sidd ha yoga

8/9/2019 Sidd Ha Yoga

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SIDDHAYOGA (MAHAYOGA)

'The path of self-realisation through outstanding amazing

devine experiences'

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Introduction

Frequently Asked

Questions

P.P. Shri Loknath

Tirth Swami Maharaj

P.P. Shri

Narayankaka hekaneMaharaj

Mahayo!a

"Siddhayo!a#

eeksha "Initiation#

Article Li$rary

Newsletter Archi%e

Audio&'ideo (allery

Mahayo!a Trust

Pro!ram )alendar

)ontact *s

INTRODUCTION

Nectar for Human Beings

Continuously frightening poverty in the outer world, environmentof suspicious among one another, intolerable condition of stressand strain prevalent throughout the world, restlessness insubconscious mind, inability to concentrate on anything, disliketowards studies, occupation of mind by strange unscientificthought, chasing by habits like drinking, tobacco, gutkha,cigarette smoking, etc. are the problems which the people in theworld are facing. If anybody assures a sure way to come out ofall these problems, you will certainly be grateful to him.

We would like to tell the reader that this remedy (sure way) isSiddhayoga as propogated by Great aint Shri JnaneshwarMaharaj . It is a very easy path to follow for anybody, giving directe!periences through meditation. "ost important is that it doesnot re#uire any e!penses to incur. $hen why should one not getinformation about it%

&owsoever sinful a person may be, by following this path he willslowly and certainly reach to ultimate reali'ation. $o deny this

path without taking a chance of direct e!periences would meandenying our own welfare. $hen, iddhayoga must be difficult,isnt it% o, there is nothing in the world so simple and easy asthis iddhayoga. $hen please tell us what is re#uired to be donein this path.

*fter initiation from piritual "aster, disciple should close hiseyes, rela! his body completely, observe his own automaticnatural breathing process and allow whatever happensautomatically from within. +ife force (Prana) with the will powerof the piritual "aster is the deity of this path. * #uest regardingthis path might perhaps prove to be an event of turning point inyour entire life slowly. "ere reading imagination is not of any

use.

*cceptance of this nectarous iddhayoga path by aspirants dulyfollowing essential rules will lead to ivinity.

Irrespective of the differences of caste, creed, race, religion,nationality, se!, rich or poor etc, all are cordially invited, beingeligible for acceptance of the path. elf-e!perience would be thebest test.

*spirants would be intimated date and time of initiation by aletter or e-mail, on receipt of a prayer-letter from the aspirants.

$he mother-power kundalini would help the disciples in

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observing the above rules.

I pray my +ord Gurudev rahmaleen /evered hri +oknath$irth wami "ahara0,

"ay all desire to follow this nectarous iddhayoga 1ath.

"Kalyanamastu"

(.2. hekane)(Chief $rustee)

(/etd. uperintending 3ngineer)P.P. Shri Lonath Tirth S!ami "ahara# "aha$oga Trust

1.1. hri +oknath $irth wami "ahara0 Chowk, hrirang agar,Gangapur /oad,

ashik 455678, "aharashtra, II*.Phone% 9:7 - 5;8 - 5877


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7. 2ou should sit for meditation before idol in your house or at some holy place on the date of Initiation intimated toyou.

5. $ype of e!periences after initiation will depend onGoddess Kundalini . 3verybody will have different

e!periences, as per the imprints brought form his lastbirths.

8. Initiate should observe what divine e!perience he gets.&e may e!perience them on the day of Initiation or later.

enera( Ru(es an, Regu(ations for *ersons ,esiring torecei+e Mahayoga (Siddhayoga) Deeksha /Initiation0%

o Aull faith in Gurus guidelines and intense desire toe!perience 2oga as described in hrimad hagwatGeeta

o 1ermission from elderly persons, Concurrence betweenhusband-wife.

o Aull faith in the fact that I am a part and parcel of allpervading haitanya (+ife-force).

o * determination to refrain from consumption of wine,non-vegetarian food, eggs, onions, garlic, tobacco alliesetc. and to observe these restrictions in toto, in life time.

o +adies in the isciples house to observe rules duringtheir menstruation for four days.

o $his eeksha can be made available to any person -irrespective of his religion, caste, creed, country,community, age or se!-who would observe the aboverules.

o Bne who has been blessed with eeksha he is toperform Sadhana daily for one hour.

C(ic here to a**($ for Deesha

"1H12O1 ' 3R&4U&NTL2 1S-&D 4U&STIONS

• General

• eeksha (Initiation)

• adhan ("editation)

• /ules /estrictions

Content Dpdated Bn *pril 58, 5677

Do !e rea(($ ha+e 5free !i((5 or is e+er$thing ,etermine, b$ Prarab,ha6

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Bur will is only a concentrated aspect of our mind which e!ists only because it is supportedby Chaitanya or the "other 3nergy. Bur will, as well as other aspects of our mind, will disappear one day, but the Chaitanya which supports it is permanent. In this conte!t, our free will leads toactions in our lives which result in (and result from) attachments and aversions.

1rarabdha is the result of unfulfilled attachments and aversions remaining from our past liveswhich provides the conte!t for who we are in our current lives. Bur actions, attachments andaversions during this life which result from our free will, and our 1rarabdha, together shape whatwe are. $hey can be thought of as accumulated layers or deposits around the permanentChaitanya which resides within each of us. It is these layers of our 1rarabdha, combined withour attachments and aversions arising out of our free will, which result in our 3go and whichkeeps us from e!periencing our true selves which is made up of pure Chaitanya.

itting for adhana regularly will gradually remove these accumulated layers from this andprevious lives, while at the same time reducing our ongoing attachments and aversions, thusleading to a reduction in the balance of our unfulfilled attachments and aversions. Bnce thatbalance goes to 'ero we become connected with the Chaitanya and one with the Gurutattwa.

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I ha+e been *racticing -un,a(ini 2oga7 as taught b$ 2ogi Bha#an7 an, *artici*ating inWhite Tantric 2oga on Winter So(stice. Do I ha+e to gi+e u* m$ o(, $oga *ath if I ,eci,e tofo((o! "aha 2oga6 Shou(, I be concerne, that there is no "aha 2oga center in the to!nin the US !here I (i+e6

If you are a follower of a particular 2oga path or a practitioner of a particular approach toadhana, following the Introductory *pproach to "aha 2oga (1urva-abhyas) will not create anyproblems or obstructions on your chosen path. In fact, doing so will further activate andaccelerate your progress on your chosen path. "aha 2oga is a study of 1rana, which is theunderlying Dniversal "other 3nergy which supports and enhances all worldly and spiritual

activities of an individual. $herefore, the study of "aha 2oga will only serve to increase theintensity of whatever other adhana or 2oga path you are following.

&owever, if you want to get initiated into "aha 2oga, but have already been initiated intoanother spiritual 2oga path by a GuruE"aster, as an ethical and spiritual norm of 2oga, you mustask for permission from your current Guru (if heEshe is alive) prior to getting initiated into thepath of "aha 2oga. $his rule e!ists to confirm the acceptance by adhaks of the spiritualsuperiority of ones Guru, regardless of the specific 2ogaEspiritual path one is currently pursuing.If your current GuruE"aster is not alive, you may look into your consciousness to decide on thematter. Bf course, as mentioned above, one may practice the introductory path to "aha 2oga,without getting formally initiated into it.

"aha 2oga encompasses all forms of 2oga, including Fundalini 2oga as described in 2ogascriptures. *ll adhaks need to do after formal initiation into "aha 2oga is to regularly sit foradhan and surrender to the activated "other 3nergy. $hey are not to do anything specific.Whatever forms of 2oga a adhak needs will automatically happen to the adhak as Friyas(physical and spiritual activities) during adhan. $he adhakas only active role is to 0ustobserve what happens. We are not very familiar with the Fundalini 2oga path taught by 2ogiha0an, so we are not in any position to comment on it. *ll we can tell you is that "aha 2oga isvery simple and depending on the adhakas spiritual situation and hisEher diligence in itspractice, will lead to spiritual progress at an unmatched rate. 1lease refer to our websitewww.mahayoga.org for further details about "aha 2oga.

We do not have a "aha 2oga center in your area at this time. &owever, the initiation andpractice of "aha 2oga does not re#uire you to be in the physical presence of the Guru. Initiation

can happen anywhere in the world, in the privacy of your own home, and once initiated you cansit for adhan at home as well. We have an active community of adhaks in the D and aroundthe world as well as an e-newsletter. 2ou can also stay in contact by e-mail or by phone. 1lease

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visit the website for details about eeksha (initiation), 1urva-abhyas (Introductory "aha 2oga *pproach) and the ne!t "aha 2oga Global $rial.

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I !ant to get Si,,hi *o!ers. What !ou(, be $our a,+ice on ho! I cou(, get Si,,hi*o!ers6

In India there are a lot of learned people who are e!perts in $antra Hidya and the hastraswho can advise you on how to achieve iddhis through great discipline, will power and theobservance of rules. $here are books on this topic, including some written by non-Indianauthors such as 1aul runton and others who describe hundreds of iddhis, etc. 2ou canpursue those sources if you wish.

Bur approach to "aha 2oga and iddha 2oga is not focused on such ob0ectives at all. *dihankaracharya, in his famous treatise, Hivek Chudamani says that true seekers and othersdeserving of *tma Hidya (pirituality) have a strong conviction and confirmation that only the *tma (piritE1ranashaktiEChaitanya) is the ultimate and permanent truth, and that worldlymatters are *natma (*vidya) and are therefore impermanent, 0ust a mirage and therefore, notrelevant to true seekers. &ence the #uestion of how to seek iddhi powers 0ust does not arisefor those following the path of "aha 2oga. $hose who want to achieve iddhi powers shouldlead a worldly life of *natma and *vidya and satisfy whatever desires they have, and only thenthink about entering the field of "aha 2oga which is based on *tma Hidya.

Bf course, 1atan0ali 2oga utras and other literature refer to the achievement of iddhis as anautomatic byproduct of the practice of 2oga. &owever, true adhaks should ignore thesepowers and never use them for achieving worldly desires. uch iddhis are traps that keep aadhak attached to *natmaE*vidya and to ones ego. $hey are to be avoided if one wants tomake spiritual progress. Getting attached to them always leads to ones spiritual downfall.

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If humans are "uta /free0 to begin !ith7 then !h$ ,o the$ become Ba,,ha /boun,06Wh$ shou(, !e tr$ to become "uta gi+en our Ba,,ha state6

&umans are "ukta (free) to begin with, as you say, but over multiple lifetimes we developworldly and material attachments and aversions. It is these accumulated attachments andaversions that make us fee( bound to the material world, define our egos and create theseparateness we feel from others. $his does not mean that we are actually bound in any realway to the material world, but without ever having e!perienced a true state of "ukti (freedom),we come to believe that our material e!periences are all real and are all that matter, and that thematerial world is all there is. $his is when we become virtually addha (bound). $his does not

mean that we are actually addha each of us is e#ually free to reali'e at any instant that thatwe are truly "ukta.

$hose of us who feel that we are in a addha state of course have a choice to remain feeling asif we are in that state, or figure out ways to reali'e that we are in fact "ukta (free). "ost humanbeings have never even been e!posed to concepts such as "ukta and addha, and many ofthose who have been e!posed to these concepts have such strong worldly attachments andaversions that they choose to continue to remain in the virtual addha state. *nd it is perfectlyalright if that is their choice. ut, for those of us who want to come out from under this delusionof being in a addha state and wish to reali'e and actually e)*erience that we are truly "ukta,"aha 2oga is a very easy and effective way to get there. It is not something to be achievedthrough e!ternal efforts on the adhaks part but it is a reali'ation that will come from within.Bnce a adhak e)*eriences his true "ukta nature within himself, worldly attachments andaversions gradually disappear and the veil of addha (feeling bound) parts to reveal his true"ukta nature.

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Can a *erson become a *erfect Si,,ha8"aha 2ogi an, sti(( remain a rihasta/househo(,er06

2es, one can definitely achieve perfection as a iddhaE"aha 2ogi and continue to remain aGrihasta. 1rabhu /amchandra is a wonderful e!ample of such a person. Aollowing haktipateeksha, which he received from age Hasistha, he achieved the amadhi state, yet continuedto remain a Grihasta. o please go ahead on your path of iddhaE"aha 2oga without beingconcerned that your Grihasta status will be an obstacle.

*s you might be aware, there is an entire approach to 2oga called Farma 2oga (1ath of *ction).Dnder this approach, followers become 2ogis by continuing to do Farma (action) but beingdetached from the fruits of their actions. $his is what Grihastas are urged to follow in their day today lives. Farma 2oga, however, is one of the most difficult approaches to 2oga for a adhak topursue by himself. Aortunately, iddhaE"aha 2oga encompasses this and all the otherapproaches to 2oga within itself.

Bnce a adhak is initiated into iddhaE"aha 2oga, all he has to do is submit to the 1rana haktiwhich resides in us all. $his enables the adhak to automatically follow whatever approaches to2oga that are most appropriate and needed for his progress, given the amskaras from hiscurrent and prior lives. With diligent practice of adhan a iddha 2ogi will gradually andautomatically find himself becoming more and more detached from the fruits of his actions(Farma 2ogi), develop a sense of devotion to GodE1aram*tma (hakti 2ogi), practice a morevirtuous life with the automatic occurrence of needed 1ranayam and *sanas during adhana(/a0a 2oga), etc., etc. In other words, he will be well on his way to becoming a true 2ogi in thesimplest, effortless and most appropriate manner.

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What is the ,ifference bet!een Shati*ath an, Bhati*ath6

haktipathmeans literally, the 1ath of hakti or hakti "arg or the 1athE2oga ofevotion. eekers on this path get so immersed in the ob0ect of their devotion(+ordEGodEGoddess) that they eventually lose their ego, self identity and separateness, andbecome one with the +ord. $hey follow some or all of the nine *ngas (limbs) of hakti "argJhravanam (listening to holy discourses etc.), Firtanam (repetition and chanting), maranam(remembrance of the lord), 1aad-evanam (service at the feet of the +ord), *rchanam(worship), Handanam (salutations, praise), asyam (unconditional service), akhyam(emotional closeness) and finally *tma-ivedanam (self surrender). It is very difficult for anaverage person to follow hakti "arg. 3ither a person has an inherent sense of devotionEhaktifrom childhood or he has to have one or more events happen to him in his life that imbue in him

a sense of hakti toward his ob0ect of devotion. Bnly then will he have the intense longingneeded to follow the nine *ngas (limbs) of hakti "arg.

haktipath means the 1ath of hakti or the use of various 2oga approaches to awaken theFundalini 3nergy. "ost of these approaches such as &atha 2oga, +aya 2oga, /a0a 2oga, etc.re#uire the adhak to undertake various difficult practices usually under the guidance of a Guru.&owever, there is one approach, haktipat or the escent of haktiEGraceE"other 3nergywhereby a iddha Guru can directly awaken the adhaks Fundalini 3nergy or hakti. (1at inhaktipat means descent, not path). $his awakening of a adhaks Fundalini by a iddhaGuru is the key element of "aha 2oga or iddha 2oga.

Bnce a adhaks Fundalini hakti (3nergy) is awakened through haktipat, he willautomatically find himself undergoing, during adhan and otherwise, whatever practices heneeds for his spiritual development, including elements of &atha, +aya, /a0a and hakti 2ogas.3ven though a adhak might not have an inherent sense of hakti, the practice of "aha 2oga



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through Fundalini haktipat will gradually enhance a adhaks hakti, eventually leading him to *tma-ivedanam (self surrender) and elf /eali'ation. $hus, "aha 2oga and haktipat (asdistinct from haktipath) subsume even haktipath or hakti "arg.

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Is it *ossib(e for Si,,ha8"aha 2oga Sa,has to re(ie+e the *ain of those !ho aresuffering6

* adhak should not intentionally use "aha 2oga or adhan to heal others or attempt torelieve the pain of others, because it will retard the adhaks spiritual progress for two reasons.Airst, it will dissipate the adhaks 1rana hakti thus negating the purpose of adhan itself,which is to enhance the flow of 1rana hakti. *nd in some situations a adhak might even runthe risk of attracting the ailment himself from the person he is trying to heal. econd, the role ofa adhak during adhan should not be one of doer or FartaKL�, because it will keep himfrom surrendering to the "other 3nergy. If he assumes such a role it will only result in theboosting of his own ego, thus further retarding his spiritual progress. If healing happensspontaneously and unintentionally, the adhak should not give himself any credit for it or try to

replicate it intentionally, because doing so will only lead him think of himself as the Farta (doer),thus hurting his spiritual progress.

Compassion is a virtue, and diligent and regular adhan will only enhance a adhakscompassion for others. ut it can also be a trap and when misapplied can retard a adhaksspiritual progress.

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I am a Reii master an, I ha+e a(so been initiate, into "aha$oga. Is it *ossib(e for meto gi+e Reii Deesha to others b$ fo((o!ing "aha$oga6

*s discussed in an answer to a #uestion earlier, on whether or not one should use "aha2oga to relieve the pain of others, doing so is not a good idea because it has the potential toretard your own spiritual progress. 2ou are free to give /eiki eeksha, but you might riskdissipating the 1rana hakti which is generated during adhan as well as taking on more of aFarta (doer) role. $his goes against the whole purpose of adhan, which is the eventualsurrender of yourself to the ivinity within you.

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I am a Sa,ha an, more recent($ I ha+e foun, m$se(f not !anting to socia(i9e much7!anting to a+oi, cro!,s an, such other beha+ior6 1m I becoming anti'socia(6 Shou(, I

be concerne, about this at a((6

"any adhaks e!perience Hirakti (disinterestEnon-attachment to worldly things) wherebythey begin to see no value in frivolous sociali'ing, engaging in gossip, in uninvited ande!cessive talking and being in crowded situations. $hey find that they can en0oy solitude morethan they have in the past, which also brings about a sense of calm and e#uanimity in their day-to-day lives.

$his indicates that you are making progress on your spiritual path and in your adhan. It willhelp you develop a sense of non-attachment and this is a good thing, nothing to get concernedabout.

eing non-attached does not mean that you will become anti-social and avoid any and allinteractions with society. It means that you can continue to function in society as a fully-functioning member but without the attachment most members of society have to material and

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worldly things. In fact, this will enable you to function more efficiently and effectively in societycompared to others who are solely driven by material advancement and in some of thesuperficial things society has to offer. 2ou should not at all be concerned about this. It isindicative of the progress you are making toward achieving a state where your worldlyattachments and aversions are gradually getting diminished.

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Is the statement 5I thin7 therefore I am5 sufficient an, right to ,escribing e)istence6

3!istence is not defined either by our bodies or our minds. If you think your e!istence isdefined by your body you are not correct. If you think your e!istence is defined by your mind,you are also wrong. 2ou will continue to e!ist even if your body and mind do not. 2ou e!istbecause of the presence of the 1rana hakti ("other 3nergy) alone. o you should think ofyour true e!istence as being defined by the 1rana hakti and not by your body or your mindM

*di hankaracharya says that our e!istence is beyond our mind and hence our thinking. If yourmind is not there do you perish% oM If your mind is not there, no thoughts will emanate fromyour mind, but you will continue to e!ist. In fact when your awareness of your body and yourmind goes away you will become aware of your true self, which is the 1rana hakti. $hat is ourtrue e!istence. It is beyond our bodies and our minds.

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What are the ,ifferent Charas6 What are the signs of a *articu(ar Chara beingo*ene,6

When the Fundalini hakti of a adhak gets awakened, it is said to rise from the "uladharChakra (node) at the base of his spine and eventually rise all the way to the ahasrar Chakra

which is located at the crown of his head. "ost literature on Fundalini hakti describes sevenma0or Chakras including the "uladhar and the ahasrar, each of which is assigned a residentdeity, a number of sounds, a color and several other characteristics. escriptions of the Chakrasand their characteristics can be found in many different books and treatises on Fundalini haktiand 2oga practices, and those who are interested can refer to them if they feel like it.

&owever, the path of "aha 2oga does not call for devoting any attention to this matter at all.Bnce we begin paying attention to it, it becomes a topic for our thoughts and for ourconversation. *nd whenever we have a topic for our thoughts to get preoccupied with, itbecomes difficult for adhan to happen. adhan happens only when our mind becomes calmand we become devoid of any thoughts. Concern for which Chakra has opened and what signsare evident for that having happened, will only keep true adhan from happening. o please donot get distracted by such concerns. igns of progress along the path of "aha 2oga are the

sense of calm one feels during adhan and otherwise, as well as a reduction in our attachments(wants and desires) and our aversions.

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Is it *ossib(e for a "aha 2oga uru to *erform mirac(es6

"iracles are events or happenings which go beyond rational thought. $hey are not donebut they can sometimes happen. ut it is important for adhaks not to pay much attention tosuch things because they will only result in being obstructions to adhan. Aor e!ample, aadhak might e!perience a glowing light approaching him and he might respond to it by getting

e!cited about this happening. ut such a happening or miracle will only result in the adhaksmind going in overdrive and it will only retard his adhan.



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ometimes one might encounter Gurus or others who have Siddhis (power to perform certaintypes of miraclesKL�). ut please remember that such iddhis are manifestations of thepersons mind. Bur ob0ective in "aha 2oga is to go beyond our minds, and to the e!tent ourmental powers result in miracles happening, we need to have a completely detached attitudetowards them and not devote any mental energy to them. "iracles can therefore becomeobstructions to progress on the path of "aha 2oga. o one has to go beyond such miracles

and not look for them nor get e!cited by them if they happen.

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What is the attitu,e of a se(f'rea(i9e, *erson to!ar,s the !or(, aroun, him6 Does hefee( the same emotions an, ha+e simi(ar reactions to the !or(, as ,o other humanbeings6

Butwardly, a self-reali'ed person might appear to be 0ust like any other human being.&owever, such a person is inward-focused, constantly living in the awareness of his true self,rather than being e!ternally directed. &e sees, but does not see. &e is there, but he is not there.$his means that he is physically present in the material world and his sense organs provide him

sensory inputs from the material world, but his awareness is centered on his true self. $heremay be all kinds of chaos around him but he will always remain in the calm center withinhimself.

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Is "aha 2oga Sa,han goo, for chi(,ren6

"aha 2oga adhan is good for everybody in this world, regardless of caste, creed, religion,age, gender, etc. because Chaitanya hakti ("other 3nergy) resides within each and every oneof usM +et me give you a couple of e!amples about my e!periences introducing "aha 2oga to

children.

/ecently, I was in *ndhra 1radesh (a state in India) leading a group of about ;6 people in theintroductory "aha 2oga adhan, when I noticed a 76 year old boy participating in themeditation. o I approached him and asked him to describe what was happening to him duringadhan. &e described how he sensed his breath going in and coming out for a couple ofbreathing cycles, but after a few breaths he stopped talking and went into a meditative state.$he energy he was using to e!press his thoughts in describing to me what was happening tohim began turning inwards and he became *ntar-mukhi (inward facing).

In another instance when I was at /anikhet (a town in India) I was asked to introduce "aha2oga adhan to about three hundred and fifty Findergarten (FG) students, children of ; or <years of age. $hey of course had no understanding about 2oga or meditation or any such thing.

o I told them to 0ust close their eyes and then to worship the God within themselvesKL�.$hen I told them that the normal and automatic breath that goes in and out of their bodies istheir God, and the way to worship this God is to 0ust observe &im (the breath) going in and out.$hey all began doing this as told and after about 8 minutes of this I thought they might be readyto return back to their normally active and e!cited selves, so I asked them to open their eyes.ut to my surprise most of them were reluctant to open their eyesM $hey were so engaged in theinternal worship (*tma-1oo0anam) that they did not want to stop it so #uickly. $hey becameabsorbed in it even at such a tender age. It showed to me that introductory "aha 2oga adhancan also be practiced by young childrenM

Bf course, the issue of eeksha (formal initiation) is somewhat different. $o receive eeksha achild has to have some understanding of what he is doing. &e has to have a strong internaldesire for eeksha to happen. $his morning I had a mother come to see me with eekshaapplication forms for two of her children, both boys, one 76 years old and the other < years old. Iasked the 76 year old if he really wanted to receive eeksha and he said he wanted it with all



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his heart. &e wasnt going to leave unless I agreed to pray to my Gurudev to grant himeeksha. ut when I asked the < year old he said that he did not want to receive eeksha. Itwas clear to me that he was being pushed by his mother to receive eeksha. o I agreed topray to my Gurudev to grant eeksha to the 76 year old but suggested to the mother that heryounger son should wait for when he is ready. 2ou have to hear a strong internal voice urgingyou to receive eeksha for it to happen. 2ou should not get coerced into asking for it because

you are being pushed or prompted by your parent or some other person. If a child has such aninternal urge then eeksha will happen, but if he is being pushed by someone else it wont.

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Wou(, the !earing of Ru,rasha /s*ecia( t$*e of rosar$ bea,s0 ai, m$ Sa,han/me,itation06 What other e)terna( things can a Sa,ha !ear8,o to he(* him *rogresss*iritua(($6

$he wearing of /udraksha, etc. are e!ternal things. $hey are connected with the mind-stuff.o their use is not at all needed. $o the e!tent that a adhak believes such e!ternal things canbenefit him in his adhan, it is okay to use them. $he benefit comes only because the adhaks

mind thinks that such e!ternal items will benefit him, and this can help his mind become calm,which might help him become more easily aware of his internal world. If you think it is good goahead and do it. ut "aha 2ogas purpose is to go beyond good and bad. It is to becomeinward-facing (*ntar-mukhi) so as to reali'e our true inner selves.

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We are +er$ ha**$ !ith our (i+es an, !e are a(so +er$ $oung. Wh$ shou(, !e bother!ith me,itation7 Sa,han an, "aha 2oga6 What benefit ,oes it ha+e for us6

$he urge to sit for adhan (meditation) has to come from within. o one should tell you that

you should sit for adhan and follow "aha 2oga, because without the internal urge adhan 0ustwont happen.

&aving said that, adhan can be of benefit to everyone, regardless of whether you are presentlysuccessful and happy with your success, or are encountering obstacles in your day-to-day life.When you are successful and happy you will have a tendency to think that your current state willcontinue for ever. ut as most of us are aware, our lives go through ups and downs. 3ven withmaterial success most of us will encounter periods of unhappiness and stress at various pointsin their lives. ut it is important to remember that it is our mind that becomes happy or sad, notour true self which is the 1rana hakti ("other 3nergy). If we can become aware of the 1ranahakti within us, and e!perientially identify ourselves with the 1rana hakti, our ability to dealwith the ups and downs of life will be greatly improved. "aha 2oga and adhan will help youe!perientially become aware of, and identify with, your true inner self. $he sense of calm you

will derive from this can help you maintain an even keel through the ups and downs in your life.In other words, "aha 2oga can take you beyond the successes and failures of our day-to-daylives.

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Ho! ,o I no! that "aha 2oga me,itation is right for me6

$here are many different approaches to 2oga and meditation, so you can try any or all ofthem. 2ou can also try "aha 2oga and if you think it works for you go ahead and keep followingit.

ut remember one thing, all the different 2oga and meditation approaches are intended to getyou in touch (union) with 1rana hakti ("other 3nergy) through rigorous, supervised and long-



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term practices. Aor e!ample /a0a 2oga involves eventually achieving union with 1rana hakti byliving a virtuous life and the long-term prescribed and supervised practices of 1ranayam(regulated breathing), *sanas (physical postures) and meditation. &atha 2oga involves thecalming of ones mind by the long-term and supervised practice of the slow and deliberatee!ecution of *sanas, eventually leading to /a0a 2oga. *ll these 2oga practices re#uire theirdeliberate and long term pursuit under the supervision of a Guru in order for the adhak to

eventually become one with the 1rana hakti, i.e. achieve 2oga union. *ll these practices alsohave the adhak in the role of the doer (Farta) which also makes it somewhat difficult for theadhak to shed his ego, which is a must for achieving self-enlightenment. In practice, mostadhaks find these pursuits #uite daunting and many of them give up along the way, althoughthey often derive clear benefits from them.

"aha 2oga, on the other hand, directly connects the adhak with the 1rana hakti. *nd oncethat happens, 1rana hakti becomes his Guru. *ll a adhak needs to do is to sit for adhanand to let 1rana hakti do what is needed to eventually achieve 2oga union. Whatever practicesare needed for the adhaks spiritual progress, whether 1ranayam or *sanas or /a0a 2oga, willhappen automatically. $he adhak has to 0ust let them happen and keep himself in the role ofan observer. ince the adhak is not to consider himself as the doer during adhan, his egodoes not come in the way of achieving self-reali'ation.

o you can try any of the 2oga and meditation approaches if you want and pursue whateverapproach works for you, given your proclivities and your situation. /egardless of whichapproach you pursue, you eventually have to come to "aha 2oga when you let 1rana haktiitself be your Guru.

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I ha+e taen Deesha recent($ an, I am ha+ing (ots of ,i+ine e)*eriences7 thans touru,e+. Ho!e+er7 I !ou(, (ie to mae more ra*i, s*iritua( *rogress than I ha+e beene)*eriencing thus far. I !ou(, (ie to no! if m$ ,oing De+i :a* /chanting the name of themother o,,ess0 or the chanting of other "antras !ou(, s*ee, u* m$ s*iritua( *rogress.

I a(so (ie to chant a$atri "antra an, Na+arna+ "antra. Wi(( a(( these chanting acti+itieshe(* me mae more ra*i, s*iritua( *rogress6

$he purposeful chanting of "antras such as Gayatri, Fuladevata (Goddess), avarnav, etc.is intended to awaken the Fundalini hakti (Dniversal +ife 3nergy within yourself) and to route itto divine heights. 2ou have already received eeksha, which means your Fundalini hakti hasbeen awakened and is already in the process of reaching the divine heights it needs to reachMo you can continue to purposefully chant "antras if you think that by doing so you willconvince yourself that you are making progress, and especially if it will help you fill yourself withChaitanya and devotion. ut it is not at all necessary to do so with any intent.

* "aha 2oga adhak should not think of himself as the Farta (doer) but he should surrender

himself during adhan to the "other 3nergy and to let her do with him what is needed for hisprogress. o if "antra chanting ha**ens automatica(($ during adhan that is fine. ut pleaseavoid, as far as practical, intentiona(($ chanting any "antra during adhan. +et your awakenedFundalini hakti be your guide. +et her do what is needed. If she needs you to chant certain"antras for your spiritual progress she will do so. $here is no need to get your own ego involvedin doing Nap (chanting) or anything else intentionally. Nust let it happen and simply observewhat happens.

*lso, please dont be too concerned about whether or not you are making rapid progress. $heawakened hakti will make sure you are making the right amount of progress you need and arecapable of handling. imply let her do what is needed by sitting for adhan diligently, at leastonce a day and perhaps twice a day if you are so inclined. I pray to my Gurudev for you to havegood progress in your adhan.

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I am a ;< $ear o(, man !ho recei+e, Deesha (ast $ear. I sit for Sa,han regu(ar($7e+er$ ,a$ for an hour. Ho!e+er7 I am getting increasing($ frustrate, because I am unab(eto contro( m$ urge to masturbate. I ,o not intentiona(($ see out se)ua(($ stimu(atingmo+ies or *ictures7 but I #ust cannot seem to contro( m$ urges in this regar,. I fee( that ifI can o+ercome such urges I !i(( be ab(e to mae more ra*i, *rogress on the *ath of"aha 2oga an, it concerns me that I cannot seem to o+ercome this ,efect. What shou(, I

,o about this6

$he urge to masturbate is difficult to control and it affects many young male adhaks. *nyattempts to intentionally control such urges in the absence of regular adhan will only frustrateyou more. /egular adhan is the only way to reduce Hasanas (negative attachments) such asthe urge to masturbate, etc.

$here is no reason to feel frustrated about such urges because they are #uite natural for mostyoung people and are very difficult to control in the absence of regular adhan. 2ou shouldcontinue to sit regularly for adhan, surrender to the 1rana hakti and simply observe whathappens. y doing so you will allow all such desires and attachments to merge into the 1ranahakti and you will gradually and automatically find such urges beginning to decline and your

frustration with yourself will also begin to reduce.

2ou must have patience on this "aha 2oga path, because the only thing you can activelycontrol is the regularity and diligence with which you sit for adhan. * adhak on this pathshould not consider himself the doer or Farta, but should surrender his doership to the"other 3nergy or 1rana hakti. +et her do what is needed for your progress, but progress canhappen only if you let her do whats needed by sitting for adhan regularly and surrendering toher. If you try to be the doer by trying to actively suppress and control your thoughts, you willonly be getting in the way of the "other 3nergy and your progress will slow as a result. o sitfor adhan regularly, surrender to the "other 3nergy, and let her do with you what is needed atthe pace she deems appropriate for your progress. It is as simple as thatM

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What ha**ens to us after !e ,ie6 Ho! is "aha 2oga re(e+ant in this conte)t6

1. 1. wami Hishnu $irth "ahara0, in his book evatma hakti, had the best e!planation forwhat happens after death and how reincarnation and "oksha can be best understood. &ise!planation, summari'ed here, is as followsJ

*ll bodies, vegetative, animal and human are made up of two parts - physical and metaphysical,both connected together by 1rana, the life force, which shines in them and makes themanimate. $he first is called the physical body, an organism composed of physical elements,while the second is known as ukshma harir or subtle body, composed of finer principles such

as the Chitta, or Omind-stuffP, and the soul.

Chitta is a comprehensive term for mind-stuff which includes the subconscious mind,impressions of perceptions, inferences, passions, likes, dislikes, emotions, sentiments and other aspects of mental functions. Impressions that are imprinted on Chitta are never obliterated, andduring the lifetime of a human being they get revived again and again as the occasion demands.

*t death, the 1rana leaves the physical body, which decomposes into the physical elements.ut death does not cause the separation of the astral body from 1rana. *t the time of death theChitta transforms the impressions gained during the life (as well as from prior lives) into a seedform. $his seed body, comprised of Hasanas (instinctive attachments, aversions and fear thatresult from all the heretofore accumulated impressions), is also called the Faran harir, or thecausal astral body. It is called OcausalP because it has in itself the potential to bring theimpressions of the past life to fruition in a fresh physical body and evolve in the ne!t life themental and intellectual powers in furtherance of the development achieved through the series of



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previous births. $he rays of 1rana, which during life radiate from the self, stop their outflow andrevert to their centre within the causal body i.e. Faran harir, taking within their fold, the senses,mind, intellect, and consciousness intact into the subconscious part of the Faran harir whichmigrates to take up a fresh physical body. *s long as the Hasanas e!ist, a Faran harir will format death seeking a fresh body to migrate into in order to attempt to bring the accumulatedimpressions to fruition.

In the new body the Chitta, or the mind-stuff, serves like a depository for the impressions orimprints of every perception, feeling and thought that act upon it, and these impressions remainthere with a potentiality to be revived and brought into action in due course of time. $hey serveas seeds for actions in the new life or a future one, for all our activities have their origins in ideasand desires (Hasanas) which are the direct outcome of the reminiscence of these pastimpressions. o long as the formation of new impressions continues and the past ones have notbeen obliterated, there is no possibility of putting a stop to the cycle of births and deaths. $hekey to "oksha (liberation from the cycle of births and deaths) is therefore avoiding theconversion of impressions into attachments, aversions and fear (Hasanas) and the nullificationof the potentiality of past ones.

$he consciousness of oneQs self is the sap that nourishes the trio of attachments, aversion and

fear. *s the consciousness of self (ego) fades away the hold of the Hasanas gets weakened.When a person is involved in deep thought, even though his mind is active, he loses his feelingof self. &e becomes for a time immune to the influences of attractions, aversions and fear. Withcontinued and diligent practice his mind achieves such a level of stability that it hardly stoops tothe level of worldly likes and dislikes and ceases to be ever over-awed. $he deep meditativestate of amadhi has even a more lasting effect, it enfeebles the hold of Hasanas as hebecomes e!perientially aware of his true self as being unbound by space and time and thetransitory material world. &is desires for material en0oyments and pleasure, and physicalaversions and fears are replaced by the reali'ation of a permanent bliss. $he worldly attractionscease to charm him and misfortunes lose the sting of horror. &e achieves "oksha, or liberationfrom the cycle of births and deaths, and at death, components of the astral body undergo anevolution and one after the other evolve into pure 1rana and the souls e!igency of taking upanother physical body is eliminated.

"aha 2oga is a direct and effective way to begin to actually e!perience the meditative state, thediligent practice of which will over time reduce and eliminate the accumulated impressions ofcurrent and past lives, replace the consciousness of oneQs material self and ego with a trueawareness of the unbounded spiritual self within us, and free us from the need to continue withthe cycle of death and rebirth, i.e. lead us to "oksha.

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We a(( no! inte((ectua(($ that Chaitan$a /Uni+ersa( Life &nerg$0 is *resent in a(( (i+ingorganisms. But ho! can !e go be$on, #ust ha+ing this inte((ectua( un,erstan,ing toactua(($ rea(i9ing it6 Because7 !ithout this rea(i9ation7 the D+aita /,ua(it$0 fee(ing7 i.e. thefee(ing of our se*arateness from Chaitan$a7 !i(( continue to remain.

2ou are right, it is e!tremely important for a adhak to go beyond the intellectualunderstanding that Chaitanya pervades all living beings to actually e!periencing it. ut thiscannot be achieved through reading alone, or through any thing that a adhak does with intent. *s long as the adhak is in the Farta (doer) mode, he will be unable to shed his ego andwithout that he will not e!perience the Chaitanya within himself as being the same Chaitanyathat pervades us all. iligent "aha 2oga adhan, during which the adhak surrenders to theChaitanya within himself, is the only sure fire way to actually e!perience the presence of the all-pervading Chaitanya within oneself.

When you sit for adhan, simply surrender to the Chaitanya hakti and let her be the doer. 1utyourself in the role of an observer and simply watch and e!perience all that happens. If physicalFriyas (actions) happen automatically, let them happen. Nust observe them. If a feeling of hakti



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(devotion) towards a specific form of God you revere arises, let it happen. uch a feeling isvaita hava (feeling of duality) but there is nothing wrong with that. It is simply a form ofmental Friya that may be essential for you to e!perience on your path of spiritual progress. onot get attached to it, simply observe that it is happening and continue sitting for adhan on aregular basis.

Gradually, with regular and diligent adhan, you will find that your mind will become emptied ofphysical and mental attachments and aversions, and the feeling of OseparatenessP or vaita willalso go away, and eventually you will e!perience the *dvaita (non-duality) stage on a sustainedbasis.

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&+en though !e (ose a!areness of our bo,ies ,uring Sa,han7 !e often seem to be,oing some ri$a /action0 or the other. Is this the same as !hat is common($ no!n as=-ri$a 2oga>6

When you sit for "aha 2oga adhan, you are not to be the doer, you are simply theobserver. uring "aha 2oga adhan, kriyas happen automatically and only as needed for thespiritual progress of the adhak. $his is distinct from you performing any *sanas (yogapostures), 1ranayam (structured breathing), Napa (chanting) or any other physical or mentalactivities with the intent of performing them. +et whatever happens during adhan, happen. Nustplay the role of a spectator towards such happenings. *ny movements during adhan, both ofthe body or of the mind, should be allowed to occur, and simply observed as automatic kriyas,without a sense of doership on part of the adhak.

Friya yoga is #uite different from iddhaE"aha 2oga. It re#uires a adhak to intentionally docertain activities and practices. In "aha 2oga the adhak does not do anything. &e simplysurrenders himself to the 1rana hakti within, the automatic divine power that resides in all ofus, and is the OdoerP during adhan.

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General

eeksha (Initiation)

adhan ("editation)

/ules /estrictions

Content Dpdated Bn Bctober 7, 5676

I un,erstan, that a *erson ,esirous of recei+ing Shati*at Deesha ,oes not nee, tobe *h$sica(($ in the *resence of P. P. -aa "ahara# ,uring the Deesha. Ho! ,oes thisha**en an, !or6

2ou are correct, physical pro!imity of the adhak and the Guru is not needed for haktipateeksha. $here are various ways of administering eeksha. 1.1. hri Faka "ahara0 gives aform of eeksha called ankalpa eeksha (eeksha through thought), in which he prays to his

guru &.&. hri +oknath $irth wami "ahara0 and asks him to shower his blessings on the



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person seeking eeksha.

$he procedure is #uite ama'ing in its nature. We have received reports of people involved intheir day-to-day activities when they felt something suddenly happening to them. +ater, whenthey thought about it, they reali'ed that they had applied for eeksha but they had forgotten tosit for eeksha at the designated time. What they felt was the e!perience of receiving eekshawithout even having sat specifically to receive it at their homes as suggested.

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Does recei+ing Deesha resu(t in the -un,a(ini Shati of the Sa,ha being acti+ate,6Does it resu(t in the automatic o*ening of the se+en Charas6

When a adhak receives eeksha, his Fundalini hakti, the Dniversal +ife 3nergy whichresides and lies dormant in all of us, gets activated and awakened. igns of awakening areinnumerable and can be uni#ue to each adhak based on his amskaras and his needs for

further spiritual progress.

&owever, these signs cannot and should not be categori'ed as indicative of specific milestonesor the opening of specific Chakras. $he concepts and descriptions of Chakras definitely havetheir bases in 2ogic practices, but followers of "ahaEiddha 2oga need not get involved indeciphering their e!periences in terms of which specific Chakras have been opened, etc.

$he path of "ahaEiddha 2oga does not call for a adhak to follow any specific 2ogic practicesor do anything in an active sense. In fact, once the Fundalini hakti is activated, during adhanthe adhak should 0ust sit and surrender to the hakti and let the hakti do what it needs todo.

$he adhak should not consider himself as the doer at all. &e should rest assured thatprogress will happen automatically if he lets the hakti do all the work. If a adhak begins toconsider himself as the doer, his ego will get involved in his adhan and this will retard hisprogress. ince the adhak is not the doer, attempts to analy'e progress of the path the haktitakes will only lead to unnecessary confusion and distractions.

*ll the adhak needs to do is sit for adhan and let the "other hakti do what is needed. $hemore time a adhak spends in sitting for adhan instead of analy'ing the progress of "other3nergy, the better off he will be.

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Does one nee, to recei+e Deesha on($ once6 Does it resu(t in the continua(*urification of the Sa,ha once he has recei+e, it6 Ho! (ong ,oes it tae to reachen(ightenment after Deesha6 Is that uni?ue to each Sa,ha6

eeksha needs to be received only once from a Guru who is capable of giving haktipateeksha (transfer of power). Bnce eeksha is received (a better term is eekshahappensKL�), the adhaks 1rana hakti (Dniversal +ife 3nergy) gets awakened, and themoment it finds favorable conditions within the adhak it will display the signs of awakening.

In the normal course, in the case of initiated adhaks, the 1rana hakti may lie dormant untilfavorable conditions arise brought about by internal purification that comes from diligentadhan and pious and disciplined e!ternal behavior (Farma). 3ven if a adhak has bad habits

and poor Farma to begin with, the awakened 1rana hakti will move him away from his badhabits and toward good Farma as long as he sits for adhan regularly and diligently andsurrenders to the 1rana hakti. In that sense it is a continuous process of purification and the



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1rana hakti will continually purify the adhak until he e!perientially achieves enlightenment.

*ll a adhak has to do after receiving eeksha is to allow the 1rana hakti to do what it needsto do to take the adhak towards enlightenment. &e simply needs to it regularly (every daysay for about an hour) for adhan, during which time he shouldJ

• sit comfortably• close his eyes• rela! his body• allow whatever happens to him, physically or mentally, to happen• observe his automatic breathing and what happens to him physically and mentally, and

not think of himself as the doer

&e should only open his eyes when he feels compelled to do so and end his adhan for theday.

*fter eeksha, a adhaks progress will depend uponJ

• the intensity of his desire to achieve enlightenment• the regularity and consistency of his adhan• his ability and willingness to surrender himself to his 1rana hakti as it purifies him

through Friyas (physical or mental actions) during adhan• diligent observance of the rules and restrictions (as described in the eeksha re#uest

form) designed to purify him further

&ence, those adhaks who are very strong in the above attributes will progress rapidly andachieve enlightenment in this birth. Bthers might need an additional birth or two to get theredepending on their intensity, diligence and commitment. &owever, once a!aene,7 the

Sa,ha@s Prana Shati !i(( tae him to!ar, en(ightenment no matter !hatA

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Does the e)*erience a Sa,ha gets ,uring the (oba( Tria( Da$ or ,uring Pur+a'abh$as /intro,uctor$ a**roach to "aha 2oga0 constitute a g(im*se7 or 59a(a�7 ofShati*at6 Does P. P. -aa "ahara# mae an intention /Sana(*a0 for the Sa,ha to ha+esuch a g(im*se6 Does the Sa,ha@s -un,a(ini get a!aene, ,uring such times e+en ifhe is not getting forma( Deesha7 an, !i(( it sta$ a!aene, after the (oba( Tria( Da$ orPur+a'abh$as is o+er6 Is the (oba( Tria( Da$ or Pur+a'abh$as a t$*e of Deesha6 If so7then !h$ !ou(, Sa,has nee, to tae forma( Deesha6 Ho! is the (oba( Tria( Da$,ifferent from Pur+a'abh$as6 1n, fina(($7 if Sa,has get some goo, e)*eriences ,uring

Pur+a'abh$as or as the$ *artici*ate in (oba( Tria(s7 shou(, the$ consi,er P. P. -aa"ahara# as their uru7 i.e. !i(( he be res*onsib(e for gui,ing them as the$ *rogress ontheir s*iritua( *aths6

"any adhaks who participate in the Global "aha 2oga $rials, or who practice 1urva-abhyas, e!perience a glimpse or 'alak of haktipat. 1. 1. Faka "ahara0 has designed and hasintended the Global $rials and the 1urva-abhyas approach 0ust for the purpose of enablingaspirants all over the world to get such a glimpse without having to make any formalcommitments for receiving eeksha (initiation).

adhaks who approach the Global $rials or 1urva-abhyas with faith, piousness and diligence,and surrender themselves to the 1rana hakti during such times, will e!perience an awakening

of their Fundalini hakti. Bnce a adhaks Fundalini is awakened during a Global $rial or1urva-abhyas, and the adhak continues to sit diligently and with total surrender for 1urva-abhyas thereafter, his Fundalini 3nergy will continue to progress further. &owever, given the

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worldly involvements of most such adhaks, the process of purification will be slow, and willlikely re#uire multiple births before enlightenment is e!perienced.

Aormal eeksha (haktipat initiation) is a ma0or step beyond participation in Global $rials or1urva-abhyas. It re#uires commitment from adhaks to make changes in their lifestyle and tosit diligently for adhan. In that sense, it re#uires a greater degree of surrender to the 1ranahakti on part of the adhak, as well as providing his awakened Fundalini a more conducivepath for making rapid progress. ince participating in the Global "aha 2oga $rials or sitting for1urva-abhyas do not re#uire any kind of commitment on part of the adhak, they cannot beconsidered to be formal eeksha.

It is 1. 1. Faka "ahara0s intent that the Global $rials and the 1urva-abhyas approach giveadhaks a glimpse of the divine e!perience of "aha 2oga so they get motivated to make thecommitments and the level of surrender to the 1rana hakti needed to receive formal eeksha./eceiving eeksha will enable them to reach higher planes of divine e!periences and toachieve enlightenment sooner.

Global $rials are held at times determined by 1. 1. Faka "ahara0 to be very auspicious periodsfor adhaks to get a glimpse of "aha 2oga and haktipat. While 1urva-abhyas is not a specificevent, it is an approach for the introductory study of "aha 2oga that can be undertaken byanyone at anytime. Bnce a adhak participates in a Global $rial event and he en0oys thee!perience, he may continue sitting for adhan every day. $his is nothing but 1urva-abhyas.

urrender to 1rana hakti is the key for making progress in "aha 2oga. * adhak who feels aneed or desire to approach a Global $rial event or 1urva-abhyas with a sense of surrendertoward the Guru, who represents the 1rana hakti, can consider 1.1. Faka "ahara0 as hisGuru. "oreover, 1.1. Faka "ahara0 is very generous with what he has to offer and is e!tremelyeager to embrace the entire world in his arms. &e will be more than happy to guide any adhakon this path, regardless of whether the adhak is participating in Global $rial events, practicing1urva-abhyas or has received formal eeksha.

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On the ,esignate, ,a$ for Deesha7 as instructe,7 I sat for Sa,hana at %EE am for anhour. Ho!e+er I ,i, not ha+e an$ of the Shati*at e)*eriences ,escribe, at the !ebsiteor at other (ocations. Di, I not ,o something right or ,i, I miss something6

It is very important to keep in mind that each adhaks e!periences during eeksha orduring regular adhan are uni#ue and depend on ones amskaras. $hey are beyond onescapacity to predict, and attempts to try to compares ones e!periences with what one reads inbooks or on websites can be counter-productive.

It is interesting to note that you were able to sit calmly for an hour without having any physicaldisturbances, all the while observing yourself. 2ou observed that no physical movements orkriyas of the type you read on the website were happening to you. $he fact that you couldsustain this while remaining in an observer role for an hour without e!periencing an urge to getup is itself a good sign of sustained and stable meditation and is a clear sign of Fundaliniawakening. If you ask non-adhaks to sit still for 76 minutes doing nothing you will find thatmost of them will be unable to do so. 2ou will notice innumerable movements in their bodiesbecause of the inability of most people to remain in a calm and stable mental and physical statefor any significant length of time while awake, and they will want to get up and leave right away.

Hery subtle bodily movements, such as a slight inclination of the neck, or the unintentional butgentle swaying of the body, often occur during adhan without the adhak noticing them. uch

slight movements might have occurred without your notice, but even if they did not occur, it isclear that you had a good meditative e!perience. 1lease keep in mind that physical kriyas and

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e!periences during adhan are not ends in themselves but are only the means by which the1rana hakti achieves the spiritual purification needed by you. 2ou will only e!perience thosephysical kriyas that are uni#uely essential for your spiritual progress. $herefore you did nothingwrong, nor did you miss anything relevant. othing happened, and you observed this for onecomplete hour. $hat was indeed a marvelous meditative adhanM

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I !as to(, to #ust sit for Sa,han at am on Deesha ,a$. Is there an$thing e(se Ishou(, ,o other than sit on an asana as *rescribe,6 Shou(, I chant a "antra6 Shou(, I,o something s*ecific6

Bn eeksha ay, prior to


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physical and mental e!periences or kriyas from happening to you during such times. If thereare other people around you who do not know anything about "aha 2oga, they might feel thatsomething abnormal is happening to you during adhan, especially if they see some of thephysical kriyas that often happen to adhaks. *nd your concern about what others might think,might keep you at a conscious or sub-conscious level from allowing the kriyas to happen. Aor

this reason we ask adhaks not to sit for adhan in front of others, especially in the presence of those who have not received eeksha. 2ou can sit for adhan in any place where you can havesome privacy and not be in the presence of others who have not been initiated.

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I sat for me,itation for an hour on Deesha /initiation0 ,a$ an, fe(t m$ bo,$ mo+ing ina circu(ar motion ,uring most of that time. What shou(, I infer from this acti+it$6

CongratulationsM 2ou observed a physical Friya (involuntary action) that is an indication thatthe divine power has begun the work of purification of your body and mind. 2our Fundalini has

been awakened and it is causing certain physical Friyas to happen.

Continue to sit for adhan regularly, every day for an hour, and let whatever happens, happen.o not try to intentionally do anything during adhan. Nust rela! your body and observe whathappens. $he 1rana hakti which has been awakened will do what is needed to cleanse youradis (adi huddhi). $his might take the form of different types of physical movements(Friyas), including the type of movements you described. uch Friyas will change over time asyou continue to do adhan regularly. $hey might include various types of 1ranayams, *sanasor "udras, or something completely different and new. imply surrender to the 1rana haktiduring adhan and allow her to do what is needed. 2our role during adhan is to simplyobserve what happens. Bnce the physical cleansing process is over, physical Friyas mightstop. o do not get attached to any of the physical Friyas you might e!perience. $hey are 0ust away for 1rana hakti to cleanse your adis of all the accumulated effects of your past

amskaras. 1lease continue to sit for adhan on a daily basis.

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On Deesha ,a$ at the ,esignate, time I sat in Pa,masana7 stea,ie, m$ bo,$7 too afe! ?uic breaths to ?uiet m$ min, a((o!ing it to sett(e /too about


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flow of 1rana hakti). o the fact that you did not e!perience any physical kriyas is not at all anindication that eeksha did not happen. Nust keep sitting for adhan on a regular basis, in therole of an observer, not a doer, and see what happens. If 1rana hakti encounters obstacles inits purification work, physical kriyas might happen in the future, but once the physical cleansingprocess is completed all physical Friyas will most likely stop. o do not get attached to any of

the physical kriyas you might e!perience or get frustrated if you dont e!perience them. $heyare 0ust a way for 1rana hakti to cleanse your adis of all the accumulated effects of your pastamskaras. * true indicator of whether or not eeksha has happened is a gradual decline inyour attachments and aversions and a sense of peaceEcontentment as you continue to sit foradhan on a regular basis. othing else is important from a adhaks perspective.

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• General

• eeksha (Initiation)

• adhan ("editation)

• /ules /estrictions

Content Dpdated Bn *pril 58, 5677

I (i+e in a one room f(at /a*artment0 !hich I share !ith a fe! frien,s. 1s a resu(t I amunab(e to sit for Sa,han b$ m$se(f7 !ithout ha+ing an$one e(se in the room. Is it fine for

me to sit for Sa,han in the *resence of m$ frien,s or others !ho ha+e not been initiate,6

* adhak should not sit for adhan in the presence of others (who are not sitting for adhanthemselves) as privacy is a very important element in our ability to let go of control over ourbodies. $his letting go of control over the body and allowing the automatic movements (kriyas)to happen is very important when we sit for adhan. $he presence of uninitiated observers isvery likely to inhibit a adhak from truly letting himself go during adhan. amudayik (group)adhana with other adhaks is fine because all participants are involved in adhan themselves,and in the absence of uninitiated observers, adhaks can feel uninhibited in letting go of anycontrol over their bodies. I would suggest that the adhak in this situation sit for adhan late atnight, when his room-mates are asleep or at other times when they are not in the flat.

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I am unab(e to sit cross'(egge, on the f(oor for Sa,han because of stiffness in m$bo,$. Is it fine for me to sit for Sa,han in a comfortab(e chair or sofa6 1re there an$(imitations or issues I shou(, be concerne, about !hen I ,o so6

When one sits for adhan it is very important for ones body to be able to move freely andcomfortably without having ones mind worry about falling off ones seat or hitting something. Aorthat reason it is better for adhaks to sit on the floor on a soft rug covered by a plain cloth, sothey do not have their minds occupied by discomfort, or the fear of falling, or hitting something ifphysical Friyas (movements) happen automatically. Bne need not sit cross-legged or in anyspecific way. If one is not able to sit on the floor one may sit on a sofa or chair or whatever one

is comfortable sitting on. Nust make sure that your movements are as unrestricted as possibleand that your mind is not preoccupied worrying about falling off the chairEsofa or of you hitting



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something. it in a normal, natural and simple posture and leave it up to the "other 3nergy(1rana hakti) to do the rest.

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Is it +er$ beneficia( to ,o Sa,hana at Brahma "uhurta /about one an, a ha(f hoursbefore sunrise7 for e)am*(e beginning at aroun, F%EE am if the sunrise is at %GE am06

itting for adhan at any workable time, based on a adhaks choice, is fine. ut of course,one should not sit for adhan within four hours after a meal. rahma "uhurta is a particularlyauspicious and favorable time to sit for adhan. *t that time, having 0ust woken from sleep, ourbodies are well-rested and fresh, and we have been removed for several hours from our day-to-day worldly affairs. $his makes it somewhat easier for our minds to become calm and enablesus to get into a meditative state somewhat #uicker. ut, any workable time, other than withinfour hours after a meal, is fine. Incidentally, we should never do adhana. We should 0ust sitfor adhanEadhana and let the 1rana hakti ("other 3nergy) do what it needs to do. Bur roleduring adhan is to 0ust sit and to observe.

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I ha+e been tr$ing to fo((o! the instructions for an Intro,uctor$ Stu,$ of "aha 2oga.1s suggeste,7 I ee* m$ bo,$ re(a)e, an, tr$ to obser+e m$ breathing. Ho!e+er7 after ashort !hi(e m$ min, gets ,istracte, an, I start thining about a(( in,s of things. Ho!can I ee* m$ min, from getting ,istracte, an, to ee* obser+ing m$ breathing for(onger *erio,s6

It is very important for adhaks not to try to control their minds or their thoughts. Nust as youobserve your breath, observe your thoughts. *s a thought arises, let it arise. Nust observe it. $hethoughts that arise are the result of past actions (Farmas) which result in the attachments and

aversions stored on our hard disks.

uring adhan, these thoughts arise as the processes for cleaning our hard disk begins. Nustobserve a thought as it arises, do not attach your mind to it, and 0ust let it go. *s you let athought go another might come. Bbserve it as well, and let it go. $his is 0ust like standing on theside of a street observing the cars as they come and go. Gradually, the traffic will thin out andthe moments between one thought going away and the ne!t thought coming will begin toincrease. $hese are the moments of calmness and bliss. When the hard disk of our attachmentsand aversions is cleaned through regular adhan, deep meditation will automatically follow andyou will reali'e your true nature. $his is essentially what hagwan hri Frishna conveyed to *r0una in the hagwad Geeta.

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Wi(( Naam :a*a /chanting of the name of o,0 he(* me meet m$ 1ara,h$a Dai+at/fa+orite form of o,06

aam Napa of *aradhya aivat or any Napa (chanting) is helpful in calming ones mind. *nyNapa without any specific 1ranav (*um) can be performed anywhere and at any time. &owever,Napa of specific "antras, or those with 1ranav in them, should not be done at any random placewithout following the purification norms specified. Aor e!ample, igambara, igambara hripadHallabha igambara or &are /am, &are /am, /am /am, &are &are can be chantedanywhere because these "antras do not include the 1ranav sound. It is important to rememberhere also that when sitting for adhan, adhaks should never do aam Napa or anything else.If aam Napa happens automatically during adhan, thats fine, but please refrain from beingthe doer during adhan.

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I ha+e hear, that Naam :a*a /chanting of the name of o,0 shou(, be obtaine, fromone@s uru. Does this mean that one shou(, not chant the Naam /name0 of one@s choice6Does one ha+e to be carefu( about the La$a /s*ee, an, fre?uenc$0 of chanting6 Is it oa$to chant mantras such as 5Digambara7 Digambara Shri*a, a((abha Digambara5 !ithouturu@s a,+ice6 &tc. etc.

Ruestions such as the above have been answered in previous issues of elf *wakeningbut in the interest of clarifying this and other such issues which keep coming up, here is theanswer to this and similar other #uestions.

It is very important to remember that the "aha 2oga approach does not re#uire or ask theadhak to do anything. &e is not asked to perform intentionally any of the 2oga practices suchas *sanas, "udras, aam Napa, etc. *ll he is asked to do is sit for adhan, to rela! his body,surrender to the "other 3nergy and to observe his normal breathing.

If during adhan he finds himself automatica(($ engaging in aam Napa or *sanas or "udras,or any of the other 2ogic practices, he should let them happen and 0ust play the role of anobserver. It is important for him to let happen whatever happens automatically, but notintentiona(($ do anything. Aurther, the #uestion related to a adhak receiving a "antra from 1.1. Faka "ahara0 does not arise. 1. 1. Faka "ahara0 gives ankalpa eeksha (initiation bymeans of thoughtEintent), not "antra eeksha. uring adhan, if a adhak finds himselfautomatica(($ chanting a "antra, he has nothing to worry about in terms of whether it is theright "antra for him or is the fre#uency of his chanting right, etc. &e can rest assured that whenhe surrenders his body and mind to the "other 3nergy during adhan, he will not allow anyharm to come to him. * adhak should always remember that he is not the KLSdoer when hesits for adhan it is the "other 3nergy which automatically makes things happen for theadhaks spiritual progress.

Bf course, at other times besides adhan, a adhak may chant a "antra to calm his mind, if hewants to do so. *s has been e!plained previously, Napa of "antras without the 1ranav (*um)sound can be performed anywhere and at any time. o a adhak can perform the chantigambara, igambara hripad Hallabha igambara anywhere. &owever, "antras with the1ranav sound should not be performed without following the norms specified and there isliterature available on this topic, including a book by "r. H. F. 1hadke. We, however, do nothave any specific guidance on this topic. $he "aha 2oga path we follow involves the adhaksurrendering to the "other 3nergy during adhan and (etting things ha**en7 not ,oingan$thing specific.

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I am ,oing Pur+a'abh$as /intro,uctor$ a**roach to "aha 2oga0 an, !hen I sit forSa,han I tr$ to fo((o! the instructions of obser+ing m$ breath7 etc. Ho!e+er7 !hi(e I canfee( m$ breath !hen I inha(e /because it is coo(0 I cannot fee( it !hen I e)ha(e. -in,($a,+ise me on ho! I can concentrate on m$ breath. 3urther7 !hen I sit cross'(egge, forSa,han7 I am unab(e to re(a) m$ thighs an, m$ bac musc(es. I a(so tr$ to ee* m$ s*ineerect !hen I sit. P(ease a,+ise me on ho! I can re(a) m$ bo,$ !hen I sit cross'(egge, for Sa,han.

* adhak following the "aha 2oga approach should not consider himself the doer duringadhan. Whether it is adhan after having received eeksha or as 1urva-abhyas, all a adhakshould do during adhan is to close his eyes, sit, rela! his body and observe his automaticbreathing or Friyas (physical or mental movements) if they happen.

* adhak who has received eeksha might have physical kriyas happen to him during adhan.&is role is to 0ust be the observer of those kriyas, not consider himself the doer. * adhak sitting



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for 1urva-abhyas may not have kriyas happen to him (most likely not in the initial stages of1urva-abhyas), so he should 0ust sit in a rela!ed position, close his eyes and observe thenatural intake and e!halation of his breath or 1rana. &e should not do any specific type of1ranayam (structured breathing), but 0ust let his automatic breathing happen, and he should 0ustobserve the breathing process. If distracting thoughts arise, he should not do anything otherthan redirect his attention back to observing his automatic breathing. &e should not try to

concentrate his thoughts on anything, not even on his breathing. &e should 0ust be anobserver. $herefore there is no need to feel your breath as it goes in and out. Nust be awareof your body as you automatically inhale and e!hale.

$he natural breathing process is an involuntary process, so the adhak cannot consider himself as the intentional doer of his own automatic and involuntary breathing. y putting himself inthe observer role of his own automatic and involuntary breathing, the adhak is taking the firststep toward letting his 1rana hakti be the doer during adhan and himself being 0ust theobserver. $his is an important step toward letting go of his ego and the conscious control overhis body and mind. Bnly when he begins to do that will the adhak begin to get a feel for theChaitanya hakti that resides in us all. $his is not 0ust something to be read, it has to bee!perienced by sitting for adhan, whether as 1urva-abhyas or after eeksha.

*bout your posture during adhan we suggest that the adhak sit cross-legged on acomfortable asana, close his eyes, rela! his body and observe his automatic breathing. $headhak should not try to keep his spine erectEstraight at all. Nust sit comfortably on an asana,cross-legged or otherwise and rela! your body. +et your neck and spine be rela!ed. If your legmuscles hurt if you try to sit cross-legged, then 0ust sit comfortably without crossing your legs.$he idea is to get your attention and direction away from your body, so trying to keep the spineerect, etc. and making your body do something specific is entirely unnecessary and in factcounter-productive. If during adhan you automatica(($ an, in+o(untari($ find yourself doingsome kriyas such as specific asanas or 1ranayams, i.e. such kriyas start happening, then that isfine as long as you 0ust observe the kriyas and dont willfully do them.

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I ha+e recent($ recei+e, Deesha7 but !hen I sit for Sa,han I ,o not ha+e -ri$asha**ening to me. I ha+e been to(, to obser+e !hat is ha**ening7 but if I ,o not ha+e*h$sica( ri$as ha**ening to me !hat shou(, I obser+e6

*fter eeksha (initiation) a adhak should sit regularly for adhan for about 7 hour everyday. &e should not consider himself the doer during adhan but should play the role of anobserver. If any kriyas such as *sanas, 1ranayams, "udras or andhas happen to him heshould let them happen and he should 0ust observe them. If specific physical kriyas do nothappen, he should not be concerned about that because he is not the doer. &e should 0ustobserve the kriya that happens to all living beings, which is his normal and automatic breathing.&e should observe his breath, which is the physical manifestation of 1rana hakti ("other

3nergy) as it goes in and out of his body. &e should not try to control it or do 1ranayam 0ustobserve his normal breathing process. If a certain thought arises as a distraction, he shouldgently redirect his attention to his breathing. $his will automatically result in his letting go of thatthought. Bver time he will find himself observing his thoughts, eventually leading to observingthe interval between thoughts. When he begins to do that, i.e. be the observer during thethoughtless state between thoughts, he will begin to get a glimpse of true enlightenment.

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Whi(e ,oing ,h$an7 man$ times m$ bo,$ +ibrates u* an, ,o!n uncontro((ab($ as if Iam a *neumatic ,ri(( /of the in, use, to brea roc0. 1t times m$ breath gets choe, an,I fee( that m$ hea, is going to burst out!ar,s. What are these ri$as an, !hat cou(, be

their *ur*ose6



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*ll Friyas of various types are manifestations of the "other 3nergy. * adhak should seethem 0ust as an observer or onlooker, not a doer. $hese are automatic activities manifested bythe "other 3nergy and should not cause any concern or fear.

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What is the thir, e$e6 Ho! ,oes it o*en6 What ha**ens after the thir, e$e is o*ene,6Does the o*ening of the thir, e$e resu(t in the sa,ha getting e+er$thing he nee,s toget6

$his is a higher stage of adhanaEmeditation where the adhak is e!periencing some activityin hisEher *0na Chakra in the middle of the eyebrows. Bnce the "other 3nergy (Fundalini) isactivated she will give the adhak all the e!periences heEshe needs. $he adhak should simplysit for adhana as an observer, without any material or specific spiritual desires or e!pectations.

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Often ,uring Sa,hana7 Prana$am taes *(ace automatica(($7 but it ,oes not fo((o! an$*rescribe, time ratios such as


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2ou should continue to sit for your adhan regularly, keeping your body totally rela!ed, 0ustobserving your natural and automatic breathing and whatever physical and mental activities(kriyas) happen to you. 2ou should not do anything during adhan, but let whatever happenshappen automatically. it for adhan with a prayer for total surrender and leave everything elsethat happens to the "other 3nergy or 1rana hakti.

It is very important to keep in mind that each adhaks e!periences are uni#ue and will dependto a large e!tent on ones Farma and the diligence with which one sits for adhan. $here is atendency for adhaks to dwell on what e!periences they are having and which ones they arent,and being concerned that they are not making appropriate progress if they are not e!periencingall the e!periences they have read about in books and maga'ines. $his is very counter-productive because it is not at all necessary for each adhak to get all or any of the e!periencesone reads about in books and maga'ines.

It is very important to remember that e!periences during adhan are not ends in themselves butare only the means by which the 1rana hakti achieves the specific type of spiritual purificationneeded by you. o you will only e!perience those activitiesEfeelingsEsensations that are uni#uelyessential for your spiritual progress. Aocusing on the e!periences themselves will only lead to

enhancing ones ego or to an unnecessary feeling of despair, both of which will detract frommaking further spiritual progress. It is important for you to observe your automatic breathing, beaware of what you are e!periencing, and en0oy those e!periences that are pleasant or blissful,but not dwell too much on the e!periences per se.

Whatever fear you are e!periencing is all a part of the Friyas that happen, and which are uni#ueto each individual depending on hisEher needs. $hese Friyas remove the effects of past Farmas(actions) and will #uit occurring as the negative effects of past Farmas get erased throughregular adhan. *s one makes progress in ones adhan, meditation e!periences will becomemore stable and peaceful. Gradually, only finer and subtle movements of 1rana ("other 3nergy)will be e!perienced leading to a profound sense of calmness and bliss. /est assured that if youare diligent in sitting for adhan regularly, the awakened Fundalini hakti will also be doing her 0ob of spiritual purification with great diligence.

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Wh$ are -ri$as /*h$sica( or energ$8*ranic mo+ements0 ,ifferent for ,ifferent Sa,has!hen it is the same energ$ /-un,a(ini Shati0 that is a!aene, in a((6

*lthough the energy that is awakened, the Fundalini hakti, is the same in all adhaks, eachadhak comes with different initial conditions. o two individuals have the same spiritual basisand amskars (attachments, aversions and other characteristics that result from past Farma).ecause of this, each individual comes with a different and uni#ue hard disk and therefore thecleanup process re#uired for each one of us is different. $he Friyas that arise during adhanare nothing more than manifestations of this cleanup processKL�, therefore the Friyas thateach adhak e!periences are uni#ue to hisEher needs. *s the cleanup process continues theFriyas e!perienced also change, becoming increasingly subtle as the adhak becomes moreand more clear about hisEher true nature.

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Since recei+ing Deesha recent($ I ha+e been ,oing Sa,hana ,ai($ an, ha+e ,e+ote,($fo((o!e, a(( restraints an, ru(es. Ho!e+er7 I ha+e not $et ha, an$ fee(ing of risingcurrents of energ$ or other such e)tra'or,inar$ e)*eriences. I no! $ou !i(( thin I ambeing too im*atient7 but I !as !on,ering ho! (ong it !ou(, tae for such fee(ings an,e)*eriences to begin. I re?uest $our constant b(essing an, *ra$er to "other -un,a(ini togi+e me s*ee,$ *rogress in m$ s*iritua( #ourne$.



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3!periences during adhan will vary from adhak to adhak depending on the individualsaccumulated amskars from this and previous lives. * adhak should sit for adhan (not doadhan) without any e!pectations of specific or general e!periences or Friyas. &aving suche!pectations will, in fact, obstruct the free flow of 1rana (energy) and retard progress. Bne mustbe patient and be thankful to the Gurudev who has bestowed the gift of haktipat eeksha outof compassion, without any consideration of whether the seeker is deserving of the eeksha or

not. *s you allow the hakti to do her work by surrendering to her completely and without 0udgment, you will gradually begin to see progress.

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During Sa,han I sometimes fin, m$se(f getting s(ee*$. I am not sure if it is true s(ee*7but I seem to no, off !hich sometimes ,isru*ts m$ Sa,han. Is this some in, of anobstac(e /5ighna�0 to *rogress6 Ho! shou(, I best ,ea( !ith it6

If you feel sleepy during adhan, let sleep happenKL�. $here is nothing wrong in allowing itto happen. It is also a Friya and you should 0ust accept it without any guilt. ometimes such

sleep is useful in removing certain obstacles to progress in the brain itself therefore suchsleepiness should be taken to be an automatic sign of progress. When your sleepy mode ends 0ust continue with your ongoing adhan.

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uru#i7 ho! shou(, !e #u,ge !hether !e are maing *rogress in our Sa,han6

* simple way to 0udge our progress is - if our wants and desires have begun to reduce, thenwe can be sure that our adhana is on the right track. $he effect of adhana is similar to that ofpouring pure water into a pot full of mud. When you start pouring pure water in the pot, the mudstarts flowing out and the turbidity starts reducing. Ainally, a time will come when 0ust pure water

will remain in the pot. If we sit for adhana daily, the pure water of adhana will continually bepoured into the muddy water within us. *nd, since the hakti - i.e. "other 3nergy - has enteredthe body, it will certainly continue the purification process. It doesnt depend on our specificactions or Friyas. Nu

sidd ha yoga

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