Foreword

In the quest of the everlasting, the fountain of the spiritual Mother Energy has always been

a source of investigation. Such a search has been carried out through an innumerable ages

in India. India has been a sure asset for tapping such an energy and has always been a

master guide to satisfy such a quench. Among the stalwarts the crown jewel of saints Shree

Jnaneshwar Maharaj has already been a pathmaker for a man in the street hankering and

really thirsty and full of inquisitiveness for such knowledge. He has explored it through

Jnaneshwari in which every stanza is drenched with nectar of everemerging Mothers Grace.

‘Kundalini Shaktipata Yoga’ will have to be regarded as the simplest, cheapest, topmost,

the world has since ever seen. Various means and methods have been glorified and they

possess their own specificity.

This information comprises in a nutshell, the cardinal essentials which would encompass

the practices as well as the amazing experiences which bear truth as gathered from the

varied masses, those would ensure its effectiveness leading slowly toward entire

satisfaction and attaining of real worth of life structure.

Even a clear observational glance through the "signs of awakened Kundalini" especially

by this marvelous method of ‘Shaktipata’ would capture the hearts of the eagerly

searching souls in the real quest of living eternal happiness.

Words have their limits and would surrender to the eternal unfathomable depth and would

cease and merge in themselves.

Oh! My dear friends! ‘Shaktipata’ method in these mundane transitory evermarching

worldly affairs, positively and spontaneously too, move your hearts and would try to bring

on a natural automatic overflowing nectarous stream with an everlasting peace of mind.

The amazing wonderful part of this Shaktipata sadhana is that the things would happen

due to a powerful (perhaps unchallengable) force, automatically driven by a divine

power due to which the world exists and moves without any purposeful effort.

The readers are therefore requested to throw off themselves in the everlasting potential of

the Mother Energy by relaxing their body elements to the highest relaxcity and the

par excellence surrender of thoughts to experience the inner core of solemnity.

Entry towards the ‘Shaktipata’ doctrine, by accepting Deeksha (initiation), would be the

only course to achieve the ever melodious and evercharming blissful grace.

(N. Y. Dhekane)

Chapter 1 - General Outline of Siddhayoga

Introduction

1. Throughout the world it is only in India that the Science of Yoga has been studied in

detail with good depth and with practical demonstration. The four main branches of

the Science of Yoga known to the people are Hatha Yoga, Mantra Yoga, Laya Yoga,

and Raja Yoga. But the path of the Siddha Yoga (Maha Yoga or the Yoga of

awakening the Serpent Power, Kundalini Shakti Jagaran), the supreme path of the

Indian Origin, is recently coming into light among the people. This narration has

been put forward to acquaint the common people the importance of the Siddha

Yoga.

In these days of intolerable stress and strain prevalent in our homes, country and the

world, to maintain the balance of mind is exceedingly difficult. Following the path

of Siddha Yoga it would be easier for anyone to maintain the mental equilibrium.

2. Shrimad Bhagavad Geeta can be considered as an authentic text on the Siddha

Yoga. Each and every chapter of this Divine Song (Gita) concludes with refrain,

[Tr.: Thus in the Upanishad of Shrimad Bhagawad Geeta, the science of Absolute

Reality (Brahma-Vidya) and in the scriptures of yoga......]

Even on the battlefield Lord Krishna insists on Arjuna, to be a Yogi rather than

becoming an ascetic (one who performs penance) or a jnani (pursuer of knowledge),

or a karma yogi (a man performing rituals or selfless actions).

In the Bhagavad Geeta, Lord has advised people making Arjuna as the medium, to

follow and practise this secret Raj-Vidya. This Raj-Vidya is the supermost spiritual

knowledge. Lord desires that people should procure that knowledge which is

advocated by the Vedas. Shri Jnaneshwar Maharaj, the crown jewel amongst the

Saints has expounded the Geeta through his commentary Jnaneshvari so explicitly

that the (bottom most people) layman can follow it. He begins his Jnaneshwari

with:

[Tr. : Bow to the Primal Power, Om (Pranava) which is described in the Vedas,

(and) hail to the Supreme Soul to be realised by the self.]

3. In his youth when Lord Shri Rama was in a perplexed state of mind, His Holiness

the sage Shri Vasishtha (the great spiritual master) showered on him with the grace

of Siddha Yoga initiation, by the power of which all the doubts of Shri Rama were

dispelled at once. Likewise Shri Ramakrishna Paramahansa by merely a touch

graced Shri Vivekananda with the spiritual power which led him to achieve his life's

ultimate goal of Self-Realisation. To achieve one's life's goal (Self-Realisation) it is

important to have recourse to the Siddha Yoga for his spiritual progress. The

follower of this path can maintain the equilibrium of his mind and body in these

circumstances of stress and strain.He can easily attain the stage of a person with a

steady mind as envisaged by Lord Krishna in his Divine Song, Bhagavad Geeta.

What is the Siddha Yoga?

In this system of the Siddha Yoga the initiated has to take no efforts to achieve his final

goal. Hence it is called the Siddha Yoga. The follower of this path starts experiencing

involuntarily various movements of the mind and body due to the will power of the

spiritual master. The tendencies of the mind towards the external worldly pleasures of the

aspirant are slowly reverted to inner bliss of the Soul.The extrovert aspirant gradually

becomes introvert by the grace of his spiritual master. Through Sushumna from the base of

the spinal (cord) column (Mooladhara),the current of the Life Force (Prana), which moves

upward towards Sahasrara, is felt by the initiated and he also starts getting various

astonishing spiritual experiences which are innumerable. Some of the experiences of this

kind are incorporated in the chapter-III under paragraph eight for information. It is worth

remembering that all these experiences are not acquired by each and every aspirant but

only those expericences are experienced which are essential for the perfection of that

aspirant.

The Siddha Yoga means Shaktipata Yoga: Transmission of power:

Following the (Maha Vakya) Great Statements of the Vedas when a human being

experiences communion with God (Brahma), it is called 'Knowledge'. By the grace of God

and by the favourable glance of the spiritual master a deserving disciple achieves this

'Knowledge' through the transmission of spiritual power.

Shaktipat:(Tramission of spiritual Power/Descent of spiritual energy upon an

aspirant):

Although the Serpent Power (Kundalini Shakti) is all pervading and eternal it remains

ensnared in the sinful deeds of the past many births. By the grace of the spiritual master the

sins committed by the intiated are uprooted and the dormant Serpent Power (Kundalini

Shakti) becomes active. The layers over the Primal Power (Moola Shakti i.e. Kundalini) are

removed and she merges into her original form of the Divine Entity by the transmission of

spiritual power. Owing to the awakening of the Serpent Power, the vital Life Force (Prana)

rises upward and consequently mind and Life Force (Prana) both merge into one

completely. Hence this path is known as the Siddha Yoga or Maha Yoga.

This path is of the type of [Restraint over tendencies of mind] mentioned in Yoga Darshan

by the great sage Patanjali. This state of mind can be achieved spontaneously and instantly

by the grace of a spiritual master. The important difference between the Siddha Yoga and

other Yogic paths is that the followers of other yogic systems have to make strenuous

efforts to accomplish the final goal,while the follower of the Siddha Yoga experiences

automatic physical movements of all the four Yogas namely, Hatha, Mantra, Laya and

Raja according to the requirements of his body, mind and accumulated impressions of past

deeds. If an aspirant needs Bandha, Mudra and Pranayama (breath control) to purify his

mind, Prana and senses, these Yogic feats (movements) would happen automatically. If the

aspirant needs mantra, he would receive it in a dream or through the divine utterances etc.

Like-wise it is also observed that the spiritual progress of a devotee, absorbed in God's

worship is accelerated and he attains higher stages like Manonmani and A-manaska (higher

thoughtless state of mind) due to grace of the serpent power (Kundalini Shakti). It can be

stated firmly that for the complete purification of an aspirant's mind and body, the serpent

power (Kundalini) herself employs one or all the four ways of Yoga.

Information about the Serpent Power (Kundalini):

The Serpent Power (Kundalini) having coiled up in three and half turns resides in the base

of spinal column (in the Mooladhara). Her original nature is similar to the light of crores of

lamps put together. Its awakening is quite essential. After the initiation the initiated feels

the presence of the Serpent Power (Kundalini) in the form of vital Life Force (Prana)

through the automatic process of breath-control (Pranayam). As she remains dormant

(asleep) on the bulb at the base of spinal column (Mooladhara), the aspirant remains in

ignorance. Though the aspirant is the form of God Shiva, the supreme power in him

remains covered. The supreme power generates Life Force (Prana/Vital air) breath, Fire

(Agni), vitality (Bindu) and sound (Nada). To gain the knowldge of this power (Serpant

Power) one has to surrender himself completely to the spiritual master for his favourable

grace. Some people call this power (Shakti) as the Primal - Fundamental Power, some as

sushumna, some as Kundalini (serpent power), and some as Sarasvati, Deity of learning.

She is also known as Mahamaya, Mahalaxmi, Mahadevi, Sarasvati and invisible

Fundamental Power (energy). Because of Her presence, one's body, mind and breath

(Prana) become active. All the activities of the world spring from this Supreme Power.

Aspirants who are not initiated do not get real benefits of their efforts of practising

meditation, of knowledge of scripture etc., of Yogic practices, of recitation of God's name,

of penance, of worship of God or of any kind of religious service. Therefore it is absolutely

essential for an aspirant to get initiated. Our physical birth is due to our mother whereas our

spiritual birth is due to the initiation of our spiritual master. Once the Serpent Power is

awakened, Yogic Practices, recitation of holy name (Mantra), worship of God, reading of

holy verses, in whatsoever way they are performed, yield good results. The life of the

initiated person turns into the one full of spiritual joy.

Guru Tattva [The Power of the Spiritual Master]:

An aspirant has to surrender himself to the spiritual master and pray him personally or

through a prayer-letter for bestowing on him his grace to awaken his Kundalini. Just as a

lamp is kindled by another lamp, a spiritual master awakens the serpent power of the

aspirant, who surrenders himself totally to the master with full faith and devotion.

Consequnetly all his sins are gradually wiped off and the initiated begins to feel the

presence of Divine Power. This is how the Guru-Tattva operates. According to the spiritual

science, the principle, which makes the initiated feel the direct experience of the

transmission of power (Shaktipat) is the Guru-Principle. Preceptors of Vedas call this

spiritual power, Chiti-Shakti, Yogis call her the Serpent Power (Kundalini), where as

mantra yogis call her Mantra-Chaitanya.

Respect for the Family of a Spiritual Master:

As a spiritual Master is divinity incarnate (God himself), the progress of an aspirant

commensurates with the degree of intensity of respect which he has for his spiritual master.

The initiated should try to have no untoward feelings for his spiritual master or for the

initiated fellow-brothers. Otherwise it will mar his progress. If there is good friendly and

brotherly relationship among the disciples of the spiritual master the progress of spiritual

power (Guru Tattva) is fast. It is beneficial too. The superb feeling of well-being among all

the initiated fellow brothers, described in the following verse of the Rigveda will enhance

the spiritual progress of all and will bring worldly, Divine and spiritual peace to all.

[Tr.: Pray God, let all be happy, healthy and prosperous. Let there not be anyone grief-

stricken.]

Shri Jnaneshwar Maharaj Praises the Siddha Yoga:

The path of the Siddha Yoga can be compared to the path of birds' sky-way (Vihangam

Marg), in which an aspirant bird enjoys easily the fruit (of spiritual progress) owing to the

godly gifted power. The Saint Shri Jnaneshwar Maharaj was initiated into the path of

Siddha Yoga by his spiritual master, Shri Nivrittinath Maharaj. He has related the yogic

experiences of this Yoga in several places in Jnaneshwari for the benefits of all the fellow

pilgrims of the spiritual path. Especially in the sixth chapter of Jnaneshwari, as the

blessings of his spiritual master, he has narrated in detail some of his own Yogic

experiences which he himself experienced without any effort. While reading the description

of this path in the Jnaneshwari it is possible that comman man may feel that such a difficult

path is not easy to follow. But by the grace of a spiritual master an aspirant starts getting

these experiences automatically without any strenuous efforts. So they need not have such

fears. The initiated persons have to simply watch whatever the experiences arise in their

meditation (spiritual practice). Shri Jnaneshwar Maharaj has disapproved of other Yogas

and other Yogic exercises which require special efforts. In the fifth Abhang of his book

'Haripath' he says,

[Tran. Various yogic practices and sacred sacrifical offerings would not yield results

leading to man's final goal, for they are sheer waste of energy and would create hurdle like

egoism in the spiritual path.]

It seems that he has indirectly criticised other strenuous paths of Yoga. The Siddha Yoga,

transmitted by his spiritual master Shri Nivruttinath Maharaj and practised and experienced

by him should be made known to common people as it is easy to follow, hence he

recommends it in his work, Jnaneshwari:

[Tran. Is there anything so easy as this yoga ?]

The Siddha Yoga the Bestowal of Eternal Bliss:

Worldy pleasures solely depend upon outside objects of men. For example, you get amiable

wife, a renowned son and an official promotion etc., all these pleasures you receive from

external objects. These pleasures are simply transitory. The spiritual joy is attainable even

without ear-pleasing words, eyecatching sights or enchanting fragrance. This is the bliss of

the Soul. This unparallel path of Sidda Yoga is the bestowal of eternal bliss.

Chapter 2 - The Significance of Prana (the Life Force)

1. Prana (Chaitanya): The Main Deity of the Siddha Yoga.

The Life Force (Prana) coupled with the will of the spiritual master is the main

Deity in the practice of the Siddha Yoga. The worship of this Deity means efforts

being made to obtain the grace of the spiritual master. To obtain the grace of this

Deity, the importance of the Life Force (Prana) should be understood thoroughly.

2. Prana - The Real (Bosom) Friend in the Life

There is none who does not know the Life Force (Prana) for in the practical life the

Prana (Life Force) means involuntary process of breathing. Who doesn't know it ?

The importance of the Deity is easy to understand. The (Life Force) Prana is the

vital principle of the whole world and a layman is capable of grasping its meaning.

In the practical life one may emphatically say, "Someone is my 'bosom friend' and

dearer to me like the Prana (Life Force)". But it may happen that due to difference

of opinion, both may get separated and their friendship is broken. However from the

beginning of life till its end, it is only the Prana that maintains the real friendly ties

and deserves to be called as, the real friend. The compound word the 'Life-Friend',

should be understood in such way that Life Force (Prana) is the 'real eternal friend'

or the intimate friend. For if the Life Force (Prana) deserts the mortal body of a

man, his life comes to an end.

According to the philosophy of the Upnishadas (it means) the Life Force (Prana)

itself is nectar. The tenet is quite known and popular.

[Tr.: The whole world is embodied in Prana.]

Breath may be taken as the moving form of the Life Force. Only the still breath

contains profound energy. The energy in the breath is indebted to the (Life Force)

Prana.

3. Who is strong - the Prana (Life Force) or the Mind?

Mind and the Prana are very close and in the practice of breath-control

(Pranayama) the control over the breath gives strength to it (Prana). When the

mind stirs, the breath also starts pulsating, similarly when the Prana (Life Force) is

disturbed, the mind also gets stirred. It is revealed that the Life Force (Prana) is

superior to the mind. For example, at times there is a competition amongst children

to find out who can hold breath for a long time, an attempt is made to subdue the

Life Force (Prana) overlooking its significance. What would happen if a child

makes an attempt to control breath for a longer time only on the strength of mind?

Ordinarily breath can be controlled for 20, 25 or 30 seconds only, but if the breath is

held for a longer time the hand over the nostril is thrown off aside due to the force

of Prana and Prana rushes in. Therefore the strength of the Life Force (Prana) is

superior to the mind.

4. The Nature of mind and Prana (Life Force):

The relation between mind and Prana is revealed in the Purusha Sookta.

[The moon emerged from the mind and that the Sun from the eye of the body of the

cosmic Person]. In this hymn the description which the ancient sage has laid down

before us is quite useful in comprehending their significance. In the context of the

formation of the universe, the comparison between the moon and mind as well as

between the sun and Prana is quite convincing. It indicates their prudence. The

comparison of the moon and mind is very apt. Just as the moon has full-moon and

no-moon phases of the opposite direction, the mind too has two extremes. It

sometimes ascends to the higher ideas and descends to the lower mean thoughts.

The mind sometimes assumes itself as a king and remains in the lofty thoughts and

ideas but in a moment it sinks into beastly thoughts. Chaitanya Shakti as compared

to the Sun is eternal and is the cause of creation, sustenance and destruction of the

Universe. In the hymn of Saura Sukta, the Sun is said to be the soul of the Universe

and it is also the Life Force (Prana) of the Universe.

It is evident that Prana is the eternal principle of the Universe. The other notable

fact is that according to the astronomical science the moon is luminous owing to the

light of the Sun. The moon has no light of her own. The luminosity of the moon is

only due to the reflected rays of the Sun. It means the moon cannot shine without

the existence of the Sun. As per the analogy cited above, it will not be untrue to say

that mind owes its existence to Prana. Even if mind ceases thinking and pondering

for some time, the life of a human being continues to exist. But if Prana stops

functioning, the mind will not exist at all. When the soul deserts the body, the Life

Force (Prana) reverts to its original place in the outside world. Mind which like the

moon oscillates between full-moon and no-moon phases which are unsteady and

transient, cannot be an ideal object for meditation. On the contrary the Life Force

(Prana) akin to the Sun should be accepted as the eternal principle of the Truth. Its

worship is beneficial and acceptable to us. That is why in India the worship of the

Sun is considered to be superior.

5. The Universal Importance of the Life Force (Prana):

From the aforesaid exposition you must have observed that the (Life Force

Principle) Prana Tattva is superior to the mind. Not only that but if we say "the

Prana is the only religion of the whole world", such a statement will have to be

accepted as the true one. The sages have defined religion as:

[Tr.: That which sustains life is religion and religion sustains people.]

If this definition is accepted, the same can be further elucidated; the existence of

body, mind and intellect is not possible without Prana. Without Chaitanya all the

functions of (sense-organs like) hearing, speaking, touching, seeing, smelling, as

well as tasting are not possible. It can easily be understood that the Life Force

(Prana), which is the all pervading primal force is the basic religion of the universe.

It is an irrefutable fact that Chaitanya is the only religion of the whole Universe. It

needs no further debate, for all the discussion would be futile. We shall have to

accept that Chaitanya (Prana Tattwa) is supreme doctrine. If a prime minister or a

person having the highest post like the President of a nation or a less intellectual

person or any layman proudly says, "My dear friend, your religion is not acceptable

to me and I shall not follow it". His speech of this type is of no value. While

speaking and thinking in the absence of the Life Force (Prana) i.e. Chaitanya, a

person is completely incapable of expressing his thoughts by way of speech. Prana

is the only religion of the whole world. You may call it by any name, some call it

Self Consciousness (Atma Tattva), some call it as Consciousness (Chaitanya), some

call it Supreme Consciousness (Brahma Tattva) and some call it as cosmos. Thus it

is undebatable truth that Chaitanya is the only religion of all.

6. How is the Life force (Prana) supreme?

A story in the Upanishada clarifies the fact that the Life Force (Prana) is supreme.

Once there was a quarrel over the superiority amongst the sense-organs used for

seeing, hearing, touching, tasting and smelling. First of all eyes claimed, "You

cannot enjoy the beauty of the world without eyes and then what is the life worth

for? The life would be gloomy. Hence in all the sense-oragans we are superior to

all". The ears contended, "if you are unable to hear melodious chirping of birds,

sweet babble of children and ear-pleasing superior music, you will greatly be

missing charm in your life". "Pleasant sensation experienced by the tender touch of

the skin will not be enjoyed in my absence, hence you should accept my

importance," emphasized vehemently the senseorgan skin. The tongue argued in an

enchanting manner, "To relish the taste of different foods varying from tasteful

dishes to the sweet nectar, my presence is a must". At last the nose posed his

superiority saying, "Only with my help you can enjoy fragrance of different

perfumes and flowers like roses. Hence you cannot reject my superiority."

The Prana, the king of the sense-organs, was already present there, when this

controversy among the sense-organs was going on. In order to apprise the sense-

organs their real worth the Life Force (Prana) said, "You can continue your debate

over the supremacy, I am just going out for half an hour." Saying thus when the Life

Force the Supreme Lord of all (Prana-nath) started to move out, each sense-organ

began to lose its intrinsic power of seeing, hearing, touching, tasting and smelling.

Eyes failed to see and ears to hear, the skin could not feel the touch, the tongue lost

its tasting ability and the nose its sense of smelling. All the sense-organs realised

their mistake and they entreated the Life Force (Prana) not to desert them. It is

evident from this story that the doctrine of the Life Force (Prana) is the only

supreme principle in the Life.

7. Chaitanya is the only religion, all the rest are modes of worship.

Everybody in the world asserts that, "Only my religion is superior". How would you

refute this statement? Hindus claim that Hinduism is supreme, Muslims advocate

that their religion is superior, Christians propagate that Christianity is superior and

Christ is the saviour of the world. In this way all the religions boast their superiority

to others. How would you convince them the superiority of Chaitanya-religion? The

suitable reply to them is, according to our view, Consciouness (Chaitanya) is the

only religion of the world. All other so called 'religions' are simply various modes of

worship. The belief of Hindus in many deities gave rise to different sects which can

be called as various paths (to Self-Realisation), such as Vaishnava and Shaiva are

the two forms of worship. All these are different ways of worshipping the

Consciousness (Chaitanya). Shiya and Sunni are the two sects amongst Muslims.

They can be said as the two ways of approaching Chaitanya. Christianity too has

different sects known as Catholic, Protestant etc. They too also in a way worship

Chaitanya. All religions follow different ways of worshipping, but all of them really

speaking, worship Chaitanya Shakti. If the Chaitanya-religion is not accepted, no

religious worship is possible in the practical life. If Hindus desire to read Bhagavad

Geeta, Muslims wish to read Kuran and Christians long to read Bible, without

exception all will have to rely on the Life Force (Prana), Chaitanya. Worship of any

kind is quite impossible without the presence of Prana.

Really speaking all the people of different sects (and religions) in a way worship the

Consciousness (Chaitanya) by various ways. In this world there is nothing but

Chaitanya, hence any worship devoid of Chaitanya will not only be spiritless but

lifeless too and cannot exist. According to the discipline of the Siddha Yoga, the

worship of Consciousness-(Chaitanya)-the Life Force (Prana) is acceptable to all

followers of different sects. Therefore people of all (so called) religions in the world

qualify themselves and are eligible for the practice of this Siddha Yoga.

8. Chanting of God's name is the worship of the Life Force (Prana):

a. Mostly all the great souls and the saints insist on chanting of the holy name

of God. It is also considered to be the main and easy way of activating the

Serpent Power (Kundalini Shakti). Then why do you harp on following the

path of the Prana-Sadhana? Some people think that chanting of the holy

name is insignificant. But it is not so. To understand the real value of 'Name',

let us take an example in the practical Life.

A person named John died. The whole family was overshadowed with grief.

"Oh! John has departed, who will now look after us? What will be our

fate?". In this way the members of the family mourned. At that time a boy

came there and said, "Why are you all weeping ? John is still lying here".

But the elders in the family told him, "It is the body of John. John is not now

in this body". John has deserted the body. Here a question arises that to

whom we should attach the name John, to the body or to the Chaitanya?. It

would be proper to say that it is the Chaitanya in John that has left the body.

Here the name signifies Consciousness (Chaitanya) and name John = Life

Force (Prana).

b. Our names in the practical life are quite essential to know one another, but

our body is not our real form, for our true form is the Chaitanya, which

resides in our bodies with different names. Hence chanting of holy name in

essence is the worship of Chaitanya. The recitation of name (mantra),

whenever possible, is the easier way of pleasing the Chaitanya. The chanting

of the name of God and the worship of the Consciousness (Chaitanya) both

are the same.

c. However it is also true that the recitation of 'name' is only possible so long

as the Life Force (Prana Shakti) exists. In one Yogic path exhaling and

inhaling of breath is recognised as the basic form of spiritual practice

(Soham Sadhana).

The breath goes out with the sound 'Ha' and it re-enters with the sound 'Sa'.

It means while breathing in the sound 'Sa' is heard, and while breathing out

the sound 'Ha' is heard. The recitation of these two syllables 'Sa' and 'Ha' is

going on without the actual utterance. In this Yogic practice there is no need

of uttering these syllables for the practice of recitation, in a way it proves to

be beyond the expression of words. It does not depend upon its utterance, for

recitation is automatic and natural.

d. Having followed the Yogic practice, words are of no avail (are not useful in

advance stage). The description of the Supreme Consciousness (Brahma

Shakti) can be attemped by the utterance of Pranava or Omkar.

[Tr.: Pranava i.e. Om is an exponent of the Lord (God)]

[Tr.: The seeker who has an ardent desire to know God, transcends the

performing of Vedic rites (Shabda Brahma)]

When the mind is yoked to the Life Force (Chaitanya) that is, when it is

engaged in watching the natural and automatic breathing, the mind being

absorbed, chanting of the name becomes impossible. Therefore the

description of the supreme joy (Brahmanand) is beyond the expression.

By the practice of Yoga mind and speech get merged into the Life Force

(Chaitanya), resultantly their existence is dissolved. The saint Shri Eknath

Maharaj states clearly that when the articulation of words (speech) stops

functioning, the Yogic practice of a seeker commences.

The Yoga means cessation of tendencies of mind. This definition of Yoga

turns out easy to understand and experience. There is a difference between

the ceasing and the restraining the tendencies of mind. In the practice of the

Siddha Yoga the tendencies of mind cease automatically, they are not

restrained (kept under control) by efforts. When the practice of the Siddha

Yoga is faithfully and slowly continued all the tendencies of mind get

dissolved into the basic vibration of the Life Force (Chaitanya).

e. Before initiation there is no better way of awakening the Serpent Power

(Kundalini) than chanting the name i.e. the recitation of the name of the

Deity of one's own choice or the name given by some spiritual person in

authority. 'Chanting of name' should be resorted and continued all the while

except at the time of meditation.

f. In Maharashtra, and or many other kinds of 'Chanting' (Nama Smaran) are

well familiar to all people. It is quite essential to recite the name (Mantra)

assigned by the spiritual master or the name of our own favourite deity. As

cited earlier the practice of chanting (Nama-Sadhana) is by itself the

worship (practice) of the Life Force (Chaitanya Sadhana).During the

practice of meditation whatever experience arises automatically is allowed,

hence, 'chanting of name' arising (within) involuntarily is preferred to doing

it by oneself. The importance must be given to all those practices related to

the Life Force (Prana). During the practice of meditation, it should be borne

in mind that a peaceful and steady posture without any physical movement is

an important part of this practice.

[ Tr.: Chanting of the name is greater than the sky.]

In this way according to the statement of saint Shri Jnaneshwar Maharaj

'chanting' of the name should be considered as a subtle and efficacious way

of practice. So everybody should always keep with him this efficacious

weapon of 'chanting' (Nama Smaran) to cross the ocean of this material

world, with its help, it will be possible to acquire the knowledge destroying

illusion along with the help of the strong weapon of detachment.

The sweetness of automatic 'chanting' is unparallel, untiring and enjoyable.

Deliberate 'chanting' with a purpose should be continued till it arises

automatically from within. It will undebatedly prove beneficial. Hence the

significance of the 'chanting' should be accepted. Many saints have accorded

their consent to it.

[Tr.: Oh Soul, recite the name of the Lord Datta with each and every breath.]

In this precept saint P.P. Shri Rang Avadoot Maharaj states 'Chanting' is

advantageous. It is quite well said. While 'chanting' if the words of the name

(Mantra) are not uttered, the vibrations of the remaining words get spirited

and it will be the worship of the Consciousness (Chaitanya), which, in other

words, will be self-surrendering supreme devotion in the form of knowledge

at the feet of the Almighty.

Devotion is classified in nine ways -

It may be questioned that where this Siddhayoga Sadhana stands, in this

classified ways of devotion towards the Almighty. It is the nineth class of

devotion i.e. praising the Chaitanya with the mind without

any thought. In this way the followers of Siddha Yoga automatically perform

the highest type of devotion of . In other words Chaitanya in

the form of pure thoughtless state of mind worships the all pervading

Chaitanya and it can be stated as [Tr.: The wise

(realised) worship their own soul.]

Chapter 3 - The Siddhayoga Initiation

1. The Types of Yoga: There are two disciplines of the Yoga -

1. Abhava Yoga

2. Maha Yoga

In the first discipline of Abhava Yoga,perception of the Soul can be achieved by

contemplating on the Soul as formless and shapeless as per the Vedic philosophy.

In the second type of discipline of Maha Yoga the seeker merges himself into joyful

(ecstatic) state of samadhi through meditation.

2. The Ways of Initiation:

The awakening of an aspirant's Serpent Power (Kundalini) is called an initiation,

Shaktipat Deeksha or Vedha Deeksha. An initiation (Shaktipat) is effected by

transmission of spiritual glance, touch, (word) holy name (Mantra) or simply by

master's will power. The spiritual master transmits his spiritual power into his

disciple, who has full faith in his master. In all these four ways, the transmision of

the will of the spiritual master is the basic principle and the rest of the three are its

modes of transfer. The spiritual master at his will employs any one or two or the

three ways of initiation.

3. An amazing example of an initiation through Fax:

Spiritual aspirants are initiated by a spiritual master in his presence by glance

(sight), touch, word (mantra) or by the will power. A disciple (aspirant) having faith

in his master being far away from his master and who by any reason is unable to see

him personally, can be initiated by the will power of his master, by fixing a date and

time of initiation through a letter or even by a fax. In one example the spiritual

master initiated an aspirant by sending a fax message to him and the initiated

(aspirant) had an astounding experience. It has been noticed that some aspirants get

initiated simply by their participation in the spiritual congregation, while some

received initiation even by reading the books on the Siddha Yoga.

4. Types of Disciples:

There are three types of disciples according to their receptivity -

1. Those, who have to pass some more time for the ascent of the Serpent Power

(Kundalini Shakti), are 'slow-paced seekers'.

2. Those, who have a good speed initially, but later on their progress is slow,

are 'medium-paced seekers'.

3. Those, who as soon as initiated, obtain best experience, are considered to be

the 'best seekers'.

5. Initiation: Three ways of Transmission of spiritual Power -

It can be explained by an example. Suppose there is a sweet and ripe fruit at the top

of a tree. To enjoy the taste of the fruit,

1. an ant slowly comes to the trunk of a tree, slowly marches forward to the

branch and enjoys the taste of the fruit. The way is known as 'Pipilika-Path'

(Ant-path).

2. jumping from one tree to another a monkey comes from a distance to the

branch of the tree and directly starts tasting the fruit. This way is known as

'Monkey-Path' (Markat-Marg)

3. a bird flying in the sky, directly pecks at the fruit with its beak and starts

eating. This is known as 'Vihangam Marg' (the Birds'-Path). The path of the

Siddha Yoga which Shri Jnaneshwar Maharaj experienced and advocated, is

this 'Vihangam Marg'.

6. Authorisation for Imparting Initiation: (Samya and A-samya Deeksha)

As cited earlier there are four methods of initiation i.e. through touch, sight

(glance),word and will. Each one is divided into two i.e. authorisation of imparting

initiation can be classified as below in respect of the methods of initiation.

Authority possessing the power of transmission to initiate others is known as Samya

Deeksha.

Authority not possessing the power of transmission is known as A-samya Deeksha.

1. Initiation through 'touch':

a. Just as one Oil-lamp lights up any oiled wick the moment it touches

it. In the same way the disciples who have been authorised by their

masters, can impart (transmit) the same powers into other aspirants.

Such disciples can be considered as transmitters of spiritual powers

and they can continue the tradition of their spiritual master.

b. By the touch of a philosopher's stone iron turns into gold, but the

transmuted gold does not have capacity to (transform) the other

pieces of iron into gold. It means that by the grace of a spiritual

master though the disciple has attained his life's goal of God

Realisation, he does not have ability to transmit his powers into other

aspirants, nor can he raise or uplift others.

2. Initiation through 'Word' (Mantra):

a. A young cuckoo hears the voice of its mother and gains its voice,

after some period the grown up youngone has the power of

awakening the same voice by listening to its own youngones.

b. The peacock is delighted to hear the thundering sound of clouds but

it cannot delight other peacocks by its voice

A spiritual master initiates a deserving disciple through word (mantra) and

makes him feel satisfied for achieving his life's goal and by a special favour

he makes the disciple an initiator who can transmit his spiritual powers

through word (mantra) and thus continues the tradition of his master.

3. Initiation through 'glance' (sight):

a. An example of a tortoise is worth studying for the purpose of

initiation by glance. A tortoise nourishes its youngone by a mere

(concentration of its) sight and the youngone gets from it the same

nourishing power which awakens in it later on when it is needed for

the same purpose.

b. The Greek partridges are delighted to see the moon beams but they

themselves cannot delight others of their own kind.

4. Initiation through 'Will':

a. The fish nourishes its youngones by the concentration of will. The

former gives its power to youngones. The youngones later on when

grown up can also nourish their youngones by will power. This

occurs only by the God-graced will-power.

b. But a juggler creates towns, trees, roads and wells, but these objects

do not have power to create other objects by will.

It should be borne in mind that it is only by the grace of God or of the

spiritual master that the initiated are empowered to transmit the spiritual

power into others.The transmission by the unauthorised will harm the doer

and the receiver too.

7. Ideal places for Initiation:

Ideal places which are acknowledged good for initiation are a hermitage, a cowstall,

the house of a spiritual master, a worshipping place of one's own house, a dense

forest, a holy place, a garden and the bank of a river. In the same way initiation can

take place near a Bilva-tree, on the top of a mountain, in a cave, on the bank of the

river Ganges and the place and time specified by the spiritual master. The statement

of a spiritual master is equal to a Vedic command.

8. Amazing and Automatic Experiences after the Initiation:

Some characteristic symptoms of the awakened serpent power (Kundalini) are given

below. They are illustrative and by no means exhaustive.

1. When throbbing (vibrating) at the base of spinal column (Mooladhara)

begins, when the whole body starts shaking, involuntary breathlessness starts

beyond control, when breath is forcibly exhaled out, without volition deep

inhaling and exhaling of breath starts and when the body gets uncontrollable,

know that then Bhagavati Kundalini has awakened and become active. You

should then give up your assertive approach and sit witnessing what

happens.

2. When your posture (asana) becomes fixed, Uddayan, Jalandhar and

Moolbandhs result involuntarily, when you feel so energetic that you are

unable to sit quietly, know that "Paramashakti Kundalini" has become

active.

3. When your posture (asana) becomes (fixed) steady and sight is attracted

towards the middle point of eyebrows and you get automatic Kumbhak

(cessation of breath comes with no effort for inhaling or exhaling) and the

mind becomes vacant, void of all outward knowledge, feel that Mahamaya

Adyashakti [Primal Power] the (Goddess Kundalini) has come into action.

4. When you feel currents of the Life Force (Prana)rising from Mooladhara

upward to your cerebrum (Sahasrara) within you, automatic repetition of

Aum starts and with the rising of the Life Force (Prana) upward, the mind

experiences waves after waves of blissful ecstasy (happiness), think that the

Universal Mother (Jagadamba Kundalini) has come into action.

5. When you feel that bodily existence for the time being is lost (you feel as if

there is no body) everything looks vacant, your eyelids become slightly

closed and inspite of your efforts do not open, electric-like currents flowing

give delightful joy, know that Mahamaya Kundalini has come into action.

6. When with the closing of eyes (eyelids) your body falls to the ground and

you feel as if your life is passing away, nerves being strained, know that

Yogamaya Kundalini has become active.

7. When your mind gets influenced spiritually as if some spirit has taken

possession of your body and under that influence different postures (asanas)

of yoga are involuntarily performed and at the same time some sort of

breathing exercises start, know that the Divine power of Kundalini

(Ishwariya Kundalini Shakti) has become active.

8. When you close your eyes and decide to sit for meditation, your body begins

to feel a pleasant sensation (happiness), know that Rudrani Mahashakti

(Serpent Power) Kundalini has become active.

9. When you feel vibrations (movements) of Prana (Life Force) at different

parts in your body and feel its flow wherever you fix your attention and your

nerves begin to show easy jerks like the shocks of electricity giving pleasant

experience, know that the Goddess of Vidyut (Kundalini Shakti) has come

into action.

10.When all day and night you feel within your body some activity of (Life

Force) Prana is going on and whenever you concentrate your mind, your

mind becomes filled with joy and bliss at all times, even during the time of

sleep you feel currents of (Life Force) Prana rising up in your Sahasrara

and even in dreams you experience movements of Prana (Life Force), know

that the joy inspiring (Alhadini Kundalini) has come into action.

11.As soon as you sit for meditation, your body begins to shake and in ecstasy

of joy you involuntarily utter words and speak language not known to you

nor anyone else, yet the sound gives you joy, know that goddess of speech

(Saraswati) has come into action.

12.When you feel intoxicated (without taking any intoxicant) and feel like

drunk of Divinity, know that your Atma Shakti has come into action.

13.While walking when your mind is filled with an impluse to walk faster and

do not feel tired (fatigued) even though you have walked a long distance,

you feel buoyant and joyful, you do not feel unhappy even in dreams, your

balance of mind is not disturbed in all ups and downs, no work is difficult

for you, know that Brahma Shakti Kundalini has come into action.

14.While in meditation you see divine visions, have divine fragrance, feel

divine taste, hear divine sounds and experience divine touch and receive

instructions from the gods, understand that the divine power (Daivi Shakti)

has come into action.

15.When you are in meditation future unholds its secrets to you, the hidden

meaning of scriptures, Vedas and Vedantas shine on your understanding, all

doubts vanish, you acquire an insight into obstruse meaning of the works on

any science even at their first glance, you acquire strange powers of oratory

and do not feel the need of approaching even Brahma, the creator of the

world for knowledge and you acquire self-confidence, understand that

Siddha Shakti Kundalini (the bestower of occult powers) has come into

action.

16.As soon as you sit for meditation your sight becomes fixed in the mid of

eyebrows, your tongue rises up for khechari, breath stops altogether

(completely) and mind plunges into the ocean of bliss, Shambhavi Mudra

operates and you experience the pleasures of Savikalpa Samadhi, know that

Yogashakti (Subtle power) Kundalini is in action.

17.While in the meditation, if you think of any spiritual experience, you see

your subtle body, you are not conscious about the time, know that Chit

Shakti Kundalini has come into action.

18.As you sit for meditation, your mind gets concentrated and you can talk with

the Gods and Goddess who can prescribe medicines for a disease, can give

divine Mantra to remove difficulty (obstacles in progress) and when you

receive spiritual knowledge or guidance (advice) from any Siddha, know

that Siddhi Pradayini Kundalini has come into action.

Special Instructions:

What type of expriences and to whom they are assigned is decided by the Serpent

Power (Kundalini Shakti) i.e. by the will of the spiritual master. Each and every

individual gets different experiences. The initiate has to simply watch whatsoever

divine experiences come to his lot. An initiate will receive spiritual experiences on

the day of initiation or even after some days. The initiate should not expose his

experiences to anyone but to his spiritual master.

How can you know what type of spiritual experiences you will obtain unless you

are initiated? Really speaking getting the above cited spiritual experiences is a great

wonder of the world. In the science of Yoga it is a top secret.

9. If the seeker has been initiated earlier by another spiritual master ...

According to the spiritual discipline if an aspirant has once been initiated, it is not

considered proper for him to be initiated by another master again for the same

motive. But having taken a permission from the former spiritual master, there would

be no difficulty in being reinitiated by another spiritual master for his spiritual

progress and for achieving the desired goal. Lord Shri Dattatreya had taken up

lessons from twenty-four masters. Having learnt and studied these special lessons

from each one of them he acquired those virtues. Thus if one cannot by initiation of

the former spiritual master, accomplish (attain) his goal, the re-initiation is

acceptable in the spiritual discipline. The succeeding spiritual master should be

revered with the same respect as the former one in the new form. Identifying the

successor with the former , with full faith will prove beneficial. The spiritual

practices assigned by the first spiritual master should not be foresaken but continued

with honour.

The initiation of awakening the Chaitanya is fundamental, therefore it is useful in

rendering perfection in all the allied matters and it is beneficial . Hence with the

permission of the former spiritual master, there should be no objection for the

aspirant to be re-initiated into the Siddha Yoga. But if the former spiritual master

does not permit a seeker for another initiation then in such a case the seeker should

bear in mind that his spiritual goal can only be achieved by his former spiritual

master. It should be taken as the last word.

10.The Siddha Yoga Useful to all Sects, Traditions, Paths, Organisations &

Ideologies etc:

Today the ideologies, which are currently engaged in the social awakening, will also

find this path of spiritual awakening useful. Saint Shri Jnaneshwar Maharaj,

foremost exponent of the traditional path of devotion, known as Warakari-path has

spread the doctrines of the Siddha Yoga. Having awakened the Serpent Power

(Kundalini) by the grace of Shri Nivruttinath, he has explicitly elucidated the path

of Siddha Yoga in his book, Bhavartha-Deepika (Jnaneshwari) the critical

appreciation of the Bhagwad Geeta. Having accomplished proficiency in the path of

Siddha Yoga, Shri Jnaneshwar Maharaj set up himself an ideal example for others

to follow the tradition of warkari-sect (a path of devotional sect in Maharashtra).

The sixth chapter of the Bhagawad Geeta exposes the Knowledge pertaining to the

Siddha Yoga. It has been observed that there is a popular belief amongst the

followers of the 'Warkari-Sect' that this path is not meant for them. Really speaking

the easiest path of the Siddha Yoga has been upheld by Sri Jnaneshwar Maharaj to

be followed even by the lowest level of the people among the society. "Is there

anything so simple as this Yoga?" says Sri Jnaneshwar Maharaj. He inspires people

to follow it by exposing the simplicity of this Yoga. It is my sincere request to all '

Warkari-brothers' who are to me God Pandurang in various forms, that besides their

devotional path of the 'name Consciousness', (Namachaitanya), they may also

consider the easy 'Birds' path' (Vihangam Marg), the path of Life Force (Prana-

shakti) experienced by Sri Jnaneshwar Maharaj himself.

Likewise the fundamental worship of the supreme Consciousness (Chaitanya) will

be useful, advantageous and efficacious to all the spiritual pilgrims of different sects

and traditions and to all those who are engaged in national awakening and to all

engaged in activating individual Self-Consciousness.

11.General Rules to be observed by the aspirants desirous of being initiated into

awakening of the Serpent Power (Kundalini Shakti) i.e. Maha Yoga:

1. An aspirant should have an intense desire to obtain direct and actual spiritual

experiences described in Srimad Bhagwad Geeta and an implicit

unquestioning faith in the advice of the spiritual master.

2. He should obtain permission from elders (parents) and should have

concurrence between husband and wife, and firm belief in the fact that "I am

a part and parcel of all pervading Consciousness (Chaitanya)"

3. An aspirant should have determination to abstain from consumation of wine,

non-vegetarian food, eggs, onions, garlic, tobacco, Gutka, Ganja etc.

4. In the house of an initiate ladies should observe 'untouchablity' (keep aloof

from all household work) for four days during their monthly periods.

5. An initiate should devote one hour every day for spiritual practice

(meditation).

6. The initiation into this path is open to all irrespectiive of one's own caste,

creed, sect, community, religion, age and sex.

7. An initate should try to attend the group meditation conducted at the centre.

Those who resolve to observe the above rules may pray for the initiation into Maha

Yoga by sending a prayer-letter in the form given below or meet the spiritual master

personally (with a prayer-letter).

12.A prayer-letter for the initiation into the Maha Yoga (Siddha Yoga):

I sincerely pray to you, sir, to bestow on me your grace and initiate me into this path

of Maha Yoga praised by the ancient sages and upheld in the Bhagawad Geeta as

the supreme path. I have read all the rules related to this path and I shall abide by

them sincerely.

Click here to view the Online Deeksha Request letter.

13.Eligibility for the initiation into the Siddha Yoga:

An eligibility test is conducted before giving an admission (to a student) into any

educational institution. The eligibility criteria for entering the path of the Siddha

Yoga are, An aspirant -

1. should have an intense desire to worship Prana Shakti (Life Force),

2. should firmly resolve to observe all the rules laid down in the path.

3. should make a sincere and humble prayer to the spiritual master for an

initiation.

All these are quite essential qualities for an aspirant.

14.The Rituals to be performed on the day of Initiation:

1. On the day of initiation, before the appointed time of initiation, an aspirant

should get up early, perform his morning routine, take a bath, perform his

daily rituals, the worship of his own Deity and the family Deity, which he

thinks necessary, should be performed.

2. He should bow down at the feet of his parents, elder brother and obtain their

blessings. A wife should bow down to her husband.

3. He should garland his own Deity (favourite), offer a water-borne coconut

keeping its hairy end towards the Deity (God) and offer some money as a

token of offerings to the spiritual master.

4. He should spread a woollen carpet or a carpet of thick cloth, covered by a

piece of clean white cloth and should be all alone in the room.

5. An Aspirant should preferably put on loose garments, sit in the middle of the

carpet facing to the East or the North, leave equal distance from either side

of his carpet (seat). He should sit in such a way that the place of his Deity

(God) should be either on his left or right side, but it should never be at his

back side. He should close his eyes at the stipulated time of initiation and

contemplate on the image of the spiritual master.

6. Initially he should inhale breath speedily and exhale slowly for seven to

eight times.

7. Afterwards he should relax his body completely and watch automatic natural

breathing (slow or fast) and should not encourage any voluntary actions.

8. He should Concentrate his mind on automatic breathing.

9. Physical movements arising from within should be given absolute freedom.

10.In this way keeping his eyes closed he should devote one hour or more for

the meditation.

11.After the meditation, when the eyes get opened he should bow down to his

Deity (God) and break the coconut and distribute pieces to all the members

of the family.

Special Instructions:

12.During the meditation keep your eyes closed.

13.During the meditation, for convenience you can change the physical posture.

14.In this way after performing the meditation every day, by the end of the

month, an aspirant should submit a report of his spiritual progress to the

spiritual master. [There is no need of offering garland and coconut every

day].

15.One should not sit for meditation after the meal at least for four hours. Your

can have your meal ten minutes after the meditation.

16.One should not narrate one's experiences to others without the permission of

the spiritual master.

17.Doors and windows of the meditation room should be kept closed. You can

keep a lamp with dim light.

18.The spiritual progress will be speedier if the meditation is performed at the

meditation centre of the Maha Yoga.

Chapter 4 - The Distinguishing Features of Siddhayoga

1. The awakening of the Serpent Power:

In any system of spiritual field, the awakening of the Serpent Power is most

essential to achieve perfection. All efforts for activating the Serpent Power

(Kundalini) are strenuous. It can be achieved by the Hatha Yoga . However

in this yogic practice, various yogic exercises like breath-control (Pranayam),

Bandha, Mudra etc. are to be performed under the direct guidance of the expert

spiritual master. Any slightest error in its practice may turn out to be harmful. Shri

Swatmaram Yogi, the author of the Hatha Yoga Pradipika, narrates in the last

shloka of the fourth chapter, that so long as the Sahajavastha is not achieved, and

the Life Force (Prana) doesn't enter the Sushumna Nadi, all efforts are fruitless.

[Tr. : As long as the Prana does not enter the middle path of Sushumna as long as

the Bindu (semen) does not become steady by the practice of the restraint over

breath, the Atma-Tattwa is not achieved easily in the meditation; till that time, the

talk of knowledge is futile and boastful.]

Even in the Mantra Yoga, so long as the Mantra is not activated with the spiritual

power (by the grace of the master) all the efforts of recitation are arduous.

Even in the Laya Yoga and Raja Yoga the process of the awakening of the Serpent

Power (Kundalini) is necessary for the spiritual progress. The activation of the

serpent power (Kundalini) is inevitable for gaining spiritual experiences and

attaining perfection. For perfection is not possible without its awakening. This path

of the Siddha Yoga, which is advocated by the Bhagawad Geeta, scriptures and

Vedas, gives immediate and direct results. As it is very easy to perform, it is worth

following.

2. Some clarifications for aspirants desirous of following the Siddha Yoga:

To achieve the above mentioned stage some preliminary practice is administered for

which some explanation is necessary. In order to enable the Serpent Power

(Kundalini) to enter the Sushumna at the base of spinal column Mooladhara some

preliminary practice is to be followed. Sit down with closed eyes, body completely

relaxed and the mind engaged in watching the involuntary breathing of the Life

Force (Prana). While performing this type of spiritual exercise as the mind is

engaged in watching automatic breathing, the action of removing of all layers

covering the Consciousness (Chaitanya) starts by the Sankalpa power emanated

from the spiritual master [Tr. Imparted to purify]. The transmission of power

(Deeksha) in the Siddha Yoga is a powerful remedy for the purification of our past

deeds (sins). During meditation there is no need to ask the mind to control breathing

(Pranayam) but it is necessary to allow the automatic breathing, that would happen

involuntarily. It (the meditation) is not the practice of breath control (pranayam),

but it is the concentration of mind on the automatic breathing which is very

important. For example after keeping the body in a relaxed and in steady posture, if

the breath of its own accord remains outside for a long time (not deliberately kept

outside), it means outward Kumbhaka has taken place or if the breath remains

inside the body by the grace of the Serpent Power (Bhagawati Shakti), an internal

Kumbhaka has taken place (it was not performed deliberately). As meditation goes

on, the aspirant is not able to make out whether his breathing is actually taking

place or not,in which state, he should know that Kewal Kumbhak has effected (it

was not performed).

[Tr. :One should not think of anything.]

Whatever happens of its own accord is to be allowed to happen. Do not contemplate

on any other things. Lord Krishna would have asked us to meditate on his image

(face, idol) or on his lotus feet, but he has suggested us 'not to think of anything'.

This supports the definition of meditation given by Kapil Muni.

[Tr. : The meditation is a thoughtless state of mind].

Contemplation on any external object would also mean thinking about worldly

affairs. In order to make the mind free from the worldly objects an aspirant should

participate in the afore-said group meditation. At that time if an aspirant is asked to

open his eyes, he would not like to do so, owing to the blissful experience of

automatic cool currents of the breath of Bhagawati Shakti. Each and every

individual automatically becomes eager to achieve slowly the serenity of mind.

Accordingly even if this type of experience lasts only for three, five or ten

minutes,it will make the aspirant extremely happy. This is the preliminary stage of

the path leading to the supreme bliss. The experience of this type can be achieved

by any person irrespective of his age.

3. Shrimad Bhagawad Geeta expounds the theory and practice of the Siddha Yoga:

The theory and practice of the Siddha Yoga have been enunciated in Shrimad

Bhagwad Geeta in the following verse. The detailed explanation of it seems to be

necessary.

[Tr.: With intellect and patience one should gradually withdraw from sense desires

and fix his mind on the Soul (Atman) without thinking of anything else.]

a. The words, indicate slow and gradual pacing of the spiritual practice. Any

undue haste in this practice (performance) will not yield any desired fruits.

In this context saint Shri Tukaram Maharaj affirms,

[Tr.: Tukaram affirms that undue haste in this path would not be fruitful, you

have to wait till the proper time arrives].

The progress in the spiritual practice is gradual. (Hence the spiritual practice

(meditation) should be performed daily and steadily). Lord Shiva, the

propounder of this path of meditation (Siddha Yoga) always remains

absorbed in the thoughtless state of mind.

[Tr. : Lord Shiva, the exponent of this path (Siddha Yoga) persists in

following it.]

In the practice of meditation idleness should be avoided. After the initiation,

when the practice of meditation for a couple of years does not yield any

apparent result, one may naturally wonder how long he has to continue the

meditation (in the pursuit of spiritual progress). The above description of the

Lord Shiva's meditation should always be cherished. Initially, all the

activities intended for purification take place slowly. Aspirants should watch

patiently with steadfast state of mind the actions which take place

automatically by the influence of the Serpent Power (Kundalini). The iron-

wired brush can not be accepted for washing clothes.Therefore undue haste

is of no use. Meditation should be performed with immense patience.

b. Contemplation on the Soul or on the Prana

One should meditate with a firm conviction in one's own mind that the Soul

in the form of Chaitanya is all pervading (omnipresent). In order to

comprehend and appreciate the meaning of the word the clarification given

about it in Yogavasistha should be looked into. Contemplation on one's Soul

and on one's (Life Force ) Prana are the two sides of the same coin termed as

the Brahma-Pada. If you catch hold of any one side of the coin, you can

easily procure the coin itself. As the meditation on the (Soul) is a difficult

task, the contemplation on the (Life Force) Prana should be considered. The

significance of the Life Force (Prana) has already been clarified in the

second chapter of this book. If the word (meditation on the Soul) is

substituted by the word (meditation on the Life Force), it would facilitate

the practice of meditation. Hence if the clause is replaced by the clause , it

will not contradict the tenets of the science of Yoga. means to resolve. It

follows that it means to contemplate on the (Life Force) Prana. During the

meditation, an aspirant should engage his mind to observe the automatic

movement of breathing (Prana Sanchar). The mind should be engaged on

automatic process of breathing which takes place as per the command of the

Lord (Chaitanya). He should think of nothing else, is the meaning of the

latter part of the second line,

c.

[Tr. This is the supreme procedure of the yoga.]

Commenting on the twenty fifth stanza (shloka) of the sixth chapter of the

Bhagawad Geeta, Bhagavad Pujyapada Shrimad Shankaracharya explicitly

states, which means that there is no other better path of yoga than this one,

the path of (Siddha) Yoga is the only one worth following.

d. How can one trust this path?

One should not believe in any science and should not consider it as a true

one unless he has any personal practical experience of it. A little experience

in the awakening of the Serpent Power (Kundalini) will make an aspirant

believe in the science of the Siddha Yoga as the true one.

4. Four stages of the spiritual progress attained by the followers of the Siddha

Yoga:

a. The Initial Stage (Arambha-avastha) -

In the initial stage the Serpent Power (Shakti) starts her work with physical

movements (Yogic postures),which an aspirant involuntarily experiences

during the meditation. They are Asanas (physical postures), Bandhas

(Locking of limbs to prevent the movement of breath) and Pranayam

(breath-control) etc.,which help to purify nerves (Nadi Shuddhdi). Yogic

exercises (physical postures) bring steadiness in the body, while Bandha and

Mudras make the body firm. Bandha and the Pranayam (breath-control)

bring lightness in the body. Purification of nerves (Nadi) maintains proper

balance of the fluids and the elements of cough, gas and bile in the body.

b. The Second Stag (Ghata-avastha) -

In this second stage the mundane (worldly) desires get slowly decreased

(subdued) and an aspirant who constantly remembers Almighty, remains in

the holy atmosphere and pleasant mood that lead him slowly towards the

detachment of wordly attraction. As both these stages are intermingled with

each other, the path of the Serpent Power (Shakti) towards the

Brahmarandhra (Sahasrara) becomes easy and simple. This also brings

automatic control over the breath and stability of mind.

c. The Third Stage (Parichaya-avastha) -

In this stage the Serpent Power (Kundalini) making Prana (Life Force)

stable in the heart, remains Herself merged with the Lord Shiva in the

sahasrara. Therefore an aspirant attains an extremely motionless state of the

body. Consequently the striver achieves serenity of mind and slowly attains

(reaches) the stage of Siddha which enables him to possess extra-ordinary

powers.The yogi feels fulfillment of his life's goal. Having attained this

stage, the yogi can awaken the Serpent Power of others. The knots of his

heart being unfolded, all his doubts are dispelled. The knowledge of such a

Yogi doesn't remain by any means concealed. As he has seen the path of

Brahmaloka, he straight way goes to the Satyaloka after his death.

d. The Fourth Stage (Nishpatti-avastha) -

In this stage the Serpent Power (Kundalini Mahashakti) merges into Lord

Shiva, the real support. The Yogi attains the stage of liberation, (the stage of

perfection).

5. The Siddha Yoga for the Upliftment of the Nation and the world:

Shri Jnaneshwar Maharaj the crown jewel among saints opines that the Bhagawad

Geeta gives description of the Siddha Yoga only. The science of Yoga aims at the

liberation of human beings. According to the maxim [Tr. Whatever qualities

(elements)exist in an individual body, do exist in the Universe], the Siddha Yoga

which is capable of uplifting a person towards perfection, is equally competent

enough to elevate a nation and the world too. Some people are susceptible about the

ability and the function of this Yoga. They express their doubt, "How is the Yogic

science (path) able to elevate the society and entire human race as it elevates only

an individual ?" Revered Shri Gulavani Maharaj, the saint adept in the transmission

of the Serpent Power (Kundalini), delivered a lecture, the only one in his lifetime on

26th May 1957 evening. In his address he mentions that the tenets of the Siddha

Yoga are benevolent to the nation and to the whole Universe. Following the practice

of the Siddha Yoga an aspirant can free himself from an incurable disease, likewise

the process of inner purification of all the people can elevate the nation. He

explicitly said, "Even if the devout aspirants resort to this path for their self

fulfilments, the invaluable knowledge of this path (Yoga) will certainly prove

beneficial to India and through her to the whole world. It is the experience of many

aspirants that their sinful tendencies have been diminished and their emotions have

been purified. The inner purification is the real protecting and safeguarding power

of the nation". Only the righteous persons can achieve this power by the favourable

grace of the able spiritual master. It is the prime duty of all the torchbearers of the

nation to concentrate on such a spiritual path capable to enhance national strength.

It has been observed, after deliberation, that the real prestige of India will be

enhanced commensurate (in proportion) with their careful and sincere performance.

He explicilty says that by the awakening of inner (serpent) power and by achieving

the grace (blessings) of the supreme Lord, the path of Siddha Yoga beneficial to the

whole world will gradually come into limelight.

6. The Siddha Yoga is the Path of World Religion which embraces the whole

Universe:

The ancient sages have praised God with various prayers of superb feelings

inculcating bonds of human love namely, ['The whole world is one Family'],

[Transforming the world into highly cultured society], [The whole world is my

home]. The second prayer includes superb feeling of love encompassing the whole

world into a single nation.

The ideology that 'the whole world is one nation' has been introduced to the world

by the ancient sages. From this point of view it must be said that all the nations of

the present day world are but small tiny integral parts of one Earth-nation.

Consciousness (Chaitanya) is the common ruler for all the human beings. i.e. for all

castes and communities, of all the nations (the whole universe). There is no need to

prove that there exists only one universal religion; for all are born from one and the

same Mother Consciousness ( - Chaitanya). All live life as a manifestation of the

Consciousness ( - Chaitanya) and later on merge into It (the same Consciousness).

Therefore the Consciousness ( - Chaitanya) is the mother of the whole world

(universe). This ideology of the Siddha Yoga is fundamentally based on the

principle of Consciousness () which dwells in all human beings despite having

different bodies, is a uniting force and should be acceptable to all without any

doubt, for the path is easy to follow and gives instant results (experience). There is

no doubt that Siddha Yoga will prove to be powerful means to carry (all living

beings of) the world across the ocean of miseries'. This Chaitanya Ganga of the

Siddha Yoga, which has been brought forth and nourished by revered Shri

Gangadhar Tirth Swami Maharaj, has a capacity to purify the whole world.

7. Guaranteed Path for World Peace:

Consciousness ( - Chaitanya) is the cause of the Universe, for the world came into

(being) existence due to 'ITS' explosion. Retracing the foot steps in the direction of

the original cause is the spiritual means to achieve peace. "Whatever exists in an

individual body that also exists in the Universal body". Therefore it is natural to

concentrate on Universal Consciousness (Vishwa Chaitanya) part of

which exists in every individal. The Life Force (Pran Tatwa) which pervades

outside and which functions as an automatic breath (Prana) in an individual is

identical. The study of the Life Force (Prana) principle is a means to the Universal

peace.

8. The world organization of the followers of the Siddha Yoga:

The Consciousness ( - Chaitanya) is the main cause of the Universe and all living

beings have emanated from It. The ancient Vedas have stated in aphorisms like that

the Consciousness ( - Chaitanya) which abides in all beings binds them in

one supreme Consciousness. Hence the world organization of the Siddha Yoga will

work like a miracle when the followers of the organization lead the world towards

perfection.

In this world though there exist outward differences, the common bond of

brotherhood which is the supreme principle of the Indian Culture will be easily

acceptable to the world. Despite the differences, the creative principle binds them

together for the world organisation. The aspirants, who have developed increasing

faith in God, owing to the awakening of the Serpent Power (Kundalini) can be

organized under one head. Saint Shri Jnaneshwar Maharaj Says,

[Tr.: The Whole Universe is my home]. While

Shri Samarth Ramadas, with the same feeling of universal brotherhood says,

[Tr.: I think of the welfare of the universe]. The statements of

both the saints reflect their deep love for human beings and indicate their feeling of

universal brotherhood. In the same manner the ancient sages, guided by divine

intellect express their desire of transforming the whole world

into highly cultured society. To glorify the wishes of the above mentioned saints and

following the desire of the ancient seers the world organisation of the Siddha Yoga

followers will culminate into world peace, the work befitting the Divine desire.

Chapter 5 - The Easy Path (The Facile Path of Siddha Yoga)

1. Easy to Practise:

The path of Siddha Yoga is very easy to practise. On the day and time appointed by

the spiritual master an aspirant has to squat down on the floor with crossed legs,

keeping the backbone straight (but not stiff), body in a relaxed position, and close

the eyes. The straight seating posture should give complete freedom for the

functioning of the spiritual power, released by the spiritual master. In order to

control the inner wandering of the mind, it should be engaged on the automatic

breathing process. Such is the simple technique of this path. After the initiation

when the spiritual power activated by the spiritual master, enters the Sushumna

nerve (Nadi), the initiated is expected to do nothing. In other words the spiritual

power of the spiritual master itself starts functioning for the progress of the

awakened Serpent Power (Kundalini). It is therefore important to let the involuntary

physical actions move freely, and to control the wandering thoughts the mind should

be left on the automatic and natural breathing process. This will help the spiritual

master's will for further progress of the awakened Serpent Power (Kundalini). After

the initiation in a short period of time the actual experience achieved through

spiritual practice will attract the aspirant. The charming impact holds the aspirant

firmly towards the inner blissful experience.

2. No Discrimination in initiation:

The practice of the Siddha Yoga means keeping the mind always in the state of

equanimity, (Geeta-2/48) [Tr.: Evenness of mind is Yoga].

In the Siddha Yoga outward distinctions which exist in practical life are of little

significance. Even the women folk can undertake the study of the Siddha Yoga by

observing the rules mentioned earlier. Likewise any individual belonging to any

caste or creed can be initiated into this path which is easy to follow and swift in

leading to the stage of Supreme Divinity. The discrimination of race, caste, creed,

community and religion of the world does not come in the way of any one who

follows this path which aims at the welfare of all human beings.

3. Even the most sinful person can attain Salvation by following this path:

[Tr.: Even if the most sinful worships Me whole heartedly, he too should indeed be

regarded as virtuous, for he has rightly resolved.]

Even the most wicked and sinful person can be initiated into this path of the Siddha

Yoga, provided he bears an ardent desire for liberation. After the initiation he

becomes a pilgrim eligible to traverse the path leading to the blissful state of

Divinity. The pilgrim of the Divine path can be in future a leader of the seekers . It

is the strong will of the Spiritual master which is most important to an aspirant.

With due respect and regard to the resolve of the spiritual master he should strictly

adhere to the rules and discipline of the path. The awakening of the Serpent Power

(Kundalini) brings about the transformation of an aspirant's behavior. He achieves

an easy and speedier progress. Many aspirants, after the initiation, have observed

that they have developed a desire to follow a virtuous life, by the grace of the

Goddess Bhagawati. There is complete transformation of their personality and the

rules of the path are also observed easily by them by the grace of God.

In this context Lord Krishna has solemnly declared that such a devotee shall never

perish and his downfall is sealed. In due course of time he would attain the stage of

a person with a stable mind' (Sthita pragna).

[Tr.: Soon he becomes virtuous and attains eternal peace. O Kaunteya, know for

certain that my devotee does never perish.]

4. A Golden Opportunity Especially for the Youth:

Especially those who have been trapped into addictions and are unable to get rid of

them, despite their sincere efforts to do so, with success no where in sight, naturally

feel let down. Such aspirants need not curl up their lips in mocking doubt for even

the disheartened and discerning youth who would follow the path assiduously will

certainly find this Siddha Yoga as a positive cure for their malady borne out of their

frailties and accumulated indiscrete actions. These dejected persons would find the

path of the Siddha Yoga a valuable weapon which will help them in axing the root

of a tree of bad habits. The same idea is expressed in the following

verse of the Geeta.

[Tr.: Having cut asunder this firm rooted Ashwattha-tree with the strong axe of non-

attachment].

In the baffled state of affairs to cross the ocean of wordly miseries, the easy path of

the Siddha Yoga which instantly yields experiences of the Divine Power, will

function as a light-house. The path of the Siddha Yoga which is the path of

transmission of power [ Shaktipat-Vidya] will bring eternal

happiness and enlightenment to the downtrodden and debased class of people and it

will certainly elevate their state of life. This is the eternal truth and can be

experienced. After the initiation the aspirants notice some glimpses of Divine Light

during the meditation and their efforts in the spiritual practice Sadhana

would gain good results.

5. The Siddha Yoga - A master key to the Supreme Bliss:

The human body is originally a form of Supreme Consciousness ( -

Chaitanya). It is the gift of God assigned to a human being to uncover the layers

enveloping the Consciousness [ - Chaitanya] and to establish Its unity with

the main causal Effulgent Consciousness [ - Chaitanyamaya

Prakash]. It is necessary to remove by all means these layers which have been

accumulated as a result of good and bad deeds of the past births. In due course of

time having got rid of all the layers and the darkness of ignorance having been

dissolved, the aspirants become eligible for attaining the Self-Realisation. In the

Siddha Yoga by the powerful will of the spiritual master various yogic postures take

place and the layers of past actions get automatically wiped out without any

strenuous efforts done by the aspirants. These layers can also be removed by

following the other Yogic paths. But as explained before the Birds' Path [ -

Vihangam-Marga] of the Siddha Yoga can easily remove these layers and also bring

the goal of the spiritual fulfilment nearer and earlier.

6. An Easy Path to rise above the three bondages sprung from Nature:

Every individual ordinarily undertakes all activities under the influence of three

bindings of Sattwa (Purity), Raja (Passion) and Tama (Inertia). Lord Krishna

exhorts Arjuna emphathetically, to free himself from the bonds of these three

qualities (Gunas).

[Tr.: O, Arjuna, free yourself of the three binding qualities].

Under the influence of these binding qualities (Gunas) an individual performs good

or bad deeds. In this path when the aspirant sits for meditation keeping the body in a

relaxed state and with the will for total submission, he loses the consciousness of

the body and his mind becomes stable, being engaged in automatic breathing. After

the initiation the aspirant gradually frees himself from the bondage of the three

qualities. The main difference between this path and other paths is noteworthy and

is glaringly felt. In other Yogic paths to achieve steadfastness of intellect [

- Sthita Prajnata] and to transcend over the three qualities, the

aspirants have to rely on the four strenuous yogic exercises, whereas all these stages

of mind are reached (achieved) automatically in the Siddha Yoga solely due to the

impact of the strong will of the spiritual master. It means that there is a difference

between making the mind steadfast and achieving the steadfastness of mind

gradually and automatically. In the same manner making oneself free from the

impact of the three binding qualities and achieving freedom from them, the

aspirants, who practise the Siddha Yoga, realise the impact of automatic relief taking

place in them.

7. Renuonce Good and Evil actions, ideas and qualities:

As stated earlier the Consciousness ( - Chaitanya) the basic nature of human

beings is enveloped by the layers of the deeds of the past births. The awakening of

the Serpent Power (Kundalini) is the most powerful weapon to remove all these

layers of the imprints of the deeds of the previous births. Ordinarily it is a known

fact that in order to be a true devotee of God (Lord), one has to forsake all evil

habits, but to achieve perfection one has to give up good things also. It may appear

a little strange. However it is quite necessary to attain the spotless and stainless

stage of perfection. Lord Krishna has clearly asserted that,

[Tr.: He who sacrifices both good and evil and is rapt in devotion, is dear to me.]

It means only after the renunciation of both good and evil things that the Divine

devotion as loved by God, shall take place. In one way any idea or thought is a kind

of layer over on the desired purified stage of perfection. National saint Shri

Ramadas has also asserted in his book Manache Shloka that,

[Tr.: Even the slightest thought should not be there.)

The slightest thought or any attitude of the mind would bar the Yogic progress. Shri

Samartha Ramadas implies the same thing in this line,

[Tr.: Let the mind be free from all thoughts.]

It is evident that any kind of slightest thought, good or bad takes a form of a seed

that may in due course become a large tree of thoughts. It should be nipped in the

bud. Thus any kind of hope, wish, desire and passion would become an obstacle for

the achievement of the ultimate goal. The same doctrine has been concluded in the

Yogawasishtha.

[Tr.: A desire creates severe grief, while freedom from desires gives absolute

happiness.]

It should be borne in mind by the aspirant that he should be without any residual

desire as expressed in the Bhagawad Geeta:

[Tr.: Giving up without reserve all desires born of from thoughts of the world]

Lord Krishna states in the Bhagawad Geeta in the following verse how the stage of

supreme Conscoiousness is achieved.

[Tr.: When one completely casts off all the desires of his mind.]

This type of supreme state of the mind can be attained in the present birth by the

practice of the Siddha Yoga. In the meanwhile if the death overtakes, it can

automatically be achieved in the next birth. When the mind accomplishes

thoughtless state, only then and then the Yogi can be called merged into Supreme

Consciousness Yuj means to join - become one with the

Consciousness [ - Chaitanya] This stage is not to be achieved by self efforts

but it comes automatically.

[Tr.: Oh Arjuna, nobody becomes a yogi, unless he abandons all his desires.]

Therefore giving up of good and evil thoughts is essential.

8. The Highest Devotion in the form of total Submission by the Self:

In this path concentrating the mind on the automatic breathing of the Life Force (

- Prana Shakti Sanchar) is a kind of devotion. When the mind

surrenders completely to the Master's Life Force ( - Prana shakti), it (

- Chaitanya Shakti) begins to purify the body, mind and senses. By

giving absolute freedom to the purifying process, the devotion of the Consciousness

( - Chaitanya) will take place. It will be the worship of the Consciousness (

- Chaitanya). In the Narad Bhakti Sutra the devotion is described as

. [Tr.: That Devotion is the highest love for God.]

In this way the devotion to the Master ( ) will be transformed into the love

for the Consciousness. Gradually he will not find any thing so alluring as his own

Self. and in this way the undivided

devotion will automatically be performed by the aspirant. The devotion of this type

reared by the Siddha Yoga is the supreme one. [Tr.: Only the

devotion is supreme].

It is the worship of the Self by the Self. In this worship one has to surrender

completely to the Master's Power ( - Shakti) and allow Her to act freely. In the

form of activity the Divinity ( - Shakti) will worship Herself .Until the

perfection is achieved, the spiritual practice should be continued uninterruptedly.

9. No Return (Journey) Ticket: (Uninterrupted Spiritual Practice)

In this path of the Siddha Yoga, the worth remembering feature of the spiritual

practice is that it is the prime duty of an aspirant that he should get acquainted with

all the rules of this path, before he is initiated. By the grace of a spiritual master

when the spiritual power is transmitted to him, he begins to experience the physical

actions. As mentioned earlier the Divine Power undertakes the work of removing all

layers on Chaitanya. Due to the imprints of the past deeds, if the spiritual practice

remains unfulfilled, they will be removed in the next birth. In this path there may be

occasional stoppages but there is no 'Return Ticket' (no turning back).

10.Inner Purification is the solution to all problems: (Impact of Siddha Yoga on the

Life of an aspirant)

After the initiation, it has been noticed that due to the impact of initiation all the

nerves in the body get purified.

[Tr.: When all the nerves get purified]

It has been observed that the inner purification of the body has produced remarkable

change in the outward life of an aspirant. Absolute freedom from, diseases, alertness

in one's own work, progress in studies, freedom from addictions, the mind

remaining always in a joyful state, happening of some impossible events in the life

etc; all these are the experiences of external benefits earned by the aspirants by the

awakening of the Serpent Power (Kundalini).Once the Divine Power ( -

Bhagwati) has showered Her grace on an aspirant, what would be impossible for

him? External activities are for the well-being of an aspirant, they bring greater

benefits to the aspirant with minimum efforts. For participating in outward activities

in the practical life the Consciousness ( - Chaitanya shakti) in the form

of Life Force ( - Prana-Shakti) is a basic need.

It is the earnest desire of the author that more and more persons should derive the

greatest benefits from the unparallel system of the Siddha Yoga. All should achieve

complete fulfilment in their life's goal. They are requested to inform other aspirants

about this path for their individual welfare.

Finally I humbly pray at the lotus feet of Brahmaleen Revered Shri Loknath Tirth

Swami Maharaj to bless all human beings for their peace, prosperity and happiness,

and help us all in fulfilling the ideal.

[Tr.: Let all be the followers of the Siddha Yoga.]

May you all be liberated from the worldly entanglements and experience the Lord

who dwells in your hearts.