The Common Mantras

With two marriages scheduled one after the other in the near family, Mantras are again being looked into. By the grace of the One Above, I even got to know of one of the most important mantras being used in one of the weddings. Naturally, that set me thinking about the more commonly used mantras in daily worship, for example, the mantras used in the "sandhyaa" ritual, which is supposed to be performed daily by boys who undergo the sacred thread ceremony.

Now, mantra chanting is often done without any understanding of the meaning of the words, and some say that even that is very helpful provided the chanting (especially silent chanting) is done with due attention and concentration. On the other hand, recitation of mantras (especially silent) after understanding the meaning of the words is also highly encouraged by some, perhaps because it makes it easier for the mind to be totally absorbed in the ideas being conveyed by the mantra, facilitating conscious meditation. Which is better is therefore a slightly complicated question. Maybe practioners should try both alternatives, and decide for themselves as to which method is suitable in which situation.

The translation of some Vedic mantras are easily available on the internet too. In some cases, the literal translations are "enough," while in other cases, the typical reader would probably do better to look up a commentary too, so that the implied meanings or alternative interpretations can be understood along with the literal meanings of the words. The Rig-Vedic sandhyaa mainly contains mantras from the RigVeda, and therefore, at least literal translations are easily found on the internet from books like the 1888 translation by H. H. Wilson. Here, I am adding those same translations - with a few additional notes here and there, based mainly on a translation I have with me (edited by Pt. Shriram Sharma Acharya and Bhagwati Devi Acharya).

Even those who do not perform the daily sandhyaa will probably appreciate the simplicity and beauty of the ideas contained in the mantras. To save some space, I am not adding the original Sanskrit mantras here, but I have tried to quote the Mandala and the Sookta from which each mantra has been taken.

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I. Aapo hi shthaa mayobhuvah....(the cleansing mantras in praise of Aapo devataa,chanted while sprinkling water on oneself, from Mandala 10, Sookta 9, by either Sindhudweep Aambareesh or Trishira Twaashtra):

1. Waters, you are the sources of happiness, grant to us to enjoy abundance, and great and delightful perception.

2. Give us to partake in this world of your most auspicious juice, like affectionate mothers.

3. Let us quickly have recourse to you, for that your (faculty) of removing (sin) by which you gladden us : waters, bestow upon us progeny.

Some other translators would let the last part be simply "nourish our dynasties." The meaning is the same, but one choice of words is more materialistic and explicit, while the other is less explicit and for devotees, might be more "classy" too. It is unlikely that the translator wanted to be too graphic or less reverent. Maybe the translator just wanted to bring out the verbal meaning clearly and quickly, without hints or suggestions which require further thinking.

4. May the divine waters be propitious to our worship, (may they be good) for our drinking: may they flow round us, and be our health and safety.

5. Waters, sovereigns of precious (treasures), grantors of habitations to men, I solicit of ye medicine (for mine infirmities).

6. Soma has declared to me: all medicaments, as well as Agni, the benefactor of the universe, are in the waters.

7. Waters, bring to perfection all disease-dispelling medicaments for the good of my body, that I may long behold the Sun.

8. Waters, take away whatever sin has been (found) in me, whether I have (knowingly) done wrong, or have pronounced imprecations (against holy men), or have spoken untruth.

9. I have this day entered into the waters: we have mingled with their essence. Agni abiding in the waters approach, and fill me (thus bathed) with vigor.


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II. Sooryashcha maa manyushcha...(the aachaman mantra, praying for internal purity and for cleansing of sins from thinking bad thoughts, etc.)

    Omitted here, since I can't find this in my copy of the RigVeda Samhita. It might be a mantra from the related vedic texts like the Brahman texts, etc., or perhaps starts slightly differently.

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III. Ritam cha satyam cha....(the aghamarshan mantra, again for cleansing, recited before exhaling into a handful of water which is thrown away to symbollically throw out any internal impurities, from Mandala 10, Sookta 190, by Aghamarshan Maadhuchchhandas):

1. Truth (of thought) and truthfulness (of speech) were born of arduous penance, thence was night generated, thence also the watery ocean.

2. From the watery ocean was the year afterwards produced, ordaining nights and days, the ruler of every moment.

3. Dhaatri in the beginning created the sun and moon, the heaven, the earth, the firmament, and the happy (sky).

The initial watery ocean mentioned above is supposed to mean the initial material substance which is subject to change. So, creation of the "year" is supposed to mean creation of changeable forms and thereby creation of "time", which is only relevant in the context of the changeable. The lines on the creation of the sun, moon etc., are also translated as "created like before", meaning that in this round of creation too, the Great One created the Sun, Moon etc. just like before. The devataa (to whom the prayer is dedicated) of the mantra is Bhaavavritti, which itself means a circle or cycle of creation and recreation. Dhaatri means the One who Holds, or Sustains.

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IV. Prithvi tvayaa dhritaa lokaa....(to purify the aasana, or the seat on which the meditator sits):

    Omitted here, since I can't find this in my copy of the RigVeda Samhita.

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V. Om Bhur Bhuvah...(gaayatri mantra, the central mantra of the sandhyaa ritual, and supposed to be the mantra of mantras, to be meditated upon and recited either 10, 28 or 108 times, from Mandala 3, Sookta 62, by the renowned sage Vishwaamitra):

    The first richa on the three lokaas is not in my copy of the Samhita. The mantra in the Samhita starts with "Tat savitur.." As for the number of repetitions (10, 28 or 108), I believe that many knowledgeable folk have emphasized that meditation should be more about quality than quantity, but the practitioner can take a call on that himself. Quantity requires its own rigor, so maybe there is still a case for quantity too, and therefore, the right course of action might differ depending upon the maturity of the practitioner. The translation is:

1. We meditate on that desirable light of the divine Savitri, who influences our pious rites. 

The last richaa is also translated as "who enlightens our intellect", or "who influences our intellect on the right path", and that is perhaps the more commonly accepted interpretation. The divine light has many well-accepted interpretations like the light of the soul which is one with the light of Brahma, the light which purifies all sins, etc.

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VI. Mitrasya charshanidhrito....(the upasthaana mantras, said after the central gaayatri meditation is over, and as the meditator prepares to get up from his seat, from Mandala 3, Sookta 59, by Vishwaamitra):

1. Desirable food and most renowned wealth are (the gifts) of the divine Mitra, the supporter of man.

2. The renowned Mitra, who by his might presides over heaven, is he who presides over the earth by (the gift of) food.

3. The five classes of men have repaired to the victorious Mitra, for he supports all the gods.

4. Mitra is he who amongst gods and men bestows food as the reward of pious acts upon the man who has prepared (for him) the lopped sacred grass.

The last part of the second mantra is also translated simply as "showers the earth with rain, through his rays". Since rain brings food, we can say that the two meanings are the same, but one sounds a bit less materialistic and might be preferred by the devout.

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VII. Jaatavedase sunavaama soma....(another upasthana mantra, from Mandala 1, Sookta 99, by Maaricha Kaashyap):

1. We offer oblations of Soma to Jatavedas. May he consume the wealth of those who feel enmity against us: may he transport us over all difficulties. May Agni convey us, as in a boat over a river, across all wickedness.

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VIII. Tachcham yoh...(another upasthana mantra)

    Omitted here since I can't find this mantra in my copy of the RigVeda Samhitaa. It might be from other Vedic texts.

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IX. Tattvaayaami....(another upasthana mantra for evening meditations, from Mandala 1, Sookta 24, by Shunah Shepa, son of Ajigarti):

1. Praising thee with (devout) prayer, I implore thee (Varuna) for that (life) which the institutor of the sacrifice solicits with oblations. Varuna, undisdainful, bestow a thought upon us: much-lauded, take not away our existence.

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X. Namo brahmane...(another upasthana mantra)

    Omitted here since I can't find this mantra in my copy of the Samhita.

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XI. Bhadran no....(pradakshina mantra, recited when standing and turning 360 degrees, praying to Agni after completion of the gayatri meditation, from Mandala 10, Sookta 20, by Vimad Endra):

1. (Agni), manifest towards us a favourable mind.

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There are of course, a few more Sanskrit mantras and shlokas which have been omitted here, for example, an invokation to Goddess Gaayatri before the main gaayatri meditation is taken up, the mantras bowing to all 10 directions (in standing position) after the gaayatri recitation is completed, etc. These additional mantras or prayers are probably not from the RigVeda proper and are easy enough to understand, I think. The sandhyaa ritual then ends with a famous shloka which means - as all waters falling from the sky (rivers) flow into the sea, all namaskars (prayerful obeisance) to different Gods go to the One Keshava.

Sadanand Tutakne

Flowers from the Bouquet of Sadhguru Shri Jaggi Vasudev

Many of us would have heard about Sadhguru Shri Jaggi Vasudev ji - the founder and Guru of the Isha Foundation, who is known worldwide as a self-realized master who also speaks to international audiences on issues like current affairs and the role spirituality can play in improving the lot of mankind. 

Sadhguru also has many great "spiritual" creations in his centres worldwide, and the "Dhyanalinga" temple on the foothills of the Velliangiri mountains (Coimbatore) is perhaps the most unique of his creations - probably the only Shiva lingam in the world with all its seven "chakras" awakened (at least the only such Shiva temple to have been created in the past 2000 years). Temples typically have lingams with one or two centres "awakened", and thereby serve a more limited purpose. The Dhyaanalinga, on the other hand, with all its seven chakras awakened, is said to have the power to awaken the tendency towards spiritual realization in anyone who comes in its proximity and is open to receiving its grace. It is therefore like a guru, only, not in a human body, but in a "stone idol", to put it bluntly. 

The journey of Sadhguru's past few lives is also interesting - at least, what I gathered of it from a book. It seems a few hundred years ago a snake charmer was punished (to death by snake bite) by village powerfuls for doing something which was "not allowed by caste laws". The snake charmer knew precious little about yoga, but knew and believed enough to focus on his breath during the last minutes or hours of his life. As it happened, the "entity" was reborn soon and found a spiritual master in the very next life, and only one more life later, the entity found himself self-realized and playing the role of a spiritual master, known then in Southern India as Sadhguru Brahmananda. The guru from the previous birth had given him the task of constructing the Dhyanalinga temple, and Sadhguru Brahmananda knew that this was a contribution he had to make. Finding the social order around him not conducive to the creation of the Dhyanalinga, Sadhguru Brahmananda decided to take another birth in a social setting where the creation of the Dhyanalinga by a "grihastha yogi" (householder yogi) would not be a problem. There was a prophecy that the dhyanalinga would be crated by a householder yogi and the yogi chose his birth carefully to make it happen. This reborn yogi is known as Sadhguru Jaggi Vasudev. The dhyanalinga was finally created by this incarnation, in line with the task given to the entity a couple of lives ago.

For those who might wonder about the nature of this self-realization, it might be helpful to watch some of Sadhguru's interview videos. In one, he mentions how for 12 years, he never lost the state of "yoga" or unity with everything around him - a state in which everything around one is felt, deeply, as part of oneself. Subtle and other laws of the universe open up once this state of self-realization is achieved, but as many other yogis too have suggested, simply using these laws for limited purposes like healing is not always good. These yogis take on deeper inner transformation of Man as the main purpose of their earthly life, and perform actions which help in that larger goal.

"Flowers on the path" is, however, a very different kind of book in which only Sadhguru's writings in a leading newspaper have been collected. The essays are therefore relatively short and the messages are delivered in a style highly acceptable to the "educated elite" too. The book is in 3 parts - "Everyday Flowers", "Flowers on the Path" and "Flowers of the Beyond". It would be unfair to say that all the wisdom in these articles can be condensed in a few points with just one quick read of the book, but here I try to list out a few important themes or ideas which came out from the articles in just a single reading.

1.  Yogic practices try to help practitioners gain direct experiences beyond what we receive from sense organs and the routine bodily experiences. Direct experience can transform lives much more deeply than mere theoretical knowledge. In fact, the usual sense organs are useful mainly from a survival point of view. When the objective of life changes from survival alone to deeper understanding and creativity arising from true intelligence, then the outer sense organs no longer remain the right instruments to rely on. Attention then needs to be turned inwards, consciously, to enable the super-sensory apparatus (if one might call it that) to start functioning. Yoga is the state where the practitioner can actually feel this unity with everything around him/her. The knowledge gained in this state is truth, not some imagined reality as in a dream. 

2. As other spiritual people have pointed out too, many or most of the problems in human life stem from the identification of the entity to what "it is not". These can be physical objects, or somewhat less physical objects like thoughts, memories and emotions. This identification leads to misery and compulsive action. Awareness of the self as something beyond just the "seeker of these wants" leads to more intelligent action (rather than compulsive tendencies). Using this intelligence, which, it seems clear, is intricately linked to renunciation of these identifications mentioned above, is the way to get better solutions to worldly problems too. 

3. Understand that even good and bad are ideas which spring from our identifications and our petty egos. Even the criminal is in a sense a victim because he too has degraded himself - probably for reasons beyond his control. Let not our punishment be merely an act of seeking power in anger. That kind of self-serving emotion will not set the world right. Rather, we need to focus on developing the higher intelligence and working in the world based on that. Those who wish to tread the spiritual path need to understand how they divide the world into good and bad and thereby strengthen petty egos. The seeker needs to expand his sphere to think and feel beyond the petty ego which feeds the body. How else does one expect to be in yoga (union) with the whole  of creation? 

4. To make the divine experience real, the entity has to "grow" to realize his/her oneness with the universe and its creator, not merely as a theory, but actually. In karma yoga (the yoga of work), the expansion is accomplished mainly via appropriately engaging the body in the right kinds of work. In jnana (the yoga of knowledge), the same is attempted via primarily intellectual work. In bhakti (the yoga of love and devotion), natural feelings are cultivated to attain to the expanded state and in kriya yoga (yoga of working with energies), the basic "energy body" is worked with to arrive at the same. These paths are not false, but often what is needed is a good combination of all four. Therefore, there is a point to not being too narrow in one's approach to the divine too. 

5. One's "karma" (tendencies/destiny) is not just based on action. Rather, the whole intellectual and emotional quality of the action is involved. The feelings, desires, etc. related to action are equally important in developing these tendencies. Therefore, it is not so much the action performed which creates karma, but rather the intentions surrounding it and how ones "feels" about it. Like any inheritance, karma can be used for growth, but it can also be squandered away. One should try not to merely waste all good karma inherited from the past. 

6. Some yogic practices seem unnatural and difficult. If we don't naturally like something, we can only perform that action consciously. The difficult practices are targeted at getting the yogi out of the web of easy, compulsive actions, and start a process whereby actions are undertaken consciously, with deeper awareness. The development of this faculty of awareness is the goal of these activities (not just to hurt the practitioner's ego!). As one becomes willing to bend the body and say, touch his toes with his hands, one binding tendency (here, of the body) is broken. With each such conscious action, various kinds of inertia and binding tendencies are rooted out, breaking "bonds" of karma which were holding the entity behind on the path of yoga. 

7. Of course, we can teach children to brush every morning, but parents should not feel that the arrival of the child means that it is time to teach. It is in fact, time to re-learn from the child's ways of looking at things, because, let's face it, adult minds are typically distorted with that one major need of earning the day's bread. With so much distortion and confusion, it is  better to view life afresh from the child's eyes, rather than dump the same mess on the child too. 

8. The use of "supernatural" powers for limited ends like healing is often not advisable because the root cause, which is much deeper within, needs to be treated. Imbalances in the energy body caused perhaps by habitual thought patterns and actions are not done away by healing symptoms like, say, joint pain. The guru with knowledge of these sciences has to often consider questions like whether curing the joint pains will make the energy come up in other ways and, say, cause an accident. This is the reason why Sadhguru's programs target the correction of some more fundamental tendencies, and it has been seen that very often, healing also happens as a by-product of the programs. People probably come to Sadhguru for purely health related problems as well, but Sadhguru's approach is typically deeper, aiming at more fundamental transformations in our propensities - not just using a yogic power to correct a joint-pain or something. 

9. Growth, therefore, requires acceptance of one's current bondage(s) as well as taking the right next step continuously. Both of these are required. 

10. The guru is like a live map. Highly useful once someone has taken the decision to travel. 

Sadanand Tutakne

The "Ascent" in Sahaja Yoga

It was only a few weeks ago that someone close to me mentioned - in a completely different context - that good thoughts and memories should not just be relegated to the past as mere memories, but should rather be cherished, celebrated and renewed by remembering them at appropriate times. I have not thought much about this in the context the speaker was mentioning it, but I immediately saw in there a good reason to continue blogging. Apologies in advance to the speaker if a different outcome was expected of me, but also thanks for giving me an external impetus to continue with my monologues, even if unintentionally. Well, the mind is mischievous in its ways, but when did I deny that?

"Utthaan" (or, Ascent) by "Yogi Mahajan" is a book on the ascent of the Kundalini through Sahaja Yoga (the same famous Sahaja Yoga which has been brought to the world by Mata Shri Nirmala Deviji). It is of course a fantastic introduction to the six principal chakras in the body and their functions, but one reading brought me back into the "real world" of mankind where it is quite clear that these are mainly matters for practice and not so much for discussion. Then I decided that while the feeling might be true in its rightful place, information still has a role to play in its own right. Typically, any effort in this direction has to begin within the boundaries of "Maya" (cosmic illusion), and if we plan to make an effort of that kind, then what's the point crying about the fact that we are not yet illumined? Indeed, what's the point crying over the fact that we are perhaps not following that exact path either? Yogi Mahajan and Shri Mataji have given us this system knowing well that we live in Maya, and it seems quite fine to invoke another part of Maya - i.e., their blessings - and continue our efforts for the present.

The descriptions of the principal functions of the chakras are perhaps there in other books too, and at least the physical functions seem to be the creation and regulation of physical organs in the nearby area in the body. I do not want to go into those specifics today, but I would surely like to bring out some highlights of the book which I thought were particularly informative and helpful. If some explanations are "colored" by my own preconceived notions, then I beg the author's pardon.

1. The origin of the kundalini energy is also within the brain, which is the seat of creative intelligence in the human body, but as the body evolves (i.e., is created) under the direction of this intelligence, this kundalini energy travels far away to the bottom of the spine where it finally "rests" after the task of "creation" is complete. On the way, this intelligence creates various bodily organs and the other "chakras", which are different centers recommended for meditation, each serving some special functions. Other authors have also suggested that the chakras are centers where the "knots" between creative intelligence (the soul) and the body are very deep, and proper meditation on the chakras therefore helps "untie these knots", making the meditator aware of the intelligence (or the soul) which is the creator of the body and is distinct from it, even though tied to the body due to Maya. According to Yogi Mahajan, when the kundalini awakens and ascends all the way up to the sahasraar chakra in the head, it cleans (unties the knots of) the chakras and finally unites with the supreme intelligence in the brain, which is its "origin" or its "mother". This union, it is said, finally clarifies all the confusions regarding soul, matter and God, and is therefore the end towards which all Yoga is ultimately directed.

2. Blockages in these chakras prevent the kundalini from rising, and these blockages are typically the result of various physical and mental processes going on in the average human being, who is typically unaware of what activity might have what effect on these chakras. Excesses (whether physical, like eating wrongly, or mental, like too much ego-centric activity) typically deplete the chakras of their energy and cause blockages and resulting problems. There could be physical consequences too - from mild ones like minor digestive problems to much more serious physical illnesses - which could occur if these excesses are not controlled by good thinking and right living. Stress and even insanity can sometimes result from excessive indulgence, depending upon to what extreme one goes.

3. During creation, this intelligence (chaitanya) creates a complex network of nerves to help in its task of expressing itself through the body. The left side of the body contains nerves which manifest various desires and these are linked to the right hand side of the brain, called the "superego". The nerves on the right hand side are a network created in order to bring these desires to fruition, and these are controlled by the left side of the brain (called the ego). Imbalance between these two energy flows is typically undesirable. Excessive development of the ego puts pressure on the superego and makes a person uncaring, devious and perhaps even worse on the emotional front, while excessive emotionalism can lead to the development of an irrational personality, prone to emotional excesses and even insanity in extreme cases.

4. Sahaja Yoga, therefore, favors a balanced approach to the development of personality, in which energy - which typically swings between these two channels on the left and right side of the spine - starts flowing from the third, "middle" channel, also known as the "sushumnaa" in various texts. This is, of course, the main objective of yoga as per other texts too, but Sahaja Yoga is perhaps special because of its explicit recommendation to not go to extremes. No matter how "intuitive" it might seem to go to extremes in ones' spiritual disciplines, hear the Sahaja Yogis out for a second. As per the book, trying penances and very difficult practices are not needed - what is needed, rather, is an understanding of these blockages, what causes them and what can help eliminate them, and how to infer whether these blockages are indeed being removed via the practices recommended by the experts. This is the kind of training Sahaja Yoga provides, says this book, and what is needed here according to the book is a balanced approach to life, not an extreme one. As one develops along this path, one starts using the "parasympathetic" nervous system (insted of the usual sympathetic nervous system), and this leads to much greater creativity, because the work is then inspired more and more by the infinite creative intelligence of God.

5. Interestingly, the area surrounding the third chakra behind the navel (Manipura chakra) is called "bhava-saagar" (the world-ocean). Quite literal, in a sense, given that so much of our worldly activity surrounds the idea of feeding ourselves!

6. Sleeping with the mind and heart absorbed in the Sahasraar chakra is very relaxing, according to the author. Even relatively shorter durations of such sleep turn out to be very refreshing (recharges our batteries like nothing else could), he says, and this kind of absorption also helps prevent tiredness when working during the day time. Working after being situated in the sahasraar, according to the Yogi, takes the body's attention off thoughts of doer-ship (the feeling that I am doing this or that), and work then seems to flow naturally, almost as if one was enjoying some music directed by a good musician. As a result, the sympathetic nervous system does not get depleted of energy, even while working during the day. This is also, by the way, right meditation, according to the book. It is, therefore, not necessary to run off to the jungles to meditate, according to the Sahaja Yogis.

7. In closing, the book does not forget to mention that all such training is given to practitioners free of cost in Sahaja Yoga, because it is advisable for practitioners to think of Shri Mataji first and foremost as a mother (Divine Mother is a Mother too!), and then, it's only logical that the Mother does not ask her child to pay for her teachings.

Sadanand Tutakne

Asti Kashchit Swayam-Nityam (or, There is something self-luminous, eternal), says Shri Shankaracharya

Swami Madhavananda, who has translated (and in places, commented) on Shri Shankaracharya's "Vivekachoodamani", calls it an "original work of Shankara's genius" in the preface to the book. There could be more than one reason for calling it a work of genius. For one, it is possible that some of the statements made by Shri Shankaracharya in the book regarding the subtler aspects of creation were great revelations, made for the first time by him in trying to explain declarations in the Shrutis (upanishads), and later understood by others through his writings. Or, he might be referring simply to the deep conviction with which the highest of the truths of the Shrutis have been explained and propagated in the book - something perhaps impossible for someone without self-realization. My own money would, however, be on a third reason which is as follows. I read elsewhere that if Vedanta (especially, non-dual Vedanta) stands out relative to all other branches of Indian philosophy, it is in its preaching of absolute and total renunciation from everything "unreal", to the point where nothing except the Supreme Reality absorbs one's mind. Upon reading this translation of Vivekachudamani, it is very clear what that statement means.Even when the book goes into an explanation of some subtler aspect of reality (the gunas, the koshas, etc.), it does not let the reader's mind divert from the central and overriding message - that the sadhu needs to constantly keep his mind absorbed in the ideas of Brahman (the One Supreme Reality), especially the idea that Brahman is the absolute, one, non-dual reality, upon which the phenomenal world is but an erroneous super-imposition (like a rope being mistaken for a snake) and maintain in his mind the absolute renunciation which comes with the message. This thought, and the resulting "love for all" permeates every verse of the book, and if this was Shri Shankaracharya's central teaching, the book simply never loses focus. Swami Madhavananda says that a "new life has been breathed into the dry bones of philosophical discussion", and one reading of the 580 verses makes clear exactly what he means.

In the initial verses, Shri Shankaracharya mentions four well-accepted means to self-realization. The first is discriminating between the real and the unreal. The second is deep inner renunciation (not just an outward discipline for the show). The third is the cultivation of the six virtues (calmness, etc.) and the final but equally important one is the desire for liberation (self-realization). A student's typical question is considered - on the nature of bondage and liberation - and then the teacher goes on to explain. The means - especially discrimination (or, Viveka) between the real and the unreal and renunciation - are then discussed throughout the book in great details. Since Brahman is real and the phenomenal world is a super-imposition upon it, the nature of Brahman is explained, with some references to the upanishads too. The nature of creation - the pranas, the koshas, the gross and subtle body and the three gunas (modes of nature) are all mentioned - because these are all part of the "unreal" which needs to be given up - i.e., which should not be identified with by the seeker. The importance of inner (mental) renunciation is definitely an all-important theme, preached by Shri Shankaracharya with utmost conviction throughout the book.

In the 125th verse, Shri Shankaracharya says that there is something self-luminous and eternal, which is the substratum and witness of the the three states (waking, dreaming and deep sleep) and of the ego too. Commentaries on Patanjali's Yoga Sutras also mention this. The commonly understood "witness consciousness" in human beings, which helps one be conscious even of passing emotions, thoughts and desires, is called the subtle subject, and Patanjaliji says that meditating deeply enough on this "witness" leads to an opening up of  further deeper and subtler aspects of creation for the meditator, including the realization of the finest and most subtle witness of all intelligence - the "purusha" of Sankhya and Yoga. The common witness-consciousness is of course self-luminous only in a limited way. To recognize the external, something internal needs to be there to acknowledge, feel and think about it. Without this internal, the external is not "lighted" (not known). So in that sense, the common brain is also "self-luminous" inasmuchas the illuminator of the brain iteself (the purusha) is not commonly known to seekers until they attain to realization. In deep dreamless sleep, though, this common witness loses its luminosity, so it is not perfectly self-luminous. The common witness-consciousness is also "eternal" in the sense that it stays quite the same throughout one's life - at least relatively speaking - even as the body and mind undergo many changes. It only seems to be absent in dreamless sleep, but otherwise it seems eternal. The ultimate witness, however, is said to be the witness of this witness-consciousness too, and of all states of the being. It is not realized without God's grace or efforts in this direction. The good news, though, is that even small efforts to see this ultimate witness, beginning with the commonly known witness-consciousness, can help one increase his/her identification with the ultimate witness, and thereby help attain to higher states of self-awareness.

While being completely devoid of any deterioration or change associated with matter and time, this eternal self is also said to be the "creator" of the phenomenal world - at least in its universal form. We all might have heard of the self (or, Atman) being described as being like a projector - the non-dual (Advaita) Vendantist's position is easily understood using this analogy - at least I think I remain true to the Advaita position when I describe the story in the following way. I, in my universal form, dreamt-up a universe as my "lila" (play), and projected these images on myself - images of bodies which live in houses, read books, go somewhere, and which have limited knowledge due to the "veiling power" (aavaran shakti) of Maya. The "projecting power" (vikshepa shakti) of Maya helped me in my endeavour to create these images, so very central to me, the projector, in my play. In the universe (or universes) I created, I used these two powers to create individualized egos which govern the individualized bodies. I also gave the individuals these two powers in the form of natural tendencies - the aavaran shakti in the form of tamasic tendencies which make them say "I don't want to know", "I don't want to do", etc., and the vikshepa shakti in the form of rajasic tendencies which make them feel like "I want this so I am going to do something to develop it, or get it". I also give them intelligence and consciousness to bring them back out of Maya, if they choose that way out. Once they hear of the great path, they can try to merge their senses into the mind, the mind into intelligence, intelligence into the witness consciousness and that, finally into the reality, which is me, the projector who has projected all this. So, the importance of this dreamt-up (projected) image of a body and world is much lesser for the sadhu than any other branch of Indian philosophy would suggest. It is to be considered just like one's image in water or one's shadow - who's affected by what happens to those image-bodies? As Shri Shankracharya says in verse 509 - let this body drop down in water or on land, I am untouched by its properties, as the sky is by the properties of the jar.

Brahman is then to be considered the only reality, says the great guru, not the phenomenal world, but keep in mind that the phenomenal world is itself nothing but a mistaken perception like a snake in a rope - actually only the rope existed and will exist forever. Therefore, even the world is nothing but Brahman, which seen through the eyes of Maya, appears like a snake instead of like the rope it is! At least, this is the right way for the Sadhu to think - all the time trying to merge his mind and intelligence into the undifferentiated, non-dual Brahman. This is the first means, and like a magnet pulling iron filings naturally to itself, brings about the state of deepest renunciation, which is the second means for the one who desires to go beyond the veil of Maya.

As a schoolboy, I heard that Kalidasa - after obtaining the blessing of Goddess Kali - came back home to his wife and knocked politely on the door and his wife replied, still not knowing who it was at the door, by asking the question "asti kashchit vag-visheshah" (is there something special or important)? Kalidasa, with his newfound wisdom, went on to write four of his famous epics, starting each with one of these words (asti, kashchit, vak and vishesha). It was his way of saying "Yes, there is indeed something special!" Shri Shankaracharya probably knew of this story and in the 125th verse, where he says, "asti kashchit swayam-nityam", he is perhaps also saying to his disciples what Kalidasa said to his wife - "Indeed, there is something very, very special!" For Shri Shankara, the secret of the self-luminous, eternal self, and the consciousness that all is One, attained by meditation, absorption and the fundamental renunciation, was that special thing. For the present writer, even the feelings created by these ideas, pondered upon with some faith, are special enough.

Sadanand Tutakne

The Holy Science by Swami Sri Yukteswar Giri

Swami Sri Yukteswar Giri was the spiritual guru of the famous Paramahansa Yogananda and himself a disciple of Lahiri Mahasaya, who is credited with the rejuvenation of Kriya Yoga in the modern world. Much like Lahiri Mahasaya, Swami Yukteswarji also met the eternal Babaji by chance and it was Babaji who requested him to write a book which would bring out the essential unity between the Christian and Hindu scriptures. Swamiji then wrote a short book named Kaivalyadarshanam in Sanskrit and "The Holy Science" in English. Short the book indeed is - in length, but in depth of knowledge and clarity, it is of an unsurpassable kind. Sri Yukteswar was, according to Paramahansa Yogananda, one of the greatest and completely self-realized masters, who even resurrected himself some time after his death to explain to Swami Yogananda the details of his post-earth work on subtler spiritual planets. 

In the introduction itself, Swami Yukteswarji demonstrates his unsurpassable understanding of astrology by declaring that the book is being written in the 194th year of the Dwapara Yuga - i.e., we are not living in Kali Yuga as mostly believed in by Hindus. Each Yuga (period) is associated with some general level of spiritual development, although individuals can quicken their progress in any period with proper guidance and practice. The Yugas are governed by the Sun's movement around its "dual" over cycles of 24,000 years, and each cycle is split into 4 major types of periods. Additionally, the suns and solar systems also move around the Vishnunabhi, which is supposed to be the seat of the creative power of Brahma in the universe. When the sun (with its solar system) reaches closest to Vishnunabhi, the world reaches the peak of general spiritual development. This age is called Satya Yuga, and lasts for 8/20th of the cycle. For 3/20th of the cycle each before and after Satya Yuga, the world goes into Treta Yuga, in which people in general understand the "divine magnetism" in all electrical forces. Prior to and after this come the Dwapara age, in which man can comprehend electrical forces, but not the higher magnetism or deepest spiritual mysteries (which are known in the Treta and Satya Yugas respectively). The fourth period is Kali Yuga, which happens when the sun is farthest from the Vishnunabhi in its cycle of 24,000 years. This Kali phase lasts for only 2/20th of the cycle, but is the cycle where man in general only knows the grossest physical realities and does not even know the electrical forces well. According to Swamiji, the widespread belief that we are still in Kali Yuga is based on an astrological mis-calculation, and the error happened because when King Yudhishthira retired with his brothers to the forests (presumably other learned courtiers retired with him too), there remained no one with the correct understanding of these details of astrology in the courts. From there on, this error has persisted in the calendars of the Hindus, creating the belief that we are still in Kali Yuga. Actually, we live in Dwapara. 

The book is divided into four sections which are named "The Gospel", "The Goal", "The Procedure" and "The Revelation" respectively. I will not go into all here. However, I would like to mention the short first chapter (The Gospel) with 18 sutras in Sanskrit and simple explanations in English by Swamiji himself. It is a
very conscise, yet very clear exposition of the basic building blocks of the universe. As Swamiji says, we need to understand creation to understand ourselves. Here is the story of this Gospel, or whatever I got of it.

Within the everlasting, complete Brahma (Sat or God), reside the omniscient feeling and love on the one hand (chit) and the source of all power and joy on the other hand (ananda). Ananda creates the four primary ideas - vibration (Aum or Amen), atoms, space and time. Vibration (or the Word), is thus the beginning of creation. It brings the idea of change and time with it. The atoms which result are collectively called Maya (illusion) and individually called Avidya (or ignorance). Have you ever seen a simpler explanation of the term Avidya (ignorance)? It is the idea of division, which typically pulls us away from the source of creation and the creator.

The omniscient love or knowledge aspect (called Kutastha Chaitanya, Purushottama or the Holy Ghost or its reflection - purusha) attracts all of Maya back towards God, but the individualized atoms cannot  fully receive the spiritual light. The spiritualized atom then acquires a polarity - one pole pulling it away from God
and the other pulling it towards. The spiritualized pole is called intelligence (buddhi) and the other is called mind (manas), which contains in itself the extreme idea of separate existence (ego or ahamkara) too.

The spiritualized atom (chitta) has five "aura electricities" (vikaars). As per Swamiji, that there are 5 different electricities is clear from the fact that the 5 sense organs carry only their own kind of impulses. Therefore, there is something different about the currents of sight versus those of sound, say. These 5 electricities constitute the causal body (kaarana sharira) of the purusha. The manifestation of these 5 electricities happens via the three "gunas" or attributes - positive (sattwa), negative (tamas) and neutralizing (rajas).

Therefore there are 15 manifestations of the pancha tattwas as the five electricities are called. Through sattwa, they appear as the sense organs, through tamas, they appear as objects of the five sense organs and through rajas, they appear as the organs of action. These 15 elements, coupled with mind and intelligence as the two poles constitute the subtle body of the purusha. The five objects of senses (called tanmatras) further combine and form the ideas of basic elements, called solids, liquids, fire, gases and ether. Adding chitta (here meaning the power of feeling in the spiritualized atom) and ahankara (ego) to the list and including the 17 elements described above completes the 24 basic principles of creation. These are the 24 elders mentioned in Revelations in the Bible.

The next few sutras mention the seven heavens and the seven "churches" within the body and state that a direct perception of the reality of these subtle aspects can be given to aspirants with the aid of the guru (spiritual teacher) and bhakti yoga (devotion). The chapter is closed by stating that kaivalya (aloneness or freedom) is attained when the oneness of the individual self (aatman) and the universal self (paramaatman) is realized.

Throughout the book, Sri Yukteswarji has quoted from the Bible to support his comments and explanations and to bring out the idea that the essence of these scriptures is actually one. These ideas can be used to further strengthen and deepen our meditations.

Sadanand Tutakne

Hidden Dangers Explained by Del Pe

Many of us might have heard of possible negative effects associated with meditation or other yogic practices and the great ones sometimes do mention in their writings which techniques they feel are safe and which might need expert advice. However, often the reader is simply advised to learn certain lessons only from a guru, and there is no clear understanding about what these side effects could be, i.e., what risks we run when we take up more advanced practices without consulting experts and what we might need to do to solve such problems if we are unlucky enough to have to face them. Del Pe's book, "Hidden Dangers of Meditation and Yoga" fills this big vacuum in a remarkably simple and satisfactory way. Not only does Del Pe mention several kinds of potential hazards, he also gives an outline of typical solutions he and his organizations have been providing to people who face such problems. As an aid to understanding, he even classifies the hazards into different categories before outlining typical solutions, and adds letters received from his clients worldwide about their issues and how the solutions offered helped them. 

Before going into these, however, I would like to add that to me, this book remains first and foremost a book on meditation. Dozens of different meditation practices have been outlined in the book with notes related to safety aspects. Moreover, lots of deeper ("esoteric") aspects of yoga have been explained in the simplest language. Chakras (subtle energy centres in the body), koshas (outer garments of the soul, if we may call them that), the astral world, the soul, the spirit and the cable of light connecting them are all discussed wherever needed to explain the practices. What's more, these subtle aspects are not bedtime stories for Del Pe - rather, it seems all these are realities experienced by Del Pe himself, as real to him as the physical world is to us. This added assurance makes the book a most wonderful read, adding that extra power to its logical and business-like style of explaining everything carefully, briefly and without mystification and obscuring. 

1. Psycho-spiritual problems: These include a variety of problems from foreseeing mostly negative events to being "spacey" and unmindful to experiencing "karmic purging", in which negative life experiences seem to increase after the practitioner starts his meditation or yogic practice. Problems like mindlessness or developing some personality defects like arrogance due to psychic powers are easier to correct by proper exercises and guidance and perhaps not as harmful from the health point of view. Some others - like foreseeing accidents accompanied by constant mental anguish or development of other powers accompanied by various negative effects like insomnia and inability to shut-off the clairvoyant impressions when needed - seem to require a deeper understanding of which chakras got over-stimulated, and how best to control the unwanted development. Similarly, karmic purging might mean simply that some hidden negative karmas or tendencies have been brought-up for cleansing, and going through the experiences will quicken spiritual growth ultimately. By consulting experts like Del Pe, practioners can find a way to continue cleansing the negative karmas which are being brought up by the practice, without having to go through unwanted suffering physically and mentally. The rising kundalini gives power. Misdirected (due to blockages in chakras, etc.), the power can get wasted in many ways. Directed well, it can cleanse the system and lead to true understanding of subtle laws, powers and truths. 

2. Physical and Vitality related side-effects: This incudes a variety of problems like feeling coldness even in warm climates, over-exhaustion, over-sensitivity to light, sounds, smells, etc., feeling of brittle or hard bones, pains in various parts of the body, overstimulation of the lower chakras and even enhancement of cancer due to overheating of the system with energy. Once again, many of these stem from over-stimulation of particular chakras, and experts can help understand the exact path that should be followed to bring things back to normal. The general idea seems to be that exercises and meditation routines, if done safely with the right preparations, would not typically cause worrisome or painful side-effects. Therefore, if a practitioner faces such issues, they should consult an expert, rather than assume that all such pains are necessary parts of the path they have chosen. People are different in many ways - body-types, mindsets, habits, cultural sensitivities, etc., and the exact path to be taken should be sensitive to that. 

3. Wrong combination or sequence of techniques: One common reason for this issue is the over-zealousness of the practitioner. People want to use a powerful and highly effective method and are therefore prone to changing techniques without regard to the safety aspects which advanced teachers keep in mind when teaching. Advanced pranayams, advanced practices to awaken the kundalini, etc., can be found in the literature and it is quite natural that people would be attracted to them since they are recognized as such. Such practitioners would do well to go through Del Pe's guidelines in this regard. For example, he says, it is good to first awaken the divine light by chakral breathing or mantra chanting, because this divine light regulates the powerful effects of the kundalini fire. Next, the heart center should be activated and purifying breathing exercises like kapalbhati should be practiced before awakening the kundalini. By understanding the effects of each kind of meditation on the physical and energy bodies, experts can help practitioners stay safe while working with the advanced techniques too. 

4. Predispositions of Oriental and Occidental practitioners: In general, Del Pe finds the oriental types to be more heart-centered while the occidental types are more intellectual and practical. Neither is inherently a problem, but what this means is that different approaches might suit these two different types. Then again, even within the same race/type, there are different predispositions within different sub-races and sub-types. As for the practices, their general effects might be well-known, but there can be important qualifications to those effects (e.g., kundalini awakening exercises in presence of cancer or drug addiction could be a problem, or even simpler, jogging could affect your knees if you are overweight and strain your knees in trying to get thinner). 

5. More Esoteric Dangers: These include issues like intolerance and a feeling of uneasiness or being misplaced (because of actual development of the auric powers), higher sensitivity to negative occult energies which create mental distress, etc. The solutions differ, of course, based on the nature of the problem. For unwanted channeling of occult powers, it is recommended that meditators seek divine protection and learn ways to shield their auric energies and try to avoid meditating in places known to have an excess of negative energies. For problems in family and social dynamics, other steps are encouraged, like better communication, introducing the family gradually to the details of the practices, certain physical exercises (like doing squats) to ground oneself better after meditation, etc. The last one - is a rather simple sounding practice, but highly recommended by Del Pe for people who are prone to "stay in ecstasy" mentally even when its time to get to regular daily work. As he explains in another context, the non-alert mind can sometimes cause accidents, so it is best not to dwell too much on the feelings of meditative joy and ecstasy when the body is back to regular physical work. Del Pe clarifies that many practitioners worldwide are affected by this seemingly natural problem, and he provides simple solutions like doing light exercises after meditation to get out of it. 

Before closing, once again, I would like to clarify that the book still does not come across as a negative for meditation and yoga, although the title might arouse such a feeling. While safety and checking back with experts is recommended highly by Del Pe, the detailed instructions on several alternative techniques and the explanations of related occult details are enough evidence that the book is meant to promote meditation and yoga, not to take people away from it. The next time we receive a set of exercises or routines from a recognized expert, we should keep in mind Del Pe's view, that such routines provided by the masters even keep our safety in mind and do not recommend what we are not really ready for. For people who face any trouble, there is a Del Pe "army" of trained experts to help us too, as long as we just ask. So we can now meditate fearlessly, and understand more easily. There is no need to give up meditation or yogic practices. 

Sadanand Tutakne 

Bhakti is not mere emotionalism - so what is it?

When discussing matters spiritual, there is often the question whether it would have been better to simply have love in one's heart and not go for too many intellectual discussions. Proponents of this view include people who are aware of the dangers of mere emotionalism too. By the term love or devotion (or, Bhakti) they are not speaking of the "natural love for matter" which is often blinding and not liberating. Rather, they seem to be thinking more about an idea mentioned in the 12th chapter of the Bhagavad Gita, where Krishna says that the path is more difficult for people attached to the idea of the absolute, implying that devotion to a personal God is relatively easier. At this point, if you are elated thinking that the easier path has now been officially sanctioned, I would again like to remind you that this love being spoken of by Lord Krishna is not as easy as the simple love for material possessions and luxuries of life which comes naturally to most of us. Once this is kept in mind, then yes, we can feel good about the fact that we don't have to completely transcend all emotion in one go. As someone has said, the natural love of the heart can be directed towards God, and that can be a beginning. All the major paths have a special place for this feeling of devotion as an instrument for attaining perfect knowledge and for the Bhakti margis (followers of the path of bhakti), this devotion is not only the means but also the end, as per Swami Vivekananda. 

So what all constitutes this path of Bhakti? In the 3rd volume of "The Complete Works of Swami Vivekananda," we find a detailed explanation of what all constitutes Bhakti as per Swamiji. As expected, Swamiji refers to several scriptures and also adds comments of his own, as appropriate. A brief on my understanding of that writing is as follows. 

We might classify bhakti (devotion) into the lower (gauni) and the higher (para). The words preparatory and supreme might be more appropriate, perhaps. At an advanced stage, the distinctions between the paths of devotion, knowledge and work tend to disappear, but at a preparatory stage, we can see some differences. It seems that the simple understanding in people is true at least for preparatory stages - that bhakti is more from the heart, using love and devotion to God as the instruments, while Jnana (knowledge) is more from the intellect, with conscious thought and will power based on conscious reflection on spiritual matters playing a larger role. That does not mean that the heart is immediately given up by the Jnani or the intellect is immediately given up by the bhakta. Just that the weights differ somewhat. 

The God of the Jnani and the God of the Bhakta are one. One might like to describe him as the trinity of pure "existence-knowledge-bliss", while the other might want to think of him as "of his own nature, inexpressible love." Authorities have debated on whether the aspirant, after realizing God, also gains the powers to create and destroy universes, or whether that power remains exclusively with God. There have also been some discussions on whether individuality remains after realizing God or whether that is not possible. As per Swamiji, the Advaita school of thought says that that choice remains with the aspirant. As for the ultimate powers to create and destroy universes, the scriptural discussion suggests that perhaps the ultimate power lies with God alone. However, Swamiji also mentions that as per the Advaita school, the aspirant realizes hiimself/herself as one with everything (God) in a non-dual way. So I am left with the feeling that if all wills merge, is there a "governing will" of God that remains, or are we all one with God? Maybe we can say either, and it is perhaps not a major point for Swamiji. In any case, looking for powers of this kind was not the way of the Swamis. 

The aim of bhakti is indeed spiritual realization and a guru is essential. Books cannot convey the needed spiritual impulse to quicken spiritual awakening. That must come from another soul. Both the teacher and the student need to be qualified. Purity, thirst for knowledge and perseverence are required of the student. As for the teacher, besides being sinless and without ulterior motives, he/she much know the essence or the spirit of the sciptures (not just the words). 

A teacher in human form is a blessing. From ancient times up until now, teachers in human form have typically given students mantras (specific words intended to quicken awakening) to recite. Words are powerful symbols, and express a particular view of God and creation. Once we keep in mind that all of these are different aspects of the same God, it is clear that meditating on any of these seed words would be helpful on the path. 

Such symbols are required by beginners to focus their minds. As long as we keep in mind that the image or symbol being worshipped stands for the Great One, and we use these symbols to keep our minds on Him, these images and symbols are not only helpful but even required in one form or the other. 

The ideal of worship can be any form of God, but the bhakta does not deny other forms just because it is not his/her chosen form. Rather, the bhakta maintains love for all, while holding his own ground firmly. 

For the method in the preparatory stages, Swamiji quotes the requirements mentioned by Sri Ramanuja in his commentary on the Vendanta Sutras. The preparations required are discrimination, controlling the passions, practice sacrificial work, purity, strength and suppression of excessive joy. A very clear discussion of these preparatory practices is found in these writings. 

For example, on the physical aspects of "discrimination", Swamiji accepts that some foods would be better suited for a person's spiritual practices, but finds it disgusting how this idea has been taken to an extreme by some people, who have "driven religion entirely to the kitchen". Similarly, where mental strength is required for perseverant efforts in this direction, physical strength (fitness) is also required otherwise the body might not be able to tolerate the shock of control and reversal of some natural impulses and tendencies. Practices like non-violence are very important, and the test of non-violence is the absence of jealousy. Suppression of excessive mirth is important too, else the aspirant might become completely incapable of any serious thought.  

The above are preparations. When the devotee starts getting settled (firm) in devotion, the supreme kind of devotion starts. Renunciation is the backbone of this higher devotion too - much like we might expect it to be in the path of knowledge. Just that the path is, still, more from the heart. The renunciation stems from love for all and love for God who is in all. Swamiji says that the path of knowledge has its highs (being direct and willed), but also runs the risk of the intellectual misinterpreting the scriptures for his personal gains. Such risks are fewer in the gentler path of devotion, he says, since the devotee does not look for the lofty heights of the path of knowledge in the first place. 

The supreme devotion starts manifesting is many different forms. Some turn away from all discussions other than those of God, one step above simple reverence. Others attain to amazing heights of universal love, where even the serpent becomes a messenger of God. In this love, there is no bargaining (i.e., selfishness), no fear and no rival (i.e., the attention is totally on God, with no rivals). The simplest form of this higher bhakti is that of calm devotion (shanta bhaava). Above that is the daasya bhaava (the feeling of being God's humble servant). Further above that is the sakhya bhaava, or seeing God a a friend. Even above that is vaatsalya bhaava, or looking at God as one's child, and finally we have the madhura bhaava, or simply, sweetness. Looking at God as one's child is not simply about indulging in paternal/maternal feelings, rather, it is a state where the devotee continues to care for God, but without the idea of power. There is no expectation of return there - not even the feeling of awe of being related to God and that is because God is then not a "power" from which the aspirant wants to derive some material gains. 

All-in-all, the path of bhakti is indeed the path for all in that it does not require immediate dispassion through intellectual resolve. The heart's natural love can be directed and cultivated to bring about the state of supreme devotion. However, this does not mean that renunciation, or control of passions is not a key idea on this road. Bhakti is not mere emotionalism. Just that since the renunciation comes out of love for God, the path is not that of dry or harsh intellectualism.