KUNDALINI YOGA by Sri. Swami Sivananda, Chapter 1

■ Foundation - Vairagya (Detachment)

Humans, unaware of the true divine nature, waste their lives pursuing the fleeting pleasures of this illusory world, clinging to perishable objects. Everyone in this world is restless and filled with discontent. He actually feels that he needs something. He seeks rest and peace, which he believes he will find in the accomplishment of ambitious projects. However, he realizes that the greatness he achieves in this world is but a mirage and a trap. He will certainly not find happiness in it. He acquires degrees, diplomas, titles, honors, power, name, and fame. He gets married. He has children. In short, he obtains everything he imagines will make him happy. Yet, he still finds no rest and no peace.

Do you not feel ashamed of repeating the same processes of eating, sleeping, and talking over and over again? Are you not truly tired of the illusory objects created by the magician Maya? Is there a single sincere friend in this universe? Is there any difference between an animal and a so-called intelligent human being if he does not perform spiritual sadhana daily for self-realization? How long do you want to remain a slave to passions? Dare to challenge the miserable plight that has become intoxicated with filth and forgotten its true atomic nature and hidden powers!

The so-called educated person is nothing but a sophisticated sensualist. Sensual pleasures are not true pleasures at all. The senses deceive you. A pleasure mixed with pain, sorrow, fear, guilt, and disease is not a pleasure at all. Happiness that depends on perishable things is not happiness. When your wife dies, you cry. When you lose money or property, you are overwhelmed with grief. How long do you want to remain in such a boring and degraded state? Only barbarians waste their precious lives eating, sleeping, and talking, without doing any sadhana.

Due to Avidya, Maya, Moha, and Raga, you have forgotten your true Svarupa (purpose of life). You are tossed about in the two currents of Raga and Dvesha. You are entangled in the Samsara Chakra due to egoism, vasanas, trishnas, and various kinds of passions.

You want Nitya (eternal), Nirupadhika (independent), and Niratisaya (infinite) Ananda. This is only found in self-realization. Then, all your miseries and sufferings will vanish. You have taken this body only to achieve this goal. "Din nike bite jate hain" - The days are passing rapidly. That day will also pass. Will you also waste the night?

You are bound by desires, actions, and various anxieties in this world. Therefore, you do not know that your life is slowly weakening and being wasted. Therefore, wake up, wake up!

Wake up now. Open your eyes. Apply yourself diligently to spiritual sadhana. Do not waste a single minute. Many yogis and jnanis, such as Dattatreya, Patanjali, Christ, Buddha, Gorakhnath, Matsyendranath, and Ramdas, have already walked the spiritual path and realized it through sadhana. Follow their teachings and instructions implicitly.

Courage, strength, power, wisdom, joy, and happiness are your divine inheritance, your birthright. Obtain them all through proper sadhana. It is simply absurd to think that your guru will do the sadhana for you. You are your own redeemer. The guru and acharya show you the spiritual path, remove your doubts and anxieties, and inspire you. You must tread the spiritual path. Remember this well. You must place each step on the spiritual path yourself. Therefore, do true sadhana. Be liberated from birth and death and enjoy the highest bliss.

■ What is Yoga?

The word "Yoga" is derived from the Sanskrit root "yuj," which means "to join." In its spiritual sense, it is the process by which the individual soul (Jivatma) realizes its identity with the Universal Soul (Paramatma), leading to conscious union with the Divine. Yoga suppresses the mental modifications. Yoga is the inhibition of the functions of the mind, which leads to the absence of the mind, which is the true nature. These inhibitions of the functions of the mind are brought about by Abhyasa and Vairagya (Yoga Sutras).

Yoga is a science that teaches methods for connecting the human spirit with the divine. It is a sacred science that liberates the individual (jiva) from the wondrous world of sensory objects and connects them with Ananta Ananda (infinite bliss), Parama Shanti (supreme peace), Akhanda Ananda (unbroken joy), and the power, which is the inherent attribute of the Absolute. Yoga brings about liberation (mukti) through Asampranata Samadhi, by destroying all the mental functions and intentions (sankalpas) that precede it. Samadhi is impossible without awakening Kundalini. When the yogi reaches the highest stage, all their karma is burned away and they are liberated from the Sahasrara Chakra.

■The Importance of Kundalini Yoga

In Kundalini Yoga, the creation and maintenance of Shakti throughout the body is actually and truly one with the divine Shiva. The yogi tells her to be her Lord. The awakening of the union of Kundalini Shakti and her Lord Shiva leads to a state of Samadhi (divine union) and spiritual experience (anubava). Since she is herself, she is the one who gives knowledge (jnana). Kundalini Herself, when awakened by yogis, realizes Jnana (illumination).

Kundalini can be awakened in various ways, and these different ways are called by different names, such as Raja Yoga and Hatha Yoga. The practitioner of this Kundalini Yoga claims that it is superior to any other process in achieving Samadhi. The reason they claim this is as follows: In Dhyana Yoga, ecstasy is caused by detaching from the world and concentrating the mind, and it is a pure uprising of consciousness that is guided by various mental operations (vrittis), which are not hindered by the limitations of the mind. The extent to which this exposure of consciousness is affected depends on the meditator's power of concentration (sadhaana), the intensity of their devotion (dhyana shakti), and the degree of detachment from the world. On the other hand, Kundalini is itself all Shakti, and it is itself Jnana Shakti, and when awakened by yogis, it bestows Jnana and Mukti. Secondly, Kundalini Yoga not only involves Samadhi through meditation, but also the central power of the body that drives the form of both the body and the mind. This union is claimed to be more complete than methods that are established only by means. In both cases, physical consciousness is lost, but in Kundalini Yoga, both the mind and the body are actually one with Shiva in the Sahasrara Chakra, as far as they are represented by that central power. This union (Samadhi) generates Bhukti (pleasure) that the Dhyana Yogi does not possess. The Kundalini Yogi has both Bhukti (pleasure) and Mukti (liberation) to the fullest and in the literal sense. Therefore, this yoga is claimed to be the foremost of all yogas. When the dormant Kundalini is awakened by Yogic Kriyas, it passes through the different chakras (Shat-Chakra Bheda) in an upward direction, stimulating or exciting them to intense activity. As it rises, the layers of the mind open up completely one after another. All the kleshas (afflictions) and the three types of tapas are eliminated. The yogi experiences various visions, powers, bliss, and knowledge. When the yogi reaches the Sahasrara Chakra in the brain, they acquire the greatest knowledge, bliss, power, and siddhi. They reach the highest rung on the yogic ladder. They are completely detached from the body and mind. They are free in every way. They are a true yogi (Purna Yogi).

■Important Qualifications of a Sadhaka (Spiritual Aspirant)

It is not possible to practice a rigorous sadhana if the entire vitality is drained from the body. Youth is the best time for Yoga Abhyasa. This is the first and most important qualification of a sadhaka. They must have vitality and vigor.

A person who has a calm mind, faith in the words of the Guru and the scriptures, who is moderate in diet and sleep, and who strongly desires liberation from the cycle of samsara, is suitable for practicing yoga.

One who has abandoned egoism, violence, arrogance, desire, anger, greed, and who is peaceful and selfless, is worthy of becoming eternal.

A person who is engrossed in sensual pleasures, or who is arrogant and proud, dishonest, diplomatic, cunning, and treacherous, who disregards the Guru, sadhus, and elders, and who enjoys frivolous arguments and worldly activities, cannot succeed in the practice of yoga.

Kama (desire), Krodha (anger), Lobha (greed), Moha (infatuation), Mada (pride), and all other impurities must be completely eliminated. It is not possible to become pure and perfect if there are many impurities.

The sadhaka should develop the following noble qualities:

Sincerity, service to the guru, compassion for the sick and elderly, ahimsa (non-violence), brahmacharya (celibacy), spontaneous generosity, titiksha (endurance), samadrishti (equanimity), samata (equality), a spirit of service, a selfless heart, tolerance, humility, honesty, and other virtues. Volunteers, even if they make great efforts to awaken kundalini through yoga exercises, will not benefit at all if they do not possess these virtues.

Volunteers should open their hearts freely to the guru. They must be sincere and straightforward. They should abandon self-assertion, the violent anger of the Rajasic type, vanity, and arrogance, and should execute the master's instructions together with shradha (faith) and prema (love). Constant self-justification is a dangerous habit for a sadhak.

Energy is wasted by excessive talking, unnecessary worries, and frivolous fears. Gossip and idle chatter should be completely abandoned. A true sadhak is one who speaks little, and only to the point, and only about spiritual matters. A sadhak should always be alone. Silence is a wonderful and urgent requirement. Mixing with householders is very dangerous for a sadhak. The company of householders is far more harmful than the company of women. The mind has the power to imitate.

■The Yogi's Diet

A sadhak should observe perfect discipline. He must be polite, courteous, respectful, calm, noble, graceful, patient, adamant in his will, very persevering, and possess the tenacity of a hill in his sadhana. He must be completely self-controlled, pure, and devoted to the guru.

A glutton or one who is a slave to his senses and possesses some bad habits is not fit for the spiritual path.

"If one does not observe the economy of diet, even if one acquires the habits of yoga, one will gain no benefit and will suffer from various diseases." (Ghe. Sam. V-16).

Food is a prominent aspect of yoga sadhana. Volunteers should be very careful in the selection of articles of satvic (pure) nature, especially during the initial stages of their sadhana. After attaining siddhi (spiritual powers), radical dietary restrictions can be removed.

The purity of food brings about the purity of the mind. Satvic food aids meditation. Dietary discipline is very necessary for yoga sadhana. When the tongue is controlled, all the indriyas (senses) are controlled.

The purity of food follows the internal purification of nature, and the purification of nature follows the strengthening of memory, and the strengthening of memory follows the loosening of all attachments, and thus one attains moksha (liberation) wisely.

■Satvic Foods

Here is a list of satvic foods for a sadhak: milk, red rice, barley, wheat, habishan, charu, cream, cheese, butter, moong dal (split green gram), badam (almonds), misri (sugar candy), kishmish (raisins), kichdi, pancha shaka sabji (seendil, chakravarti, ponangani, thilakeli, and veraikalnai), roki sabji, oat stem, parwal, bhindi (okra), pomegranate, sweet orange, grapes, apples, bananas, mangoes, dates, honey, dried ginger, black pepper, etc., are articles of satvic diet prescribed for yogic practice.

Charu: Boil half a seer of milk with rice, ghee, and sugar. This is a wonderful food for yogis. This is for daytime. For the night, use half a seer of milk.

Milk should not be overcooked. It must be removed from the heat as soon as it reaches the boiling point. Over-boiling destroys the nutritive principles and vitamins, rendering it completely useless. This is the ideal food for a sadhak. Milk is a perfect food in itself.

A fruit diet has a beneficial effect on the constitution. This is the natural form of diet. Fruits are excellent energy producers. A diet of fruits and milk aids concentration and easy mental focus. Barley, wheat, milk, and ghee promote longevity and increase strength and vitality. Fruit juices and sugar candy dissolved in water are very good drinks. One can eat butter mixed with sugar candy, or almonds soaked in water. These cool the system.

■Foods to Avoid

Acidic, spicy, pungent, bitter preparations, salt, mustard, asafoetida, chili, tamarind, sour curd, chutney, meat, eggs, fish, garlic, onions, alcohol, acidic substances, old food, unripe or overripe fruits, and any article that does not agree with your system should be completely avoided.

Rajasic foods confuse the mind. They stimulate passion. Avoid salt. It stimulates passion and emotion. Abstaining from salt is also helpful in controlling the tongue, and thereby controlling the mind, and developing willpower. A man who has abstained from salt is not affected even if he is bitten by a snake or stung by a scorpion. Onions and garlic are worse than meat.

To live a natural life, consume simple and wholesome foods. You should have your own menu tailored to your constitution. You are the best judge of what is right for you when choosing a Sattvic diet.

Yoga practitioners should abandon articles of food that are harmful to their yoga practice. During intense sadhana, milk (and ghee) is recommended.

I have given you some examples of Sattvic foods. This does not mean you should consume all of them. You should choose a few that are easily available and suitable for you. Milk is the best food for yogis. However, even small amounts of milk can be harmful to some, and may not be suitable for all constitutions. If one form of diet is not suitable, or if you feel constipated, change your diet and try other Sattvic foods. This is wisdom (Yukti).

You must be the master of your food and drink. You should minimize cravings for specific foods and desires for sensations. You cannot be a slave to any particular food.

■Mithahara (Moderate Eating)

Heavy foods lead to a state of tamas and induce sleepiness. There is a common misconception that large amounts of food are necessary for health and strength. This depends greatly on the power of digestion and absorption. Generally, most of the food we consume dies with us in the feces, undigested. Eat only what you can digest comfortably, filling your stomach only halfway. Fill a quarter with pure water. Leave the rest empty. This is Mithahara. Mithahara is essential for maintaining health. Most diseases are caused by irregular eating habits, overeating, and unhealthy foods. It is very dangerous to eat everything constantly, like a monkey. Such a person can easily become a patient (roga). However, he cannot become a yogi. Listen to the clear declaration of Lord Krishna: "Yoga is not for those who eat too much or too little, nor for those who sleep too much or too little (Gita VI-16). In the same verse 18, he says: "For him who is moderate in eating, sleeping, and waking, yoga is the destroyer of sorrow."

Those who are gluttonous cannot immediately observe Mithahara. They must practice it gradually. First, have them take a little less than usual, twice. Then, for a few days, instead of the usual heavy evening meal, have them consume only fruits and milk. Eventually, they will completely avoid the evening meal and consume only fruits and milk during the day. Those who perform intense sadhana should drink milk alone; it is the perfect food. If necessary, they can consume easily digestible fruits. If a glutton suddenly starts a diet of fruits and milk, he will always feel like eating something. This is bad. Again, gradual practice is necessary.

Do not fast excessively. It creates weakness in you. Once a month, or when passion troubles you, is sufficient. During fasting, you should not think about any food. Constantly thinking about food during fasting will not bring you the desired results. During fasting, avoid company. Live alone. Utilize your time for Yogic Sadhana. After fasting, do not consume heavy foods. Milk or fruit juice is beneficial.

Do not make a fuss about food. If you can adopt a particular form of diet, there is no need to advertise it to anyone. The observance of such niyamas is for your spiritual progress, and you will not gain spiritual benefit by advertising your sadhana. Nowadays, there are many people who perform asanas or pranayama, or who impose dietary restrictions such as eating only raw foods or leaves and roots, to earn money and a livelihood. They cannot grow spiritually. The goal of life is self-realization. A sadhak should always keep the goal in view and perform intense sadhana in the prescribed manner.

■Location

Sadhana should be performed in a secluded place, free from disturbance. If you live at home, a well-ventilated room should be reserved for sadhana. No one should be allowed to enter the room. Keep it locked and with a key. Even your wife, children, and close friends should not be allowed to enter the room. It should be kept in a pure and sacred state. There should be no mosquitoes, flies, or lice, and no dampness. Do not keep many things in the room; they may sometimes distract you. There should be no noise around. The room should not be too large, as it may cause your mind to wander.

For yoga practice, a location with a cool climate is necessary, as practicing in a hot place can be exhausting. Choose a place where you can be comfortable throughout the year, including winter, summer, and the rainy season. During your sadhana, you must remain in one place. Select a beautiful and comfortable location near a river, lake, sea, or on a hilltop. Hillsides offer advantages such as abundant vegetation, easy access to milk and other food, and the possibility of building your own kuti (hut). It is advisable to choose a place where there are other yoga practitioners. Seeing others dedicated to yogic practice will motivate you to diligently pursue your own practice. You can also seek guidance from them when needed. Avoid constantly moving from place to place in search of a more convenient location. If you feel uncomfortable, try to endure it rather than frequently changing locations. Every place has its advantages and disadvantages. Find a place with more advantages than disadvantages.

The following locations are well-suited, offering beautiful scenery and a spiritually uplifting atmosphere. Some have existing kutis available, or you can build your own. Milk and other food supplies are readily available in nearby villages. Suitable locations include secluded villages along the banks of the Ganges, Narmada, Yamuna, Godavari, Krishna, and Kaveri rivers. Here are some important places for meditation:

Kashmir: Kurbaley, Champ Valley, Srinagar.
Banlugi, near Tegra; Brahmavarta, near Kanpur.
Josh (Prayag), Allahabad.
Kanheri Caves, near Bombay.
Mussoorie; Mountain Abu; Nainital; Brindavan; Varanasi; Puri; Uttara Brindavan (22 km from Almora).
Hardwar, Rishikesh (N.Rly); Lakshmanjhula (*3), Brahmapuri Forest (*4), Ramghat in Brahmapuri Forest, Garudachatti (*4), Neelkanth (*8), Vasishthaghat (*14), Uttarkashi.
Deva Prayag; Badrinath; Gangotri, Nashik, Nandi Hills (Mysore). (*Distances from Rishikesh in miles)

Building a kuti in a crowded area can be disruptive due to curious onlookers, and it lacks spiritual tranquility. There are also other potential disturbances. Conversely, building a kuti in a dense forest offers no protection from thieves and wild animals, and can lead to food-related problems. Before choosing a sadhana location, carefully consider all these factors. If you cannot find such a suitable place, transform a secluded room into a forest-like environment.

Your asana (posture) for yoga practice should not be too high or too low. Sit on a mat made of kusha grass, tiger skin, or deer skin. Burn incense in the room every day. In the initial stages of your sadhana, it is important to adhere to these practices. Once your practice becomes more advanced, you do not need to be as strict about these rules.

■ Time

The Geranda Samhita states that yoga practice should ideally begin only during the spring and autumn seasons, not during the winter, summer, or rainy seasons. This depends on the temperature of the specific location and the individual's physical strength. Generally, cooler times are best. Avoid practicing during the hottest part of the day in hot climates. Early morning hours are suitable for yoga practice. Even in places with high temperatures, such as Kodai Kanal, Ooty, Kashmir, Badrinath, and Gangotri, you can practice during the day.

As explained in the previous lesson, do not practice if your stomach is overloaded. Generally, yoga practice should only be performed after bathing. Bathing immediately after practice is not effective. Do not sit for yoga practice if your mind is restless or if you are feeling very anxious.

■ Age of the Yogi

Young boys under the age of 18, whose bodies are very soft, should not practice excessively. They have very soft bodies that cannot withstand the rigors of yoga exercises. Furthermore, the minds of young people are often restless and unable to concentrate, which is essential for yoga practice. In old age, all vitality is lost due to unnecessary worries, anxieties, troubles, and other worldly concerns, making spiritual practice difficult. Yoga requires complete vitality, energy, strength, and power. Therefore, the optimal age for yoga practice is between 20 and 40 years. Strong and healthy individuals can continue practicing yoga even after the age of 50.

■ The Need for a Guru

In the past, volunteers lived with their gurus for many years, allowing the gurus to thoroughly study their students. The guru had to consider and judge everything, from the food the students ate to how they practiced, and whether the students were suitable for the path of yoga. The guru determined whether a volunteer was of the Uttamai, Madhyama, or Adhama type, and adjusted the exercises accordingly. The practice varies depending on the volunteer's nature, abilities, and qualifications. After understanding the theory of yoga, one must learn practice from an experienced yoga guru. There are also books on yoga and teachers, but you must seek them with faith, devotion, and sincerity. You can take simple lessons from a guru and practice the initial stages at home. However, for advanced and difficult exercises, you need to be with a guru. There are many benefits to having personal contact with a guru. You will greatly benefit from the guru's spiritual aura. In bhakti yoga and Vedanta, a guru is not necessary. After learning from the scriptures with a guru for a while, you must isolate yourself completely and reflect and meditate alone. However, in Kundalini yoga, the granthis must be broken and Kundalini must be guided from chakra to chakra. All of these are difficult processes. The guru's help is needed to combine Apana and Prana, send it along the Sushumna, and break the granthis. You must sit at the guru's feet for a long time. You must fully understand the detailed techniques of the nadis, chakras, and some yoga kriyas.

Lay your hidden secrets before your guru. The more you do, the more compassion you will receive from your guru, which will help you. This compassion will empower you in the struggle against sin and temptation.

"Learn this through discipleship, through investigation, and through service. The wise person will teach you wisdom, foreseeing the essence of things." (Gita-IV-34)

Some meditate independently for years. Then, they realize the need for a guru. They encounter some obstacles along the way, and they do not know how to proceed or how to overcome these obstacles. Then, they begin to search for a master. Just as a stranger in a big city feels it is difficult to return home on a small street after walking around for a while, it is also difficult to walk alone on the spiritual path, even if you find the path and the way.

Volunteers encounter obstacles, hindrances, dangers, traps, and pitfalls on the spiritual path. They may also make mistakes in their practice. A guru, who has already walked the path and reached the goal, is very necessary to guide them.

■ Who is a guru?

A guru is a person who has attained complete self-illumination and removes the veil of ignorance from the deceived. The guru, the truth, Brahman, Ishvara, Atman, God, Om are all one. In this Kali Yuga, the number of enlightened souls may be less than in the Satya Yuga, but there are always those who help volunteers. They are always looking for the right Adhikarin.

The guru is Brahman himself. The guru is Ishvara himself. The guru is God. His words are the words of God. He does not need to teach anything. His mere presence and company uplift, inspire, and stir the soul. The company itself is self-illumination. Living with him is spiritual education. Everything that comes out of his lips is the truth of the Vedas or the Gospel. His life itself is the embodiment of the Vedas. The first person is your guide or spiritual mentor, your true father, mother, brother, relative, and intimate friend. He is the embodiment of compassion and love. His gentle smile radiates light, bliss, joy, knowledge, and peace. He is a blessing to suffering humanity. Everything he says is the teaching of the Upanishads. He knows the spiritual path. He knows the pitfalls and snares along the way. He warns the volunteers. He removes the obstacles on the path. He empowers the students spiritually. He showers his grace upon them. He even takes their Prarabdha upon himself. He is an ocean of compassion. All suffering, hardship, tribulation, and worldly contamination disappear before him.

He is the one who transforms the small Jiva into the great Brahman. He thoroughly reviews the old and wrong Samskaras of the volunteer and awakens them to the realization of self-knowledge. He lifts the Jivas from the mire of the body and Samsara, removes the veil of Avidya, and awakens Kundalini, opening the inner eye of intuition, dispelling all doubt, Moha, and fear.

A true master is not only proficient in techniques but also embodies the essence of Brahma. Simply studying books cannot make one a guru. Only those who have studied the Vedas and directly realized the Atman through introspection are considered true masters. If you find peace in the presence of a Mahatma, and your doubts are dispelled by his very being, then you can consider him your guru.

A master can awaken the kundalini of a disciple through sight, touch, speech, or even just a thought. He can impart spirituality to the disciple, just as one might offer an orange fruit to another. When a master gives a mantra to a disciple, he bestows it with his own power and with a sattvic vibration.

A master tests students in various ways. Some students misunderstand him and lose faith, and therefore do not benefit. Ultimately, those who pass the test will succeed. The regular examinations at the Adhyatmik University of the wise are indeed very strict. In the past few days, the tests have been very rigorous. Once, Gorakhnath asked his disciples to climb a tall tree and jump headfirst into a sharp trident. Many dishonest students remained silent. However, one faithful disciple, in a flash, climbed the tree and jumped. He was protected by Gorakhnath's invisible hand. He achieved self-realization instantly. He had no attachment to his body. Other dishonest students had strong desires and ignorance.

There is considerable debate and controversy among many people regarding the need for a guru. Some vehemently argue that a guide is not at all necessary for self-realization and spiritual progress, and that spiritual progress and self-development can only be achieved through one's own efforts. They quote various passages from scriptures and assign arguments and inferences to support their claims. Others emphasize that spiritual progress is impossible for humans, and boldly assert that, no matter how intelligent one may be, they may struggle and falter on the spiritual path without the benevolent grace and direct guidance of a spiritual guide.

Open your eyes and carefully observe what is happening in this world. Even a cook needs a teacher. He serves under a senior cook for years. He implicitly follows him. He pleases his teacher in every way. He learns all the techniques of cooking. He gains knowledge through the grace of his senior cook, his teacher. Junior lawyers seek the help and guidance of senior advocates. Mathematics and medical students need the help and guidance of professors. Students of science, music, and astronomy seek the guidance of scientists, musicians, and astronomers. If this is the case with ordinary worldly knowledge, what can be said about the inner spiritual path, where a student must walk with closed eyes alone? When you are in a dense jungle, you encounter several cross paths. You are in a dilemma. You do not know the direction and the path you should take. You are confused. You want a guide to lead you to the right path. It is universally recognized that efficient teachers are needed in all fields of knowledge of this body, and that physical, mental, moral, and cultural growth can only be achieved with the help and guidance of a capable master. This is a universal, inexorable law of nature. Why do you, my friends, deny the application of this universally accepted law to the realm of spirituality?

Spiritual knowledge is a matter of the guru-parampara, the lineage of gurus and disciples. It is passed down from guru to disciple. Study the Brihadaranyaka Upanishad for a comprehensive understanding. Gaudapadacharya imparted self-knowledge to his disciple Govindapadacharya. From Govindapadacharya to his disciple Shankaracharya. From Shankaracharya to his disciple Sureshwaracharya. From Gorakhnath to Nivrittinath; from Nivrittinath to Jnanadev. Totapuri imparted knowledge to Ramakrishna. From Ramakrishna to Vivekananda. The life of Sri Krishnamurti was shaped by Dr. Annie Besant. Raja Janaka's life was shaped by Ashtavakra. The spiritual destiny of Rajabahadur was shaped by Gorakhnath. Lord Krishna established the path of the spirit for Arjuna and Uddhava, but their minds were in a state of instability.

Some aspirants meditate independently for several years. Then, they actually feel the need for a guru. They encounter several obstacles along the way. They do not know how to proceed further and how to overcome these obstacles and impediments. Then they begin to search for a guru.

Students and teachers must live together as father and devoted son, or as a very honest and devoted couple. Volunteers should have a keen and receptive attitude in order to absorb the master's teachings. Only then will the volunteers spiritually benefit. Otherwise, the hope for the volunteer's spiritual life and the complete regeneration of his old Asuric nature is small.

It is very unfortunate that the current education system in India is not conducive to the spiritual growth of the Sadhu. The minds of the students are saturated with materialistic poison. Today's volunteers have no idea about the true relationship between a guru and a disciple. It is different from the relationship between students and teachers or professors in schools and universities. The spiritual relationship is completely different. It involves devotion. It is very sacred. It is purely divine. Turn the pages of the Upanishads. In the olden days, Brahmacharins called upon the Baba as teacher with humility, sincerity, and deep reverence.

■Spiritual Spiritual Power

Just as an orange can be given to a man and he can return it, spiritual power can also be transmitted and returned to each other. The method of transmitting this spiritual power is called "Sakti Sanchara."

Birds keep eggs under their wings. The eggs hatch with heat. Fish lay eggs and watch over them. They hatch. Turtles lay eggs and think about them. They hatch. Yet, spiritual power is transmitted from the guru to the disciple through touch (Sparsha), sight (Darshana), and thought or intention (Sankalpa), like the touch of a bird, the sight of a fish, and the thought of a turtle.

The Yogi Guru, who is the transmitter, sometimes enters the astral body of the student and elevates his mind through his power. The Yogi (operator) seats the subject (Chela) in front of him and asks him to close his eyes and transmit spiritual power. The subject actually feels the spiritual power that flows from the Muladhara Chakra to the top of the neck and head.

The disciple performs various Hatha Yoga kriyas, asanas, pranayama, bandhas, mudras, etc., on his own. The disciple should not restrain Ichha Shakti. He must act according to his inner prelana (inner guiding or stirring). The mind is very elevated. The moment the aspirant closes his eyes, meditation happens naturally. Through Sakti Sanchara, Kundalini awakens in the disciple through the grace of the guru. Sakti Sanchara is passed through Parampara. It is a hidden mystical science. It is transmitted from the master to the disciple.

The disciple should not be satisfied with the transmission of power from the guru. He must struggle intensely in Sadhana for further completion and achievement.

There are two types of Sakti Sanchara. The lower one is only with Jada Kriya, and when the guru gives power to the disciple, he automatically performs Asanas, Bandhas, and Mudras without instructions. The student must take up Sravana, Manana, and Nididhyasana to achieve perfection. He cannot rely only on this Kriya. This Kriya is supplementary. It pushes the Sadhaka. Only a fully developed Yogi has the higher type of Shakti Sanchara.

Lord Jesus transmitted his spiritual power to some of his disciples through touch (Master's Touch). Samartha Ramdas touched a prostitute. She went into Samadhi. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had a superconscious experience. Even after the touch that led to perfection, he still struggled hard for 7 years. Lord Krishna touched the blindness of Bilvamangala (Surdas). Surdas' inner eye opened. He had Baba Samadhi. Guru Ganga caused a divine intoxication in many people through his touch, and converted them to his side. Even atheists danced in ecstasy on the streets and sang Hari's songs through his touch. Glory to such noble Yoga masters.