Saturday, April 22, 2017

The Self within is different from buddhi (intellect, one of the components of antaḥkaraṇa). Buddhi exists to function under the Self, whereas Self is no way related to buddhi. There are four stages in one’s spiritual evolution. First stage is to remain just as a mundane being and this stage is often referred as paśu; second stage is jīva, where egocentrism is marginally left aside; third stage is ātman, which refers to the individual soul; the last stage is śiva, which means liberation or final emancipation. One advances from one stage to another stage based upon his spiritual practices. If saṁyama is done on the Self and the buddhi, knowledge of the Self is revealed. This revelation happens in four stages, discussed above.

After attaining the state of śiva, one is blessed with intuitive qualities.

This is the stage, most spiritual aspirants get stuck with these siddhis. If one is able to discard siddhis, he is surely Liberated at the end of his life; of course after exhausting all his karmas.

A yogi brings under his control his entire nervous system (also referring to sensory organs). By disconnecting his mind from his body, he enters into another body, known as paraśarīrāveśa or parakāyapraveśa. For this he uses only his mind power.

By doing saṁyama on udāna (one of the five prāṇa-s), which prevails in the throat region and raises upwards, one can make his body very light. This gives siddhis of flying in the air or walking on water.

Samāna is one of the five five prāṇa-s, which is located in the abdomen and enables digestion. Samāna in association with jaṭharāgni (digestive fire) causes proper digestion of food. When saṁyama is done on samāna, one’s aura becomes distinctly visible.

When saṁyama is done on ears and ākāśa, a yogi can listen to celestial sounds.

Similarly when saṁyama is done on the body and ākāśa, body becomes light like a feather and a yogi can walk through the sky.

Patañjali says ātma darśan is possible. Ātman can be realized, provided veil of māyā is removed. When mind is made free, uncontrolled by ego, it is called mahāvideha. When saṁyama is done on mahāvideha, the veil of māyā will be removed, leading to realization of the Self within, in the form of illuminating Light (Self is always Prakāśa or self-illuminating).

When saṁyama is done on each of the pañcabhūta-s, mastery over them is attained. For example, if one wants to attain mastery over fire, saṁyama should be done on fire and its subtle and inherent qualities.

When a yogi attains mastery over pañcabhūta-s, they can experience aṣṭama siddhi-s. (aṇimā, laghimā, prāptiḥ, garimā prākāmyam, mahimā, īśitvaṁ, vaśitvaṁ  (aṇimā laghimā prāptiḥ prākāmyam mahimā tathā īśitvaṁ ca vaśitvaṁ tathā kāmāvasyāyitā Kāmāvasāya means suppression of all desires and passions, which is attributed only  to Lord Śiva).

Patañjali now speaks about kāyasaṁpat (kaya refers to body and saṁpat refers to wealth; contextually it refers to lakṣaṇa or characteristics of body). Beauty, attraction, strength, valour and completeness are said to be kāyasaṁpat. (Sāmudrikālakṣaṇa, a Scripture that talks about marks on various parts of body).

One attains mastery over five senses, if saṁyama is done on the nature of sensory organs and the egoism (asmitā).

What is the benefit of attaining mastery over senses? The body that is active with sensory organs, becomes active with the mind. Gross and subtle bodies function by entering into causal body (kāraṇaśarīra). When all the three bodies work in unison, the body becomes indestructible.

If one is able to understand the difference between the Self and sattva guṇa, he has complete knowledge. He also develops spiritual discipline (which is required for ultimate Liberation).

When a yogi is not attached to these siddhis (when he ignores these siddhis, which are addictive in nature), he reaches the state of kaivalya (perfect isolation, detachment from all other connections, detachment of the soul from matter or further transmigrations). Fourth Chapter of Patañjali Yoga Sūtra discusses about kaivalya.

Even various gods and goddesses induce a yogi with their beauty and may offer, wealth, etc. A yogi should never be distracted by their charm and offers.

Time taken for winking of eye is known as kṣaṇa. There are three time period for a kṣaṇa; a moment before the kṣaṇa, kṣaṇa itself and a moment immediately after kṣaṇa. When a yogi does saṁyama on these three moments, he comes to know of three time period – past, present and future. Such a yogi is known as dīrghadarśi (farsightedness).

By attaining the siddhi discussed above, a yogi is able to understand the differences between different classes of species.

For Liberation, knowledge is essential. But it is not the mundane knowledge; it is the knowledge derived from intuition. Intuitive knowledge is developed from practicing saṁyama on all beings under different conditions of their existence. Only this knowledge leads to Liberation.

Before proceeding to describe kaivalya pāda, Patañjali explains the crux of kaivalya. This is the state, when the mind sheds all its afflictions, so that the mind can identify itself with the ever illuminating Self within. At every stage, a yogi experiences blocks. First he experiences his own karmas; second he has to face yoga siddhis discussed above and go past them; finally, he has to transcend the blockades created by knowledge (spiritual knowledge). Only after crossing all the hurdles, kaivalya is attained.

(Further reading on kaivalya: Kaivalya is the final stage of life of a living being.  Nobody is there with that being during that time.  He is all alone without any help around and he has to achieve on his own.  This is the final stage of one’s evolution.  The soul is about to leave its present body and getting ready to merge with the Brahman.  Kaivalya is liberation or salvation and hence it is called the final stage.  This final stage can be reached in two ways.  One is the mundane stage associated with desires and attachments where soul gets ready for rebirth.  The other stage is the stage of samādi, where the soul gets ready for its union with the Brahman not to be born again.  This is kaivalya.  Lalitāmbikā is the giver of this stage.

Pada means four types of consciousness.  They are sālokya, sarūpa, samībha and sāyujya.  Beyond this is kaivalya.  Sālokya is the stage where one performs ritual worship, worshipping idols or portraits of gods.  In sarūpa he leaves idol worship and does not differentiate himself from god.  In samībha he goes near the god and in sāyujya stage he merges with god.  These are the stages of one’s consciousness that finally lead to kaivalya.  One has to progress from one stage to another and this progression happens depending upon the level of spirituality.  By being spiritual does not mean one has to be religious.  Spirituality transcends religious affinities, though religion forms the foundation of spirituality.  

To attain kaivalya stage one has to progress from ritual worship to mental worship (meditation).  By making sufficient progress in meditation, one has to search for the Brahman within.  Once the Brahman is located and realized within, the practitioner moves to the stage of kaivalya, by detaching himself from worldly affinities by staying connected with his Creator.  His soul is now under preparation to merge with Him, for final liberation. Finally, he gets liberated with no further transmigration for that soul.)

With this vibhūti pāda is concluded and kaivalya pāda follows.

(III. 36 – 56)

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Wednesday, April 12, 2017

These aphorisms describe about siddhis including aṣṭamā siddhis.

Yogis can read the mind of others; but one should have mastered jñāna yoga (the Yoga as based on the acquisition of true knowledge as opposed to the Yoga based on performance of ceremonial rites). Such a yogi develops powers to differentiate each person from others on specific qualities or external marks. By doing saṁyama on those qualities or marks, a jñāna yogi will be able to read others mind. Such a yogi can also fathom out his or her mind and transform that person.

With further reference to the previous aphorism, there are two types of saṁyama-s. One is to do saṁyama on the visible marks of a person. Second one is to do saṁyama on his thought processes (which unfolds in mind). By mastering these two saṁyama-s, Patañjali says that one can do wonders.

A jñāna yogi looks at an object by entirely focussing on it and while doing so, he will be able to segregate the object and its qualities. Similarly, this yogi can do the same type of saṁyama on his own self and disappear from others eyes. This is also known as antar-yoga or internal yoga.

Similarly, such a yogi can disconnect his other sensory organs and make them inactive. In the previous aphorism, eye was discussed and in this aphorism, other four sensory organs are referred. The procedure described in the previous aphorism is to be followed.

If a yogi does saṁyama on his karmas, he can know the date and time of his death. (It is also said that no human can know his karmas; going by this, it is difficult to understand how Patañjali has said this; no methods have been described to know one’s karma in this aphorism.)

If a yogi does saṁyama on friendship, compassion and other such qualities, the yogi will increase these qualities. He will have great compassion, useful friendship, etc.

{Now aṣṭamā siddhis are being explained. Saṁyama is focussing without minutest distraction. It is observing something with absolute attention. It is more to do with concentration of mind. We have to remember that only a yogi can literally practice these.}

All siddhis can be attained only through saṁyama. When we connect with an elephant, we get the strength of an elephant. Similarly, if saṁyama is done on a big rock, we become heavy like that rock. Similarly, if saṁyama is done on a bird’s feather, we become light and can fly in the sky.

Light is both within our body and also outside our body (such as sun). If saṁyama is done on the inner light, we can come to know of various actions happening miles away.

If saṁyama is done on the sun, one can know about the solar system.

If saṁyama is done on the moon, one can attain knowledge about stars.

If saṁyama is done on polar star (dhruva nakṣatra), one can know the movement of stars. Dhruva nakṣatra does not move and remains fixed in the North Pole.

If saṁyama is done on the navel chakra (maṇipūraka), one can see his inner body as seen in an x-ray.

If saṁyama is done on the throat chakra (viśuddhi), one can control appetite and thirst.

If saṁyama is done on kūrma nāḍi, one will not move during meditation, which is essential in entering into samādhi states.

If saṁyama is done on the light (this light is to be visualized) above sahasrāra, one can come into contact with siddhas. (This experience is also possible during quality meditation.)

If saṁyama is done on the heart chakra (anāhata), one attains mental purification. Further, one can understand his or her own mind and also minds of others.

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Mantra Initiations

Wednesday, April 19, 2017

Following persons can also be approached for mantra initiations.

1. Dr. Aviji Poddar Sastri, Calcutta.

    Languages known: English, Hindi and Bengali

   Contact email ID:

   Mantras initiated:

   a) Sri Vidya mantras under our Guru lineage

   b) All Dasamaha vidya mantras under different Guru Lineages

2. Shri. Santosh Kumar Raja, New Delhi

    Languages known: English, Hindi and Telugu

    Contact email ID:

    Mantras initiated:

    a) Sri Vidya mantras under our Guru lineage

    b) Guidance for meditation, including Kundalini meditation

3. Shri. Vignesh Chandar, Coimbatore

    Languages known: English and Tamil

    Contact email ID:

    Mantras initiated:

    a) Sri Vidya mantras under our Guru lineage

    b) Guidance for meditation

    c) Yoga practice

4. Shri. Bonny, Trivandrum

    Languages known: English and Malayalam.

    Contact email ID:

    Mantras initiated:

    a) “hamsa” mantra

    b)  Meditation for the above mantra

    c) Meditation techniques of Vijnana Bhairava



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Sunday, March 12, 2017

Bhagavān Dattātreya continues:  

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions (hence It is called inert). When Brahman is indivisible, how can It be ritualistically worshiped? The intellect of Brahman is inexplicable (Taittirīya Upaniṣad says, “satyaṁ jñānaṁ ...Read More

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SRI SUKTAM - Part 12 (Concluding Part)

Tuesday, January 24, 2017

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णुमनोनुकूले त्वत्पादपद्मं मयि सं नि धत्स्व॥ १७

padmānane padmavipadmapatre padmadalāyadākṣi |

viśvapriye ...Read More

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Sri Vidya Sadhana श्री विद्या साधना

Sunday, April 15, 2012

Śrī Vidyā means auspicious knowledge.  Everything concerned with Lalitāmbikā is auspicious and sadhana to attain her is called Sri vidya sadhana. Knowledge about Her is passed on from a guru to his disciple by way of initiation.  Guru initiates his disciple into a mantra japa called Pañcadaśī mantra or any other mantra of his choice.  Normally the first initiation is Her younger form called Bālā (will be discussed next in this series).  Based upon the disciple’s progress, Pañcadaśī mantra and ṣodaśī mantra are initiated.  The supreme mantra japa of Lalitāmbikā is known ...Read More

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Lalitha Sahasranamam - An Overview

Wednesday, April 22, 2009

Lalitha in Sanskrit means playing, sporting, beauty, grace, charm. In general Lalitha also means a woman. We can define Lalitha as a gracious, charming, and beautiful playful woman. Sahasranamam consists of two Sanskrit words sahasram + namam. Sahasram means thousand. Namam means names. Sahasranamam means thousand names. Lalitha sahasranamam means thousand names of Lalitha, the gracious, charming and beautiful woman. She is the Vimarsha form of Shiva. Shiva’s form is called Prakasha. If you have missed my postings on prakasha and vimarsha please vist Finding God 7 (For Prakasha) and Finding god ...Read More

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Theory And Practice of Kundalini Meditation - Introduction

Saturday, July 13, 2013

Kuṇḍalinī is not just a force, but Parāśakti Herself in Her subtlest form. It is one of the quickest methods to liberation. Even without practicing kuṇḍalinī, She ascends to higher chakras depending upon one’s level of love (the highest form of devotion) for Her. Ascension of kuṇḍalinī is directly related to the purity level of one’s mind. Yoga Cūḍāmaṇi Upaniṣad talks about the importance of kuṇḍalinī. Verse 37 says, “Kuṇḍalinī rests in the passage of Brahman. If one goes through this passage, Brahman is attained.” Passage of Brahman that is referred here is a tiny nāḍi (often explained as a nerve or an artery or a vein) inside the spinal cord known as suṣumna, where all the three guṇa-s ...Read More

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Friday, December 23, 2016

Śrī Dakṣiṇakālī Mahā Mantraḥ || श्री दक्षिणकाली महा मन्त्रः॥

  1. ṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री दक्षिणकाली महामन्त्रस्य। भैरव ऋषिः। उष्णिक् छन्दः। दक्षिणकालिका देवता॥
asya śrī dakṣiṇakālī mahāmantrasya | bhairava ṛṣiḥ । (open the right palm and touch the top of the forehead | uṣṇik chandaḥ (right palm on the mouth) । dakṣiṇakālikā devatā || (right palm on the heart chakra)
क्रीं ...Read More

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Saturday, December 17, 2016

श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

  1. ṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री शिवपञ्चाक्षरी महामन्त्रस्य। वामेदेव ऋषिः। पङ्क्तिछन्दः। सांबपरमेश्वरो देवता॥

asya śrī śivapañcākṣarī mahāmantrasya । Vāmedeva ṛṣiḥ|(open the right palm and touch the top of the forehead)| ...Read More

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Spiritual Journey - 20

Sunday, January 01, 2017

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman ...Read More

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Saturday, December 03, 2016

श्री दुर्गा सप्तश्लोकी Śrī Durgā Saptaślokī

Śrī Durgā Saptaślokī consist of seven verses, which is considered as the essence of Śrī Durgā Saptaśatī, also known as Śrī Devī Māhātmyam consisting of 700 verses. It is said that Śrī Durgā Saptaślokī should be chanted daily, three times. It is also said that proper recitation of this removes, poverty, ailments, fear and mental afflictions.

ज्ञानिनामपि चेतांसि देवी भगवति हि सा।

बलादाकृष्य मोहाय महामाया प्रयच्छति॥ ...Read More

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Tuesday, November 22, 2016

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ).  There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct pronunciation, ...Read More

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Chakra Cleansing and Energisation

Monday, June 13, 2016

This is another audio in YouTube for cleansing and energising psychic chakras. Duration of this audio is 15 minutes. This is different from YouTube audio uploaded for kundalini meditation which includes turya and turyātītā stages. This audio is meant for practicing cleansing and energizing chakras.

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Kundalini Meditation - Video (for Turiya and Turyatita Stages of Meditation)

Friday, August 01, 2014

This audio is on kundalini meditation for turiya and turyātīta stages. Duration of this audio is 30 minutes. 

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