohcof
nappenlngrn luture. "" "i.iJ"'at"r
Past events appear on a black backgroundand
futureeventson u white one. Chiiuiiu;;nlA;J i;
;;;;
100
eventsremain silent and those related to future events
speak.'
You should remember that many dreams often
come but are never remembered.Also, many dreams
relate to one person, but it looks as if the experiencer
wasthe same.
You should know that many dreams relate to a
desired journey. They have to be interpreted and
understood
You should rememberthat many dreams are the
result of thought projection.Be very cautious-where
experiencedwhich carry such a threat-
such dreamsare'you
ening idea, like will have to do this, or else',then-
know that they are inspired through someone else. If
you know this then the dreamslose their force.
Vou Dream formation
Dream formationstake place through the medium
was of samskaras.Drepm formationsare createdby cajoling
and givingsuggestionsto the subtleconsciousness.
All these methods of dream formation are correct,
and that is to project, through healthy suggestionsand
commands,the influenceof the yogic personality.
Dream formations are all tantric experiments. A
'Lettersl
photographis the medium for these practices.
constitutethe material cause for this practice. But the
centralbasisof experimentaldream projection is to cast
an influence.
Dream projections are made through pictures, or
letters, bija manta practice and allied methods. This
practice is not derived from scripturaltiaditions but it
belongsto the guru-shishyahadition. You need to know
only this much.
Roising dreams about God
tJ I have told you once and I repeat that you should
be one with God. Absorb Him on the. causal plane;
identify with Him, or in other words, merge yourself
with Him. Wake up with His nameon your lips;conduct
101
 the affairsof the worldremenrbering Him all throughout;
knourHim to be your mind, life.ioul, .;";tihi;g. D;
all theseyourself.
. Sleep{aily with a determinationthat FIewill come
that night.Do not be frustratedby defeat.Make such
a,resolutiondaily; have faith and-makeprepurationi.
What I havesaidwill come true. I am tellingyou what
I have experienced.
. , , At]{ care.fullynote downthe dreamsrelatingto the
ishta whichwill come dailv.
But I indicatea stilleasiermethod.Firstmakethis
experimenton the guru and realizehim on the subtle
plane.When the guiu is realized,Govindais also real-
ized.The guru is the k_ey.When the guru ts realizeJ,
the truth of the saying,'He who showed-theGovinda,is
proved. '
If the guru comesdaily in dreams,Govindawill
come too. The subtle consdousness alone can rialie
th9 Sury;and that alsobringsin GovinJa.n SL;r;".;"1
is first filledwith tepid watei and then with n-ot.
. For the guru has a human form and is, therefore.
easilycomprehensible, imaginedand rememb"r"a,ini
the sentimentone feelsfor the guru is identicalwith,
the sentimentone feelsfor the w"orlduna is iher nioi"
knowable,comprehensible and available.This is to be
properlyunderstoodand practised.
. Therefole ar,.vafen. your sentimentsand through
them enter the subtleplaneand remainthere.Furth?i
practiceswill be givento you accordingto tradition.
Some uvful drbams
Crossingthe river and going ashoreeasily.means
risingto great heightsin life.
Receivingflowers,garlandsor a basketof sweets..
meansattainingto purity of sentimenrs.
To seeancestorsmeansto be carefulof one'sposi_
tion.cr persons,events,circumstancesand actions.
Tosee oneselfasdeadmeansthe dissolution of the
grossaspectand the arisingof the subtleone.
102
'
To seecifieseTf upon a mountainindicatesspiritual
progressand removalof obstructions.
To see oneselfinvolved in some calamitymeans
meetingwith someunknownpersons.
To see oneselftying an amulet on himselfmeans
happiness, success and protection.
'To
. see oneselftying an amulet ori someoneelse
meansthat personis subjectto your influence.
To see,on a ship,the guru, the ishtaand the hus-
band,all three or two or one of them, and the ship is
at anchor,then it is indicativeof mentalstability.If the
anchor is raised,it indicatesmental agitations;if the
anchor'remainsraised,then it is indicativeof the exist-
ence of agitations.
tf ttre guru, the ishta or the husband-all three or
any two oi one of them - is on the ship and the ship
movesrapidly, then it indicatessuccess;if it goes slow,
then ther-eis-danger;be careful.If the ship is stationary,
then wake up. Ascertain the+relationof the three and
understand.To seeoneselfpieparing sandalwoodpaste
means that you will become famous.I{ anyone of the
three apply sandalpaste to 5rcu,then you wtll reach the
heightsof fame;be careful-ifth€ paste is wiped'out.
If you see srrarming ants, then your work will in-
crease If you see migration of ants" then there will be
change of house or vocation amd pluce.
I{ the ishta touches your hand, you will acquire
willpower;if your husbanddoes so, then favor or love;
and if the guru, then power of action. If the arm is
spollen,then you will have authority over.many; if it
becomesswollenby the touch of the ishta,then you will
have authority resulting from grace;if it dpes so when
touched by the guru, then you will have authority
acquiredby your own efforts.
If you seefruit or flowers,that dreamis best of all.
And if you see a stream of light, then know that you
will attainthe supernormalaspect of sadhana.Note this.
To see all three under your thumb is indicativeo{
couraqe.
103
 To tie the string of the petticoat,or somethinq
around the waist,or to wear igana dressand tighiei
i"tor !o. roll the sleeves - these are suggestiveof iorn
tuturedutv.
. If you .reador hear the biographyof someperson
then..he.will die; if you see any-onb bedridde",i;;ili
fall ill;.if you see anyone lightinga fire. ih;;' h; ;iii
be in,debt;,ify.u s:ea pers6nbithing *itn t-,ot'*uini,
*l],go abroad;if you seebanglesiniomeone'shand,
1."
he will go !o jail; if you see someoneburning,he wili
have lots of wealth;if you see someoneshavin"q, h; ;iii
be in.trouble;if sorneoneis askingthe daie o"i ;;"i;;
the date,there will be some majo"revent in hislir",-i?
you seeanyoneunconscious or drunk,he will be saved
from his enemies;if you"see anyone working mathe-
matics,he will be poor; if you ,"u unyonu.tiriUiiig,'ir"
will be in difficulty;if you iee anvonewho has arrEadv
climbedthen the difficulties are over;if you rnu to*uon-"
holdinga bambooor climbi;;-it, he'will fall ill.
Th-ismuch I havesaid,but rememberfurther that:
you will feel that. you. are flying, that you are iliit
coiored;you will feel thai you u]'e full 6f luster,thJt
the masses are lookingat you, that the iwo are coming
and going,that you are swimminsagainsitn" ."ii".i
that you are goingtowardsthe mouth of the river.that
you are seeingyour own eyes,that you are!searchinq
tor yourselt,that the guru is old, the ishtavounq and
the husbandold; that while walking,the hus5anai, ihn
first, then.the guru and then the-ishta;that iudJen$
the order is.changed, first-theishta,then guru and their
the husband; that you experience the touchof the hand.
of..limbs,that of the. eyes,that of the smell and you
will.feelthat you wish to acquiresomethingin dreimi
and are uncomfortable on thit account,thiiis the mosi
importantof all dreams.
Kundalini ( serpent power)
it is asleep.It is silent.It has encoileditself.Its
'bedroom'is
caliedmooladhara. Thiscenteris trianquiar
104
in shape.Its aspectis gross.Its elementis prithui(9a1t\)'
tu*ogunu is its covering.I!- is called Kundalini. In
sahasrrara it joins with Shiva'"Thepowerthen manifests
itielf. It is hfe a hidden fire which can only be kindled
by- the force of spiritual Power.
As the innei mind becomesconcentratedand one-
pointed, the power beginsto awakenitself.As long as
ih" inn"r mind remainsgrossor externalized, it g!e?s.
It can be awakenedby soul force or by will. But
this is not the only means.It may be regardedas one
of the methods.
It can be awakenedby hatha yoga,but neither-is
that the only method. You can call it one scientitic
method.
It can also be awakened by practising sanyama
on the centersand realizingin experiencetheir color'
elements,nature,guna and the bila' Nor.isthis the only
method; you mayjust call it a good method.
To awaken the kundalini
For purifying the nervoqs system,practise hatha
voea.
' takb moderate food and avoid excitements.
.- Fot purifuingthe prana, pranayamaand cleansing
of vasanaswill haveto be practised.
For purity of the inner being, practiseyamas and
nivamas.
For puritv of samskaras,dispassionand a detached
attitude 6f a witnesswill have to be cultivated.
For purity of desires, vairagya will have to be
developed
Viiragya will have to be cultivated also for puri-
fuinq attachment.
"
Tor purifuingthe mental plane,thoughtswill haveto
be silencedthrough ajaPajaPa.
For purity of intellect, keep your determination
pure,
' firm and steady.
Center your memory on only one objectin order
to achievepurity of the chitta.
Purifyihe egoby transformingthe objectiveof sleep.
105
 Purifu-the-inner errorssuchas desire,anger,jeal_
ousyand the like, by viveka.
Conquer sloth.by leve for the ultimate objective.
Conguer sleepby any means.
. . Purify inner errors like pessimism,defeatismand
doubt by cultivatingpatience.
,, P,urify your bellefs and assumptionsby liberal
thought.
. Furifythe rudra granthlbymeansof twofordtrataka
and sanyama.
Divert the tendencyof the sex nerves.
phalSe.also the tendenciesof the sensorynerves.
Purifuthe digestivesystem.
Purify the veinscarrvinqthe blood,
Purify your defectsof pZrception.
Purifudistractionof thouqhti.
Purifuyour physicaldistrictions.
luri! your distractionsof memory.
Purifi7distractionsabout the ultim;te objective.
Removedistractionsfrom your naturn and make it
pure and unclouded
Purify your distractedsentiments. i
End the distractionsand influencesof the vasanas.
Form of kundalini
It ii in this body. Its form is physicalbut its powers
are sup_€rphysical. It is lying encoiledin the triahqle-ai
mooladharalike a fine cotton thread, like a ,n;"ke. Ii
somehowit is awakenedit straightensitselfand b"io*";
stiff. It fits its mouth in the oflening of the r";hG;;.
When the awakenedpower sh'arplyiontacts the moulh
of the sushumna,allihe centers6ecomeactive.When
they become active, all the divine powers which form
their baseor which are installedin them beginto tnini-
fest themselves;the 'third eye' becomes"active.The.
spiritual being becomesfull of life and awarenessof
lightis experienced. c
Just as there is mental power in the body, likewise
there is this power. The spinal column is t'he *uu it
106
traverseson awakening.Sushumnais the medium and
sahasrarais the goal.
In personsliving only on the gross plane, it re'
mains covered by tamoguna; it begins to stir in those
who live on the subtle plane; it straightens itself in
personswho have developeda transcendentalattitude.
If the consciousness is on the lower plane and the
inner beingis distracted,then it sleeps;if the conscious-
ness dwellswithin, the inner being conientrated, then
it starts moving.When there is no external conscious-
ness, it is awakened.When it is aroused, one then
experiencessudden tremors, heat, rising of thought
currentsand indifferenceto the externalzurroundings,
and other things.
When it fegins to tremble and move, the sadhaka
developsdetachment towards material.things and his
mind ienters on the subtle; his conduct and thought
processesreflect their unworldlinessand he gradually
beginsto remain in a state of absorption.
When it stirs automatically,he seesthe form, the
color, the bija, the deity, the nature, the element and
the guna of the first center. Likewise,as it begins to
shake,the sadhakabegins to experiencecelestialper-
fumes or to seethe subtle form of the ishta.
,The original form of the serpent power is covered
by iQnorance.In a slightly active state the kundalini
o(presses itself Fr zeal, patience, and so on, and its
aspect is full of rajoguna. Its awakenedstate is full of
dMne power. Its final aspebtis fully saturated with the
highestsattwa,knowledge,light and purity
In the first stage of awakeningthe individual self
is in an inert or densestate. During its first elementary
movements,it remains distracted;on secondarymov_e-
ments, it alternates between steadinessand distrac-
tions.When it straightens,the selfexperiencesa state of
deep concentration.When the kundaliniis attachedto
sushumna it attains sampragyata samadhi. When
sushumnais activated,then it acquiresdivine powers
accordingto its coursethrough the centers.When the
ro7
 kun.dalinimergesin sahasrara,it remainssteadfast
itself. in
Time_of awokening
,, ,Thn serpentpower is filled with divine powersat
the time of awakening; when arousedit ;e;;;; i;;
urlgry mood. In its waking,the state of tn" lnJi"ia*f
self is in thai state, the force m;;;;
, :uqpr^essgd;
oostructed.
At the time of its awakening, visionsof qod.
are seen;visionsof. spirits are seen;t"hepast-i,
,2.n,
impuritiesare visualized. Other beingsattlili an";;;.
Enjoymentsin a disembodiedsiaie are experienced:
greed and attachmentbecomestrong.At i'li.^iil;;i
awakening,the ish.ta. assumesa form?uri"; th; li-,'r;
statesa'd the sadhaka.experiences
the inte"nsii;;i'ih;
power. He works as if pbssessedby some
f;; t;
speaks,works, hears unconsciourtv;ti.'.tiil'"r^#uinl
activein an unconsciousstate.
Wen kundslini merges in sahasrara
p3u:n,andiontentment iie experienced;
^^,,,-9r.?tteels the
sadhaka full within; no desiresremain;no actions
remain;no attachment,no sentiments.
Theie i;;;il:
kalpa consciousness, no senseof auaniv,;; ;h;;;;i;
planesremain;there no oblectfine senses
!s work in
rnelr own nature,so also doesprakriti.The seerturns
nrsraceaway.Actionsare performedbut he doesnot do
rnem. I.houghts. come but he does not think. success
comes,but he does not know it; people ii" U"*tit"a
but he is not awareof it. This iiorotihi;";;i;ii;
the stateof intuitiveexperience "'
id itselfex$;i;;;:
Obstructionof samskaras
Samskaras and habitseonstitutethe principalim_
pedimentsin the awakening and rousingoi [,in?uri"i
in yoga. One who tries to reach this state *tt,""i
overcoming the samskaraswill certainlyhaveio ,.iuro
only thosewho haveattainedbothviv;kuuni
are ableto overcomealr of the collectnai-pr"iriBi,,
".ii"*"
108
of past lives.One who is detached,and one who has
fuliy realizedip experiencethe awareness that 'l am not
the doer nor the enjoyer', to him, even the present
actionscauseno obstructions.
The past action,or prarabdha,of one who is not
?f*i4 of misery,is not attached to happiness,who is
full of faith,determination,and has aboundinglove and
devotionfor the guru, is destroyed.
The obstructionsof samskarasare destroved bv
the destructionof the threefoldactions.The meansdf
eliminating these are viveka, vairagya and titiksha
(endurance).
One who has been able to overcomeall the ob-
structionsof the samskaraswill have an unobstructed
passage, and will attain the ultimateunion (yoga).
The obstructionsof samskarasare rgmovedbylisten-
ing to the instructionsof the guru and contemplating
them.
There are four methodsof removingtheseobstruc-
tions of samskaras; rirz. viveka, vaii-aggla,the six
attributes(shof sampofti),and the desirelor liberation.
I have alreadytold you about vivekaand vairagya.Now
listento the six attributes.
The first attributeis shomo-the quieteningof the
very stronggroup of senseorgans.
Tttg second is dama-the controlling of these
powerful senseorgans.
The third is uparati (retirement)-separation of
oneselffrom the enjoymentof the senses.
The fourth is fifiksho(endurance)*to endurewith
fortitude the influencesof these powerful senses.
The fifth is shraddho(faith)-in the words of the
guru and in the existenceof Govinda .
The sixth is somodhono (reconciliation)-withthe
wordsof the guru and about Govinda.
I havetold you aboutthesein brief.Now it remains
to apply them in practicein one'sdaily life.
. .l am repeating these.:viveka, vairagya,shama,
dama, uparati, titiksha, shraddha, samadhanaand
109
 mumukshatawa. There are nine in all. one who listens
to the instructionso{ the guru, meditatesufonlh;;
and conductshimselfin aciordancewith theie, wiii be
able to removethe obstructionsarisingout oi tii"-ii;;;
fold actions.
The six enemiesare obstructionsin the awakeninq
of kundalini.They constituteher six foes.ihey b*;;
strong at the moment of awakening.But onn *toi"
samskarasare deshoyedshould be feirless
The awakening,rising and union of the sement
powerdo not take placein the absenceof the g"*.-
The awakening,the rising and the unioi aie all
broughtaboutthroughsadhani.
I have told this-to you in brief. The rest is accord_
ing to-tradition.But thii much still remainsto be saiJ.
. Ivleat-eating,drinking, consuming pungent, ' tastv
--'--r
rajasicand tamasicfoods,ire prohibite?.'
Manied personshave to'observecontinencein all
respectsexceptwith regard to the husbandor the wife,
as the casemay be. This too after overcominqthe eiqhi
obstructions.If in the last part of the nisht] the riiht
noshil of the male and the left of the Temalefd;,
then.except this period, all other periods huu" io U"
avoided.
, , UlTuni,nd persons should remove the eightfold
obstructions by observingcomplete
-and continence.
awake at night sleeping by day are
.9tuyrlg
prohibited.
Practice in the west and south directions is not
permitted.
. Consumption of .o-nions,garlic, tea, coffee,oval-
tine, cocoa, preservedfoods and so on, is prohibited.
At the time of the functioningof sushumna,talk-
ing,sleeping,. eatingand drinkingare prohibited.
On the firstSundayof the Erighthaff of the month,
when the right noshii is flowingl no letter i, i; b;
written!9 anyoneexceptthe guru. If the husbandis the
all in all, dear and united in heart,then a letter can
be writtento him, but not to anyoneelse.
110
And at thai time, practice of contactingthe guru
and sendinghim messagesshould be done by medi-
tating upon him. This time come$ often on the said
day. It is the best time for the practice of telepathy.
I havetold you the injunctions.
I will discussthe chakrasseparately.
Ishta deua
The incarnateor embodiedbeing for whom we f.eel
an attractionand who representsthe manifestationof the
power of the supremebeing,is calledthe ishta deva.
That supreme power confrols and regulates the
universethrough its threefold conholling powers-will,
action and knou/edge. The dMne pov/ers or devatas
presidingover these three aspectsare also called ishta
devas.
Ishtadevais the manifestedbeingor the symbolized
glory of the supreme power. He is ierter separatefrom
that. Just as the light of the sun, though regarded as
separatefrom the sun, in realiB is not so but represents
expressionof the glory of the sun, similarly,the glory of
the supremebeing or the ishta deva is never separate
from it.
Just as man and his powers are called separate,
but in reality it is not so, and to the contary the power
is the expressionof the man, so also the incamation
of the supremebeing or ishta is not separatefrom it.
You must realize that yourr ishta deva represents
the active expressionof the power (karya sholcti),the
glory, the edension,the projectionor partial incamation
of the supreme being. And remember also that the
orhniscience,omnipresenceand the omnipotenceof the
supremebeing are reflectedin the samemeasurein him.
The supremebeing representsthe formlessreality.
The ishta deva is the reality"withform, the guru is the
paroksha sotyo (mediate reality) and the sadhaka is
the seeker of reality. Jusi as from a hypothesisone
law is derived,and from the law the conclusion,so
through the guru the ishta deva is attained,and then
111
through the ishta deva, intuitive realization of the
supremebeing.
I have told you that ishta deva is the name for
both the formless reality and the reality with form.
Therefore,knowingthe one with form is also knowing
the nirskara (formless).In other words, when the
sakaraishfo,or ishtawith form, is realizedin experience,
then you can take it that you have also realizedthe
nirakaratattwa (formlessreality).
The realitywith form hastwo aspects.One is gross
and the other subtle.The manifestationof the tattwa
dependsupon the intensityof devotionof the devotee.
Similarly,the guru is the grossform. He assumes a subtle
form depending upon the intensity of the disciple's
devotion.
Subtleform meansthat form whichassumes a divine
body and remainsin regionsbeyondthe sensesor on
divine planes.It means that those (ishta devas)have
bodiesalso,but these bodiesare not like those of the
grosselements;but it is a naturally divine body; even
so, during the inner realization,it looksgross.
It thus follows that any one of us can, attaining
yoga, assumea divine form wherein formlessreality
can descendassuminga form.
This is not difficult. Even now the highest
consciousness is in you but it is envelopedby the gross
elements.Make your body pure by the fire of yoga
(yogagnimoyo). The gross will be destroyedand then
dormant supremeconsciousness, through the purified
(yogagnimaya) body, will assumea form.
The same is the case with our ishta deva. But
there is one difference and that differenceis great
indeed.Whereashere you have to purify the body by
yoga and make it the medium for the expressionof
reality with form, there the ishta deva comeswith the
yogagnimayabody from the satyaloka,the region o{
truth. The differencethen, is that you leavethe gross
and becomedivine,whilehe descendsfrom the supreme
and takesthe divinebody as the medium.
172
If you can make your body dMne, then any being
from satyalokawill leavethe formlessstate and descend
and make you the medium.Similarly,in the caseof a
siddha who is purified by penance,whose body has
becomepure by the fire of yoga.Any one specifiedbeing
from the satvalokawill come down and make him the
medium.This is called the ishta deva. On this basis
we can havethe visionof the grossform of the ishta.
Even though our ishta deva has a dMne body,
its supportis the gross.Therefore,if he desires,he can
manifestthrough the inner being,assumea form, make
himselfvisiblethrough the sensesand also descendin
your person.This depends on his will as well as on
your'lfsadhana.
your heart is full of emotions,if you continue
to feelconstantdiscomfortand restlessness andhisimage
oftencomesup beforeyour mind'seye,thencertainlyhe
will comebeforeyou.
If you are so full of his thoughts and all your
mentaltendenciesremain suspended,then he will even
descendin you.
The shortpoint is that our ishtais in thisvery world,
on the earthly plane, but becausehis body is divine
he is invisibleand he is never attainableby those who
are not tapasvins.But when he realizesthat his devotee
is doingpenancefor him, then without wastinga moment
he appears.
But before that, he alwayssendshis thoughts to
assistin the welfare of the people, but to him alone
who has initiated himself,as it were, into his devotion
and is fully immersedin it. Not only does he manifest
himselfor descend,but at every step he inspiresand
guidesthe devoteewho is steadyand eager.Remember
this.
And the devoteewho at everystageof his sadhana
and life is awareof his inspirationand help,is constantly
assistedin his spiritualprogress.He doesnot needonly
devotionbut aisothis, that the devoteelooks upon his
devotionto him as his inspiration.Study this carefully.
113
 . And sinceyou have taken initiation,whatevervou
have surrendered,whatever vows for sadhana lou
undertake or whatever you have done and what6ver
numerousactsyou have committed,were all the result
of his inspirationand you were onlv the medium of his
thoughts.You have alieadybecomethe mediu. o, tf*
good gonductorof his thoughts.
. . Therefore,graduallyyolr sensecoqsciousness and
body consciousness will be suspended,Rraduallv vour
mental consciousness will also'be suspEndedSl6wty
your ego consciousness will be suspended,,:and
finallv
ygur experiencesof samskaraswltl be suspended.
Ultimately, whenthe gross,the subtleand the causalare
withdrawn,then he will eitherdescendor enterinto you.
lastly, whel under my instructionsyou will, while
remaining on the gross plane, eiter into the subtle;
and under my instructions,againmigratefrom the subtle
to the causal;andthen again,under my directionsleave
the causaland enterthe planeof divineconsciousness-
then seefor yourselfwhat happens.
. I sgVthat you have to-r-eachthere, to the place
about which I am givingytu hints.
Be not conGed;ili not be frustrated;do not be
def.eatedor afraid or exhausted;do not siop. Go on
moving; I up.- mgving with you. This four-pianejour-
ney is nol difficult to be undertakennor inaccessible;
it is easily attainablebut it is so unfamiliar.unseen.
unheard of and unknovun.It is not that you have
nevet seen this path. You have seen it but onlv up to
the three planeswherethe door of the fourth is-closed:
the way by.whichyou have gone into the three planei
extends only up to there. From there the way io the
-another
fourth plane is permanentlyclosed. I know
way where these three stagesare the same, but the
fourth.planeis also there and the gatesare wide open.
I have often taken you to the gate of the second
plane,which constitutesthe transitionstagebetweenthe
firstand the secondplanes.Tell me, houilesssuccessful
haveyou been in that?
114
When I have led you up to thre last stage of the
first plane I can lead you still further. I also know that
you are aware of this fact. Realizeits kuth and believe
in it.
I also declare that if sometime I take it into my
head to do so, then I can drag you there!Then why
this delay?I know it but $ou do n6t.
I will have to make you practise some sadhana.
Othenvisehow would you continue the guru hadition?
You will have to practise some sadhana so that you
receivehis grace fully and he may descendinto you.
I repeat that water appears red in a red vessel,
yellour in a yellow vessel and green in a green one.
Real color is only seen if the color of the vesseland
of the water are identical.
If the form, nafure, sentirhents,love, memory, in-
spiration,japa, purity and divinity of the ishta are trans-
formed into love of humanity,then he will descendinto
you and expressthrough you in his total unadulterated
natgre. His original essence will remain unchanged
while expressingitself through you and will be seen by
othersalso.
You have to mold yourselfinto the pattem of your
ishta and for that purpoie you have to pririfuyour b-ody,
mind, speechand so on, by discipline.That is why I am
making you practisesadhana.
And if I am giventhe choice,then I can immediatelv
raiseyou abovethe threeplanes.But then you shouldnot
tell me that I had not purifiedyour body,mind and every
constituentoJyour being. I am your guru and you are
my disciple.I know my dup, apart from considbrations
of your extraordinaryand undivided love, inclinations
and hopes,and that is what I am doing.
Therefore, in the name of the ishta deva, I ask
you to remain awake.
And on the strengthof his guarantee,I ask you to
continuemovingon.
And for the sakeof his grace,I will tell you that you
shouldconstantlydwellwithin.
115
 It is my advicelq you that you shouldnot go out,
not go far, not to indulgethe senies,not to be ovJrcome
by the.six enemies,not to go into gardens,to bazaars,
to seek for sweets,nor a-cept gifts, or to seek foi
pleasure,nor to remainon earth,orto drink water.or
to go on the fire, or to touch the wind-for vou are
going towardsthe high heavens.Understandt6is. you
ha.veto piercethe tripura{threeplanes)withthe trishula
(trident).Raisethe Tripurari!
You haveto go in, where there are two now, and
then will be one.Then there would be the unionof the
formlessand the one with form. But ivhat concernis
that of yours?
You haveleftthe grossandaremovingintothe subtle
plane.Wait for me at the temple of the causalplane.
Do not go forward, for without me you will b^elost
on the causalplane.Until I come,remiin on the subtle
plane.
I have told you this much. Now reflect on what
I havesaid.
Fxperiment on the subject
Practiseasanasin front of the subject;she herself
williearnthem.Wakethe subjectup earlyin the morning
(brah.mamuhurta). Let the subjectcleanthe templeand
the things of worship;do puja in front of the iubject.
Place a vermilion mark on the subject before puja.
Ask the subjectto rememberGod. Give easypraciices
of sadhanawhichthe subjectcan understand-and which
are acceptableto her. Teach her nasikagraand include
it in the sadhanacourse.The followingii the shavasana
coursefor the subject:
For somedaysonly nasikagraand then sleep.
After a few daysnasikagra,sleepand meditation.
But you shouldgive instructionsand she shouldhear
them.You shouldshow kindnessto the subiect:never
criticizeher.
in yoga nidra, give the subjectorders not to say
anythingto anyone.Thinkout for yourselfotherordinary
116
and possiblerules.Experimentwith this and repeat it
constantly.
After the asanas,let the subjectpractisenasikaqra
and then lie down, and ask her to listen to vou u"nd
you continueto do the puja.Tell her-thatwhethershe
understandsor not, she must sleep as well as listen.
And then wakeher up accordingto the rules.Let the
subjectsleepby your side.After nasikaqra,while sleep-
ing, her fingerswill tremble.Then tell ter. 'l am doino
the puja;you are listening.'Repeatthis three or foui
timesand then say.'Sleepon; do not get up.' These
two contradictoryobservations shouldberepeaiedslowlv
and often.Afterwardsbeginthe puja. Do not touch the
subject.Do not say her name.Go on issuingyour com-
mandswithout stopping.There mav be a Srbakin the
beginning,but aspleep-overcomes(or the subtleplane
is entered)thereshouldbe non-stopissueof instruciions.
Therefore,all the preparationso-f the puja should be
ready. After the puja tell her, 'l am c6unting to one
hundred;as soon as I finish countinq,open vour eves
and get up.' Rememberthat the nuribei on6 hundied
will alwaysbe.constantfor awakening.Neither ninety
ninenor one hundredand one.
Ordinarily,this shouldbe practisedonce a dav; as
a specialcase,thrice a day. If the time is kept pun6iual
then-entry into the subtlewill be easy.If five o'clock is
fixed, then stick to. it daily. It will be very helpful.My
adviceis that the subjectshouldbe given,alongwith th6
experience,only this much sadhanainto the subtle.Do
not go beyondthis.
It would have been better if it were done in mv
presenceonce.Be that as it may, I have told you th6
rules;now beginat once.Be pafient. In fifteen,twentv
or thirty.dayslime shewill foim the habit of going into
the subtlerealms.On specialdays,in additio; tdpuja,
let her practisesukshmasadhani.When sheis tired, lei
her closethe eyes.Then ask her to go to sleep.Go
on givingcontinuoussuggestlons. If the limbsbegin to
throb- eitherhandsor feet- then askher to me-ditate
IT7
on Hanuman. Say this slowly.In between,repeat the
commandsto sleep.If the limbs again begin io throb,
again ask her to meditate
If her body begins to stiffen, immediatelyask her
to count up to one hundred. Repeat this four or five
times and again count to one hundred.Make her get
up. The body should not be stiff in the beginning.This
ig u! untimely obstruction in clairvoyance.The bofu
should be stiff after ten to twenty five da5n;this is no.t
objectionable.
Entry into the subtleplane,awakeningof the subtle
consciousnessof clairvoyance,entry into causal then
awakening of the causal consciousnessand going
beyond it to dMne consciousness, whateverthe stages,
the subjectmust be incessantlytold about somethingor
the other by the mentor. For there should be no bieak
in the contact with her soul, so that on the arising of
divine consciousness one can talk to her. If this constant
flow of instuctions is migped,then the subjectentering
into any phaseof subtlecbnsciousness will go beyondit,
enter the causalplane and get lost*or will go to sleep.
That is why there should be constant contact with the
ego or the indMdual. Therefore,there should be un-
ceasingflow of suggestions.
Conuersation with the guru
The guru and the disciple will converse bn the
subtleplane.
Betore that, first of all, the disciple will have to
practise hearing the words of the guru; not practise
conveyingsomethingto him. For here, the guru is the
experimenter and the subject comes onto the same
plane.
It should be rememberedthat it is easy to listen
but difficult to talk.
The preparationsfor listeningto the words of the
guru are like this. The time must be fixed;so also the
place.The messagethroughthe guru mustalsobe fixed;
the image of the guru must be established at the time
118
of awakeningthe subtle consciousness. The sentiment
must be firm. All'these are fixed observances for the
disciple.
Preparationsfor hansmitting the messge to the
disciple from the guru are as follows.The time must
be fixed and the place also.The messageis to be deter-
mined by the disciple.The time for hatakaon the form
of the discipleshould be determinedand fixed. These
are the observances for the guru. Here is the full course
for hearingthe conversationwith the guru.
In the beginninglisteningto the messagespre-
viously agreed upon (during sookshmodayafor seven
times in sevencontinuousphasesof yoga nidra) should
be practised.
When this is completed, another. predetermined
messagemust be listenedto, thrice during the sooksh-
moda5nstagein three successivephasesof yoga nidra.
After this is over, then the piactice of iistEninqto
the third prearrangedmessagein'sookshmodap on-the
first, third and fifth days and eiperience of no call in
spite of effortsto listen on the second,fourth and sbdh
days in sookshmoduya.A timetable is to be made for
a minimum of eightLen'andmaximum'of thirty darrs.
After this is over, then the fourth prearianq6d
messagereceived from the guru should not be sien,
but during sookshmodayathe guru's presenceis to be
eryerienced and the messageheard. Thiq should be
repeated for seven da5n and every day the moming
mbssage should be w,iitten dourn. Aft6r the r"u"nt6
placlqe, then the messagefirst received from the guru
should be opened and comparedwith the seven other
messag€swritten dov'n.. It must happen that .at least
two will be identicalwith the guru's messages.
. After completion of this practice,attbmpts should
be made to receivein the sookshmodayai th-efifth un-
determinedmessge, and the messageso receivedis to
be written down. Thereafter it should be tallied with
the messagesreceivedfrom the guru. This practice is
then to be repeatedaccordingto the timetable.
119
 Ii this much is achieved,then the further course,
or the method of sendinghim messages, will be easily
acquired,not otherwise.
The messageto be sent to the guru consistingof
two lines only should first be determinedand c6m-
mittedto memory;one copy shouldbe sent in advance
to the guru.
First practise hataka. When you get tired, close
your eyes.and practiseinner trataka. During this state,
hansmit through the stbtle plane the preJnangedor
presuggested messagefor sevendays.
After confirmingthis from the guru, when this is
over, in the same manner and by ihe same method,
sendthe preaffangedor presuggesled messagethrough
the slbtle planethriceto the guru.
When this is over and confirmedby.the guru, send
the prea.rrangedor presuggestedm€ssige tFough the
subfle plane o_nthe first, third and fifth days and no
Tess.aggon the second, fourth and sixth day. This
should be practiseduntil successis achieved.Iis time-
table has to be formulatedfrom eighteento thirtv daw.
After this is completed the fourth predeteiminLd
messageshouldbe sealedand kept apari.And this verv
samemessageshouldbe repeatedaccording to the time-
table for seven days through the trruofold-tratakaand
with firm faith. On the'seventh day, post the sealed
m€ssage.On the same day the guru must blso post it.
Both of them should tally this fourth message.It will
surelyl,uppgnthat a minimumof two messageiwilltally.
After this is over and when the guru's letier is
receivedand the messagetallied,.thenthe fifth unde-
termined messageshould be transmittedthrough the
method of trruofoldkataka. Note it beforehand.fior the
experimenterhas first to note and memorizeit. Repeat
it accordingto the timetable.On the seventhday,when
the guru'sletteris received,it should be talliedwith the
note.
When this much is achieved,then two separate
timings for receivingand sending the undetermined
720
messagesshould be fixed and the messagesshould not
be previouslydetermined.
- F9t the subject the time "of reception is the time
of sookshmodayaand for bansmissionit is midnight.
For the e>cperimenter the receiving time il mid-
night, and the time for transmissionis the time of
sookshmodaya.
The messagemust be limited to one sentenceor
elevenwords, or should consistof a familiar sentiment
or thought.
The transmittedmessagesshould be written down
in a dialoguebook. The receivedmessagesshould also
be written down. Similarly,preaffanged-messages - and
undeterminedmessagesmust be written dov,n.
Though the time for hansmissionand receptionof
messagesis fixed, more time should be given in recep-
tion as well as hansmission'ofmessages, do that nothirig
is left out, or becauseof the difference in time. thE
call is not missed
There should be a three day break after every
hansmissionand reception practice. But even though
receptionand hansmissionare not practisedduring ttis
break,insteadof receptionpracticeyou should practise
sookshma sadhana, and during redt in transmission,
practisetuatakasadhana.This period is calledthe period
of recess.But its meaning is ihat nishthaor steadiness
of faith should continue to be alive, even though
receptionand hansmissionare not practised.
After you succeedin this, prattise it on the ishta.
First fix the timetableand the messaqe.Then. throuqh
tuatqkg,send the determinedrn"sug"i. Go on'doinj io
until the allottedtime.
In addition to this, there should be a break and
then sookshmasadhana.
After you acquire a few days practice in this, the
messageand the reply of the ishta will be audible; it
will come continuouslyfor as many days as you may
have taken in transmission. On the-finai day ihere wiil
be no message.
t27

I.f you c?n dg this much, then the thingsthat are
remainingwill be known to you automaticati-y.tt is not
necessaryto indicatethem.
Preparations
1. FnP into the subtle for receivingmessagesand
tinally completing th9 practice of sookshmodaya.
't=.
o Preananged
message(to be received).
3. Timetablewith full period of break.
4. Sookshmasadhanain recessor breakperiod.
5. Positionof guru'simagefixedin sookshmodaya.
b. Conversationlimited to one sentencerelatingto a
familiarmatter.
7. Completeself-forgetfulness.
The same rules generallyprevail in preparationfor
hansmission.There are only two more'rules: that the
undetermined message should be kept sealed after
memorizing it, and the other is to malie the message
audiblewithin, through tataka.
Make the timetable of the hansmissionpractice a
detailed one. Send a copy to me. In reception and
transmission,what is to-be the receptionof the subject
will be hansmission of the experimenter,and trins-
mission by the sublect,receptioh of the experimenter.
The e><perimentershoulddeterminethree messaqes
and send them to the subjectbeforehand.But the fou-rth
message,though determined beforehand, should be
kept seale4qnd the subjectshould open it only on the
last.day o! thg experiment.The fifth messag6should
neitherbe fixed beforehandnor suggested.If tle experi-
mentgr so desires,he should post the final messagi on
the third day so that the subject can open it on the
fifth and last day.
With regard to the pr€aranged or suggestedmes-
sagesyou should remember that the sender and the
receiver should both study them carefullyand under-
stand them.
The subjectshould not entertaina doubt that this
was within the subconscious;where then is the scope
t22
'transmission?
for I do not write much for fear of
making this too long, but after pmctice you will know
the real method which I set in motion for you and
understandit. It is desirablethat unqualifiedand material
minded.personsshoulddoubt this practice.
kperiment on the ishta
I have told you before and I am now repeating
that you should continuouslyrepeatthe predetermined
messagethrough the medium of hataka. Do not be in
a hurny.Do it with patienceand understandingafter
awakeningthe ishta.The first e>cperiment should be for
sevendays.This is transmission.
After transmissionobservethree days recessand
sookshmodaSra.
On the fourth day after the recessbring in the
ishta deva in sookshmodaya.Repeat the practice of
reception up to the limit of transmissionor for seven
days.You will get the answer.
After reception of seven da5n,on the eighth day
practisesookshmasadhana.You must have no call.
Rememberthat at the time of experimentingon
the ishta, the time limit for reception and toansmission
must be properly adheredto and three daynrecessmust
follow, and the last day should be the no call or no
messageday.
This practice should be done continuously.Grad-
ually faith should be intensified.This much is on the
authorityof the scriptures.
Dffianlties
Difficulties come in the beginning.Neither tans-
mission nor receptionis difficult.What is difficult is that
the call comesbut the personis not available,or if when
the person comes, the period of call is over. Who has
time for all this? Who has that eagemess? Who has this
much sense?Everybodydesireseverything,but who is
ready to practise?Thd disciple getj enttiused by the
guru and even disappointed.
r23
 . .. l,azines_s,
indolenceand sleep-these are the.main
difficulties.Sookshmodayawhen'desired,is the sdcond
difficulty.Keeping up [he timinqs-this is the thirJ
difficulty.To keep to the timetable,this is the fourth
difficulty.
Only that disciplewho hastaken a vow not to sleep
can do. this, and if the disciplekeeps awakethe guru
will. If the disciplesleeps,the guru will alsosleep.
These four are the main difficulties.The experi-
ment is easy,very easy.Let it not be attractivein the
beginning,but after twenty six days the desirecan be
acute.
Warning
There shouldbe completeidentification,fullnessof
sentimentand experienceof proximity at the time of
transmission.
At the time of transmissionremove other things
from the mind; say that you want only the message6f
the guru.
Symbolic command
Now let us determineor suggestand decidebefore-
hand a messageof thirty two or thirty three letters,
For sevendays you send it at night, t will receiveit.
For sevendays I will send to you in the morning;you
receive.it. There will be three days break in between.
If we hold firmly to this, then in t6e next leisureperiod
we shall make an extensive and different kind of
experiment.
Now let me know the time of reception,the day,
the duration period and also the time, day and dura-
tion of transmission.Determine your messagebefore-
hand and send it; I am alreadysendingmine.
This is the main base of this science.This is the
trunkline of the guru. This is the seconddikshapatra.
Be like the fertile soil andgive a good harvest.
I say this accordingto the guru-shishyatradition.
For it is being given to one alone. I have full faith
r24
that you are fully qualified,that you are competent
-am for
it, that yoy are its cbmplement.That is why I saying
all thesethingsto you.
If youtransgressthe rulesof the tradition,then what
is said will only remain as written words. There are
Tany such letters.in the world- blackand red papers,
abodesof insects.
_ Alwaysrememberyou do not transgressthe rules
of conduct
4J*uVsrememberyou do not giveup compassion.
Alwaysrememberyou do not giveup detaihment.
Alwaysrememberyou do not loseybur purity.
Always rememberyou do not break the v6w of
service.
Alwaysrememberyou do not leavethe.divinepath.
One guru,one ishta,on€ mantra,one way,one tradition,
and one and one alone.
I have been told that one who transgresses the
rulesof traditionis destrovedbv this science.
I have been told also thai this scienceis for the
welfare of mankind. You cannot impart it to anyone.
You can know it and make it knowh but you dnnot
initiate anyone into this practice.But you should use
it for generalwelfare.'Forit has got ruies which I shall
indicatein the next letter.
This sciencecan be propagated but never experi-
mentedupon.In other words,the scripturaltraditionof
this sciencewill continue,but the guru-shishya tradition
will not.
Monqhvr 1.8.61
Resortto truth and awakenthe desirefor Eefachmeni.
All sentimentsare self-created.
Eachrelationshipof the
world is pejishable.Every thought is changing,limited
and finite.Everybeliefis a creafionof the mina. Know
this to be importantfor progressin sadhana.
. Worldlydesiresare within the very constituentsof
the physicalbody. Attachment dogs us like a shadow.
125
Self-realizationis far away.Who hasthe patienceto try
for it?
Seedsof unhappinessare concealedin the happi-
nesswhich is obtainedfrom the world. Searchingfor
happinessin this container of blood and this bag of
skin is the causeof disease,old age and death.Happi-
ness derived from power or position becomesmore
covetedbecauseof ignorance.Happiness that is obtained
throughattachmentcertainlyresultsonlyin unhappiness.
But all appearancesof happinessare consumedin the
fire of dispassion,and when this happensthe experience
of bliss that is derived is real and lasting.But this
blissis hidden.
Resortto truth, not to the body and the mind.Go
back,go back very thoroughly.Changeall your ideals,
sentimentsand aspirations.Transform your speech,
perceptionsand conduct.Changethe house,furniture
and your authority.Changethe tenor and the conduct
of your life up until today.
Look at the other side.Make the sensesturn in-
wards.Makethe mind quiet.Stop distractions. Be steady
and immovablelike the Buddha.Where are you, for
what and who are you? Think of this.
Are you still living for this rotting, degenerating
and decayingbeauty,for these foul-smelling perfumes,
for empty treasures,for these deserted housesand
blood-suckers?
' If you come out of the old, evil-smelling,
dirty and
narrow confihesof your house,you willbe ableto meet
the ishta.For one who is lying in the drain can nev€r
smell celestialperfumesand if anybodytries to giveyou
comfort in this, he is a cheat,a liar, a boguspersonwho
is himselflost.
Closeyour eyesand try to seeafar.Closethe gate
and open the inner chamber.External life is of that
kind; internallife of this kind.
But I am givingsuggestions to mergethe external
life with the internal and to make the consciousness
infinite.
126
one. indispensable qualificatior y:H**d'Lt'rt'.t I
"f anl spontaneouslv
that he shouldcarryout immediatelv
the commandsof the guru. If in thii spherehe acquire-s
that good quality,then in the next spherealsothe sa*u
happens.When the entire individualitvof the discinle
becomesobedientto the commandsof the qutu. onlu
then unforeseensuccesscomesin the sadhaniperforni-
ed accordingto the guru'sinstruction.
Whateverthe type of disciple,he shouldfollowthe
commandsof the guru literally-His attitudemust be as
if some unknown and unseenpower compelshim to
do that work. It is not for the dGcipleto judge whether
he is qualifiedor competentto undertat<e tnlt task.He
should not think either of how it will be possibleto
completethe task.The disciplewho, before'doinqanv
task tries to assesshis competenceto do so, losJshis
chance,eventhough the guru may take him to samadhi
alongwith thosehiddenpowers.That iswhv the disciple
shouldwithout forethoughtcarry out the iommands.It
will prove to be a great 6oon fofhim, whichn"
becausehe desiresto enter into the secretregions "*p..ti,of
consciousness and there his guru'alone can tike him
from one regionto the other.-
If, however,his consciousness is coloredbv opnosi-
tion to the guru'scommands,then he will find it difiicult
1o g.obeyond the plane o{ savikalpasamadhiaccording
t9 the guru's injunction.It is a c6nditionprecedentt5
the guru'sgivingsamadhito the disciplethat his inner
being.is.fullyattuned and.educated,'so that not only
does he hear the commandsof the guru in ajna chakri,
but he also thinks accordingly.Thul, accordingto me,
commandsmean a kind of unity which makeiboth of
them remainunitedon the subtl-e plane.For this,nuron
regardedas a sacred and valuableacquisitionin
ll-tir.i:
the life of the disciole.
The commandsof the guru are heard in aina
chakra.The guru speaksthroughchidakasha The g;ru,
by variousm'ethods, sendshis commandsto chec[ the
727
influenceof thought currentsinterveningbetweenhim
and his disciple'smeeting.The discipleneed not know
aboutthis.
If the speedof the discipleis slow,his enthusiasm
half-hearted, if he does not wotrv much about success
or failure,and makesan experimentand saysto him-
'let
self, us see what happens'- then such a disciple
alwaysfails'in his sadhana.A true discipleremainsas
much concernedabout samadhias the guru. It should
be that the determinationand will of the.discipleis more
firm than the guru'sand he should make the goodwill
of the guru an inspirationin the sadhana.A true dis-
cipie becomesthe guide of the Quru on the path of
yoga.
There are also manv other conditions.If the dis-
ciple seeksspiritual pruei, then he should know these
conditionsand accepi them wilh pleasure.These con-
ditions are concemedwith the yoga shastras,not with
oral instructions.The conditions are very stiff, hard,
severeand troublesome. No one is evenableto imagine
that there could be so many and such conditions,
hindrances,rites and injunctionsfor going along the
path of divine power and.knowledge.Some lose their
enthusiasm.Some return disappointed.A majority is
afraidof the severityof the conditions.Only a rare soul
comes up and stayson this path to go along with the
guru. You will come to know all these difficultiesas you
proceedaiongthe path you are on now.
It is not the disciplealone, but the guru also has
to observecertain conditions. He also mixes with his
disciple through establishing a sacred, great and
detachedrelationship.He is tied down by the scriptural
rules of yoga and religion. He has to observe those
ruleswhich are conduciveto the spiritualwelfare of the
disciple.Sacred,unselfishand divinevowstake both of
them further. If one of them hansgresses those rules,
then he comesto grief.
I am talkingof higher planes- planesbeyond the
reach of ordinarymen, not of renouncingthe family,
128
or the bodv or comforts.I am talkinq of somethinq
differentwhichnot allwill be ableto foil6w.
- I g* alwayson the line and so are you. I receive
the call but I cannot understandit. We iatch thought -to
currents and flow of. consciousness. We will have
catch the message.Everythingwill not happen merely
by your wakingthere and my wakinghere.-Wehaveto
give momentumto the thoughtsand send them on to
the subtleplane.Do you follow? It is not enough that
yor.lgo on sendingthe call;you alsohaveto heai.
. Sometimqsyoq fall asleep.But comparativelyless
often than before.Sometimesin the moming you are
not present;even at midnightyou are not on the line.
SometimesI get your line by day, but not regularly.
Sometimesyou are vacant;sometimesvou -on are movin-q
_on the wings of the wind; sometimes the ship ;f
Varuna. What shall I do? If you want to be on the
line, then do so properly. Nothing is ever achievedby
compulsion
After having said all this, somethinq more is vet
to be said.Remainaliveto your future.I repeatthat vbu
will be the instrumentof giving peaceand liberationto
numeroussouls.
When o.neproceedsalong the path of sadhana,
awarenessof the impacts which fall on the mind re-
mains, but an efficient sadhaka remains above their
influence.In the beginning,in spite of the awareness
of .the.agitations of the mihd and the senses,it is pos-
sible that their reactionson the inner being are'not
reduced.
Not everyoneis able to go beyondmoha or attach-
ment, nor is it possibleto overcomethese two in the
beginning.It is true that in spite of the desire to qive
up maya lattachmentand iniatuationwith the wolld),
the sadhakais not able to shake them off becauseof
the vasanas.He is not able to overcomethem and
endurethe excitements of the mind, pranasand senses.
Since this is a fact, the most basy and available
meaftb1is"to'1ry. tq counteractthese *rn nrb;
",{tn
729
 viveka and buddhi yoga. If this is achieved,then in
spiteof the existenceof desire,malice,attachments. etc.
we wouldbe ableto keepour soulfreefromthe influence
of their agitationsand sharp impacts.A discriminative
sadhakacan bear the excitementsof desireand anger.
- In the practice of detachmentone continuei to
performactions,but one must overcomethe influences
accruingfrom them.
If the sadhakaseekshappiness, restand light in his
selfalone,then neitherdesira nor infatuation5r attach-
ment obstruct him. It is not correct to sav that the
higheststateof realizationis achievedonly by givingup
all connectionswith the naturalfunctioningof itre minit
and the senses.If you wait for such a siage,you will
meet with disappointment
-of for ages. You will have to
divert the flow your sentimentstowardsthe light of
chidakashaand knowledgeof Brahman.You wilf have
to changeyour idealsand make your sentiments,experi-
encesand perceptionsspiritual.
It is not necessaryto kill kama or desire. It is
also unnecessarythat all relation should be broken. It
is not necessarythat aversionshould be suppressed.It
is certain that there is no necessityof fighting against
these tuoubles.On the conkary, make th-emgo tb the
divine way. Then you will be able to realizethat the
streamof vasanasis flowing rapidly towardsthat maha-
yajna.You may then feel disgusted,but that is because
of ignorance.You will have relationsbut only with your
fixed ideals.You will have attachmentbut only for your
ishta; you will have greed but it will be only for yogic
attainments.You will have discontentbut it will be due
to indolencein sadhana.In this way,without destroying
the sensesand their functionsvou will be able to use
them for the mahayajna.
What I mean to say is that you have to know the
trick of bcquiring detachmentand spiritualization. Do
not be influencedeither by thoughtsof your imagined
faults and weaknessesor greatnessin you. On the
contrary,take frequent flights in the chidakasha,and
130
meet the purushaoften and again.Then the totalityof
your activitieswill proceed to gain the erperience of
unity or oneness,even though on the surfaceyou will
appearto be a worldly personto everyone.
WhateverI have said is the inner trick which has
no connection with the intellect or books. You can
absort whatever I have said in a moment or never.
For this is only a matter of understanding. Therefore,
go along on the path indicatedto you unconcemed
by other things.
Remain unconcemedand think, reflect,go -so along,
live and act like the avadhuta who does in 1
moment of inspiration.Make your life full of fragrance
and completion, and then take flight in chidakasha.
It_4oveon the earth,go to new regions,live in gardens,on
islands,hear music, acquire perfumes,see the sun and
the moon, bathe sometimesin the Ganges,sometimes
in the Yamuna and sometimesin the Sarasryati.Listen
to the music of the goddesses,roam about Kailash,but
remain here, here where you are. Theseare the ins'nuc-
tions of the guru to the disciple.
Monghyr 13.8.61
Th9 w-aVyou have acceptedthe challengeto help me
with that intensity, devotion, faith and sacrifice wtll
remain inscribed torever in my memory. I will never
forget History will be constrained to iecognize your
conhibution.You will be given the keys.
Commands
.1. Study and practiseyogasanas intensely
2. Take fruit at niqht.
3. This time duriig my tour to Chapra,I have to pre-
pa.re the base for initiating you in shakti pujl. I
will give the outlines.This is the program foi the
vacation:
From three in the moming to four, dailyduties.
Four to five,asanas.
131
 Five to six,pranayama.
Six to nine, inner silence,trataka,swarasadhana,tattwa
dharana.
Nine to eleven,study.
Two to five, yoga nidra.
Fiveto eight,independently practisemeditation.
Ten to'midnight,initiationinto shaktitanha.
When you have leisure,practiseinner silenceso
that you can make it a part of your being.
You should hold onto the consciousness: the hold
should be constantduring yoga nidra. Keep the vaikh-
ari active periodically.Continue to rcpeat this practice
until the vaikhari and para do not mergetogether.Do
not let the vaikhari die. Transcendthe koshas with
vaikhari.In yoga nidra do not lose the power of speech.
\. Trataka sadhanashould be practisedon a crgntal.
When practising trataka on a irystal attend to the
projection of rays from it. Ambrosial rays come from
your right eye; throw them on the ishta.
Try your thought force through trataka on inani-
mate objects,not on any individual.It is good to do
so on flowers, needlesor crystal.Save other practices
for suitabletimes.
You should know your mission.Your missionand
my mission are the same. I will help you. You should
not think that you are helping me. On the contrary,
I am helping you. If once you recognizeyour hidden
powers,then you will know everything.
To wagte one's time in despair is self-deskuction.
Man must ever remain active.Who has been able to
. The love for God is sometimjs strong,sometimes
improve his lot by wailing over the absenceof oppor-
tunitiesand over his weakness?
ti;t;uit
youroffering.
I havereceived wnulfi3l"nlil
the world give to a sadhu? How can the mind give
up its nature? I like everything:rose, jasmine and so
on. It is said that one devoteemade Shiva take meat;
r32
another gave the offering after a lathi blow, and the
third one issued an order to stop even before the
prasadwgs eaten!
Devoteesare.verystrangein their actions.Strange
also are their sentiments. Some becomeservants.some
sons,somefriends,somewives,and someenemies. The
main thing in bhaktiis the undividedloveof the devotee
for his God. That leadsto deep experiences and brings
abouta senseof identification.
Love divides into three streams in the forms of
pure bhakti-devotion, uatsalya(filial love) and erotic
love.In.bhakti,eroticsentimentsand filial on". go hund
in hand. This is also in the vatsalyatype of d?votion,
where the sentimentsare expressedthiouqh competi
tion, obstinacy,shyness,and so on. In ero-ncdevotion
the sentimenttakesthe form of'jealousy,anger and so
on. Union and'separqtionare the main expErienceiin
any of these formi. The union of Nanda ;J%;h;j;
with lftishna symbolizedlove in the filial form. When
he left Mathura,the sentimentremainedthe same but
it overflowedthrotrgh the sentimentof separation.Like-
wise, the love of lhe ggpis, so long as they were with.
Krishna,e><pressed itselfln erotic sJntiments,but when
.hn y"rll away, the erotic sentimentremained,€xpr€ss:
ing itselfin sentimentsof separation.
Attachmentor love for'God resultsfrom the desire
for beautyand d_esire for companionship.E-ti.;ii
1ne.nt is expressed through jealousy,angerand the like.
It this sentimentis properly absorbed,then the devotee
obtainsthe vision of hii God directlv.
weak,but in the end it becomesconstant.
If earthly desires do not come in the wav. God
acceptsthe surrenderof his devotee.If, howevei.'alonq
with love, earthly desiresremain in the neu.t oi thE
devotee,then God disappears.
God f.orever accepts the surrender of a real
devoteeand in retum giveshim His glory,po*n, unJ
everything.So much so that He doei n,ii ir.,ina
"uen
133
servingHis devotee.A devoteeis ever bold, activeand
cleverand makeshis devotionsolid;at leastbeforeGod
he hasbeen so. Is anythingto be concealedfrom God?
Shishupalawas rewardedfor his abuses.The necessary
qualities are straightforwardness, sincerity and self-
effacement.
When you live in the love of God learn to efface
yourself.Removethe heap of your ancientsamskaras,
to such an extent that the heart's love mav flow out
automaticallyand drown all the earthly desiresinclud-
ing yourself. The conversationbetween the devotee
and his God takes place in the stage of oneness,and
loveof union in adwaitasamadhi.
Body consciousness can be easilyovercome.lt can
disappearbut the method is different.When the urge
for the self beginsto overflow,let it flow naturally until
the ego is drowned in it. When such a state comes
about there is no questionof removingbody conscious-
ness.But the momentof deep love doesnot come until
the memory becomesvery acute.Therefore,I feel that
insteadof self-effacement, it is desirablethat one should
allow oneselfto be swept away by the tide of devotion
without any resistance.When such an auspicious
moment of divine grace and love comes,the devotee
should desire that and then he should proceed to
effacehimselfand meet the divine.
I have not said that I will not show you the full
method.I desirethat you should make your conscious-
nessfit. Now your heart is iull of old samskaras. Your
radio produces many wavelengths at a time. Your
canvasis full of variouscolors.Even though you made
numerousvows and promises,agreed on oaths,made
determinationsorally, in writing and through letters,
andacceptedyour mistakes, yet there issomethingwrong
somewhere. There is a fly in the ointment,for you have
come down againafter reachingthe gatesof savikalpa.
Have you any fear? Have you desires?Do you have
malice,longingfor tastes?What is there? I tell you,
do not be displeased, but I remind you that you will
7U
followthesaintlytraditionin historv.Historvwillnot sav
that you weremy lieutmantbut-willdeclareyou thl
IOUnderot a $eat movement.
Somethingaboutyoga nidra.I havegivenyou some
practice.But in yoga nidra great ilnporiance-isplaced
on obedience. The practiceof yoga nidra is beingdone
satisfactorily.But remember thai during the piactice
yqy yll have to carry out all my cJmmands. My
difficultyis Jhat you take a long time in carrying oui
my orders.Success in yoga-nidraisachievedonlyihr-ougti
obedience.lfthe sadhakadoesnot followmyinitructiois
in his.wakingstate, how will he on the iubtle plane?
Thereforeyoga nidra is not successful.
Such a sadhakashould be askedto undertakea
fast; he should, without regard to the results,follow
the guru'scommands
Such a sadhakashould be askedto drink poison
and his depth assessed.
Such a sadhaka should be called anvwhere. anv
time, and he should, regardlessof the .dnr"qu"ni"6,
followthe orders.
, If. .l ask.you. to translate or vurite a book you
shouldimmediatelydo so.Obedienceto evervcommind
of mine must be made into a habit. One who follows
the guru'sinstructionsin small mattersremainsawake
in the ajnachakraeven in yoga nidra.
It is difficult for me to explain this secret truth,
but he who carriesout orders here also does so there.
He who haltsand hesitateshere, doesso there too.'
How shall I explain this secret truth that he who
hears here, hearsthere too; he who doubts here, hai
doubtsthere too, and you are the personhearinqin
thesetwo statesof mind, here as welf as there.
I feel that you talk well but at the time of practice
your egobecomesactiveand disturbsyou. I haveshown
you the siddhi- conditionsfor succeisin the practice
of yoga nidra.
What is the meaningof this life if nothing is done,
nothing is achieved, and if you do not" become
135
something?Animaiseat, drink and enjoy.Savagesalso
put on clothesand ornaments.The activitiesof the world
and the wavesof the oceannever stop.When will you
attain yoga and when will you be complete?
This body is like the fire which will be put out
some time or the other. Thoughtsare like unceasing
currents,desiresare endless;there is no end to lust or
to greed. [f you go after these then your shadowwill
follow you. Where have you kept your heritage?Now
go aheadwith the objectiveto be accomplished in full
view.Everywherethere shouldbe only one absorption.
Do not wander.Reversemovement,reversebreathing
and name- theseare your resorts.
In the train 26.8.61
When you know the self, from that day you will not
like me to sweat on the earthly plane. On that day
your Will will become active.To sing on the harmo-
nium, to type, or to give lectures are only earthly
accomplishments. Do not imitate me. I had to come
down. The aim of your life is io achievesamadhi.
Leaderswill .laugh this matter out, but the ultimate
aim of life is to bring down supreme consciousness.
You will haveto giveyour cooperationin the creation
of such a community, who will come to this earth
as supermen.The development of the self will be
through the spiritual path. Countlessmen will follow
the path of yoga. May you be the forerunner of this
dynamicand sacredculture.
Katrasgarh 28.8.61
Yogasanaand pranayama are independentbranchesof
yoga.Theseare not regardedas hatha yoga practices,
though they are treated as such. Referenceto asanas
in Yogodorshano shouldnot be interpretedto refer to
Yogasanas
the eightyfour asanas. andpranayamas were
gradually developed.It was later when the yogis of
136
the.hatha.yoga cult adoptedthem; they were then in-
cludedwith the hathayoga practices.
Hatha yoga is a very simplemethod.Its rnain ob-
ject is the removal.ofthe impuritiesin the body. Neti,
dhauti, basti, nauli, kapalbhati and tratakaa these
constitutehatha yoga. All these practicesexcept basti
I will teachyou at the time of Devi Puia.
- ..lf-you continueto practisemudias and bandhas,
I will showyou other methodsif I havetime.
You haveread many books.Now why this shosfro
t)asana(desireto learn through the scriptures)?I will
not commentfurther
The third dream which you have seen is not the
reflectionof your inner_bein6;on the contrary,it is a
forecast of the future. But ybu must go above these.
Bhagalpur 11..9.61
On the occasionof Devi Puja we shall-meetin Rajgir
to formulate a program for the future. you must'5e
present.T!er-e,through some lady, I will get you initi-
ated into shakti tantra. I cannot do this mys-ett.I will
have to give you the practice,of course.Before this I
will come to Chapra for twelve days to make all the
necessarypreparationsfor initiation into shaktitantra.
But once again, think about this matter. Fbr in the
shakti puja rnany rules will have to be observed.If
you changeyour mind later,then whateveris done will
be fruitles_s.
59, now. I am giving you instructions in
-
advance.In the coming forlnight you should learn
the methodsof yoga nidia very ihoroughly.It would be
desirablefor you to begin to take fruit fhen. In voqa
nidra, unlessthe sadhakakeeps his diet pure, ne rrlitt
not acquirethe strengthto go-beyondthd five'koshas.
etn" p,u.thTt#h?::;,ilgg%,1'1i
curtivat
"t"?
strengthis the mine of all plans,programs,aspirations
r37
and powers.By entertainingdesireswe limit our per-
sonalities.You shouldbe an instrumentof Mahashakti.
She is alwaysready to expressherselfafter making yott
the medium. Be desireless, and live in the world and
work. Though it is difficultto become desireless, even
so you take shelterin your pure thoughtsand attain it.
To entertaindesiresis a means of entertainingthe
mind. Desirestake the edge of{ the efforts-mental
and spiritual-of an individual.The field of action of
desirei lies in the doershipand ego. Man is prone to
entertain desiresfor attachment and aversion,gain or
ioss and power and enjoyment.This causesneurosis.
You seek truth; keep away from this worldly disease.
This horoscopeis of the raja yogi. You will be on
the top, commanding,after the age of forly three. Until
then, you will have to s,veat,but you will be successful.
Readingbooks does not remove the samskarasof
past births.Books do not bring liberation. Intellectual
iaith does not lead one high. Moral confidence does
not lead one high either. Spiritual life alone is able to
destroythe miseriesof the individualsoul.
Go to the root of things through ajapa. You have
alreadyexperiencedthe vision of inner light. Inner light
is self-luminous.Light of the self is the indestructible
lamp of the jiva.Theologyand philosophyare intellectual
acrobatics.
Do not wasteenergyin accommodatingyourselfto
others.Be a witnessof every incident,whether good or
bad;be a witnessand assessthe value of praiseor blame,
happiness, misery,attachmentor reproaches.
- -shivaratri
is nearing.On that day last year your first
granthiwas pierced; and your soul had gone-up as.if
on a mountiin. Even now you are treading that path.
On the next Shivarahithe secondgranthiwill be broken'
Thereafter,the period of your tapas ends. Preparations
for the futurearenowbeingmade.The futurewill depend
on what you do now. Your future will not be made by
remaininga principal.That alonecan be calledthe future
which is bright.
138
The world is full of selfishness. Wherev€ryou go
you will find men of the world exploitingyou in the
name of servicefor their benefitalone. Selfishpersons
have,underthe guiseof reiigion,made servicea means
for exploitation.But the resultis that at the end of their
lives,thesepeoplerealizethattheyhaveachievednothing
and gained nothing,and in despairbeat their breasts.
Cleverpeoplein a self-seeking societypreachingthings
in the name of religionbuild their fuiuie, their fbrtunes
and their careersand throw us out thereafteras one
removesa fly from milk. Will you attain spiritual bliss
by remaininga principalall your life? Is this the way
your father has earmarkedfor you?
Monghyr 20.1.62
Rememberthat in real meditation even a dat's break
disturbs the entire old order completely. When the
impressionsof every day gather in the chitta, then the
sadhakawho is inegular.in meditationfinds it difficult
to go beyond-them.Only through regular practiceof
meditationis a sadhakaableto go beyondthe mentaland
causalsheaths(manomayoand uigyanamayo koshos).An
irregularsadhakaeithersleepsin meditationor is lost in
his samskaras. A regularsadhakaaftersometime is able
to overcomesleepand dreamstates,and e><periences are
seenon the subtleplanes.Regularmeditationand dream-
lesssleepconstitutethe basisfor the descentof the ishta.
In this stageof sleep,the sadhakahas to fight with his
samskams.A sadhaka whose determination is steadv
and faith resolute,attainswithout effort that plane where
his ishtais present.This is savikalpasamadhi.
In order to resolvethe confusion causedby living
in the world of vasanas,one shouldremainin the world
but with sinceredetachment. This is possibleonly through
ygiragyf.In this manneryou should do all your tasksas
lila, efficientlybut with detachment.In this stage of
sadhanayou will have to work. but there individual
interestwill not prevail.Just as a passengerusesthe
139
railwayplatformbut leavesit withouteffortassoottasthe
train arrives,so wisemen perform all actions,but as soon
as the inner light is seenthey leavethe taskswithoutany
effort. So long as the prarabdha is there the sadhaka
shoulddo hisdutieswith efficiencyand equipoise. He has
only to be careful that his inner self is not influenced by
them. It is not enoughthat the mind should maintain its
balancein unhappysituations-thisisthelowest stageof
spirituallife.Equilibriumof the mind liesin preventingin-
fluences,not in conqueringthem.It wouldbe desirable for
ihe sadhakato look upon disagreeable circumstances with
detachmentand discernment. If he knowsthe influences
arethe resultsof prakriti,the sadhakawillknoweverything.
After externalsadhanacomesinternalsadhana.It
is likethis.By recourseto discrimination, raisea partition
wallbetweentruth and untruth,selfand non-self,lifeand
death, gain and loss,attachmentand aversion,slander
and praise,honor and contempt.All theseare non-self
(anatma\.The atma is somethingdifferent,separate,
and far from these.Watch your moods,the changesthe
mindundergoes, andthen you willseehowthesematerial
things influenceyou. If, in spite of the influences,the
streim of consciousness remainsunbroken,then recog'
nue thereinthe glory of the self.As long as you do not
raisesucha partiiion betweenthe selfand the non-self,
till then you-will only know the world and not the self.
Dispassionis an aid in such partition.First.of all,
realizewithin the futility of your faith in the world and
be firmly convincedthat the enjoymentsof the world
are perishableand causereactions.The valuesof the
world are createdby the mind. The world appears.to
be realbecauseof atiachmentsand aversion.Gradually,
like me, you will realizethat ali thingsin this world are
transitory,though we may regard them as something
different.Therels no stabilityin anythingin this world.
Karmas createmisery.Birth is full of su{fering.Death is
arebothpainful;
fullof pain.Attachmentand separation
so alsoare prosperityand povertypainful.Attachment
to sensualdesiresis the root cattseof ail suffering.
140
While continuingto do action as before,as long
as the prarabdha remains, an intelligentman must
realizethat there is nothing real except the soul, and
steadfastin that knowledgehe should then be steady
in his meditation.Such a sadhakawithout effort at-
tains samadhi,just like a tired travellergoing to sleep
without effort.One who is not influencedby any event
of the world automaticallyattainssamadhi.
Raisethe fire of liberationin the heart. You will
soonreachthe tenth gate.
Therefore,in your daily meditationbring to bear
your will, and on everyplane carefullygo on removing
the samskarasand realizingthe visionof the self.This
is the path of niuritti or repose.
You are neither this body nor the mind. The self
is above and beyond the senses,intellect and physical
consciousness. That is you.
Men of the world have their own ways. Who
would care for a howling dog? The recognitionby the
world! Who cares for the world's acceptanceor recog-
nition? God Himself who is perlect has been the
target of criticism by worldly men! Instead of con-
ducting yourself according to the opinions of other
people,it is better to live for great actions.How long
will you go on adjustingyourselfto these men of the
world? And how long will you mark time to their
tunes?You should go along with your ovunobjective,
and if you are sincere,tell them to be awayfrom you.
And if someonesays you are on the wrong track,
then challengehim to come forward and prove it. And
if anyone says that you should take to some other
work, then tell him to send his chequebook wtth his
opinion. If anyone asks you to conduct yourself in
accordancewith social conventions,tell him to put
out the fire in his own housefirst. If somesav that the
path of yoga is difficult, ask him how he knows it,
and say also,"When did we ask for your opinion?We
care not for your opinions".Tell this to thosewho are
obstructionists.
T4I
 The universeis your family; you have millions
and crores who are your childrbn;-the field is open
for you. How long this barteringof the fleshi gJoin
to recognizeWur soul-forcewith courage and fa"ith
and forgetnot yourself.
rheexternarr.dhkfl,lrl,#:t'.T,i":fl3ti,3?i"t;
intemal sadhana.This happeni when tnn suahili
realizesthe self always and everg,where. The sadhiki
continuesevery moment to have awarenessof the
ishta.He undergoesin every sphere shange kinds of
divlne experiences.But all this will happen, if you
navetntenselonging.
, The heap df imskaras that periodicallymanifest
themselvesduring meditation can also be removed
when the abovementionedsentimentsgather intensity
and assumean all-pervasive aspect.FoI, in the stag6
describedhere, the memory of the sadhakar"-uii,
intact on each successive plane. In short, the point is
that to overcomesamskarai,there shouldbe an'abiding
and unbrokenawarenessof the self.
Those visionswhich appear and disappearduring
meditationare the forms of samskaras.'li these ar6
not removed,then the object of meditationwill not
be realized.Just as the sun is covered by the clouds
and things are concealed in darkness.iikewise self-
consciousness is covered by samskaras.Therefore,in
order to revivethe consciousnessof the self the sam-
skaras have to be removed. An unbroken sheam of
total awarenessand strong determinationare needed.
Therefore,at the tiqe 9{ meditation,no separateform
of consciousness should_prevail.At once you will go
inside.Here, with the help of unbrokenawireness,tEe
consciousness of the ishta will revive and the wav to
the realizationof the power.of the self will be opeied,
Thus at one stage you rcalizethe experienceof the
form, but come back again there. Now with the help
742
of the soul-force,consciousnessof form will again
come_up.Yo.u-should neitherbe impatientnor sleep.
You will have to repeat the practice of reaiizing
the form consciousnessuntil sucfr time as the foni
does-not appear in flesh and blood. Is this possible?
Yes. It happensif the practice of form consCiousness
is canied on without a break. Sleep is the weakness
of the yogi. More sleepcomes due io physical,mental
and emotionaltensionsin the subtlebody. In order to
overcome this weakness,you will have to make your
inner being free from tensions.But anyhow sleepwill
haveto be conquered.
You will have to worship fearlessness. The self is
free from fear. The soul cannot be injured;
- none can
kill it; fear existsin the sinful. Fear edsts in those
who are attached. Where is fear for the avadhuta?
Ever5bodyhies to be clever. None is able to see
his face. fu the sayinggoes, 'The man dancinq with
his beloved adviseshis wife to cover her face',-Here
a revolution is necessary.When you were a Theoso-
phist you believedin the Masters.You were, in other
yvords,.worshippingyour own self. But you did not
kno'.r.rthis tuth. Now you have known that the Mas-
ters are the forms of our consciousness.If there is a
God apartAom ]rs, let him be, but he is not separate
from me. One day you will also know that the con-
sciousnessor self about which I am telling you noq
is also the subjectof the mind. But who cai tilk aboui
that soulwhich is beyondthe mind?
You may, if you like, meditate on Master M. of
your Theosophyor on any stone or an imaqinarycen-
ter, but the reality is in you. Neither the Malter comes
nor edsts, nor does the stone move. Whatever exists
is within you, whatever happens is within you, and
comasout from within you.
The vision of a photo, or any object, reflectscredit
upon.you.So-.9 day I will show this-to you in person.
If you really ask me I will tell voir.
-of Durinq the
one-pointedor concenhatedattitude the chi-ttaa
143
stage comes when sleep overpowersthe sadhakaand
his progressis arrested.Who will wake him and lead
him further? Here a living guru is necessary.It is of
no importancewhether the image is real or imaginary.
What is important is the guru, who knowsthe ultimate
of yoga. The shastrasalso cannot satisfythe necessity
for such a guru. For the sadhakais able to penetrate
into the subtle with the help of an image.He pene-
trates the causalby the power of samskaras, but who
shall take him beyond the causal?If the guide is not
to be found, he will have to return to the gross plane.
Listento what I am saying,that you will haveto return
daily from the last gate. Recognizemy voice.Will you
be able to recognizemy voice when you arrive in the
seventhheaven?
Even a little meditation benefitsthe sadhaka.So
do not give up ajapa and do not go to sleep.Do not
have desire and do not be influenced.Rise above the
dualities.One who wishesto travel far does not count
every milestone.Bring down the supremeconscious-
ness and make your body divine. Let that supreme
consciousness assumea form and then talk with it.
Absorb that supremeconsciousness in your body and
your actionsuntil it completelyenvelopsyour old per-
sonality.Just as fever concealedwithin comesout and
possesiesa sick person and that pErsonshowsit in all
his actions,likewise,this supreme consciousness mani-
festsfrom within us and becomesvisibleto us like any
other personand guidesus. This is the truth.
One who loses his spirituality for the sake of
political ambitions or social prestige loseshis soul and
ietains the body. What is the importanceof minister-
ship to us, if you and I developfondnessfor vairagya?
Who is great? One who is rich or one who spurns
wealth and materialpossessions? One who is Emperor,
the lord and master of all kings,or a desireless yogi?
Desires,vasanas,worries, influences,discomforts
and distractions - rise upon the deadbodiesof all these
like fierceKali, and establishyour supremacy.
744
You are neither woman nor man, neither mother
nor daughter,Kayasthanor Hindu, neither belonging
to Uttar Pradeshnor to Bihar.
You are the supreme consciousness which is con-
cealedin a cavebeyondthe three planes.
Realize yourself this way with the help of the
materialsgivento yoir before.
Monshs 2.2.62
So long as true knowledgedoes not come, agitations
alwaysexist.There are agitationsin the mindsof men.
They increaseif one is made consciousof them. There
is one method to removethem and that is to make no
attempt to do so, for the mind and intellectwill not be
able to give any final decision.The way to arrive at the
final conclusionlies in self-knowledge.And the condi-
tion for acquisitionof this knowledgeis that the mind
and the intellect should be merged into the infinite so
that awarenessof the infinite may be expressedin life.
Just as darknessis not removed by continuing to
light matchsticks,so also complicationsof life are not
solved by suggestionsgiven by the intellect. But just
as darknessis dispelledat the rising of thei sun, so
also when the knowledgeof the self is gained,all the
knots are untied. It is said that as the knowledgeof
the strpreme is being reallzedthe knots of the heart
are untangled, all doubts are resolved and all actions
are ended.
Therefore, a man of understandingshould realhe
the knowledgeof the self or remain a seer instead of
trying to solve the complication.And as long as this
jiva covered by ignorance does not merge with the
infinite,how can ignorancebe removed?
In such a state of ignorance,a doubt arose in my
mind whether the thing around my foot wasa rope oi
a snake. SometimesI took it to be a rope, and at
other times, a snake.In this state of doubt, fear and
confusionseveralhours passed.Then my friend asked
I45
me to make sure with the help of a lamp. I did so.
It was a rope. Even if it were a snake,then too, my
examinationwould haveprovedthat also.
This is what I want to tell you. In order to remove
all the doubtsthat existin this world, first of all worship
at the altar of the inner light of the self. The light df
the selfis acquiredby meditation.
As the extemallight beglnsto fade,the inner light
beginsto shine. Go on extinguishingthe light of the
sensesby abstraction(pratyahara).By constantjapa
weakenthe power of the world consciousness, and by
faith go on lightingthe inner light.
Removethe love of life. Keep only one love, and
that should be the realization of the ishta, first in
meditationand then outside.
Family life, wealth, actions are the means, not
the end. Keep the realization of pure consciousness
as the objective in view. The world is a platform.
You have eaten, dyunk, slept, given and receivedlove
and rendered service; but through all these what is
to be attained is the highest knowledge;or in other
words, your God should be absorbedin body, mind,
sensesand intellect, so that ultimately your li{e may
be absorbedin the ishta.
Leave all attachmentsexcept this. The rest of the
thingsmust go on as a mere matter of routine.Think
and live up to thesethings,but your restlessness, long-
ing, intensedevotionand memory must alwaysbe for
the ishta.
Inertia persistsas long as there is absenceof love.
Love for whom? Certainly not of the world. Laziness
in vairagyaexists as long as there is no love for the
ishtaand longingfor realizinghim.
Therefore,along with non-attachmentand vairagya,
there shouldbe love for God. The weaknessof sadhakas
is here,that they gave up attachmentfor the world and
went awayfrom the senseobjeciswithout first acquiring
divine love and divine attachment.The result is that
along with dispassionand non-attachmerit,inactivity
746
also envelopsthem. So together with vairagya,make
yourselfactivefor the realizationof your goal.--
Becai:seof the position of a-guru-which I hold,
I have evolved a meihod of studying people
- whereby
I assesstheir sincerity and I weigh them on thai
balance and come to my conclusions.This is the
scienceof the sadhus.
Ypu peopleconcealyour origihalnatureby assum-
ing a pose; original nature is not found oui except
througiha test. One has to test in order to know the
depth of a man'spersonality.
No one in this world has come with the heritage
of fortune. Neither you, nor I, nor anvone else. Eveii-
one has to be the architectof his own fortune. How
mistakena belief it is to think that other people shall
decide about one's future! One who banks'up6n other
people for his fylure is a coward and will repent.While
there is time, if he takes this waming, he will acquire
something.
One who lives in this world to please everyone
lives like a fool. The world has no iettled poh<! of
its own which could be followed. That is whv meh of
wisdom have never conducted themselvesihat wav.
Women of the house are kept confined within the
four walls of the house.like frogs in a well, and they
have, therefore, probqbly to keep everyone pleased.
According to psychology,such individuals ire con-
sideredto be mentallysick.
This world towardswhich people have develooed
and maintained a fixed attitude is in realitv onlv a
mental pattem. Whateverexistshere is due tb such a
belief. There is no help as long as ignorance exists.
Man lives in the world created-by tiim. because of
impuritieslike desires,etc. One who has freed himself
from these things remains detached from the world.
asawitness,as eer .
I do not want a disciple;I want a sacrificialgoat
for offering.I have come-with a mission for whiih I
want a disciplestrongas steel,one who would not be
747
 purchased.bymoney or women, name or attachment,
but one who is the masterof all these.He alone wili
be my chief disciplewho is beyond birth, d;th-
gregd, who is fearless, indifferent to social prestige""d
and unaffected by influences.I do not want excuses.
Whaleverhappeni, what I say must come ffue.
RememberGod throughout the day. Even as a
miser, greedy for riches, rememberswealth, and the
murderer afraid of the police remembersthem, so too
you should_be aware of. God. Every pleasure is His,
every breath is His miracle; every day is His glory;
you are His manifestation.Thera comes a moment
when the soul awakens-then the egsentialunity be-
tweenthe sentientand the insentientis realized.
The.stage of sannyasais also great. Its greahress
is etemal. This is the path of abandonment,not for
acquisition and e><ploitation.The rulers and zamin-
dars will cease to exis! the ministers and collectors
too will be no more; socialism and communism will
also go; but never the sadhu. And if the sadhu is a
yogi,what remainsto be said?
It is certain that the status of the sadhu is higher
than that of a professor,a principal, a chairman of a
municipality, a pleader, etc. There is no doubt that
the status of the yogi is higher than that of the gods.
Whether he be a sadhu, a yogi, a vairagior one dedi-
cated to the serviceof mankind, whoever he may be,
none will be able to eff.acehim, howevermuch he may
desire to do so. For the entire world looks to itself
and believesin religion solely for itself; but the sadhu
alone lives for the world. The world looks to its own
happinesswhereas the sadhu looks to the happiness
of the world.
As a sadhu one has to empty oneselfby throwing
off all desires.A sadhu looks upon everyoneas de-
servingrespectand as a friend. The sadhu has to throw
off the mantle of greatness.He has to be softer than
a blade of grass,more patient than the tree, and more
tolerant than the earth. He cannot retaliate.He puts
148
up silently with injustice and slander. 'He does not
raise a powerful protest for the protection of justice. It
is therefore,perhaps, that this stage is consideredso
difficult.
You do not .realize the greatnessof this status,
nor do the people rcalize it. This ochre robe is the
symbol of luminosity. Loose hair indicatesa stage of
lile ftee from bondage.Why should not one who has
kicked maya and moha shine like the pole star?
Rememberthat the status of the sadhu is an im-
mortal one. It is etemal and full of bliss.Glory to him
who has attainedit! But the sensuoussocietywill forever
slanderit. You cannot stop that.
'l
Say verbally,mentallyand spontaneously, am the
blissfulpower of. life, not the slave of flesh or stones,
not the servantof desires,nor the cringingsubordinate
of authority,I spum govemorshipand wealthand power.
I am the sovereignof my soul.'
Remove inferiority complexes and take care of
sannyasaand self-reverenceby being desireless.lhe
etemal selfhood is obtained neither by actions nor by
progeny,nor by wealth, nor by greed,but by abandon-
ment of desiresalone. When have those who live on
the weaknessof others become great?When have they
who maintainthemselves.onthe ability,wealth or weak-
nessof othersbecomegreat?
You have, by acceptingthe statusof a sadhu,also
acquired the status of shakti. You have given up the
ego and acquiredeverything.You left materialproperg
(preya\ and acquiredspiritualabundance(shreyo).You
gave up attachment and obtained dispassion.As you
have given up the longing for respectand honor, they
are calling on you. If you have love for life, then life
itselfwill come to you. By total abandonmentof desires
their complete fulfillment comes about. Tyaga alone
is the path for spiritual bliss and perfection.Perfection
does not mean unfulfilled contentment,but complete
contentmentin a complete life. Supreme happiness
residesin that which is eternal.Where is the happiness
149
in small,transientthings?Desiresare insignificant, their
fulfillmentof no moment, their influenceof no conse-
quence.Wherethen is the blissin desires?
Yoil are full of ,brilliance and knowledge.Self-
seekingpersonsare thinking as to how you could be
exploited;howcouldadvantagebe takenof your power?
Who can cheat a tyagi? That is why selfishpersons
are afraid of tyagis.For they know that the tyagi is
alert and knowstheir selfishaims.Under the guise of
ideals the world is asking for your wealth, strength,
body and power. In the final analysisit will kick you
out. A tyagi knowsthis secret.
You will have to practisethe sadhanato become
urdhwareta.The samskaraswill haveto be baked and
burned.You will have to be severewith yourselfand
awaken the inner power. Your soul will shine like the
sun. One who conquersthe bindu conquersdeath.By
this all karmasare destroyed.His urordscome true; his
thoughtsare true; his visionis true. The body does not
become fragrant without continence;the gods do not
appear in vision without continence.One who retains
the bindu until the uttarayanarulesover the spirits;one
who does so for a year, over the gods; one who does
this for twelveyearsbecomesas sacredas Ishwara.
Am I Eving you strength-givingideas? Unen'
lightenedpersonswill be frightenedon hearingthis, but
the enlightenedones will be encouragedand inspired.
You also. Collect your inner powers and wait for the
commands.I wishto seeyou like a burningflame.Then
will you close your fists; your face will be tense; your
head hot, your breath rapid; your gazefixed,your hmbs
motionless,your teeth clenched,and at that moment
you will acceptthe vow of Bhishma.Many dayswillpass
like this and one day you will achievethis inaccessible
state.
Take food treatingit asprasad;considersleepto be
samadhi;life to be sadhana;karmasas actiondedicated
to Brahman.Treat the world as full of poison at the
top but as Brahmanat the source.Look upon worries
150
and afflictionsaspassingrain clouds.Look upon slander
as an aid to perfection,praiseas delusion,gain as un-
substantialand lossas the decreeof providence.Then
will you be ableto live in this fire whereinliesthe bliss
of Brahman.
Awakenfrom the sleepo{ life.The morningis about
to break,and the night to pass.Cold is about to dis-
appearand springis due to set in. You are the architect
of your fortune.You are.the mistressof your mind.
Raiseyourselfabovethe body, mind, intellectto where
Shankara,Ramakrishnaand othersreached.
Be full within and remove the indwellingvasanas,
ancientvasanas. Be fearlessand removepainand sorrow
by dwellingwithin. Push out the animal and the un-
divine instinctsin you. Stand upon the dead body of
Time (Kalapurushi).nota out ihe skdll and drinli up
all desires!
Monghyr 3.2.62
When the concentrationbecomesdeep and the asana
steady;whenthe body remainsstraightand the sadhaka
steadfast;when his determinationis unswerving, then in
the state of sleepmentionedabovethe ishta appears
for some time. Thereafterspiritual experiencescome
up, or the rupachaitanyaor form consciousnessis
experienced.But only if ishta consciousness comesup
spontaneously.
And then again,if the asanaremainssteady,the
body straight and the sadhakaspontaneouslysteadfast
and his determinationuns,verviqg,this activityof migrat-
ing to and from the plane of consciousness continues
until the form consciousness becomessteady and the
senseconsciousness is subduedand controlled.
This is meditation
Dhyana,'therefore, is a stateof thoughtsuspension
(as in sleep),in which the form consciousness assumes
a form. It manifestslike a dream, as it were. In brief,
clhyanais the manifestationof the ishta in form after
151
concenhationdevoid of thought processes. Successful
practice of meditation transforms itself into savikalpa
samadhi.In this state two facts are experiencbd;one is
the total suspensionof sense consciousness, and the
other is the manifestationof the pure and distinctform
of the ishta. This form is superior to the form mani-
fested in dhyana. In savikalpasamadhi the conscious-
ness of form is so real that the sadhaka is able to
establishcontact with the ishta as he does with any
living person.
Therefore, make this firm determinationthat you
shallnot leavethe asananor the practice,even though
during meditation external consciousnessoften comes
up.
Therefore,againmake a firm determinationthat you
shall during meditation,suppressthe'inner experiences
by the practicesof form consciousness.
And this may also be firmly decided,that as soon
as you go into the sleep state during meditation you
will again bring up form consciousness.
Briefly:-
1. Make such a determination as sitting in a steady
posture.
2. Practisepratyaharasadhana.
3. Brtng up form consciousness.
4. Suppressthe samskarasby naturalpowerof the self.
5. Hold fast to the power of the self.
6. Hold fast to form consciousness and go on awaken-
ing it.
7. Sleepwill overcomeyou.
8. Keep up steadiness,soul-forceand ishtachetana.
9. Sleepwillbreak.
tO. Samit<aras will rise.
11- Raiseform consciousness by automaticinner force.
12. There will be constant appearanceand disappear-
ance of the samskarasand causalbodies.
13. Revivedeterminationand consciousness, and form
consciousness.
14. Finally,{orm consciousness will be steady.
t52
15. Samskaras and causalbodies.
16. Anyhow raiseform.
17. Finally,savikalpasampragyatawill persist.
whenloveforGodis overflowin-
-#""?fulTn:'?fri
of prayers.and seizethis golden opportunity.When thb
devotionalimpulsesoverflbwbeyond limits,-atthat time
p1?yelbecomesimmenselypowerful.When the heart is
full of strong devotion, shut your room and sit dotrm
for meditation.Bandhas-are.helpful in the awakening
of the kundalini,alsoshaktichalini.
. When the practice of pranayama is over make a
rule to practisechaturthapranayama
According to me, brahmacharya or continence
-desires,
means and implies a mind kee of free from
the appetitggfgr animal pleasures.In other words, the
breaking off of 'the old habits saturated with vasanas
is contineince.In the beginning, its practice is done
with care and deliberation.Bui aftei a long time, it
becomesa habit with the sadhaka.
Only those aspirants should practise continen'ce
who have faith that through this practice the granthis
are broken and the kundalini awakened.OnlV those
should practise who have faith that through 5.d;:
charyathey will acquiresupreme peaceand-quiet.
Those who are inclined to a life of vasanasand
yet wish to practiseit, will find it too painful to practise
brahmacharya.Those who perform ali actionst6 satisfu
a life full of vasanasfail miserablv.
Either a mad man is abl5 to remain devoid of
vasanasbecausehe has no understanding,or a man of
highestrealization,who sees no substanceor neqrness
in the vasana.
But one who knowinglyor unknowinglyseeksa life
of desireis never able to practisethis mahlvnata.
. 99, while continenCeis being practised,desires
should not be suppressedbut all these consciousand
153
 unconsciousdesires should be sublimatedthrouoh
viveka until such time as it does not exhaust itsZff
totally.For the sadhakais confidentthat bv the practice
of continence,his joy will increase;thai his'life will
become meaningfuland successful,for the sadhaka
practises brahmacharya with the highest qoal in
view. His emotions,therefore, cannotle saiJ to be
suppressed.The sadhakadoes not practise brahma-'
charya because.he is disgustedwith the body, but
becausea life of continencegiveshim more pldasure.
.. In order to perfectthe practiceof brahmacharya,
well-trained andregulatedinnerpoweris necessarv. The
mind hasto beextremelycarefulaboutthe divinetreasure
for which the sadhaka is trying to qualifu himself.
Therefore, only that sadhakais-qualitba to practise
brahmacharyawho willinglydesiresto do so'and is
thoroughly.aware.of his goal.If he is awareof this then
ne can go torward
. If a sadhaka,in full awareness, practisesbrahma-
charyafor one year, in action,thought and speech,he
is ableto knowthe workingof the mindsof other people
and he acquiresthe gem'ofrecollectedness..
If a sadhakain full awarenesspractisesbrahma-
charya in action,thought and speechfor a full twelve
yea.rghe will be able to showerblessingsupon others,
and himselfrest in the lap of God.
The sadhakawho, on any plane of consciousness,
doesnot think of,remember,touch,desire,praise,imitate
or dream of a woman,if he be a male,and of a man,
if she be a woman, is alone said to be practising
brahmacharya.
Before such a sadhakathe world appearssacred
and as a form of Brahman.All personsappearto such
a sadhakaas forms of God. Such a sadhakalooks
upon a womanas a daughterand a man as a son.
The successof brahmacharyadependsupon the
steadiness of thought currents,which dependin their
turn upon the inner power which againis foundedon
experience.
1il
If a sadhakais a male then he shouldnot slander
a female,and if she be a female,a male.On the con-
trary, one should accept a life of true r€nunciation
and constantmeditation.Then only will brahmacharya
sadhanasucceed.
But it is also necessary,side by side, that the
sadhakashould continueto savehimselffrom all such
circumstances and situationswhere,in spiteof absence
of any suchdesire,there is dangerof falling.
There is one other way. Brahmacharyamay be
acquiredin the form of uidya (knowledge).It is vidya
which givespower. Then brahmacharyabecomesthe
means,not the end.Brahmacharyashouldbe observed
as the practice of dwelling in Brahrnan or with the
objectiveof attainingsamadhi.One shoulddevelopsuch
a faith.Thus,wheneverthe vasanastry to dragthe mind
away,at that time, the desirefor samadhi;ill protect
him. This is the bestplan.
Those who do not practiseirnbrokensadhanaare
overcomeby desiresif they remain in solitude.There-
fore, the first rule is that ohe should not remain alone
with the mind.
The sadhakas, if they are a maleand female,should
not hold conversations betweeneach other in solitude
for thisonly fansthe sinkingflame.Therefore,the second
rule is that the mind shouldnot be excitedby fruitless
talksin solitude.
The desirefor form realization,knowinglyor un-
knowinglyexcitesthe mind.The mind alsogets excited
by thinking about brahmacharya,or referring to it or
rememberingit; alsoby seeingfilms or readingnovels;
by meat-eatingand givingand receivingpraise.It also
happensby lookingupon oneselfas a great and intelli-
gent person.If, by faith, one is able to remove these
defectshe will be ableto control the mind also.
Women lack the power of independentthinking
and have.insubstantial interests;men are selfish,theat-
rical,narrow,exploitingby nature and hypocritical.One
shouldunderstandthis and finishwith them.
i55
 The king or the commander,the learnedman or
the teacher,none of them is free from vasanas. There
is only one such individualalone who is reallv qreat,
pure, selfless,noble and sacrificing.This is the-saini
immersedin the joy of the self.He is the only individual
who has acquired supreme bliss resulting from self-
realization,and who does not care for this world of
delusion.Only sucha saintis trustworthy.For suchsouls
there are no final rules.
The toxic fluidsgeneratedin the body influencethe
sex nervesand causesuch chemicalreactionsthat are
responsiblefor one's fall. Therefore,the body must be
kept pure by asanas,pranayarna,bathingand moderate
and pure food.
Practiceof yoga for long years makesthe sadhaka
urdhwareta.This practice is only taught through the
guru-shishya tradition.
This vow should be accepted not dut of helpless-
ness,weakness,disgustor mental impurities,but with
a view to attaining the greatestideal, self-realization.
Only that sadhaka is able to lead a steady,pure
life who keepsbefore him this great ideal,who has no
time to think or to rest, and who has i-roattraction
either for malesor females
In the end, only that yogi alone who is immersed
in meditation,who has perfected ajapa,who is settled
in samadhiand who is in tune with the sell is able
to observethis wata fully.
Therefore,at the altar of the self,which is God,
stand up and pray that you may forever remember
your goal and that He may give you the strengthto
remainabsorbedin supremeconsciousness.
In the samemanner,stand before your guru who
is your self and listento his benevolentcommandsfor
the welfare of mankind, and initiate yourselfinto the
order of brahmacharyawith folded handsand bowed
headand with great eagerness.
Thereafter,celebratethe unforgettableShivaratri
by remainingfully absorbedin supremecbnsciousness.
156
The next three years are fateful for your life.
During {his period you will have to practise tapasya.
At the end of the first year, your work will begin;
you will have extensive contacts and also meet with
oppositionof which you will come to know later. The
first part of the next year will be full of work, success,
oppositionand strength.Then you will have to travel
in this country and abroadalso.Leavemooladharaand
proceedto sahasrara. You are the power of life.
Monghyr 5.2.62
I give in equal measuremy devotionto all who come
to me with such devotion. God is also the devotee of
his bhaktas. Lord Shankara in the form of Udana
servedin the house of Vidyapati. One who realizesthis
truth realizesGod.
The way of God is such. God protects like a ser-
vant he who worshipsHim. The Lord.of the universe
and infinite plenitude.hasno pride. He does not even
see how scandalouswas the past life of his devotee.
He looks not at his conduct or anything, not at his
qualifications,nor his status, nor pro-speri[j, nor learn-
ing.All that He seesis the devotion.That alsoto such
an extent that He becomes the slave of slavesand
applieshimselfsilentlyto their service.
As soon as a person begins worshipping God,
from that moment his connection with his past, caste,
family and conduct of life is broken. God only looks
upon him as His devotee.
When such a devoteesurrendershimselfto God,
then all his miseries,€go and past life are completely
transformed.The fallenwoman,the deceitfulmerchant,
and the debasedshudra-all these immersedin devo-
tion make God their own. Let anyone be whatever
he is according to the bible of social conduct, but in
lhe eyesof God his devotionalone counts.
In a similarmanner the guru also seesto the de-
votion of his disciple.Then he becomesthe disciple
157
 of his disciple.As soon as the disciplesunendershim-
self to the guru, the guru becomesthe servantof the
disciple.The disciplewho knows this truth will realize
the divinityof the.guru.
Here is the answerto your enquiryaboutthe soul.
Within us there eists such,an elementthat separates
itself from the body and looks like an independent
entity.T\i-ce in a closedroom during the awakening
of the self I had such an experien&, as if I werE
talking to another individual.But how can this inci-
dent be explained?It is difficult to explain this on
paper. But I tell you the truth. You can also talk to
your selfand makethat self do somework too.
This incident is not a delusion,becausethrough
that self such tasks are accomplishedwhich no oie
couldeverdo.
The power of the mind is limited;becauseof mis-
use it becomesweak.A sadhakais not able to succeed
in meditalion,in spite of effort, becausehe spends
his mental energyin a large measure,in thinkingcon-
fusing thoughts.This energy could well be used for
makingmeditationsuccessful.
But how can this misusebe stopped?The method
is simple and that is to perfect ijapa through the
practiceof mentaljapa. This controlsgrossand subtle
thoughtprocesses.
But to pertectajapa is not a joke. As long as the
sentimentand the devotionare not deep and intense,
how could ajapa be perfected?Therefore,with a full
heart,practisementaljapa repeatedlyand knock at the
doorsof inner consciousness.
It is comparativelyeasy to bear criticism,but it
is difficult to be as careful about praise.We put up
bravelywith slanderbecausewe do not like it. In other
words,we do not welcomeit. Slanderis such an unde-
sirablee>cpression of inner attitudethat no one desires
it. When we are being criticizedeither we skongly
re{ute it or bear it quietly.The moral is that whatever
our reactions,it is clearwe do not like criticism.
158
Whether we react to criticism or put up with it,
it is clearwe intemallylike praiseor flattery.
According to me, to digest praise is very difficult.
We are its devotees.By intensesadhanawe can endure
the impactof criticism,but praisecannotbe counteracted.
If, .however,the sadhaka begins to heat praise
as worth avoiding,then the dose of slanderbeiomes
like nectar for him. Slanderappearsto us like poison
becausewe long for praise ahi flattery,but how can
one cultivate the attitude of heating praise as worth
avoiding?I know two methods:
flways bearthis fact in mind, that he who praises
you has some ultimatepurposeto servewhich hb does
not-reveal;othe.rwisehe would not praiseyou so much,
and such a selfishperson easilyinfluencesand cheats.
Always remember that slander and criticism after
some time bring the harvest of good results. Thev
not only give mental peace but also give material
prosperity.
I tell you this great truth, that you should reverse
the old yardstickof slander and praise and overcome
the undesirableinfluencesof praiseand welcomeslan-
der. It is necessaryto understandman's ways,to know
the manner of flatterers and slanderersind believe
that the flatterer is the hidden devil for spiritual life
and a source of danger,whereasthe critic is the com-
mon sort poving on this earth, and one who applies
the axe to his own feet.
. I again-tell you this great truth, that you reverse
the yardstick of the human weaknessesof- both these
kinds and alwaSrsbelieve that your flatterer increases
your vanip, and your critic your defeatist attitude.
In the final analysis, both are alike.
And I am giving you the key for opening the final
gate,and that is that both these human-weaknesses are
uselessand delusive.Know this and conduct yourself
in thisway and move in the higheraltitudes.
fuk your admirers to pay tax Give rewards to
tlrose who criticizeyou for their pains. In fact those
159
who praiseyou are your debtorsand you are a debtor
to thosewho criticizeyou.
Therefore,you should not accommodateyourself
to the opinions of your neighbors,nor will you cheat
yourselfnor lose faith in yourself or in your allotted
task.
Nor will you care for the talks of people, nor
listen to their unthinking and imaginary codes, nor
barteryour peace.
Neitherwill you regardyourselfas mean or weak,
nor treat your friends as great and renowned, nor
will you flatter,praise,or hate them.
Saintsare seers.They know the requirementsof
futuregenerationsand leavebehind a code of conduct.
Not only this, but they also leave behind shangedis-
ciplesand volumesof instructionswhich are used by
futuregenerations when necessary.
Bhagalpur 24.2.62
Prarabdha can be reconstructed.Prarabdha is being
formed, not that it has alreadybeen made. The indi'
vidual who is full of the power of the self and who
is urdhwaretais ableto changehis prarabdha.
Sitamarhi 27.3.62
Man wasteshis time in futile thoughts.He expends
all his energiesin attachmentand desire.He hesitates
in worshippingGod. That is the reason why his whole
life is one of woeful and plaintivewailing.
Even though he has all the qualities,for want of
a proper aim of life he wanders in the darknessand
blameshis pmrabdhaor God.
Evenif he has a proper aim in life, in the absence
of a firm determinati6nhis efforts have no power. In
the path of purushorthaor firm endeavor,stormscome
and- he gets confused.Purusharthaprogressesby a
harmoniousblendingof endurance,patience,calmness
and absenceof anger.
160
Circumstancesof domestic life also act as ob-
structionsin life, but not in all cases.What phase of
life is devoidof such conditionsof helplessnesi? Some-
where there is want of money, somewherethere is ill-
health,somewherethere is incompetence,somewhere
non-coope.atign. of colleagues,and somewherefamily
difficulties.All these perpetuallyedst. Sikandar and
Napoleondid not botheraboutthem.
Our life is wastedin the kitchenor at the dressing-
table.Our treasureis alre2dysunk in sleepand luxur!.
Even so, when I invite you to break the 6ondage,you
peopleconsiderme mad and you forgetme.
Liberarion
in lifecomes
through
'?ffi*flt?:fi,f1
purushais liberatedfrom the bondageof prakriti,then
the stage of liberationor jivanmukta is reached.Or
when the seekerafter spiritual yoga overcomesthe in-
-attains
fluencesof the inner being and the staqe of
sthitapragyo(man of steadywisdom),then he ittains
the stageof jivanmukta.A sadhakaattainsthe stateof
jivanmukta by purifuing his thoughts and attitudes,
makingthe mind subtleand one-pointed,and main-
taining a detached attitude towards the sensesand
their objectsand desires.
Unconquerable awarenessis the be-alland end-all
of the sadhaka.It is never tired, never losespatience,
never loses courage. never gets confused,bui forever
remainsawake.
Sitamarhi 2.4.62
The pdth of seltelevationis a little crooked in the be-
ginning.Even a sadhakawith a strong heart becomes
nervousand confused.Rememberthis.
Wheneverthe mind is confused,the graceof God
comes to the. help of the seeker. By analyzingthe
confusionin the heart, it disappears,and we-befin to
understandourselvesbetter.
161
 The mind has three faults; these are impurities
(mala),covering {auaranqland distraction(uikshepa).
Desire,aversion,greed, attachment,pride and malice
are the impuritiesof the mind (mali). These can be
overcomeby ceaseless activity.Distractioncan be over-
come by trataka, pranayama and inner silence,and
avaranaby knowledgeof one'sreal nature.
The chitta remainsactivein two states.Either it is
activein the contemplationof objectsof senseenjoy-
ment, or otherwisein the contemplationof the 3eif.
These are known as the. uishayakaro'(or the external
identifyingwith the senses)and the brahmakara(iden-
tifyingwith the supreme)wittis. That is why one should
contemplateon the selfwithout a break.
Man performs actions which are full of faults or
defects,Side by side his chitta also remainsafflicted.
This becomesa curse in his life. Indifferenceto the
faults of life and unceasingefforts in the sadhanafor
self-elevation-theseare beneficialfor the sadhaka.
The sadhakawill have to go aloneto the path of
self-elevation.As long as the sadhakadoes noi know
the importanceof this path, he has to roam about in
his vasanas.
What a misuseof this incomparablelife of man!
Life after life has been wasted.Hilf of this life is also
gone. The fetters of the physical organism have
hundredsof times brought about the fall of mankind.
He continuouslygoes on swearingthat he will never be
bound by the fettersof maya.But as soonas he comes
into this world, he forgets his goal. The third diksha
patra is attached,study it.
Awake, arise,and go forward to your goal.
Diksha Patra III
Introductionof Kula Kundalini;method of meditating
on the kundalini;the brahmagranthi;the vishnu-
granthi; the rudragranthi; one tliousand offeringsin
the sacrifice;awakeningof the kundalini;the eighteen
t62
sciences .(vidya);worshipthrough the centers;special
rules; achievementthrough total vairagyaand'com-
plete brahmakarawitti.
May the uninitiatedand the imperfectlyinitiatedreceive
inspirationand the initiated,knowledge. The abodeof
Shiva is sahasrara.Shakti residesln the triangle in
mooladhara,which is describedin the scripturesas the
kulakundala or the matruyoni.Sheis asleepthere.Kula
meansshakti(power)and kunda meansand impliesthe
source(yoni).Kundalini,who is more subtlethan the
atom, lies in repose in the causalbody of the jiva,
encoiledin three and a half circles.
Sahasrarais the abodeof Shiva.There Shivaand
Shakti fully unite. Here also flowsthe oceanof nectar.
Just aboveis bindu visarga.Herein the jiva first satisfies
all his desiresthen becomes aptakamoor richly content
within, and finally becomesdesireless.Herc'parama-
shivais establishedin the form of light. He manifests
himselfon the three_planeswhen the-veilof ignorance
is removed. Here the vasanasacquired in iountless
births remain stored up. Here also is the Kalpotaru
(rvishfulfilling.tree)whichgivesone'sdesiredfruiti; here
alsois the pitha whereShaktiis unitedwith Shiva.
Kula Kundalini--Shakti, transgressingbody con-
sciousness in mooladhara,grossfoim conscioushess in
swadhisthana, grosssmell in manipura,grosstouch in
anahata, gross sound in vishuddhi,an-d the mental
tendenciesof the inner equipmentsin ajna, ultimately
mergeswith Paramashiva in sahasrara.
When Kula Kundalini,hissingangrily like a snake,
rousesherselfin mooladhara,the senseconsciousness,
agitations in the chitta and ego consciousness dis-
appea.r.At that time the powers of yoga follow the
sadhakaas persistentlyas naked witc6eJrun after an
old man. The guru alertsthe disciple,for the siddhis
are allurements of a basekind.
She is calledthe Tripurasundarifor she remains
pervadingthe gross,subtleand the causalplanes.
r63
 fu she touchesthe anahatachakra,the lotus of
the heartblooms.
You should learn from the guru the panchdash-
akshari(fifteenletteredmantra)- ka, a, ee,la, hrim, he,
sa, ka, a, ee,la, hrim, sa, ka, la, accordingto the hrim
mantra-and meditateupon it. Then you will acquire
the powers of Vashini, Kameshwari,Modini, Vmla,
Aruna, Jayini, Sarveshiand Kalini mentioned in the
SarvaRakshakara(all-protecting)Chakra or fuhtra.
Kula Kundaliniis the powerof Hara whichremoves
the attachment to life or sense of being. The yogi
removes it through that power. The Tripurasundari
symbolizesthree bindus,a triangle,three parallellines,
three lettered manhas, three forms, three yonis and
three chief powers.
These three bindus are red, white and colorless
and they represent jiva nirodha, jiva bhava and jiva
satta- cessationof awareness,wisdom consciousness,
cessationof individuality.The first, i red bindu is the
symbolof the ego constiousness; of
the second,''white,
the subtle consciousness and the third is of the nirguna
(formless),and that is why it is colorless.
Meditateon Kula Kundaliniin mooladharain the
following way. Think that the three bindus are 'ha' the
radiant featuresand pair of breasts,and the letter
constitutesthe lower portionsof the body.Then reflect
on the manrnathkolo(kamakala).This will give you the
power of subjectionby athaction(uoshituo).The guru
here wams the disciple that all these powers are
transient; only the grace of Tripurasundari is truly
imperishable.
- the help-of the.disciple.And when the fire is lighted,
Meditateon Kula Kundalini in anahatachakra,that
she is raining the sheams of nectar. This destrop all
aspects
- of sin.
Come along with the guru, leavingthis world and
passingthrough the regionsof Varuna,Agni, Vayu and
Akasha,and settlein the pure chidakasha.
The senseof beingor the egoconsciousness is over-
come by hatha, mantra and bhouono (devotion).
1&
If you go alongwith the guru, then leavethe three
planes,sevenregionsand fourteenworlds.On the way,
overcomeBrahma, Indra, Yama, Kubera and all the
others,and go beyondthe limitsof their regions.
Kula Kundalini,whose source is the yoni, whose
path is sushumnaand who uniteswith Parbmashivain
the brahmarandhrahas to be pacifiedfirst. Therefore,
through incessantjapa by day and night, through un-
swervingmeditation,realizationof the sense of one-
ness (adwoita), partaking of fruits as offerings, total
surrender,total silenceand firm continencb,raise it.
In order to awaken Kula Kundalini repeat the
Dur gashaptshatiand Soundarya Lahari.
In order to let Kula Kundalinirisewithout obstruc-
tion, one should, through the practice of asanas,
pranayamas, bandhasand mudrasovercomethe three
granthis-brahmagranthi, vishnugranthi and rudra-
granthi. ald the three gunas.For this supremepower,
this Mahashakti,in fierce anger stands in the gafu of
an avadhutaon the dead bodiesof thesethree. In this
state only a truq guru can help the disciple.The guru
who has no experienceof vamkeshawara,jnanamava
and tantrarajashould not take the risk of instructinga
sadhakain kundaliniyoga.
. Therefore, first of all, the guru should prepar€ a
kunda for a sacrificeand offer oblationswith purd ghee.
Or, the discipleshouldmake one hundredolleringson
the srayambhulingain the Kula Kundalini.
The guru should then rub the upper and the lower
orani (kind of wood) and light a fire.in the kunda with
pieces of samidh wood should be thrown into it and
meditatingon the manmathakalaand the chintanakala
every_duy, u hundredofferingsshouldbe given.
. Now, when the ahutis or offeringsto the fire are
being made, the discipleshould be rnadeto recite the
threebijas-ka, a, ee,af Smara,Yoni and Laxmi-with
the Panchadashakshari, and the guru shouldalso recite
them and carefullymake the offerings.
165
 The guru'offersthe ahutisand the disciplemakes
the kunda; again the guru lightsthe fire with the help
of arani pieces.Now the guru should raise in the fire
of the kunda the manmathakala, and practisesanyama
on the ishta and also recite:aum, ha, sa, ka, la, hrim,
ha, sa,ka, ha, la, hrim, sakala,hrim.
Later,I will personallyshowyou the method of the
poornahutior the completionof this as done by an
able guru and the discipleafter repeatingthis mantra
a thousandtimes.But the ladle full of fragrantghee in
the handsof the sacrificerprobablywill not remainsteady
until it is repeateda thousandtimes.Of the two, one
will certainlylose his steadinessand equilibrium,and if
this happensthe sequenceof japa will be prematurely
broken.
Therefore,when the fire is burning and both of
them are eagerfor offering, then you should practise
kumbhakaand with a will, fill the sacrificialvesselwith
the prana,and againwith quiet detenhinationraisethe
ishtain the flamesof the fire. So long as the guru does
not givethe poomahuti,you shouldcontinuethis practice
with determinationuntil the last.
Thereafter,guru and disciple should meditate on
the ishtain s-r,vadhisthanaand remaincalm.
If you are an efficient,experienced, strongand self-
controlleddisciple you can finish off this sacrificealone.
The guru cannotgivethe practiceof this tantraby himself
alone.
This secret tantra should be practised only by a
strong minded and self-controlledguru and disciple;
otherwisethe offeringswill be fruitless.
Only yogis can fully practisethis tantra; otherwise
thereis sure to be a break.Therefore,you shouldmake
yourselfsinless,fearlessand pure. One who does not
practisecontinencecan never achievesuccessin this
sadhana.
The awakeningof Shakti,piercingthe chakrasand
the union of Shiva and Shaliti- these three can be
broughtaboutby hatha,mantraand devotion.
r66
Guru and discipleshould continue the incessant
practiceof shambhavimudra,agocharimudraand bhoo-
chari mudra,or elsetheyshouldtake sorneherbs.
Kundaliniis etemal.Of her many powersDakini,
Rakini,Lakini,Kakini,Shakini and Hakini are the pre-
sidingdeitiesand controllersof the six centers.
You shouldworshipthe manifestedpowersin the
trianglein mooladharachakra,titz.Bmhma and Savitri.
This is the KamakhyaPitha of Matrushakti.This is the
principleof the Kaulas.It is so called,alongwith swadhis-
thana, the tamas chakra. Therefore, after having
masteredthe sanyama,you should not restcontentwith
one hundredofferingsbut, on the contrary,go on giving
offerings on the fire until the power leaving its pitha
does not beginto rise.
In the swadhisthana, worship Rudra and Rudrani;
also riibditateon.your ishta until the ishta reachesthe
region
-"--th"n'Vou-meditate
of Varuna.
on the Varunalokaand Mshnu
and Narayani in manipura. Be careful here. For the
ancientvasanasunder the cover of kama (desire)come
and manifesthere.The guru will protect you here.
Here with the help of hatha, mantra and devotion
raisethe ishtaand establishhim firmly in the region of
Vayu.
The anahatais the Vayuloka.Here is the lotus of
the heart from where the etemal sound of hom and
soho emanatesalways.In the fully opened lotus you
shouldmeditateon the ishtaand iamiliarveyourselfwith
the eighteensciences(vidya).
The anahata chakra is called the Purangiri Pitha.
Ishwaraand Shakti are the presidingdeitieshere. Even
though the sound power arisesfrom this yoni, here it
becomesparanada.If you are able to hear the sound
of ham and soho in this center vou are fortunate.In
manipurathe form of the nada is iashyanti.
Then you worship in the vishuddhi chakra Shiva
and Shakti in the conjoinedform of fudhanarishwara.
This is akasha.lt is calledthe JalandharaPitha.Bv the
767
qa.
**P'
'ai .
practiceof shambhavi mudrathe vaikharisoundof ham
and soho is produced here.Repeatit.
Thereafter,worship in ajna chakrawhere there is
the itarakhyalinga.The ajnachakrais the point of union
of the mind and pranas.Six mental tendenciesin the
form of sound,touch, form, taste,smelland dream are
lying dormantbehind it.
- -Thereafter
is the supremelight, and the region of
Shiva;after the ajna chakrayou will reachthere.
Special rules
In this, brahmacharyais the first and principal
reouirement.
'
Moderatespeechor silenceis also most essential.
Purity of food, thought and action are also most
necessary.
that during this stageof practiceyou
It is-desirable
adopt certainrules as instructed.
It is also desirablethat for some time you retire
from worldlvduties.
I considerthis yoga easilyattainableby the practice
of akhandhakarawitti and total renunciation.
But I shall not initiateyou in this yoga until you
have masteredshakti tantra. You will be initiatedin
shaktitantra only after you have masteredyoga nidra
as well.
This is accordingto the shastra.The remainingwill
be accordingto tradition. You may tell a competent
seekeraboutthissubjectbut do not giveanyoneinitiation.
Be you like a good ioil and givea hundred-foldharvest
from the seedsI have sown.
Hari Om Tat Sat
168
Glossary
Adhyatma:the principleof self,which makesone con-
sciousof the. self, quite apart from any definition or
conceptof self.
Adwaita:the non-dual;the conceptof oneness.
Adyakali:the primordialgoddess-
Agni:fire.
Agochari mudra: a yogic practice of concentratinqon
the nosetip,usuallycombinedwith kumbhaka.
Aham:l.
Ahuti: offeringsto fire.
Ajapajapa:automaticjapa;awareness of the mantrathat
i:..madenaturallywith the ingoingand outgoingbreath.
I his mantra, soham,is recitedby all persons21,600
timesdaily.
Ajna:psychiccommandcenter;the sixth chakra mani-
festingin the regionof the midbrain.
Akosho;sky-matter;ether, the first of the materialele-
ments or conditionsof matter; the spacebetweenthe
astraland the physicalworlds.
Akhandakarauritti:constantstate of thought wavesin
the mind.
Amrita: the nectar of immortality;another name for
soma.
Anahata:thefourth chakra,relatedto the physicalregion
of the heart.
169
Ananda Lahari: Waues o/ Bliss; name of a tantric text
by Adi ShankaracharYa.
Anatma: non-self.
Antahkarano: the internal instrument or organ. It refers
to the entire mind with all its functions.
Antaranga: internal sadhana.
Antaratman: inner self.
A nt'ardrishfi: inner vision.
Antar mouna: a yogic practice of awarenessof inner
silenceand inner'noise'.
Antar trataka: inner trataka; gazing within with eyes
closed.
it tt tary ami: inner controller.
Anuloma uiloma:the yogic practice of awarenessof the
breath movement altematively through each nostril, with
concentration on the nosetip and trikuti.
Anushthano; a fixed course of sadhana, usually practised
from early moming to late night.
Apana: Jne of the five vital subforces, operating in the
pelvic region, having a downward movement.
Aparadia stotra: i tantric prayer to the goddess Kali,
to forgive faults and {ailures.
Aparlgraho: abstention from greed; the fifth of the moral
abstinences.
Aparoksha anubhuti: state of intuitive experience; also
an ancient treatiseon this subject by Shankaracharya'
Aptakoma: fullness.
Arani: keeping wood over wood for yajna..
Ardhanoriihiara: Shiva and Shakti united in one form'
Ardha padmasano:half-lotus Pose'
Asampragyofa:the superior kind of samadhi, in which
the indiviZual awareness,either external or intemal, is
suspended.
Asana: seat; posture.
Ashu.rini:horse; a mudra where the sphincter muscles
of the anus are repeatedlycontracted.'
Atman: the self,beyond body and mind.
Auadhuta: onu *[to is wiihout any state of mortal
consciousness.
Auarana:a veil or covering(which hides or excludes
part of the reality).
Auatara:an incarnationof God.
Auidya:ignorance,the root of the five kleshas.
Badrinath:a holy placein the Himalayas.
Bahiranga trataka: outer trataka, wifh the eyes open.
Bahtrmukho:external:extrovert.
Baikharijapa: audible repetition of a mantra; the pre-
liminaryform of japa.
Bandhg:a psycho-muscular energy lock which, when
held, redirectsthe flow of psychic energyin the bodv.
-cleaning
Basti (or uasti):a method of tt'e intestinnrbv
drawing-waterup through the anus with the practic6
of nauli kriya.
F_hodrapada:the month August-septemberin the
Hindu calendar.
Bhakti:worship,spiritualdevotion;devotionalserviceto
the supreme.
Bhakti yoga:the yoga of devotion.
Bhang: an. intoxicatingdrug, prepared by crushinga
one year old cannabisplant.
Bhasma:sacredash.
Bhastrika:a pranayamapracticein which the breath is
inhaledand exhaledveryrapidly.
Bhauana:feelingof devotion.
Bheda: to pierce;particularlyrelating to the piercing of
a chakra.
Bhoga:enjoyment
Bhoochari:a shength-givingmudra of gazingat a point
in space.
Bhramari: a pranayamapractice in which the breath
producesa hummingsoundlike that of a bee.
Bhrikuti:eyebrowcenter.
Bija:a seed;a basictype of mantrawhich has its origin
ilr a tranceconsciousness.
Bindu: a detachedparticle,drop or point; the chakra
rnanifesting in the upperposteriorof the head.

170 t71
 Brahma:the divinespirit,creatoror God.
Brahmachokro: ahothername for moqjadhara.
Brahmacharya:conduct suitable for God-realization;
controlof seiual impulsesfor spiritualusage.
Brahmadworc the lower door or brahma nadi where
kundalinienterssushumna.
Brahmakaro:identifyingwith the supreme.
Brahmamuhurta:the auspicioustime of Brahma,most
suitablefor meditation;the three hours that precede
dawn when the atmosphereis most sattvic.
Brahmarondhra:a concealedaperturein the top of the
head where the kundalini leavesthe body at the time
of mahasamadhi.
Brahmarguha:the hidden residence of Brahman:
anothernamefor ajna chakra.
Buddhi: the higher intelligence,concernedwith real
wisdom; the faculty for valuing things for the advance-
ment of life.
Buddhiyogg:a stateof higherintelligence
by which one
is capabieof comprehendingthe transcendental
state.
Choitanyapurusha:the stateof higherbeingwhereone
is awareof all phasesof existence.
Chakra:a wheel; a psychiccenter of the askal body
goveminga group of functions.
Chakrasana; the wheelpose.
Chaturmas:Shravanato Kartik: months of the Hindu
calendar.
Chaturtha:fourth.
Chaturtha pranayamo:a breathingexercise.
Chhcnpsiddhi:a power gainedthroughtratakaon one's
own shadow
Chidokosho: the inner space,seenwheneverone closes
one'seyesin meditation.
Chinmudra:a hand positionsuitablefor meditation.Fold
the index fingersof both hands so that they touch the
insideroot of the thumbs.Placethe hands,palmsfacing
upwardson the knees.
172
Chitrini: the main nadi of the astral body manifesf
ing along the spinal cord; it is also another name for
sushumna.
Chit:pure knowledge,beyondthe divisionof subjectand
object.
Chitta:the ordinary,more or lessautomaticmind; the
mundanemind of memory etc; the fourth function of
mind as antahkaranain Vedantaphilosophy.
Chittakashoj spaceof mind.
Dakini:the goddessresidingin mooladhara.
Dama:controlof the body and senses.
Darbha:dried grassof kusha.
Darshan:one of the six philosophicalsystemsor views;
sightof or visitto a holy person.
Deualoka:the planeof inner light.
Deuata:a form of divinity;'a divine being having sub-
ordinatefunctions.
Deui:goddess.
Deuisukta:a prayerto the goddess.
Dhanurasana:the bow pose, practisedby a prone sub-
ject by graspinghis ankles and raising his chest and
thighsoff the ground.
Dharana:concentration.
Dhorma: duty; religious code of harmonious living;
attribute;property.
Dhauti: cleansing;a systemof purificationof the ali-
mentarycanalwith cloth, soft stick,or water.
Dhumralokcregionof obscurity.
Dhyana:meditation.
Dhyana yoga: deep form of concentration-meditation.
Dhyeya:objectof meditation.
Diksho:initiationinto spirituallife by a guru.
Dikshopatra:a letterof initiation.
Drashta(or drashtri):the seer; the witness;the con-
sciousness.
I)ridhata:steadfastness.
Drishti;sight;vision:gde.
t73

Durgasapafshafi:
700 manhas in praise of Durga; a
tantrictext.
Dwesha:antagonism;dislike;hatred.
Ekagra:one-pointed.
Ekagra uosono.'desiresconcenhatedtoward only one
object.
Frontal sinuses:two hollow spacesabove the bridge
of the nose. Each sinus is connectedto its respective
nasalpassage.
Ganga:river Ganges.
Garbhasana:the womb pose, resemblingthe embryo
in the womb.
Gayatri: a famous and very sacred mantra, suitable
for everyone.
Geru: the orangecolor traditionallywom by swamis.
Ghee:butterclarifiedby simmering,which makesit last
longer.
Gomukhasana:the cow-faceposture.
Qop.qs:husbandsof gopis; milkmen; Lord Krishna's
childhoodcomrades.
Gopis:the loversof lkishna in Brindaban.
Gouind:God; a name for Krishna.
Granthis: three psychic knots on the chitrini which
hinderthe upwardpassageof kundalini.
Gunas;the threequalitiesof matteror prakriti.
Guru: a spiritualteacher.
Guru poornima:a holy day in the Indian summer for
paylngrespectsto one'sguru.
Guru-shishyo:master-disciple;teacher-pupil (in the
spiritualsense).
Gyana:awareness of one'sself.
Gyanendriysjan organ of knowledgesuch as the eye.
Gyani:enlightenedone.
174
Hakini:the goddessof ajna chakra.
Hanuman:the monkeggod; Rama'schief devotee.
Haritaki: Myrabolom which, taken in powder form
actsas a mild laxative.
Hastamalako: Adi Shankaracharya's disciple.
Hatha yoga: a sgrstemof yoga dealing especiallywith
bodily purificationpracticesbeneficialto an aspirant.
Himsa:destruction.
Hridayakasho:sky as visual2edin the heart.
Ichchha:the will; a desire set by the will; the basic
functionof the mind.
lda: a psychicchanneloutsidethe spine,locatedon the
Ieft side o{ the psychicbody; the ho of hatha yoga; a
channelof prana.
ldam: this; all this, as distinguishedfrom that, or what
is beyond.
Indra: chief of gods in Hindu mythology.
lndriya:an organ of senseor action.
lshta deua;the incamateoi embodiedbeing for whom
we feel an athaction and who representsthe manifest-
ation of the supremebeing.
lshtarupa sadhana:practiceaimed at materializingthe
form of the desiredincarnateduring meditation.
/shuraro: God.
lshwarapranidhano:attentiveness to God.
Jada samadhi:rigor mortis (a lower form of samadhi).
Jagriti:stateof awakening.
Jalandhara bandha:chin lock. It compressesthe prana
in the trunk regionof the body,and therebyhelpscontrol
psychicenergy.
Janma:birth;incamation.
Japa:mantrarepetition.
Joti: condition and circumstances of life to which one
is born.
Jiuo:individualself.
775
 'v.
Kayakalpa: the acquisitionof strengthby reversingthe
'areness.
processof ageing.
Kaya sthairyam:bodily steadiness; a yogic practiceof
keepingthe.bodystill,like a rock.
Khechari:a hathayogic mudra.
jar.
Kleshas:the five causesof afflictions.
Koshos:sheathsor bodies.
/ Krishna:the avatarawhoseteachingsare recorded in
the BhagauadGita.
Kriya:tfr'egenericname for yogic practices,especially
Frontal sit v{, saidto be thoseof hathaand kundaliniyoga.
of the nc 6'e Kriya siddhi:telepathy.
nasalpas where it is Kubera:the god of wealth.
'/ 6*. on, association,
or Kukkutasano:the cock pose.
,. o/,
Kulo:originalityof birth.
Ganq,"Vr,'4'
c
kra. Kumbhaka:retention of breath.
GarF+,
''d1 Kumkum:a sacredred powderusedin tantric worship.
fn tl- Kunda:the startingplaceof kundalini.
Go hments. Kundalini:the vital force or power residingnear the
fo' baseof the spine.Its energyis either usedby man sex-
C4 4t era of the world,full of strifeand ually,or is controlledfor spiritualpurposes.
than 5,000yearsold.
lfillingtree.
,4or material pleasures. Lakini:the goddessof manipurachakra.
the fruit or reiult of action. Lakshanasiddhi:the scienceof premonition.
i;.the name of a goddess. Lakshmi:the goddessof wealth,wife of Vishnu.
the testiclepressingpose, used to maintain Lilo:God'splay.
Linga:a symbolrepresentingShiva,the male aspectof
creation.
exhal-
Madhyama:a kind of speech.
Karma: action; work; the inhereni subconsciousim.
prints which makea man act. Maha bheda mudra: combinationof moola, uddiyana
Karma yoga:action performed unselfishly,for the and jalandhara bandhaswith external retention and
- - wel-
-' nosetipgazing.
fare of othersand the fulfillmentof dharfia.
Karm.endriya: Mahadeua: the great god; Shiva.
an organof action,e.g.the hand.
Kartik: name of the month'Octobe-r-November Ivlahamudra: a yogic kriya combiningmoola bandha
in the with inner kumbhakaand shambhavimudra.
Hinducalendar.
Maha nodi: the main nadi of the astral body; other-
Korya shokti:power to accomplish.
wisecalledsushumnaor chitrini.
176
777
 Mahasamadhi: the great samadhi ai which time the
kundalini leaves the body pernanently to merge with
the infinite.
Mahashakti; great power.
Mahaurata:great spiritual observance.
Mahayajna:great sacrifice,where mundane individuality
is given up so the aspirant can merge with the highejt
consciousness.
Mala: a bead rosary used for japa; literally ,impurity'.
M_anana:thinking long and carefully.
Manas:the mental faculty of comparing, classifyingetc.
-mintra.
(gnagik jopo; silent japa; mental repetition of
Mandala: a tantric diagram, symbolizing the deeper
aspectsof man's psyche,used for meditati,cn
Mani: a jewel.
Manipura: the third, solar, chakra which has its physical
seat in the spinal column behind the navel.
Manomaya kosho: the astral sheath which encases the
soul.
Mantra: a sound or series of sounds having physical,
psychic or spiritual potency when recited iri a clrtain
prescribedmanner.
Mantra anushthano:an intensive day and night practice
of japa.
Mantrakara: one competent to give a mantra.
Mantra siddhi: accomplishment or power achieved by
mantra sadhana.
Marana: destruction; death.
Marga:.a road, path, or way, especially one toward a
spiritualgoal.
Mathura: the name of a city; Lord fkishna's abode
on the bank of the river Yamuna.
Matra: a measure of time, slightly longer than one
second.
Matsyasano:the fish pose, performed by leaning back
and placing the crown of the head on the giound,
while seatedin padmasana.
Matsyendrasano:the spinal twist posture, originated by
the rishi Matsyendra.
178
Maya: illusion.
Mayurasano:the peacock pose.
Moha: infatuation; state of ignorance; ol stupidip.
Moksha: liberation from the cycle of births and deaths.
Moola bandha: a yogic practice of stimulating moola-
dhara chakra for awakening kundalini. It is performed
by contracting the perineum in males or the cervix in
females.
Moolamanfro: bija mantra of mooladhara chakra; Iam.
Mudra: a psychic attitude, often accomplished by a
physical gesture, movement or posture, which affects
the flow of psychicenergy in the body.
Muktasana:the liberator pose.
Mukta triueni: the confluence of the three nadis, ida,
pingala and sushumna, through which liberation is
attained;another name for ajna chakra.
Mukti: liberation from the wheel of births and deaths.
Mooladharo: the lowest and first chakra, which is the
seat of kundalini.
Moola shodhana: technique of cleaning the rectum
and exercising the sphincter muscles with the fingers.
Moorchha: mind fainting.
Mumukshatawa: a keen aspiration for spiritual progress.
Nodo: sound, especiallythe inner sound; also the pro-
longation of the sound in mantras such as Om"
Nodonusondhana: concentration on inner sound.
Nodis: psychic nerves; the channels for prana in the
astral body.
Nomoho: a salute.
Norcyono: the god Mshnu; the supporter of life.
Nasikogro: the psychic center at the tip of nose.
Nouli: an abdominal exercise, practised by isolating the
rectus abdomini muscles in front of the stomach and
churning them from side to side.
Nefi: hatha yoga process of cleansing the sinuses with
water, oil and other substances.It is said to stimulate
ajna chakra.
t79
Nididhyosono;total submersionin meditation.
Nilimpa: a pictured one, i.e. a god, thereby understood
as pictured but not represented.
Nirokoro tattwa: formless reality.
Nirguno: a form free of all three gunas.
Nirlipfo: unstained.
Nirodha: control, as control of ideas in the mind.
Niruono: extinction of all relations to the phenomenal
world for a jivatman, resuliing from extinction of all
desirefor mundane existence.
Nishtho;steadinessof faith.
Ojos: the highest form of energg in the human body.
which the yogi transforms from sexual to spiritual.
Om: mantric syllable indicating the supreme, or rather
sublime principle of Brahman; a word of power.
Padma: a lotus flower; the form or figure of a lotus:
another name for the chakras, which resemble lotuses.
Padmasano:the lotus pose, used by many yogis for
meditation.
P anchadashakshari: the fifteen-lettered mantra.
Para: beyond; used as a noun to indicate the supreme
goal of.iife
Paramahamso:the great swan who can separate milk
from water, the title of a person in the subiime state
of consciousnesswho can separate the purusha from
the prakriti, i.e. higher awareness from the lower one.
Paramatmo: the supreme or sublime self.
Paramshiua:light.
Parananda: celestialjoy.
Parauairagys:the highest state of vairagya.
Pariurajoka:wanderer, the title of a person on the first
stage of the traditional path of renunciaticjn.
Poruati:the wife of Lord Shiva.
Paschimottonasana:back-stretch posture, practised by
grasping the feet and placing the nose on the knees
180
while seated with the legs stretched forward.
Pashyanti:seeing;a kind of revealedspeech.
Patanjali: author of the Yogi Sufras, which form the
basis of the eightfold path of raja yoga.
Pingala: the right side nadi in the psychic body; tha ot
hatha yoga.
Poornahuti; the final or concluding offering.
Poornauatora;the full avatara.
Poornima: full moon.
Pr akasha:clearness;light.
Prakriti: the basic substance or principle of the entire
phenomenal or manifest world.
Pralaya: state of periodic dematerialization or latency
of the world.
Prana: the life force; the first of the five vital sub-
forces, operating in the region of the heart and lungs.
Prana lokc plane of existence where prana manifests.
Pranaua:Om.
Pranayamos; the yogic practices of contuolling prana
through the medium of the breath.
Prarabdha: the sum total of past actions.
Prasad: favor or grace; food or sweets that have been
offered to the supreme at the time of worship; sacred
food.
Pratitya-Sumutpada: Buddha's formula of the causal
Iaw of production as'dependent origination'.
Pratyahara.' sense withdrawal; the point in yoga sadh-
ana. at which the mind tums inward and progress
becomes automatic, aided only by the guru.
Prayokta: mentor.
ha1 a: material property.
Prithui: earth.
Pujo: worship.
Punarjanmo: rebirth.
Puraka: inhalation.
Puranas:books of old scriptural legends.
Pur ascharono:repetition.
Purusha: the spirit, as opposed to prakriti.
Purushartho:any aim of human life.
181
Eogo: attachment.
Rajas: energy; force; activity; restiessness;one of the
three gunas of prakriti.
Rajasika:that which activates raias.
Raja yoga: the royal scienceof mental mastery.
Raja yogi: an adept in raja yoga.
Rakini:the goddessin swadhisthana.
Roksho:protection.
Rama: heroic and virtuous king, who was an avatara.
Rechaka:exhalation.
Rishis:seers.
Rudra: a form of Shiva.
Sodoshiuo;a form of Shiva.
Sadguru: hue guru.
Sadhaka:a student of spiritual practices.
S_adhana:spiritual discipline or practice.
Sadhu: holy man.
Sahaja: dharma or karma to which one is bom; that
which is natural.
Sahaja sa,madhi:natural state of realization for those
of most auspicious birth.
Sohosroro;the thousand petalled lotus or chakra mani-
festing at the top of the head. it is the highest chakra
and is said to contain all of the ones belowlt.
Sakara ishta: ishta with form.
Samadhano; steadiness in the pursuit of the accom-
plishmentsof the spiritual path; reconcilement.
Samadhi: the state of being 'above' mortal existence,
which is all knowing and all pervading; the culmination
of meditation.
Samajna: perception or recognition responding to an
idea.
Samana: one of the five vital airs operating in the
region of the navel.
Samattwa: evennessof outlook and reception towards
all things and occurrences;equipoise.
Samidha: oblation of wood.
782
Sampragyato: the kind of samadhi which has an ob-
jective focal point and from which the aspirant must
again retum to mundane consciousness.
Somsoro: the rounds of births and deaths, or reincar-
nation.
Samskaros: mental impressions which, remaining un-
noticed in the mind, set up impulses and trains of
thought.
Sandhya: ritual worship conducted at dawn, noon and
evening.
Sankalpa:determination; the action of will.
Sankalpa sadhana: spiritual discipline of determination.
Sankalpa shakti: the power of will.
Sonkhyo: the very old 'scientific' philosophy of India,
which classifiesall the contents of 'the known'.
Sonfosha:contentment;being pleased.
Sanyama: the mind-poise which proceeds through con-
centration and meditation .to contemplation or sam-
adhi; confol.
Sonnyosa: renunciation of mundane experiences as
goals in life.
Sonnyoso diksha: initiation into the apostolic order of
sannyasins; the point at which the spiritual aspirant
renounces worldly attachments as goals in life.
Sorasu.rofi:the goddess of leaming.
Soruangasono:the shoulderstand pose.
Sarua rakshakara: all protecting.
Sorueshi: omnipresent.
Sof: reality; u tharacteristic of the supreme, Brahman.
Sattwa: one of the three gunas of prakriti; light, purity.
Saundarya Lahari: a tantric prayer by Adi Shankara-
charya.
Sauichara: investigational meditation.
Sauiforko: inspectional meditation.
Souifri: goddess.
Shobdo; sound or word; the materially creative prin-
ciple.
Shabda Brahman: Brahman as expressed through cos-
mic sound; the emanation of anahata chakra.
183
 Shokini:the goddessin vishuddhi.
Shokti: power; the feminine aspects or partners of the
three great devas.
Shokti chalini:a mudra .consistingof a combination of
jalandhara and moola bandhas, liumbhaka and move-
ment of awareness from ajna to mooladhara and back
again to ajna.
Shokti pujo: worship of the mother of the universe.
Shokti tantra: a tantric practice to attain power through
the guna of prakriti.
Sholobhosona:the locust pos€.
Shama:calming or controlling the mind.
Shambhaui:the mudra named after Shambhu (Shiva),
fqcusingthe eyes on hikuti.
Shankara:a name of the supreme; Shiva.
Shonkoracharya: a famous enlightened yogi who ex-
pounded and spread the adwaita philosophylnd {ound-
ed the modem sect of sannyasins.
Shonti; peace.
Shoriro: body.
Shat sompatti: the six attributes.
Shouosano: the corpse posture, giving maximum re-
la;<ationwith the body supine.
Shesho:a name of the serpent of etemity; time.
Shishyo:a pupil or disciple.
Shiuo: the first or 'willing! aspect of Brahman called
the destroyer, being concemed with regeneration and
the goal of life.
Shiuo netra: another name for ajna chakra.
Shiuorotri:holy day devoted to Lord Shiva'sprayer.
Shodhana: purification, of six kinds.
Shoonya:vacuum.
Shraddha: faith, sustained through progressive ex-
perience,and through intuition.
Shrauon: hearing or listening to the spiritual doctrines.
Shrauana:the month September-Octoberin the Hindu
calendar.
Shreya: spiritual abundance.
Shrotra siddhi:clairaudience.
TU
Shuddha:pure; clean.
Shuddho sattwa:pure intelligence.
Siddhosono:the adept's pos€, preferred by many yogis
for meditation.
Siddhi; perfection; one of the eight occult powers; a
spiritual power.
Sirshosonc the headstandpose.
Soma: the 'divine nectar' which flows from vishuddhi.
Sookshmodaya:awakening of the subtle plane.
Sthirata: steadiness.
Sthitaprajno.'aman of steady wisdom.
Sthula sharira: the gross body.
Sukho: pleasure;happiness.
Sukhapuruak pranayama: an easy comfortable breath-
ing exercise.
Sukhosanc the easy, comfortable meditative posture,
sitting crossleggedwith a shaight spine.
Sukshmosharira: the subtle body.
Supfo uajrasana: the supine thundertolt pose, prac-
tised by leaning bacl( /ard from vajrasana and placing
the crown of the head on the ground.
Surya: sun.
Suryo namaskara: salutation to the sun; a very bene-
ficial seriesof poses combined with mantras.
Sushumno: the main nadi of the ashal body, being the
psychic equivalent of the spinal cord.
Sushupfi; state of meditation.
Sufras: threads; aphorisms or condensed statements
strung together to give an outline of philosophy, such
as the Yoga Sutros of Patanjali.
Suradhisfhono:the second chakra, conesponding to the
pubic area, which is characterued by a drowsy state.
Swadhyaya: study of oneself, or of scriptures, or in
geneml of what it means to be human.
Suoha; the celestial,heavenly plane of consciousness;
the terminal word of some mantras meaning 'finished'.
Swapna siddhi:the power of fulfillment through dream.
Suuoroloko; the third region of the world, beyond bhu-
va loka, generallyidentified with swara or heaven.
185
 I
I
ISuoro yo-ga:-ayoga
f
'rne
concerned with the flow of air in
nostnls. lts mastery leads to an understanding
of
the rules which govern all action.
Sworupa: one's own true form or nature.
Swasomauedana: the understandingof oneself.
Swayambhu: self-created.
Tamas: darkness; inertia; one of the three gunas
prakriti.
scripture.sdevoted to spiritual techniques in
!a^nt1as:
rne rotrn ot a dialogue between Shiva and
Shakti,
forming a set of rulJs for rituai, worship,
Jir.ipfir",
meditation and the attainment of powers'f;.
;li G";
of people.
Tapa loka: the sixth plane of consciousness.
lanas, austerity; body conditioning for the removal of
impurities and the- perfection of t6e body anJ
;;;
Tapasuins: venerable souls who have practised pro_
longed penance.
Tarasara mantra:'Om Namo Narayanaya'.
Tot: 'that', the beyond, other than .ihis,;-Brahman.
I attwa:'thatness';thing in itself.
Tattwa dharana: concJntration of principles.
Titiksha: endurance.
Trataka:.a yogic practice of keeping the eyes focused
on a fixed poinl
Triguna siddhi: dream visions.
Trikona: a triangle.
Trikuti: another name for ajna chakra.
Trimurti: the three 'great gods,.
Tripura: three planes.
Tripurasurc the name of a demon; the consciousness
behind the three lower planes, i.e. gross, subtle and
causal.
Trishula: hident held by Lord Shiva
fulsi: a sacred plant used for malas.
T uriya: transcendental.
Tyaga: absoluterenunciation of possessions.
186
Tyagi: a person detachedfrom mundane attractions'
Uchchatano:black magicrite utilizing mantra and yantra
to destroya personor causeillness.
(Jdana:one- of the five vital airs operating upwards
from the throat.
Uddiyana:an exerciseof the abdominal muscles;lit-
of erally'flyrngupward'.
Upakar'a:serviceto others.
Uponishods:philosophicaldialoguesbetweenguru and
disciplein Sanskrit
(Jpanshujopo: whisperedrepetition of a mantra. The
lips are movedbut no soundis uttered.
Urdhwareta:a yogi whose seminal energy.has been
converted and tumed upwards into spiritual energy'
Uttarayano:a half yearly period of the Hindu calendar.
Uttarkashi:a holy place in the Himalayas.
Vaikhari(baikhari):a kind of speech;spokenjapa.
Vairagi:an aspirantwith vairagya.
Vairagya:not being incited to desire by external ob'
jects.
Vaishakha:spring.
V aishwanaro:the extemalconsciougness.
Vajra: a thunderbolt; a diamond; something strong,
hard, irresistible;nadi concernedwith the flow of ojas.
Vajrasana:the thundertolt pose, performed by sitting
on the heelswith the handson the knees.
Vajroli mudra: concentrationof vajra nadi.
Vamkeshau)era: supreme being occupying the western
portion of the physicalbody.
Varuna:the form of god who rules the elementwater;
Neptune.
Vosonos:Iatentdesires.
Vashikarano:black magic rite using mantra and yantra
to attractothers.
Vedas:the oldestscripturesof the Aryans.
187
 Vedanta: the ultimate philosophy of the Vedas.
Yoga: union; the method and practice leading to con-
Vibhutis:examples.of divine power or expression.
scious union of the human consciousness.with the
Vichara: continued thought.
divine principle.
ljcltarg sanyoma: thoug6t control. Yoga drishti: yoga sight.
Vtdya: knowledge
Yoga nidra: psychicsleep; a yogic practice in which the
Vigyana:cog-nitionof the objectiveworld. mind is controllablvraisedout of the mundane.stateof
Vigyana siddhj; knowledge of the future.
body conscioushess.
Vikalpa:imagination;faniy. Yogarudha: well establishedin yoga practice.
Vikshepa: throwing out; creation by mind, Yogashakti:the power of yoga; kundalini,
according
evvvrv"':
to limited and incompleteunderstanjing.---'$'
Yogi: ari adept in yoga.
Vimala: clean. Yogini: female yogi.
Vipaka: result of karmas, when they react upon Yoni mudro: a mudra practised by closing the ears,
the
doer. eyes, nostrils and lips with the fingers,.for listening to
Vipareeta karani mudra: the inverted action the inner sounds.
mudra; a
yogic posture especially effective in the t unsmuiiuon
ot sexual energy and the preservationof soma.
lljshayakaro:external identificationwith the
senses.
Vishnu: the second of the three aspects of gruh-un;
the preserverof life.
vishuddhi: the fifth chakra manifesting in the throat
region.
Vitarka: inspectionor discemment.
Viueka: discrimination, especially between the real and
the unreal.
Viueka Chudamani: Adi Shankaracharya'sbook qivinq
instructions on spiritual progress and ihe way to-
selfl
realization.
Vrischikosono:the scorpion pose used for the control
of soma.
Vritti: a whirlpool; a modification of consciousness.
Vyana: the vital air which operates att over fn"- Uoay

Yajna:a sacrifice.
Yajnaualkyo:a great sage of the Upanishacl,cera.
Yama: the five moral abstinencei; the lo d of death.
Yamuna: the name of a river in northern India.
Yan.tra: a symbolic design used for concentration and
meditation:the visual form of a manha.

188 189
Jiua bhaua;awareness of individualitv.
-awareness.
Jiua nirodha:cessationof individual
Jiuanmukto:liberatedsoul.
Jiua satta:existenceof individualitv.
Jiuatma:the individualself.
Jyestha:the month May.Junein the Hindu calendar.
Jyoti: inner light.
Jyoti bindu:luminouspoint;tip of a flame.
Kailash:.uhgl_Vmountainin the Himalayas,saidto be
the abodeof Lord Shiva.
Kaiualya:.highest state of consciousness, where it is
devo,id o{ any,and every mani{estation,association,or
modltlcatlon; absolutestate.
Kakini:the goddessof anahatachakra.
Kalakundalo: power of Shiva.
Kalapurusho: the god of time.
K-alas:powersor iccomplishments.
Kali: goddessmother.
Kali yuga:the current era of the world, full of strifeand
illusion;now more than 5,000 vears old.
K alpataru: wish-fulfilling
tree.
Kama:desirefor mateiial pleasures.
Kamaphala;the fruit or result of action.
Kameshwarf; the name of a goddess.
Kandapida:the testiclepressingpose,usedto maintain
brahmacharya.
Kanthakupcpit of the throat.
Kapalbhatiia pranayamawhere rapid, forceful exhal-
ationsclearthe frontal region of the.brain.
Karma: action; work; the inherent subconsciousim-
prints whichmakea man act.
Karma yoga:action performed unselfishly,for the wel-
fare of othersand the fulfillmentof dharma.
Karmendriyo: an organof action,e.g.the hand.
Kartik: name of the month October-November in the
Hinducalendar.
Karyashakti:powerto accomplish.
176
Kayakalpa: the acquisitionof strengthby reversingthe
process
'Koya of ageing.
sthairyam:bodily steadiness; a yogic practice of
keepingthe body still,like a rock.
Khechari:a hathayogic mudra.
Kleshos:the five causesof afflictions.
Koshos:sheathsor bodies.
Krishna:the avatarawhoseteachingsare recorded in
the BhagauadGita.
Kriya: tlie genericname for yogic practices,especially
thoseof hatha and kundaliniyoga.
Kriya siddhi:telepathy.
Kubera:the god of wealth. t
Kukkutasano:the cock pose.
Kula: originalityof birth.
Kumbhart.a: retention of breath.
Kumkum:a sacredred powder usedin tantric worship,
Kunda:the startingplaceof kundalini.
Kundalini:the vital force or power residing near the
baseof the spine.Its energyis either usedby man sex-
ually,or is controlledfor spiritualpurposes.
Lakini:the goddessof manipurachakra.
Lakshanasiddhi:the scienceof premonition.
Lokshmi:the goddessof wealth,wife of Vishnu.
Lilo: God's play.
Linga:a symbolrepresentingShiva,the male aspectof
creation.
Madhyama:a kind of speech.
Maha bheda mudra: combinationof moola, uddiyana
and jalandharabandhaswith external retention and
nosetipgazing.
Mahadeua:the great god; Shiva.
Maha mudra: a yogic kriya combiningmoola bandha
with inner kumbhakaand shambhavimudra.
Maha nodi: the main nadi of the astral body; other-
wisecalledsushumnaor chitrini.
777