Nath Yogi
Nath Yogi
YOGA OF
AUTOBIOGRAPHY
OF
A NATHA SIDDHA
YOGI
Yoga of Gita and Dnyaneshwari as
expounded by Saint Dnyaneshwar
Page0
By Vibhakar Lele
YOGA OF PART 2
AUTOBIOGRAPHY OF A NATHA
SIDDHA YOGI
INDEX
Table of Contents
YOGA OF GITA
23
DEDICATION
25
YOGI SAINT1SHRI
DNYANESHWAR
1
Page1
References For
Yoga initiates7
Analytical Approach
10
To
10
My Experiences
10
The Beginning
11
THE UNKNOWN
14
Enters
14
MY LIFE
14
MY LIFE SKETCH
18
20
OF
20
DNYANESHWARI
20
THE STORY
22
OF
22
MY DNYANESHWARI RECITAL
22
THEGITA
25
And
25
ME
25
MY TRYST
27
With
27
B K S
27
Page2
YOGA OF GITA
Page3
By Vibhakar Lele
THE GITA
28
In
28
MY LIFE
28
Again
28
THE
30
TRANSFORMATION
30
THE TOUCH
33
Of
33
33
THE TRIKUT
37
And
37
37
SAINT DNYANESHWAR
39
In
39
MY LIFE
39
ASTROLOGY
41
And
41
MY FORTUNE
41
TO ALANDI
44
AGAIN
44
MY
45
DNYANESHWARI RECITAL
45
At
45
ALANDI
45
48
50
53
O ly He Could Ha e Do e It
55
FOOTPRINTS
56
On
56
THE SANDS
56
Page4
YOGA OF GITA
Page5
By Vibhakar Lele
Of
56
TIME
56
SCIENCE;
60
DNYANESHWARI,
60
And
60
MYSTICISM
60
THE YOGI in ME
65
And
65
MY LIFE
65
GITA
67
And
67
DEATH
67
Consoled
70
By
70
Saint Dnyaneshwar
70
Manifestation
73
Of
73
Yoga-VIBHUTIS
73
The
77
PAST
77
Revisited
77
77
79
The
83
GURU
83
83
The
84
Duplicitous sadhu
84
Of
84
84
The
87
Page6
YOGA OF GITA
Page7
By Vibhakar Lele
Human
87
Sacrifice
87
THE
90
90
From
90
The Lineage
90
Of
90
DNYNESHWAR
90
Reasons
100
For
100
100
Magnetism
102
Of
102
YOGA
102
102
Anahat-nad
105
The Ajapa-jap
110
And
110
The Para-vak
110
The Pointer
113
Of
113
My Destiny
113
A Disciple
117
of
117
117
The
121
Anahat-nad
121
And
121
121
122
The Anahat-nad
124
Page8
YOGA OF GITA
And
124
Saint Dnyaneshwar
124
127
131
IA
Page9
By Vibhakar Lele
the Sad-gu u
131
135
Atm-anubhuti
142
144
My Home is Alandi
146
The Chitra-nadi
147
and
147
The Visions
147
The Experience
149
of
149
149
The Gita
151
151
To Alandi
153
After
153
Ten Years
153
156
The Visions
159
Of
159
159
Other Visions
162
and
162
162
164
Special Notes
169
The Bhramar-gumpha
172
176
Page10
YOGA OF GITA
Page11
By Vibhakar Lele
The State
179
Of
179
My Kundalini
179
Embrace
184
Of
184
Shri Krishna
184
188
The vision
191
Of
191
Kundalini Awakening
191
The Mantra-chaitanya
192
The Vision
194
Of
194
The Sushumna-nadi
194
Other Visions
195
Of
195
The Kundalini
195
198
Of
198
Saint Dnyaneshwar
198
A Guide
199
To
199
Interpret
199
The Visions
199
The Darshan
201
Of
201
The Atma-jyoti
201
The
204
Gayatri Mantra
204
On
205
Saints
205
Page12
YOGA OF GITA
Page13
By Vibhakar Lele
And
205
The Jyoti
205
My First Meeting
207
With
207
Krishna-tai
207
Another Visit
209
To
209
Krishna-tai
209
210
212
The Anahat-nad
214
The Ajnya-chakra
216
The Lalana
218
And
218
The Guru-chakra
218
Swadhishthan Chakra
219
The Appearance
220
Of
220
The Chakras
220
Other Connections
222
Of
222
The Chakras
222
Saint Eknath
223
On
223
The Maha-yoga
223
Notes
227
On
227
The Maha-yoga
227
The Nad
233
And
233
The Chakras
233
Page14
YOGA OF GITA
Page15
By Vibhakar Lele
The Rodhini
235
The Nad
237
And
237
The Nadant
237
The jewel
238
Of
238
Mukti
238
Piercing
241
Of
241
The Ajnya-chakra
241
The Riddhi-Siddhis
242
244
244
Insomnia
249
251
254
The Kundalini
255
And
255
Yoga Path
255
256
258
And
258
The Khechari-mudra
260
The Jyoti-darshan
264
267
And
267
The Ashta-dal-padma
267
The Hrit-samvit-kamal
270
And
270
270
The Mastak-sandhi
271
Page16
YOGA OF GITA
Page17
By Vibhakar Lele
The Sahasra-dal-kamal
273
273
Or
273
The Shoonya-chakra
273
The Bhramar-gumpha,
275
The Sahasra-dal
275
And
275
The Brahm-randhra
275
280
The Gol-hat-chakra
287
And
287
287
The Yogi
289
Of
289
289
And
289
The Anahat-nad
289
294
And
294
'Light E e y he e a d E e yo e
294
297
300
302
And
302
The Necklace
302
Of
302
Light
302
The Beam
304
Of
304
Dazzling Light
304
307
Page18
YOGA OF GITA
The Dasham-dwar
311
The Bank-nal
317
323
The Guhyini-nadi
323
325
Page19
By Vibhakar Lele
327
327
332
The Nibban
337
of
337
The Yogi
337
The Nirvana
337
339
From
342
The
342
Sagun Sakar
342
To
342
The
342
Nir-gun Nir-akar
342
MY VISIONS
342
346
347
347
349
349
The Sad-guru
349
351
Get
352
To
352
Know
352
The Nir-anjan
352
Page20
YOGA OF GITA
By Vibhakar Lele
352
The Anahat-nad
353
354
Satya-Jnyanam-Anantam Brahmam
355
356
Oh Thee! Liste to Me :
359
The C azy Ka i !
359
Parting Words
361
Of
361
The Yogi
361
Page21
363
: Me: A Sanyasi
365
367
369
371
372
The Gati
372
My Dreams
374
THE AUTHOR
Dear Reader
YOGI SAINT
SHRI DNYANESHWAR
Page22
YOGA OF GITA
By Vibhakar Lele
COPYRIGHT 2012
YOGA OF GITA
Part 2
AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI
Author:
(Vibhakar V. Lele)
B.E. B.Sc. LL.B.
All rights reserved. Except for brief quotations in book reviews, and as otherwise
permitted by applicable law, no part of this work may be reproduced, stored,
transmitted or displayed in any form, or by any means (electronic, mechanical, or
otherwise) now known or hereafter devised --- including photocopy, Xerox,
recording, or any information storage and retrieval system ---- without prior
written permission from the author.
__________________________
First Indian e-Edition, 2011
An authorised publication of
c/o V.V.Lele, Dombivli, 421201
E-copy in India by self
Page23
Mobile: 00919820300905
ISBN/ IBN: being obtained
###
Page24
YOGA OF GITA
Page25
DEDICATION
By Vibhakar Lele
YOGI SAINT
SHRI DNYANESHWAR
YOGA OF GITA
AUTOBIOGRAPHY
OF
A NATHA SIDDHA YOGI
YOGASHASTRA
Page2
By Vibhakar Lele
Page3
YOGA OF GITA
In the Vihangam Marg1 of the North Indian saints like Dadu, Kabir
and others, not much importance is attached to the experience and
the piercing of the lower chakras, from the Muladhar to the
Vishuddha chakras.
An advanced saint like Gurudev Professor R. D. Ranade of the
Nimbargi2 School of yoga, who experienced even the Anahat-nad3,
surprisingly expressed doubts about the existence and processes of
the Kundalini. It may mean that even such saints, who proffer the
Nam4 to the initiates, are unable to gauge their own experiences of
the Light and the Vastu5, as it is called by them.
It is well known that one experiences the Anahat-nad only after the
Kundalini pierces and goes beyond the Ajnya chakra. The Nam
Nam is name of God which is given to an intiate for silent recantation during
meditation. The Nam given by a Siddha has the power to penetrate into the deep
conscience to the seat of the Atman and invoke it to appear before the yogi.
4
The Nibargi school talks of realisation in terms of Light and Vastu which
respectively mean Divine Light seen by the yogis and the Form of the
Ultimate Principle which appears to them in their vision while in deep
meditation.
Page4
By Vibhakar Lele
Sabeej Nam is Nam which has the power to invoke the Atman. It can only
be given by a Siddha yogi. Nam given by someone without the power behind it
is practically useless.
Page5
YOGA OF GITA
Page6
###
By Vibhakar Lele
References For
Yoga initiates
Page7
YOGA OF GITA
Sir John Woodroffe: The Serpent Power, Sakti and Sakta, Reflections on the
Tantras-Principles Of Tantra (2 Parts).
Page8
I read many books that thus came my way on: the Gita and the
Dnyaneshwari, the Amrit-anubhav; the Patanjal yoga; the Vedas
and the Upanishadas; the Nath Siddha traditions and yoga practice;
Shankar Vedantic commentaries and smaller works, etc.
By Vibhakar Lele
Page9
The only edition of this rare book was published a few months
after I was born in the year 1944. Incidentally, I got to read it after
more six decades.
10
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YOGA OF GITA
Analytical Approach
To
My Experiences
Page10
By Vibhakar Lele
The Autobiography
Of
Swami
Yogeshwaranand
The Beginning
Page11
Shri Krishna answers that none of the efforts will be lost. He will
be guided back to the path, even after death. He will be born in
such a family, either of the yogis, or that of holy persons, with
11
YOGA OF GITA
12
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Deveskepevcemebefmemlelees eeefle Hejeb ieefleced~~6-45~~ieer~~
Page12
By Vibhakar Lele
Page13
YOGA OF GITA
THE UNKNOWN
Enters
MY LIFE
Page14
By Vibhakar Lele
Page15
YOGA OF GITA
The friend could not lend it to me, as it was brought from one of
his patients and it was a very rare book, with only one copy in the
national archives. A few days passed by. Once I had been to one of
my relatives. By chance, he opened a cupboard. And what did I
see! The same treatise of John Woodroffe!
Of course, it was my relative who had borrowed it with great
trouble from the archives, with heavy penalty if it were not
returned. I borrowed it from him, vouching for its safe return. I
was greatly fascinated by it. I read it for the next 2-3 months,
without much following its text, leaving aside my Law exam
preparation.
The initiates must be aware that that book is like a text of the
Kundalini yoga, in which the deep secrets of the Kundalini are
described. In particular, it has a detailed commentary by Sir
Woodroffe, with copious annotations and explanation of the texts
of the Shat-chakra-nirupan and the Guru-Paduka-panchak.
There were excellent coloured photographs of the Shat-chakras and
the Kundalini in the book, which I got photographed. Afterwards, I
returned the book. Within a short period, I was attracted somehow
to the Dnyaneshwari, and the Gita, in its wake. How this could
happen is beyond my imagination.
Page16
By Vibhakar Lele
Page17
____________________________________
YOGA OF GITA
MY LIFE SKETCH
Page18
Page19
###
By Vibhakar Lele
YOGA OF GITA
Page20
By Vibhakar Lele
Page21
YOGA OF GITA
THE STORY
OF
MY DNYANESHWARI RECITAL
Page22
By Vibhakar Lele
Page23
YOGA OF GITA
Page24
By Vibhakar Lele
THEGITA
And
ME
Page25
When at school, once I chanced across one motto of his, from the
Gita. Though I could not understand its exact meaning then, it was
carved upon my mind that one should strive without any
expectation of fruition of the efforts.
A child's was not the age to understand its precise meaning in the
context of the karma-phal, longing for it, the Nishkam karma,
Akarm and the like. After a few more years, I saw my father
reading a voluminous book. It was the Gita Rahasya, a
YOGA OF GITA
14
Page26
By Vibhakar Lele
book at that time, I did not know then that the Gita is going to
occupy me much, for the rest of my life.
MY TRYST
With
B K S
Page27
One poet describes his relationship to the books. He says that the
books have been his parents, friends, companions; teachers, guides,
preceptors: and philosophers, what not! This pretty well describes
my tryst with the books I read. I owe what I am to the books.
By the way, I may mention that I am very touchy about handling of
books. I cannot tolerate any carelessness and disrespect of the
books. They are to be valued for more than in gold, in my opinion.
YOGA OF GITA
I do not like any person who spoils a book, even if he can master
it.
I generally do not lend my books. In an exceptional case, I lend a
book with the strictest conditions attached regarding its use and
upkeep, nonetheless for timely returning. Well! I am such a
bibliophile!
###
THE GITA
In
MY LIFE
Again
Page28
Today I can recite its Shlokas fluently. Notably, the Gita has its
own method of reciting. One, not well versed in it, will not be able
to pronounce the Shlokas properly.
By Vibhakar Lele
Page29
15
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eefCeOeee keeeb emeeoes lJeecenceereceer[eced~efHelesJe Heg$eme meKesJe meKeg: efee: efeeeeen&efme osJe
mees{gced~~11-44~~; ii Fceb efJeJemJeles eesieb eeseJeevenceJeeced~ efJeJemJeevceveJes een cevegefj#JeekeJesyeJeerle ~4-1~~ SJeb
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efJeJemJele:~ keLecesleefpeeveereeb lJeceeoew eeseJeeefveefle~~4-4~~
YOGA OF GITA
THE
TRANSFORMATION
Shri Krishna narrates to Arjun that yoga he was talking about had
been around for quite some time. He had preached it to Vivaswan.
Page30
By Vibhakar Lele
Page31
i,ii yengefve
ces Jeefleleeefve pevceeefve leJe eepe&gve~ leevenb Jeso meJee&efCe ve lJeb JeslLe HejvleHe~~4-5~~
YOGA OF GITA
Page32
I have already talked about my sudden insight into the Gita, the
Dnyaneshwari; the Adhyatma, and the other scriptures. Until I was
around forty, I had never bothered much about these subjects. All
these became available to me, as if, they were the treasures lying in
wait for their discovery, in my place. The only explanation I got
was the one given in the Gita as above.
By Vibhakar Lele
THE TOUCH
Of
THE DIVINE PRAJNYA
Page33
YOGA OF GITA
has not been able to understand the matter in its true sense, strived
as he might have.
Then, as a matter of curiosity, I asked him whether, he had ever
sought out any person with special knowledge of the Pantharaj and
the Kundalini. His reply was that in spite of so trying, he could
never come across such a person.
When I pointed out that this matter is central to Saint
Dnyaneshwar's Dnyaneshwari and his other works, he mused that
all his erudite studies in the Dnyaneshwari were in vain, since he
really could not understand this very core of the works.
A very honest scholar indeed, he was! I am very proud of him for
his forthrightness. He was one of our most respected professors. I
am narrating this incident not to belittle him, but in the honour of
his true spirit of enquiry, devoid of any vanity.
It is against such difficulties experienced by the acknowledged
scholars of the esoteric works, that I regard myself to have been
bestowed with this infinite treasure of the Oriental wisdom,
through the sheer grace of Shri Krishna upon me.
My observations and inputs from the mystics have taught me that
my efforts of the past lifetimes have come to fruition.
Page34
By Vibhakar Lele
Page35
The Gita became a daily must read. I read a book on the grammar
of the Gita. With its help, and the Gita by Annie Besant and
Bhagwandas, I had no difficulty in understanding its once
undecipherable text and the inner meaning became clear to me in
the light of my new wisdom.
Page36
YOGA OF GITA
By Vibhakar Lele
THE TRIKUT
And
THE SAHASRA-DAL KAMAL
Page37
The Tri-kuti is an important place on yoga path, after the Sahasradal Kamal (the thousand-petlalled lotus). All the divine wisdom,
all the sacred knowledge is revealed to the yogis when the
Kundalini reaches this place. The intrinsic meaning of the Books,
the Gospels, the utterances of the rishis and the prophets reveal
themselves to the yogi who has reached the Tri-kuti
The Dnyaneshwari has posted detailed comments on the yogic
process involved for one to be so disposed. The person becomes
omniscient, with knowledge of all the scriptures. He begets the
knowledge, which is otherwise only to be had from the guru,
without any efforts.e1
YOGA OF GITA
The automatic yogic process involving the Manas and the Pawan
results into the Samadhi. The Indriyas are absorbed into the Pawan,
the Pawan into the Akash. The Akash is absorbed into itself. The
Pranav is drowned in the process. The yogi reposes in the Brahm.e2
17
Page38
The Gita says it in a few words. Even the one, who seeks the
knowledge of yoga, attains to the Shabda-Brahm. 17 This was
precisely the process, which was thus acting in my favour, without
any apparent efforts on my part.
By Vibhakar Lele
SAINT DNYANESHWAR
In
MY LIFE
Page39
YOGA OF GITA
Page40
________________________________________
By Vibhakar Lele
ASTROLOGY
And
MY FORTUNE
Sanchit Darshan, was apt, meaning what is in store for you in life.
It truly brought forth, in a very indirect manner, what was in store
for me, without knowing at that time.
Two important things about it: It had a photograph of Swami
Swarup-anand Of Pawas, which remains with me until date.
Secondly, it advised the readers to wear the sacred thread and
recite the Gayatri mantra and the Ganesh Atharva-shirsha, daily.
This was to help in gaining the necessary spiritual power for
correct astrological predictions.
Page41
YOGA OF GITA
Since then, for long many years, the only religious texts I had were
a small book of the Gita, from which I had attempted recitation,
and the pocket copy of the Ganesh Atharva-shirsha.
I now wonder what could be the significance of these things: The
Gita Rahasya, the pocket-sized Gita, The Atharva-shirsha; the
Alandi visit; the sacred thread; and the photograph of Swami
Swarup-anand, who belonged to Saint Dnyaneshwar's Nath Pantha
lineage.
What possible effect it could have upon an extreme materialist and
an atheist at heart like me! Was it not like a monkey being adorned
with a crown of jewels! What taste would it have for the crown and
the jewels! I must only have been like that monkey!
It was the fate acting in its own undecipherable ways. The destiny
had to take its own set course. I realised later that all these were
omens of my future, and the past lives.
Patanjali has indicated that on observing the happenings and the
tendencies, the manifestations of the Samskaras, the outline of the
past births can be recognised. 18
Mr Bhats book had effectively brought forth my past, in this life
too! It looks as if a cognoscente could have discerned what was
happening to me in the light of Patanjalis aphorism.
18
mebmkeejmee#eelkeejkejCeeled
18~~Hee.ees.met.~~
HetJe&peeefle%eeveced~~3-
Page42
By Vibhakar Lele
Page43
YOGA OF GITA
TO ALANDI
AGAIN
19
Page44
By Vibhakar Lele
MY
DNYANESHWARI RECITAL
At
ALANDI
Page45
YOGA OF GITA
selecting the books for my reading. Just within a few years of these
incidents, I became deeply involved in all these and other works of
Saint Dnyaneshwar.
Most certainly, I had gained The Book of the Books that I was
subconsciously searching for: The Dnyaneshwari, with the other
works of Saint Dnyaneshwar. And, as they say, I had My Author
by my side, as well! With that, my lifelong search for the books
had come to fruition.
In the first few years, after my first Darshan of Saint
Dnyaneshwars Samadhi, I became a regular visitor to Alandi.
Then I felt the desire to recite the Dnyaneshwari at Alandi. In
about ten sessions or so, I completed the recital, visiting Alandi on
various occasions.
When the last session was due, I felt that I should complete it on
the Maha-shiv-ratri day. This was possible since I had holidays
then. I also wanted to be at Alandi on the Krishna Ekadashi (the
eleventh day of the waning Moon). Saint Namdev has stated, in his
Abhangas, the importance of being at Alandi on this day of the
Aryan calendar.
Page46
By Vibhakar Lele
the entrance located below the Nandi. Nowadays, the security does
not allow one to sit so near these places.
The Maha-shiv-ratri day is auspicious to the Nath Pantha, whose
prime deity is the Shiv. That was the other reason for being there
on that day. It was thus during the confluence of the two
exceptionally holy days that I completed the recital at Alandi.
Afterwards, I went for a Darshan to the Siddheshwar temple. I was
standing in the queue, when an ordinary looking person
approached me, offering two bananas he held in his hands. At first,
I refused, though I was prevailed upon by him to accept the same.
Afterwards when I went to Saint Dnyaneshwar's Samadhi for
Darshan, I found the same person sitting near it. He immediately
started berating me, asking that how I could have refused to accept
the Prasad, which he had brought to me at the command of Saint
Dnyaneshwar.
I apologised profusely to him, saying that I was unaware of all that.
I thanked him for bringing the blessings of Saint Dnyaneshwar to
me in the form of the bananas. Still I was left wondering how was
it that the person chose to give me the Prasad, of all the fifty odd
men who were in the queue with me.
Page47
YOGA OF GITA
at his lotus feet, under the shade of the Ajan trees, and with the
Siddheshwar and the Nandi witnessing it.
###
Page48
By Vibhakar Lele
surrounding it. He had also dug a well near the Samadhi, which
still exists.
These previous excursions were just by the way, without any pious
intentions. After finishing the recital at Alandi, I, alone, or with my
wife, had been for the first time to many holy places, including
Pandharpur to visit the Lord Vithoba, my family deity; to Nathadwara to visit the Lord Shri Krishna; and to Kolhapur to visit the
goddess Maha-laxmi.
I had also visited the holy places of Lord Datt-atreya: Girnar,
Karanje, Narsoba Wadi and Audumbar. Lord Datt-atreya is
supposed to be one of the Vidya-gurus of the Nath Siddhas. I had
been to Wani to visit the goddess Sapta-shringi, the deity
worshipped by the Nath Siddhas, and Saint Dnyaneshwar's family
deity.
Page49
YOGA OF GITA
Page50
I took it again, after six months with an impulse that yet a lot more
is to be written. The concluding paragraph of the previous writing
was modified suitably, and the writing continued. At first, all the
matter appeared to me to be without any direction, or with a
direction that I could not decipher. All the same, the main subject
was Saint Dnyaneshwar and the Dnyaneshwari.
By Vibhakar Lele
writing through me, with my background of a modern welleducated person, what was to be a treatise on yoga-shastra, in the
modern Marathi language.
Its base was the around nine thousand Ovis of the Dnyaneshwari,
seven hundred Shlokas of the Gita, the Vedic and lens Upanishadic
scriptures, yoga-sutras, the Gita Bhashyas and much more. Added
to all this were The Amrutanubhav, the Abhangas of Saint
Dnyaneshwar and other saints, and my own acquisitions of
science, technology and the modern thought.
It now becomes clear to me why I was acquiring the knowledge
from so many hundreds of books of all manners and hues,
throughout my life, and why my base changed from a materialist to
a philosopher, and a yogi.
Just to give a sample of the reading I have done, I have mentioned
some of these books, here and there in this writing, to acquaint the
reader of the range and the variety of the subjects I have read.
Page51
YOGA OF GITA
20
Page52
________________________________________
By Vibhakar Lele
Page53
YOGA OF GITA
covers all the Ovis of the Dnyaneshwari and the Shlokas of the
Gita, with their easy to understand meaning.
It was very systematic all through, without my express intention.
The subjects neatly unfolded, one upon the other, in the exact
sequence, as if meticulously planned. Many persons, whom I told
this background, could not believe me.
However, when I showed the dated writing, spanning a number of
years, they were awe-struck. They could not imagine that anyone
could have produced such a systematic voluminous work,
proceeding without any idea of the subject and working in a
random manner.
The writing is bound in volumes, and one can see how neat it
appears. It looks like done in the same stroke of the pen. It was not
an artificial or a laboured work. I did feel, with no intention of selfglorification, that it was truly a masterpiece.
There was but one great shortcoming: I regret that my professor, a
person of many qualities, whom I mentioned some time ago, was
no more, when I completed the work. I lost the real critic of my
work. He was the only person whom I could have trusted for
appraisal of my work.
In him, I have lost one of the best persons, an erudite scholar of
Saint Dnyaneshwars works, who was good at heart, unbiased, and
a philosopher friend.
Page54
###
By Vibhakar Lele
Page55
21
ne ebLemeeie SJe{e~ Glejewefve Hew}erke[eb~ keerefe&efJepeeeeeb OeW[e~ veees pees keeb~~18-1780~~ keeSb yeng yees}eW
meke}eb~ ces}efJe}es pevceHe}eb~ ebLeefmeeree meesnes}e~ oeefJe}e pees ne~~18-1784~~ ..efkebyengvee legceeW kes}W~ Oece&keere&ve
nW efmeer ies}W~ SLe ceePeW peer Gj}W~ HeeF&keHeCe~~~1792~~; ii Denes megefeSb ke=Heeer~ legPeW keeCe peeebleQ DeefOeer~
lees meke} efJeeebefeSb me=er~ Oeelee nesSb~~12-9~~%ee~~
i,
YOGA OF GITA
FOOTPRINTS
On
THE SANDS
Of
TIME
Page56
By Vibhakar Lele
Page57
.. Et al.....
If that is the tragedy of an emperor, what of us more ordinary men!
However, in a different sense, all of us do leave Footprints on the
Sands of Time. Reap as you sow, they say. We, bound to the
YOGA OF GITA
karma, leave the footprints of the desires and the karmas, likes and
dislikes, on the Sands of Time, which we revisit in every birth after
birth.
Even the great Mahesh (Shiv, Shambhu) of the Pantharaj is no
exception, as Saint Dnyaneshwar says. 22 He is traversing the path
with every soul, repeatedly. Birth after birth, we all the time move
from the karma to the Akarm, and the Vikarm, ultimately striving
for the Naishkarmya, along with our benefactor, Shiv-Shambhu.
We are all travellers on yoga path, walking at times errantly,
leaving our foot-prints on the sands of Time, though.
However, this is traversing in the opposite direction, as the Nath
Siddhas, and saint Ramdas say. 23 The arrow of Time is reversed
for those who take up this path, which is the Prati-prasav-kram, the
opposite of the evolutionary process.
Instead of proceeding further into more and more complex forms
from the Avyakta, one moves from the complex, to the simplicity
of the Avyakta state. This is just the reverse of the Creation. It is
the process of the Dissolution.
22
Page58
The initiate moves from the manifest to the un-manifest, from the
Sagun to the Nirgun, and that too, through the medium of the
Sagun. Without the need of the paraphernalia of philosophy and
karma-kand, the arrow of Time reverses from the Ham-Sah to
Soham.24
By Vibhakar Lele
Page59
YOGA OF GITA
SCIENCE;
DNYANESHWARI,
And
MYSTICISM
Page60
By Vibhakar Lele
Page61
25
YOGA OF GITA
Page62
By Vibhakar Lele
Page63
YOGA OF GITA
Page64
Even so, I did not throw away the science, nor clutched The Word
to my heart. The story of the Adwaitist and the elephant is famous.
Even the staunch Adwaitist had to compromise his theory to the
world of practicality. I, for one, use science where it is apt, and the
Word where It only should rule.
By Vibhakar Lele
THE YOGI in ME
And
MY LIFE
Page65
This stroke of the destiny was very hard to bear. Frankly speaking,
I had not felt so much remorse even when I lost my parents.
Though I travel yoga path, I collapsed with the grief. The Sthitprajnya philosophy did not work for me.
When I read the Ramayan, I could not understand the grief of
Ram, on Sita's disappearance. However, when faced with similar
YOGA OF GITA
fate, I started to understand him. One who has not passed through
the same sorrow cannot ever understand the grief.
Ramdas, in his Das-bodh, says that the Death knows not the
young from the old; the King from the popper. I recollect also the
story of king Bhartrihari and his wife Pingala. Guru Go-rakshanath had tried to console him.
Page66
By Vibhakar Lele
GITA
And
DEATH
Page67
26
..Depees efvele: eeeleeseb HegjeCees ve nveles nveceeves ejerjs~~220~~ Jeemeebefme peerCee&veer eLee efJenee veJeeefve ie=eefle
vejesHejeefCe~ leLee ejerjeefCe efJenee peerCee&veveeefve mebeeefle
veJeeefve osner~~2-22~~ieer~~
27
vewveb efvoefvle em$eeefCe vewveb onefle HeeJeke:~ ve ewveb
ke}soevleeHees
ve
ees<eeefle
ceele:~~2-23~~
Deseeseceoeeeseceke}seesees<e SJe e~ efvele: meJe&iele:
mLeeCegje}eseb meveeleve: ~~2-2
4~~DeJeeeseceefevleeseceefJekeeeexecegeles~ lemceeosJeb
efJeefolJewveb veevegeesefelegcen&efme ~~2-25~~ieer~~
YOGA OF GITA
28
Page68
One may not be afraid of ones death. Arjun was a warrior, not
fearing his own death. He was feeling sorry for the others, who
were to die in the battle.
By Vibhakar Lele
Page69
YOGA OF GITA
Consoled
By
Saint Dnyaneshwar
29
i DeelceewHecesve
meJe&$e meceb Heeefle eespe&gve~ megKeb Jee eefo Jee og:Keb me eesieer Hejcees cele:~~6-32~~ieer~; ii leeener osng
Skeg keerj DeeLeer~ }ewefkekeeR megKeog:Keer leseeleQ cnCeleer~ Heefj DeecnebleQ Ssmeerefe eefleleer~ Hejyeeefe ne~~6-408~~%ee~~
Page70
By Vibhakar Lele
Page71
One person had asked me then: Sir! You are such a learned
person. You have imbibed the teachings of the Gita-Dnyaneshwari.
People say you have also written a treatise on the Dnyaneshwari.
You also say that Gopal Krishna had recited the Gita to you! How
is it, then, that you are still so much like an ordinary person? Have
you not learnt anything from the Gita? Why this sorrowing over
what was going to happen after all?
30
eke=eflemlJeeb efveees#eefle~~18-59~~
YOGA OF GITA
What do I tell him? Does anybody know, on the vast stretch of this
Earth, and over the infinitude of the Time, of anyone who know
the whole of the Gita-Dnyaneshwari, except the greats like Shri
Krishna, and Dnyaneshwar? Why does anybody try to equate me
with these colossi?
Sir! I am still just a traveller on the path of yoga. I do not boast of
being a maestro. My autobiography has to reflect whatever was
happening.
Moreover, even though I might have reached my destination on the
path, I may have become the one as Saint Dnyaneshwar says: He
becomes happy in happiness and sorrowful in sorrow, like anyone
else. How can even yogi be an exception to what the Yogiraj Saint
Dnyaneshwar says?
Page72
###
By Vibhakar Lele
Manifestation
Of
Yoga-VIBHUTIS
Page73
31
eleeme Hejefee%eeveced~~3-19~~;
yeef
n
jkeef
uHelee Je=efece&neefJeosne lele: ekeeeeJejCe#ee: ~~ 3-43~~Hee.ees.met.~~;
ii
-footnote
25i; ivefvecee&Ceveefeeeveeqmceleecee$eeled~~4-4~~Hee.ees.met.~~
iii
i
YOGA OF GITA
32
efpeCeleeb meg<egcveseW Iej~ Yesefo}W meener eeebes Heoj~ GIe[tefve keekeercegKeeeW ej~ yeejbOe eefke}W~~15-136~~...lees
yeeefe neses mJeebefme~ ~139~~...leW mJeboce=leteW }#eCe~ leeDeOeerve keefUkeeU~~140~~S.Yee.~~
Page74
By Vibhakar Lele
Page75
This faculty helped me to find out who is our family deity. It was
later confirmed from old documents, which were found with my
distant cousin. I also witnessed certain yogic phenomenon in that
connection.
Our family tree was wrongly stated in one old book. I could correct
it, with the help of yogic knowledge. The old documents proved
me right.
33
mebmkeejmee#eelkeejkejCeeled HetJe&peeefle%eeveced~~3-18~~Hee.ees.met.~~
YOGA OF GITA
Page76
By Vibhakar Lele
The
PAST
Revisited
Page77
34
YOGA OF GITA
Page78
By Vibhakar Lele
Page79
YOGA OF GITA
35
36
veJe} Denbkeejeefe ieeser .....cecegeoer efceKeW~ }eefJe}W Deensefle Heebmes~ efve:mebiee SCeW~~%ee~~
efyeve ieg ieeve keneB mes HeeTB!
Page80
By Vibhakar Lele
Page81
Page82
YOGA OF GITA
By Vibhakar Lele
The
GURU
Page83
On asking the person how come his guru knows me, he said that
his guru received my details, name and address etc. in the Samadhi
state and was asked to give me the initiation of the Shakti-pat. I
told him that I will think the matter over. I did not go to his guru.
Still I wonder what might have happened had I gone to meet him.
YOGA OF GITA
The
Duplicitous sadhu
Of
The Nath tradition
Page84
By Vibhakar Lele
Page85
YOGA OF GITA
37
OejJeCeer JeWes mejs~ lewmeW Yeesie eeeerveW HegjW~ veJeW lebJe vegHekejW~ keebneRefe keb~~ DeeF&efmeb kece&meeceoee~ nesSb lesLe
Jeerjsee~ ceie eerieg DeeHewmee~ Yessefe ieeb~~18-965,966~~
Page86
By Vibhakar Lele
The
Human
Sacrifice
Page87
Some Aghoris are more advanced. They can do it with some token,
like a piece of clothes worn by him, his hair, etc. belonging to the
victim. Such persons do not need the victim's presence.
Once this is done, the deity arranges for the death of the offered
victim, in its own mysterious way, innocuously. Only the
knowledgeable can understand what is happening. That is their
way today, to keep a safe distance from the law.
YOGA OF GITA
Once they had taken me to a very old Shiv temple. Somehow, their
intentions were felt by me. I then and there prayed to Shiv38 to
protect me from their designs. The Chandra-maulishwar saved me.
Later on when a mystic narrated to me this incident on his own,
saying that the couple's designs were foiled. The deity was one
which I had worshipped in earlier births, and indebted to me. It had
not accepted the sacrifice. I need not fear on that account.
He also said that in offering me to the deity, the couple had made a
grave mistake, and they will be punished for their actions. Be it
what it may, I was saved.
I recollect a similar incident from the life of Shankar. A Kapalik
had arranged for sacrificing him. Instead, when he uttered the
mantras, the deity killed him. It is a fact that, one, who has attained
the Brahm, 39cannot be sacrificed. A similar instance had happened
in the case of Jad Bharat. I had thus a first-hand experience of
mystical human sacrifice.
However, the Aghoris were intoxicated by their powers. The
woman once openly asked me, without any fear, why was it that I
was not being sacrificed. Obviously, she had knowledge of my
innate powers, and was seeking a clue to the matter through my
own powers, thinking that she had hypnotised me, and I would tell
whatever she was after.
38
39
Page88
Why would I tell her, even if I knew what it was that foiled their
attempts? Afterwards, they stopped tinkering with me, but after
taking many lashings from The Unknown.
By Vibhakar Lele
Page89
YOGA OF GITA
THE
NATH SIDDHA GURU
From
The Lineage
Of
DNYNESHWAR
Page90
Some persons were paying homage to him. I too joined their line,
and paid my tributes to him. He asked me what my name was. I
said my name is Lele, (which in Hindi means, I am giving you
something). He made a pun on my name and said, Okay! (Lelo!)
Then as you have given me something, take something from me
also.
By Vibhakar Lele
Ishwar, and my parents will agree. Who am I to refuse this Godsent gift?
Thereupon the sadhu told me that he had taken me in his fold, into
Saint Dnyaneshwars lineage. I am ordained into the grand
tradition of Dnyaneshwar - Satyamal-nath - Kesari-nath- Shivdeen- nath.
Later on, he clarified to me that I am on my own track,
independent of him. He has no binding upon me. I need not carry
with me his photo. I am not required to perform any karma-kand.
The purpose of our meeting was to anoint me in the Nath-Siddha
tradition, which has been served; and we should be on our own
paths thenceforth.
Further he pointed out that if I so desire, I can wear the emblems of
a Nath-Siddha: the Shaili-shringi, and other paraphernalia. I was
entitled to accept disciples into my fold, if I so wished. I am an
acknowledged Nathaniel in Saint Dnyaneshwars tradition, he said.
With this meeting and a few more with him, many matters were
cleared to me. I was not to regard him as my guru, but I reckon
only Saint Dnyaneshwar as my guru.
Page91
YOGA OF GITA
about any other gurus, who are dime a dozen. I should desist from
any further search for the guru, he emphasised.
His advice pointed towards my previous births wealth that had
started opening its coffers for me. I was drawn to the Gita Dnyaneshwari, not casually. There was definite design, a purpose,
behind it all, that was taking place in my life, inexplicable though
it had appeared at the first glance.
The guru indicated the truth that was there in Krishnas
utterances.40 I was experiencing the same. That is why I had cited
the relevant Gita Shlokas at the beginning of this: my story. My
travelling was in the opposite direction to that of the world around
me: in the direction of dissolution of the self: The Ahamkar.
As of now, I have learnt to read the signs of this phenomenon. That
is why the guru I met, and I too, recognised the clear picture. We
are not at all the guru and the disciple, in the sense people take it to
be. The common folks are not likely to understand this. Hence, no
one other than Dnyaneshwar can have the credit of being my guru,
in earnest.
Avadhoot had as many as twenty- four gurus, as narrated in the
Shri-Mad-Bhagawat My search for the gurus was of that type only:
take from each what best is available, and leave for the other to
seek more. None of these so-called gurus has much to offer
individually.
40
Page92
All are aware of the great importance the real guru holds in the life
of an initiate. If I were to withhold my experiences in such a matter
of import, it will be unfair to those are on the path.
By Vibhakar Lele
Page93
Page94
YOGA OF GITA
By Vibhakar Lele
The
Bihari
Sanyasi
To continue the story of my encounters with the gurus, let me
narrate one more case. One day, in the morning, I was sitting in the
park and doing Pranayam exercises. A Bhaiyya from UP was
sitting beside me. He was concentrating on yoga Asanas.
After he was done with it, he started speaking to me. His Hindi
was somewhat rustic. However, as I was brought up in the North
India, I can somewhat understand the many tongues spoken there.
The person introduced himself. Then he started talking about his
guru, and the Vihangam path of yoga. I was familiar with the north
Indian yoga terms. Therefore, I told him that I knew what he was
saying. The process starts from the Bhru-madhya, in the system of
the North Indian saints.
Page95
YOGA OF GITA
Page96
By Vibhakar Lele
Page97
YOGA OF GITA
41
Page98
He just said that I had been just initiated in the Nam; the Anahat is
a far off thing at this stage. Obviously, he did not have the superior
power of clairvoyance. Had he, he would have known my state and
why I had asked the question. Again did not think of asking me
By Vibhakar Lele
Page99
Later, after taking the Prasad, when I was talking to one of his
disciples, another disciple came searching for me. The guru had
sent to me a copy of the yogic interpretation of the Gita,42 by one
of his predecessor.
42
YOGA OF GITA
Reasons
For
Fading of the Tradition
Page100
Page101
By Vibhakar Lele
YOGA OF GITA
Magnetism
Of
YOGA
44
45
Page102
After all, everybody treads the set path, which he had taken in the
past birth, whether good or bad. That is the reason why the Gita
asks us to take the proper path, howsoever difficult it may appear.
It says that anything, howsoever small, but good, once begun, will
not be lost.45
By Vibhakar Lele
The littlest good deed stands one in good stead, birth after birth.
Shri Krishna has promised us that if we ever turn to yoga, the
Shabda-Brahm is sure to be attained.
The Gita praises the intellect, which chooses the proper path. It is
called the Vyavasay-atmika Buddhi (the discerning intellect).i 46
The only proper path is either the Pravritti-par or the Nivritti-par,
as defined by Shankar. Walking the path of God-realisation ought
to be the sole aim of humans.
The other Buddhi is the Avyavasay-atmika (the muddled intellect).
It leads one astray: away from God-realisation, enhancing the
bonds of the karma. One gets mired more and more in the desires
and their fulfilment.
Therefore, one has to turn the mind, with all its force, God-wards.
It will result in freeing the mind from the web of desires.
Saint Dnyaneshwar sayse3 : Even if the minutest of the discerning
intellect appears, it frees one of the bonds of Karma. Although one
may have immersed oneself fully in the karma. He would cease to
expect the karma-phal. Thus one would attain the Moksha, as the
intellect destroys the cycle of the rebirth.
Page103
Like the flame, which, though small, can burn anything it comes in
contact, the discerning intellect destroys all the desires.e4 One
should crave for it. But it lights up in a rare person.
Even if one gets a small piece of the philosophers stone, or just a
drop of the elixir, it does whatever is necessary. The Sad-buddhi is
like that.
46
i...JeJemeeeeeqlcekee
YOGA OF GITA
Page104
By Vibhakar Lele
Anahat-nad
Soonna Marai
My encounter with the Bihari Sanyasi shed more light on some of
my past karma. He was from the tradition of Adi Shankar. It
indicated that I, too, had been in some way related to the Sanyasi
and the Vedantic tradition of Shankar, in addition to my past
connections to Dnyaneshwar, the Dnyaneshwari, the Gita and Shri
Gopal Krishna.
That is how I must have come in the contact of this Bihari Sanyasi,
who gave me a rare book on the Gita. Howsoever, it may be. The
Bihari Sanyasi did not clarify regarding the Anahat-nad, except by
quoting Kabir: Let the Shoonya dissolve; let the Ajapa too. Let
even the Anahat-nad dissolve into nothing.
Page105
YOGA OF GITA
I am waiting for such a death, after which I will enter the abode of
Ram. Once one enters in it, there will be no death. It is beyond the
places of the Shoonya, the Ajapa, and even the Anahat-nad. These
are but the lofty steps to that abode, which one leaves behind,
when one enters it.
I am not afraid of such a death. On the other hand, I am very
much pleased at the thought of dying thus. I am anxiously awaiting
it. Oh! When would I die thus, and merge myself into the Poorna
Param-anand: the ultimate bliss!
Kabir asks all to befriend Ram; reside with Him in His abode.
Such a one, who is with Ram, never can die, he says.
In this couplet, Kabir indicates that the Shoonya has to be traversed
to reach the Ajapa, which has also to be crossed over to reach the
farthest Anahat-nad. The Anahat-nad is the final stage and
experience of the yogi in the Sagun.
The Kundalinis final destination is the Param-pad, beyond the
Anahat. The Unmani and the Nad are synonymous. The end of the
Unmani signifies the entry into the Turiy-atita, into the province of
Ram: the Ultimate abode.
Page106
By Vibhakar Lele
Page107
YOGA OF GITA
Page108
By Vibhakar Lele
Even though I, myself, was bestowed with the position of the guru,
at the start of yoga path, ignorance of my position led to my frantic
search of the guru. It took a long many years to come to a halt.
The only knower of my unique position of being the guru was the
one I met at Alandi from the tradition of Saint Dnyaneshwar Satyamal-nath - Gaibi-nath - Gupt-nath - Udbodh-nath - Kesarinath - Shiv-deen-nath - Narhari-nath - Mahipati-nath. He had
offered me the guru-pad in our first meet.
Page109
YOGA OF GITA
The Ajapa-jap
And
The Para-vak
I have experienced the Ajapa. I had a vision that I was hanging
from a high cliff, and totally terrified that I may fall down any
instant. The extreme fear started my Ajapa. I started distinct and
loud intoning of the mantra, invoking the Lord Almighty.45
The voice coming out of me was so vociferous that my vocal cords
felt exhausted in the end. The throat started aching, though I was
not uttering even a word vocally. The head felt dizzy with the
sound of reverberating Mridang. At the same time, there was the
unmistakable feeling of ecstasy. That was the Ajapa-jap, 49
invoked in the Para-vak.
Page110
By Vibhakar Lele
Some may experience the fragrance of the flowers, which they are
then mentally offering to God; hear His voice, and the like. At
times, depending upon the intensity of the vision, other persons
nearby may also experience the unexplained fragrance, or even the
Jyoti: the divine flame, or the Light.
The yogi witnesses all these scenes without any efforts on his part.
After a time, the scenes dissolve into the Atma-tattwa. At that time,
the yogi immerses into the Samadhi and experiences total bliss.
The more attained yogis experience this state even while
preoccupied with their daily chores.
It is not that everyone who recites the Soham mantra witnesses
such scenes. Those yogis, who practise the mantra with high
intensity, and total involvement, get lost into the Anahat all of a
sudden. Such yogis may not witness any scenes, or other extrasensory perception.
Page111
YOGA OF GITA
On experiencing any of these Nadas, one has to go to the Brahmrandhra to have the Darshan of the Par-Brahm. Anyone who
experiences such an Nad uninterruptedly is the most fortunate soul.
He has attained all that can be sought for.
The Ajapa-jap or the Soham practice is the highest level of yoga.
This is also called the Shambhavi-vidya. The Soham mantra paves
the way for the Shambhavi-vidya: the attaining to the Vihangam
path.
Page112
The other yoga paths viz. the Pipilika, the Kapi and the Meena are
paths for those of lower intensity of attainment. They are slow. The
Vihangam is much faster. The path one takes is always in tune
with his inner make-up, and the past Samskaras. It is the working
of the karma, and the fate, which set the path of a yoga
practitioner. All the paths, whether the slower or the faster, lead to
the attainment of the same goal: the Par-Brahm.
By Vibhakar Lele
The Pointer
Of
My Destiny
Page113
YOGA OF GITA
He, The Timeless, precedes even Brahmadev, The Eldest, and the
predecessor of the world, and its beings. He is the Param-atma! He
Page114
My quest of the Sad-guru ended in total surrender to the Jagadguru: Shri Krishna, the Param-atma. He is the guru of all, the most
prior guru of the whole world, so we say when we bow to Him. i47
The Patanjal-sutras also tell us that the Ultimate is the guru of all,
unbound by Time and the Space (the Kal and the Dik).ii 47
By Vibhakar Lele
Page115
YOGA OF GITA
I had Patanjali before me. The Gita, the Dnyaneshwari, too! I also
had with me a number of the best and even the rare treatises on
yoga-shastra. The Mater of yogis: Saint Dnyaneshwar, had sung
the lullaby of the Anahat to coax me into the deep Jnyan-mayi
sleep of the Samadhi. i 50
Shri Krishna told Arjun that, with Him by his side, he had found
the most precious jewel: The Chid-ratna.ii55 He was indirectly
cautioning Arjun not to throw It away like a stone. I, too, was privy
to it: the jewel of jewels, the Atma.
The Jagad-amba, the Adi-Maya: the Kundalini, did not desire that I
should remain ignorant of my state. She was trying hard to reach
across to me, to let me into the truth.
Like every mother does for her child, She was trying to make me
wise, and knowledgeable; and She was after all the Jagad-amba:
The Mother of All, the primal instinct of motherhood Herself.
How would She remain silent!
She was playfully persuading me to research deeper into all that
mystic field of The Unknown, giving me some clues from time to
time. At times, She was just outright telling me who I was, where I
was going, through mediums: of the saints and the seers, the
psychics and the mystics, the clairvoyants and the others.
Page116
By Vibhakar Lele
A Disciple
of
The Bihari Guru
Page117
I told him that my purpose of visiting his guru was to get guidance
in my Sadhana of the Anahat-nad. Regrettably, I could not get the
due guidance. May be, I said, the esteemed Swami before me
himself, could enlighten me.
Swami Shiv-tattw-anand told me that they do not give much
importance to Anahat-nad. In their system: the Vihangam path,
they do not experience the Anahat, ever. They directly go to the
Agam and the Anami Lokas, the last stop on the path. The only
Sadhana they do is to recite the Nam given by the guru.
YOGA OF GITA
After bidding adieu to the Swami, I sent him an SMS: Thanks for
yesterdays enlightenment. I cannot wish away Anahat - a constant
companion of more than twenty-two years, which came uninvited
to carry me on the Path. I came to your guru in search of one, who
has Antar-jnyan and does not see my experience of it as
unbelievable.
I regret that I am yet to meet one so discreet. I met a few mystics
who had the clairvoyance to see it clearly, even without my asking
or hinting at the Anahat experience.
I remain unsatisfied in my quest of a guru who has this first-hand
knowledge. Please do not misunderstand me. I am not deluded.
The fact can be stranger than the fiction. Will you please convey
all this to the revered guru maharaj?
Later on, he telephoned me to give more information on the
Anahat-nad: Once one traverses the Anahat-nad, one gets the
Param-bhakti. It is the state Radha-Krishna, Meerabai-Ghanshyam.
It all depends upon the Ishwaras will, where to one would be
placed and what will happen to the yogi.
Page118
The Anahat is the final limit to which the yogi may progress
through practice. It is the limit of the consciousness: the Jnyan.
One has just to wait and watch what happens further. I understood
that what he was telling me was, in fact, what the Indian saints like
Dadu, Dayal, Kabir had been saying.
By Vibhakar Lele
Page119
YOGA OF GITA
attendance. The Gurus photos hang side by side with the Gods
icons, as if their personae are more than a God.
I wonder where God would find a place in their heart, so much
occupied by their worthless gurus. Lacking in open-mindedness
and enquiry, how would these poor souls ever hope to see the
multifarious One!
Swami Shiv told me that they do not practice the Shat-chakrayoga. They go by devotion to the guru, and his word. They practise
nothing more than that.
No doubt, Saint Dnyaneshwar also lays great stress on worship of
the guru and his word. Even so, the Anahat appears in the
Pantharaj, his guru-given path. Many of his writings, Ovis and
Abhangas, reveal the importance of the Anahat experience
Swami Shivas narration that the Anahat does not appear in their
yoga path is erroneous. The Vihangam-marg that he avowed they
followed had its preceptors in Dadu, Dayal, Kabir and other saints,
whom the Swamis guru used to quote often. These saints clearly
and often talk of the Anahat-nad.51
Page120
###
By Vibhakar Lele
The
Anahat-nad
And
The Medical Science
Page121
YOGA OF GITA
Page122
It was shining a little bit, but otherwise looked more like a stone.
Dismayed, he thought of throwing it away. The guru understood
his intentions. The guru told him that whatever he might think of it,
he should not throw it away without ascertaining its proper value.
Some people in the street told him to throw away the useless piece
of stone. The disciple went to an art jeweller, who offered him a
few bucks for the pebble.
By Vibhakar Lele
Page123
The jewel if the Anahat revealed its true value. The Mater gave me
the enquiring spirit to know its true worth. On the way, I met many
jewellers, and a few proud emperors. Nevertheless, none other than
the true jeweller emperors: the saints could evaluate it correctly.
That is the saga of my Anahat experience.
YOGA OF GITA
The Anahat-nad
And
Saint Dnyaneshwar
Page124
There are not really the two sticks of the Manas and the Pawan,
but only one stick. Rare is the one who knows how only a single
stick, without being drummed, produces these lyrical notes.
By Vibhakar Lele
That person knows how, without percussion, this one stick of the
human body produces the rapid-fire Anahat-nad in the Murdhnyakash; how it rhythmically sets its pace in the Brahm-randhra.
With the blessings of the Holy Father, Lord Vithoba, this play
between him and his children, is going on now in full swing.
I have rendered the meaning of the said Abhanga in the light of my
experience. Many of the mystical Abhangas of Saint Dnyaneshwar,
particularly on yoga, have started revealing their inner meaning to
me, since the awakening of the divine Prajnya in me.
I have narrated the esoteric meaning of the relevant Abhangas in
this work: Yogada Shri Dnyaneshwari, at appropriate places.
However, the work on other Abhangas is not speeding up, as
desired by me.
May be I have to delve deep into the waters of the Maha-shoonya
to get at their true meaning, even deeper than while writing on the
Dnyaneshwari; and therefore, it is taking more time.
Page125
YOGA OF GITA
Page126
I swam around, avoiding it, afraid that it will engulf me. One
mystic met me on Krishnas Janm-ashtami. He sensed my
condition.
He asked me how long I will be hovering around, afraid of diving
into the Maha-shoonya whirlpool. One day I will have to make the
decision, sooner the better. What is there to be afraid of; one sure
would not die in the elixir of joy it contains. That was the year
1990 AD.
By Vibhakar Lele
It is the story from a long time ago. The two years, 1986-87, were
very hectic for me. Continuously ringing Anahat-nad, trance,
uninterrupted Samadhi, and the Unmani state was then the order of
the day for me.
I was unable to pay attention to my duties, money matters, and my
family, including aged parents, wife and children. It was a taxing
period for my family, due to the condition of my mind. That state
continued for a couple of years.
The saints I met also asked me to pay attention to the worldly
matters. They told me not to worry about my duty to God. They
will be taking care of it for me. Despite their prodding, I could not
extract myself from the mystic tangle.
In the meantime, once in the year 1988, I awoke somehow to the
reality. I could see that being a householder, I had been neglecting
my duties to the family. Still I could not understand how to remedy
the situation. All the work was being done mechanically.
Page127
YOGA OF GITA
Page128
By Vibhakar Lele
Page129
Life was going on, whatever way it could. The children education
was finished by then. I faced a problem with my job. The
developed Pran-shakti of mine was being utilised to keep my job
rolling.
I had no control over how much of it to use for my day-to-day
routine requirements, and how much of it to conserve. Therefore, I
decided to retire from the job. It was going to cause some loss.
Nevertheless, I opted to sustain it.
YOGA OF GITA
Page130
By Vibhakar Lele
I Am the Sad-guru
Page131
YOGA OF GITA
Page132
2. PEACE
By Vibhakar Lele
Page133
The person was telling the facts very clearly. However, my simple
mind could not follow the lead. A long many years thereafter, I
read the biography of yogi Gajanan maharaj Gupte.
Therein, it was clearly mentioned by the yogi that those whose
yoga background had been pre-laid down in their earlier births start
getting yoga experiences early on. When a yogi gets the proper
visions, there is no need of a guru.
YOGA OF GITA
Page134
###
By Vibhakar Lele
It was because the period was what the Christianity calls as The
Dark Night of The Soul. Maya had tried to delude the wise
Gautam Buddha, in the last phase of attaining the Bodhi. Every
yogi has to pass through such a period. I, too, had been
experiencing it.
In addition, a Tantric Aghori couple was trying to twist my path. I
had to suffer a lot because of them. The memories of their doings
are rather repugnant.
However, since I decided to tell my story, I am not withholding
that experience from the enquirers. They were a middle-class
couple, just like any other. It is a long story of their evil
machinations. I will recount only briefly its gist. God had always
been protecting me from them.
Page135
Still the sufferance was there. The way to get out of their traps was
shown to me by a saint and another well-wisher psychic.
May be the couple was akin to the pair of serpents the guru had
placed around me, so that I do not sway from my path and reach
the goal without wasting time. The Guru-charitra recounts such a
tale. The Lila of guru is incomprehensible.
YOGA OF GITA
Page136
Even then, the couple remained adamant on their stand. Was not
Duryodhan, too, proud of his prowess that he tried to imprison Shri
Krishna? As it was, they could read what was going on in my
mind.
By Vibhakar Lele
Page137
Her husband had once tried the Maran mantra against me. It looks
that it might have boomeranged against him. Since then, he too,
apparently retired from the field. After four years of experiencing
their deceitful ways, I ceased my contacts with them.
However, two of my friends remain entangled in their web.
Despite my warnings, they think that they are immune from their
lure. When I told to a psychic about it, he told me to mind myself.
He said that I should be happy to have at last escaped their trap,
though suffering some irretrievable loss in the process. If the
YOGA OF GITA
Page138
Nevertheless, when the couple discovered that they could not trap
me with their powers, they tried to distance themselves from me.
However, it appears that they were unable to do so, for some
unclear reasons.
By Vibhakar Lele
some Siddhis from me. Whatever it was, they kept tagging me, all
along.
There is yet another possibility. The black magicians have to give
up their powers to someone or the other. If they die without parting
from their powers, they are supposed to suffer perennial hell. The
couple might be trying to pass on their powers to me. While they
were alive, they could reap the fruits of it and after death, they may
not have to suffer eternal agony.
Even the magical powers are like persons, trying to perpetuate
themselves into eternity. It is only if the power accepts a person,
then only it can be passed on to him, not otherwise. The couple
might not be aware of all the intricacies of the play by their
powers.
Gopal vii told them: How can one gain the Brahm-vidya, using the
black magic? It is never possible for darkness to conquer light.
Shun your powers, doomed to hell.
Page139
However, why would the greedy couple listen to him? Who would
give up a hen laying eggs of gold, for the unpredictable Brahmvidya? If they could have laid their hands on both, they were
interested.
When they found out that their objectives were fraught with danger
to them, they stopped tinkering with me. However, whatever harm
they had inflicted upon me would not just go away. I was made to
suffer it, all the same.
YOGA OF GITA
The Gita says57: One should salvage own Atma. One may,
likewise, let it into the abyss. Depending on our attitude, to salvage
Page140
By Vibhakar Lele
Page141
YOGA OF GITA
Atm-anubhuti
I have already pointed out that once we accept yogaj Praman, the
modern science ceases being all that important. The ESP, and the
realisation and its omens are, per se, out of the scope of science
and logic. As such, those, who are conditioned to thinking on these
lines, can never understand what mysticism and the mystics are.
Page142
Page143
By Vibhakar Lele
YOGA OF GITA
Page144
By Vibhakar Lele
Page145
YOGA OF GITA
My Home is Alandi
We spent time doing the Poojan. All of us present felt that we were
at Alandi then, at the feet of Saint Dnyaneshwar. The treatise had
been shown to reputed publishers. They wanted a capital of a few
lakh rupees to publish it. It was not practical. It was by now well
understood that the treatise may never get published. Hence, the
Poojan at home merited as if it was the function of dedicating the
book to the needy. The day it was done was the 20th of July 2008.
Our home has since then become, de facto, the holy place of
Alandi. I had written almost the entire text sitting at a bedside table
in our bedroom. It was written by the same pen, and it looked like
done at one sitting.
My mind told me that this home is the place Newase where Saint
Dnyaneshwar had narrated the Dnyaneshwari. The table on which I
wrote it became the venerated pillar58 sitting where, the
Dnyaneshwari was dictated by Saint Dnyaneshwar.
Wherever we might stay, it will always be Alandi. Our heart will
always be the dwelling place of Saint Dnyaneshwar.
Page146
The Sad-guru is telling us: If you are unable to come to me, do not
worry. I will come to you, wherever you might go! Are you not
happy now at last? Now do not go even to Alandi to meet me. I
will be always with you.
By Vibhakar Lele
The Chitra-nadi
and
The Visions
Page147
YOGA OF GITA
###
Page148
She gave me her clear visions, however, after a long time of the
mystics pronouncements regarding its being in full action. It was
as if She was telling me to check the visions with what yogashastra says and satisfy myself once for all about Her way with me.
I am putting forth the research on the real visions of mine on that
account herein.
By Vibhakar Lele
The Experience
of
The Manipur Chakra
Page149
YOGA OF GITA
brilliance from His golden body. This is exactly in line with what
the Shrutis says, and as described in the Gita. 61
Page150
By Vibhakar Lele
The Gita
Directly From Gopal
In the year 1988, soon after I started having ESP experiences, one
day I saw Gopal standing in a corner of my bed when I was lying
down, in the afternoon. He recited the entire Gita to me. This was
going on for three to four hours. Every word came out of Him
clearly and sonorously. The meaning of the Gita was being
engraved upon my inner soul, word after word, Shloka after Shloka
as He spoke it. It was really a wonderfully divine experience, with
the earlier ESP of the light rays from the Dnyaneshwari, entering
my heart.
Until now, I had never revealed these and other similar ESP
experiences to anyone. Yoga-shastras dictum forbids airing such
events. It is for the safety of the initiate. The reason being, the
revelation might generate either jealousy or ridicule.
Page151
However, although I did not reveal this particular Gita incident, the
black magician couple I have talked about, did somehow come to
know of it. For quite a few days, the persons used to allude to it
and look jealously at me.
A few days earlier to that incident, I somehow was getting troubled
by the thought of a big serpent lying coiled below my bed, in the
YOGA OF GITA
Page152
When all this vision was on, I called a psychic to help me. She
herself was enchanted by my vision, which she appeared to be
sharing.
By Vibhakar Lele
To Alandi
After
Ten Years
Page153
YOGA OF GITA
Page154
Page155
By Vibhakar Lele
YOGA OF GITA
Then they said that I need not worry about the future. Everything
will be fine. They advised me to follow the path of the Upasana.
Their words gave me much needed solace.
Page156
By Vibhakar Lele
Now one may ask what the word Upasana means. Plainly, it can be
treated as the worship of a deity, devotion to the Lord, and the
Poojan and Bhakti of gods, etc.
However, with every vision, the true meaning dawns after a few
events of a confirmatory nature. The word Upasana primarily
means sitting near i.e. next to a guru, or a deity for their esoteric
guidance, and for its practice.
I am purposefully avoiding the word religious practice here. The
visions are not a monopoly of any one religion, or cult. They are
common to the entire mankind. Hence, I am using the general
words like the gurus dictum, or the deitys worship practices,
whatever it may be, in any particular case
As events turned out, the importance of the path and the guru
became clear, by what the rishis had meant by Upasana-marg. I
realised that in my case, the guru and the deity were both involved,
though at that time, I took it for my deitys worship.
In other some dreams, I saw magnificent temples and gorgeous
primeval constructs and architecture. I used to witness the
festivities, including the Poojan going on in them. Many of such
dreams were regarding the Lord Ganesh, and the goddesses.
Page157
YOGA OF GITA
food gatherers and hunters. Her other forms include the goddess
Renuka: the divine mother of Lord Shri Parshuram, the
Yogeshwari-devi of Ambejogai: who is my family deity, and the
Ban-shankari, or the Shakambhari-devi.
It is no coincidence that I was born on the full-moon night of
Pausha: the last day of Shakambhari-devis nine-day long
festivities. In mysticism, they interpret that one so born is blessed
by the goddess.
There was a priestess in the temple. I requested her to offer a red
flower to the goddess on my behalf. She declined. Then I offered
the flower to the goddess in Manas-poojan, which She accepted,
signifying that for me it was not necessary to approach Her
through the priests.
Page158
By Vibhakar Lele
The Visions
Of
Cobras and serpents
Page159
YOGA OF GITA
Page160
By Vibhakar Lele
Page161
YOGA OF GITA
Other Visions
and
What They mean
I had many dreams, in which I saw pearls, multicoloured and blue
coloured Bindus. Even recently, I had such dreams. I get
repeatedly a vision since my childhood. I go flying about is about
in space.
Yet another vision, which repeats, is of my either climbing to, or
descending from, dangerous and difficult to negotiate cliffs,
mountaintops, deep valleys, or steep inclines with unending steeps.
Usually, the path I take is very narrow. Sometimes I pass through a
microscopic needle like hole.
When I think of these visions, I am reminded of how Saint
Dnyaneshwar describes, in the twelfth Dnyaneshwari chapter, yoga
pathe6 to reach the Avyakta.
To reach it, the yogi ignites the fire of Vairagya, in which he burns
all the desires. He captures the senses, and dissolves them in their
origin i.e. in the Prakriti. This is the practice of the Laya-yoga.
Practising the Mul-bandha, he dissolves the seven-fold Dhatus
Page162
By Vibhakar Lele
Page163
Actually, the matter of the Sushumna and the other Nadis and
entities like the Shat-chakras and the Granthis, is unlike what we
perceive. It is not what is called the matter in physics. It is of a
different order and dimension altogether. Therefore, science has
been unable to discover it. May be, someday the scientists may
find a way to understand this ethereal matter, which can be seen by
the mystics, psychics and the yogis, with their ESP faculties.
YOGA OF GITA
All this obscure science of yoga and the ESP experiences was
being revealed to me, when I started enquiring into its dimensions
because of the Anahat experience. The facts were interpreted in the
light of the Antar-jnyan, the Prajnya and some yogic texts and
experiences of other well-known yogis .
The Bihari Baba had given me a book by his preceptor. Some very
important information on yoga path from the Ajnya-chakra
onwards was given in it. I am giving those details in the chart
below.
Vihangam-marg (terminology)
Pind
Place
Name
(Lotuses)
Specific details
Kundalini
Pind
Shat-chakras
Muladhar,
Swadhishthan,
Manipur,
Anahat,
Vishuddhi and
Adhah
(The
portion
up to
[Ajnya-chakra
(Two-petalled
lotus) is the
Kundalini
Ajnya chakras
limit of the
Sthool-deh. It
is the place
Page164
Bhru- Madhya)
By Vibhakar Lele
of the Atma]
Anda
Four-petalled
Madhya
Six-petalled
Kundalini
(Sook- shma
Deh)
(The Portion
above
Eight-petalled
Third eye,
Panch-tattwas
and the three
Bhru-Madhya)
Gunas
Ten-petalled
Twelvepetalled
Thousand
petalled(1)
The place of
the Jyot,
the Nir-anjan,
Shiv-
Page165
White lotus
YOGA OF GITA
Sixteen
petalled
Trikuti
(Two petalled)
The place of
OM,
Pranav,
Gagan-Brahm,
Mahat, Mahakash,
Vedas and
other divine
scriptures,
Brahm
Brahm anda
Urdhwa
Four-petalled
Kundalini
(The
Six-petalled
Karan deh)
(There are
seven
Shoonyas.)
The Ultimate is
the Dashamdwar, ( the
Sushumnas
mouth towards
the Brahmrandhra);
Page166
By Vibhakar Lele
The Atma-pad,
The
ParBrahm,
Prakriti-Purush
(Mul)
(Kal
prad esh)
Eight-petalled
Ten-petalled
TwelvePetalled
Sahaj-deep
Maha Shoonya
There are six
Mahashoonyas.
Sixteen
Petalled
Page167
Bhramar
Gumpha
(twopetalled)
This is the
ultimate
Maha-shoonya.
The
place
associated with
the
Anahatnad.
YOGA OF GITA
1. Satya- lok
(Maha- Karan
Deh)
Brightly
illuminated
Chaitanyamaya, Pristine,
the purest
place: The
saints abode
(Dayal desh)
2. Alakshya
(Alakh) lok
3. Agam- lok
4. Anami lok
Variously
called
The
Divine
Sahasrar,
Urdhwa
Sahasrar, or the
Kol-hatChakra)
It
is
the
ThousandPetalled lotus
(2):The abode
of the past
masters (Mahasantas)
Param- Shiv
Page168
Vyal desh
By Vibhakar Lele
Special Notes
Page169
YOGA OF GITA
Page170
By Vibhakar Lele
Page171
YOGA OF GITA
The Bhramar-gumpha
Page172
By Vibhakar Lele
Page173
Osho says that the Anahat-nad does never cease. It persists even
after one reaches perfection. Osho is no doubt a very learned
person, well known for his erudition in the Adhyatmic field.
Let me tell you what I have understood in the light of my studies of
the Anahat phase:
1. Soonna = Shoonya-sthan (The path proceeds from the Ajnyachakra to the Sahasra-dal Kamal (1), then the Tri-kuti, going to the
Shoonya-sthan. It is known as the Gagan path: the path in the sky,
the ethereal path.
YOGA OF GITA
Page174
Gajanan maharaj Gupte says that that the Jap done by the mind
converts over the time, into the Ajapa-jap. It goes on without even
any active participation of the mind. When one can pay attention to
it, it can be heard.
By Vibhakar Lele
Page175
YOGA OF GITA
Page176
Indeed one ought to feel lucky if he has not been enthralled by the
false men, who masquerade as the gurus. Although I did come
across such persons, I was saved from being swayed by them.
They might be having a hand in my destiny, who knows.
By Vibhakar Lele
Page177
YOGA OF GITA
Page178
By Vibhakar Lele
The State
Of
My Kundalini
One day, in the year 1987-88, I was waiting for a metro on the
railway platform. One Mr Bhandari got acquainted with me. He
was an officer in a private company. He was about 8-10 years
older than I was. We boarded the metro together, in the same
compartment. I had to alight from the train after a short while.
Page179
YOGA OF GITA
Page180
By Vibhakar Lele
47
Page181
The admirers and the followers of even saints mar their glory, by fastidious
beliefs. We are well aware of the followers of Jesus: the Roman Catholics, who
burnt the so-called heretics at the stakes and heaped untold misery and death
upon unsuspecting innocent souls in the name of the inquisition.
Could a kind soul like Jesus have ever ordained such a cruelty upon anyone,
even a criminal, we wonder. He, who laid down his life, bleeding from the
treachery of others, had pardoned his tormentors. However, look at those idiots,
glorifying themselves as his followers, the inquisitors. Can they ever be the true
followers of Jesus, least to qualify even as human beings?]
YOGA OF GITA
I went to meet her. Her persona was full of tranquillity. I had learnt
from others that she used to remain always in the Turiya state.
Someone had taken a photograph of her, in the trance state. It was
found out on developing the film that a huge cobra: bright, white
and illuminated was coiled around her body. It held its hood over
her head.
Such photographs of a yogi are very rare. The cobra was actually
the icon of the Kundalini in its full perspective. It appears that
whatever be the ethereal matter of the Kundalinis, the Nadis and
the chakras, it can at times be captured on a photographic plate,
under right lighting conditions.
The matter might be solidifying on occasions so as to be seen by
the mystics, under suitable conditions. The instances of an ordinary
person coming across its manifestation are very rare, and that too
mostly indirectly, as in the said photograph.
Though so rarely observed, if it can be researched, it may be
possible to know more about it. Probably, instrumentation based
upon the electromagnetic spectrum may be a useful tool for that
purpose.
I too have seen the ethereal matter on a few occasions, even under
natural light. My experiences with some of the mystics tell me that
they can see it from a certain angle and suitable lighting.
Then after observing me for some time, he told me that there was
no doubt about some mischief going on. However, I was well
Page182
By Vibhakar Lele
Page183
protected, he said. He could see a serpent around me, with its hood
sheltering the crown of my head. That serpent was the Adi-shakti:
the Kundalini. He said that it would see me through the Aghoris
craftiness.
YOGA OF GITA
Embrace
Of
Shri Krishna
She said that I would not be able to absorb and sustain His glamour
and the brilliance of His thousand-trillion Sun-like appearance. She
said that I would have to wait till I developed the requisite power
to withstand the brilliance.
Page184
By Vibhakar Lele
I told her that it was next to impossible for me to keep away from
Him. Let whatever has to happen, happen. It was not up to me to
say or do anything in the matter. Shri Krishnas will was
uppermost, I said. I could not turn away from Him, having come so
near to Him, I felt.
Then she said: OK. This is a fantastic state that you are in. You
will remain immersed in the Jap of Omkar. You will always
remember Him, twenty-four hours a day, without break.
In the context of the Lords and my embrace, I came across an
illuminating reference in Saint Eknaths Bhagawat.65 The incident
described in the Bhagawat is exactly similar to my experience. I
found the reference in the text after more than two decades. These
Ovis helped me gauge the depth of my experience, though much
later.
Saint Dnyaneshwar describes a similar incident in the
Dnyaneshwari when Shri Krishna embraces Arjun.66 The
embracing of Shri Krishna was the greatest state for a yogi like me,
what with the same experience of Uddhav and Arjun. There is no
higher state than that on the path of yoga.
Page185
YOGA OF GITA
In fact all the paths: the Hatha-yoga, the Patanjal-yoga and the
Pantharaj are so much interwoven that they form one yoga only.
Saint Dnyaneshwar has commented on the Ashtang-yoga in the
Dnyaneshwari.e8
Saint Dnyaneshwar has given a simile to yoga as climbing a
mountaintop. At its base are the Yam-Niyamas. The yogi treads
Page186
The incident took place in May 1987: about half an year after I
started with the Anahat-nad. The state of the plateau of the
Kundalini, which she then talked about, also occurs in the
Ashtang-yoga of Patanjali.68
By Vibhakar Lele
Page187
Further on are the plateau of the Pawan and the space of the
Dharana. Once he crosses them, he reaches the top of the mountain
of yoga: the Dhyan. Taking a steady seat upon it, he enters into the
Samadhi.
YOGA OF GITA
Page188
By Vibhakar Lele
Page189
The astrologer further read out: You are one of the high-ranking
courtiers of the Almightys court. He has blessed you. Hence, He
will definitely see you through everything. However, you will have
to suffer somewhat by the evils of the magic.
After he had read everything, he asked me if I had any special
questions in my mind about my horoscope. I asked him about the
YOGA OF GITA
Page190
By Vibhakar Lele
The vision
Of
Kundalini Awakening
Page191
YOGA OF GITA
The Mantra-chaitanya
The yogis say that in case the Kundalini awakens by itself, the
initiate should seek a knowledgeable yogi guru to guide him. I had
not much belief in the available known yoga personalities. Hence,
Page192
By Vibhakar Lele
Page193
as advised by the mystics, I regard Shri Krishna and His alter ego:
Saint Dnyaneshwar as my gurus. Even then, I was destined to get
later on a namesake guru of the Nath tradition from Saint
Dnyaneshwar.
YOGA OF GITA
The Vision
Of
The Sushumna-nadi
Page194
By Vibhakar Lele
Other Visions
Of
The Kundalini
Page195
YOGA OF GITA
Page196
That vision meant that I had done yogic practice in my past births,
which had accumulated to a notable degree, as signified by the
large rosary and its oversized beads. Secondly, whatever yogic
practices I followed internally were openly visible to some other
clairvoyant persons. It was not good for me. I was warned by the
yogi to keep it secret from the others prying eyes.
By Vibhakar Lele
Page197
YOGA OF GITA
The devotee then asked him how he looks in the Samadhi. Shankar
maharaj told them to observe him. He would be showing them how
Saint Dnyaneshwar persona appears in his present state of
Samadhi.
Page198
By Vibhakar Lele
A Guide
To
Interpret
The Visions
When one tries to interpret such visions like the dreams, the
visions during meditation, the Anahat-nad etc., the guidance of
what the saints visions are is useful. I found some books by
Gurudev Ranade notably useful for that purpose.71
Page199
As the titles of these books evince, the authors have written on the
ESP experiences of the many saints from all over India, as
recorded in their works.
YOGA OF GITA
Page200
Even the Siddhas may not be able to tell much about this matter.
Even if they know, they may not tell what they see. They may
pretend ignorance of the matter. It all depends upon ones past
karmas, what one will experience and who can interpret the vision
correctly and tell about it to the initiate.
By Vibhakar Lele
The Darshan
Of
The Atma-jyoti
Page201
YOGA OF GITA
The inner Jyoti, in my case, had projected itself upon the lamp
flame and it was visible to other members of my family, too. In my
case, its appearance externally for hours at a stretch is one of the
rarest occurrences in ESP. I have not come across such vision of
other yogis, neither in books nor in person.
Page202
It is exactly at the point of the Third Eye: the juncture of the three
two-petalled lotuses of the Ajnya-chakra, the Tri-kuti and the
Bhramar-gumpha. The Nath-panthis and other Vihangam-margis
call it the Jot or the Jyoti. However, such visions are personal and
they are seen in the minds eye.
By Vibhakar Lele
Page203
After this Jyoti incident, I read the Guru-charitra and the Guru-gita,
as a mark of happiness at that overt Darshan of the Atma. Our
family celebrated the incident by Satya-narayan Poojan. The Atma
guided me to these acts, I believe.
YOGA OF GITA
The
Gayatri Mantra
I used to recite the Gayatri mantra, I said. Saint Eknath has stated
the power of the Gayatri mantra in his Bhagawat.73
He says: The Gayatri mantra is an absolute purifier. It is the
replica of the Brahm. It is the granter of Siddhis. In short it is
perfectly the Brahm.
Therefore, the advice given to me by the mystic astrologer on
Gayatri invocation was absolute. It not only would ward off the
evil designs of black magic, but also would take me to the ultimate
fulfilment of human destiny: attaining the godhead.
Page204
This also tallied with Mr Bhats advice from his book earlier
mentioned. However, the mystic advice of the rishis from the
parchments was very specific and clairvoyant, what with the
special mantra practice they had asked me to follow, unlike the
way the Gayatri mantra is generally recited.
By Vibhakar Lele
On
Saints
And
The Jyoti
Page205
I saw that in one particular frame of the film, the flames of the
lamps lit up were following the saint wherever he was going, even
from one room to the other. When he was just sitting, the flames
were bent towards him, with a line of light linking them with him.
I repeatedly watched the particular roll and was convinced that the
flames behaviour was actually a fact. I surmised that the Jyoti is
attracted towards a yogi. The element of the Tej (One of the
Panch-maha-bhootas) has a peculiar affinity towards them.
The encircled light shown around the heads of almost all the
prophets, saints, angels is a mark of their hallowedness. Though
the ordinary beings cannot see the same, the clairvoyants and the
mystics are able to see it. In an incident, one mystic had pointed
YOGA OF GITA
Page206
The flame of a lamp is the Jyoti in its gross form. The real Jyoti
that the yogi sees is not actually in the form of the flame, but is a
circle of light. On its being superimposed upon any object, it
assumes that form. That is how I saw the Jyoti as superimposed
upon the lamp flame.
By Vibhakar Lele
My First Meeting
With
Krishna-tai
Page207
She told me not to worry about the matter. She said that the sudden
Atm-darshan by way of the Jyoti had caused my confusion. It
happens when anyone has the first Atm-darshan. Afterwards, it
will steady out.
She further said: You are protected by me, so says Shri Krishna.
Do not be afraid. You are a Dhyan-yogi. I am showing you some
Asanas. You repeat them daily early in the morning and before
YOGA OF GITA
going to bed. Sit in the Sukh-asana for ten minutes in the morning.
Before going to bed, do the Pad-angushth-asana for ten minutes.
Every morning and evening, sit in the Jnyan-mudra and the Chinmudra for ten minutes. You have to do no more than what I am
telling you. Everything will get automatically sorted out.
Follow the Nishkam-karma-yoga. You have ceased attending to
your duties. Do not do so. Start doing your karma. Surrender
whatever you are doing to Shri Krishna, 76 who dwells in your
heart.
You have no need of a guru. Shri Krishna will manage all your
affairs. Do not go to anyone to seek guidance. Your guru wants
you to accept whatever He says without any doubt.
Saying thus, she asked me to bow down before her: who was Shri
Krishna, in her trance state. Accordingly, I bowed down to her. I
told her that whatever I was told was beyond my capacity to do.
Let Shri Krishna get it done through me.
Page208
Then she moved the palm of her hand above my head, from
forehead to its crown, in a special manner, just slightly touching
my hair and she said that she will meditate on my behalf, and that I
should just devote to my duties.
By Vibhakar Lele
Another Visit
To
Krishna-tai
Page209
YOGA OF GITA
Page210
By Vibhakar Lele
brilliant like a thousand suns, travelling upwards from the Bhrumadhya towards the crown of the head.
I have had the great experience of this Sadashiv-kala exactly as
yoga-shastra has described. While this happened, I felt an intense
headache at the Bhru-madhya.
Ram-krishna Param-hamsa used to say about this that when the
Ishwar is farther, He appears blue-black. When He comes near, He
appears white as a sun.
The Kundalini-stotra describes the Kundalini78 thus: It pierces the
three Granthis with own prowess. It expects support of none. It is
the Para-shakti. It moves on its own strength. It does not need
anyones assistance to move on the path. Similarly, it cannot be
stopped on its course by anyone from what it decides. Being a
yogini, it is independent.
Page211
YOGA OF GITA
Page212
6. The Pusha and 7. The Yashaswini: These are in the left and the
right ears respectively, for hearing.
By Vibhakar Lele
Page213
11.The Varuni, 12. The Alambusha, 13. The Vishwodari, 14. The
Shankhini and 15. The Chitra are the other main Nadis.
YOGA OF GITA
The Anahat-nad
It is for this reason that the saints and the yogis compose the
Abhangas, the treatises etc., like the Dnyaneshwari, for example.
Their works are imbued with the Chaitanya. Such works benefit
Page214
The mantras and the Shrutis and esoteric words recited, or even
heard by one who has attained to the Anahat-nad become Chinmaya. His power to imbibe the words with Chaitanya is beneficial
to him as well as others.
By Vibhakar Lele
the initiates on their path. Other simple folks are also benefited by
the works, by turning them god-wards.
I faithfully believe that it is for the same reason that I have been
inspired by Saint Dnyaneshwar to write this commentary on yoga
of Saint Dnyaneshwar: Yogada Shri Dnyaneshwari.
Page215
YOGA OF GITA
The Ajnya-chakra
For simplicity and quicker results, a yogi should meditate upon the
Ajnya-chakra and the Sahasrar-chakra. The Ajnya-chakra is the
granter of the Third Eye, useful for clairvoyance. It is with the help
of the Third Eye that the yogi traverses the path onwards to Mukti.
It is also known as the Shiv-netra.
The Manas and the Pranas steady out at this point and one becomes
capable of entering the steady Samadhi state of Sam-prajnyat. It is
the Ajnya-chakra, which is called the Hridaya in yoga-shastra.
Actually, the domain from Ajnya onwards is the designated
Hridaya of yoga-shastra, as per the general view.
Raman maha-rishi has indicated this place to be the place of the
Anahat-nad in his Gita. However, that is only in a general way of
saying. If one considers the further points, the Bhramar-gumpha is
the actual point of Anahat-nad, in exact theory.
Once the Kundalini reaches to this point I.e. the Ajnya-chakra, the
yogi would not be bound again. Whatever the yogi feels, sees,
hears, dreams, whichever Vritti arises in his Chitta, all these
become Chin-maya: godlike, Brahm-swarup.
Page216
By Vibhakar Lele
Page217
All these are the Shoonyas of which the more important are the
seven Shoonyas, as shown earlier in the chart of yoga path. The
Ardha-Nari-Nateshwar resides at a point in the Ajnya-chakra. The
yogi starts losing awareness of the world from the Ajnya-chakra
onwards.
YOGA OF GITA
The Lalana
And
The Guru-chakra
Page218
By Vibhakar Lele
Swadhishthan Chakra
Page219
YOGA OF GITA
The Appearance
Of
The Chakras
Page220
By Vibhakar Lele
Page221
YOGA OF GITA
Other Connections
Of
The Chakras
Page222
There are still so many other points on the body to which some or
the other chakras are subtly connected, of which the yogis are
aware. The various hand signs (Hasta-mudras) that one does for
the Gayatri-mantra-jap are actually linked to the enervation of the
chakras and for awakening the Kundalini.
By Vibhakar Lele
Saint Eknath
On
The Maha-yoga
Page223
YOGA OF GITA
Later the yogi reaches the divine lake of the seventeenth Kala. It
contains the Amrit (Nectar) overflowing from the Brahm-randhra.
The yogi assimilates the Amrit in the Kundalini.
With its added strength, the Kundalini reaches its ultimate
destination. The Anahat-nad starts roaring from the Brahmrandhra. The Anahat-nad is the last stage of the So-ham-dhyan. and
the yogi is fulfilled.
The progressive process of yoga Saint Eknath has given can be
depicted as follows:
The Pran-Apan =the Pawan =The Manas-Pawan
combine = The Kundalini with the Jeev and the Pranas =the
piercing the Shat-chakras =the seventeenth (Jeevan) Kala
=the assimilation of the Amrit from the Brahm-randhra
=the Brahm-randhra =the Anahat-nad.
When the yogi realises that the Anahat-nad is the Atma i.e. the
Self, he attains unity with It and reaches the final state of the
Samadhi.
From Ovis 9-103 to 153 of the work, the further path of the
Kundalini is seen to be: The seventeenth Jeevan-kala =the
Mana-karnika Ovari (precincts) =the Brahm-randhra.
Even after the Kundalini with the Pranas traversing the precincts of
the Mana-karnika Ovari, surges upwards of the Brahm-randhra, the
Anahat-nad keeps on. It has consistency and continuation. Their
further surge is to the precincts of the Alakshya. Even there, the
Page224
We may see that Saint Eknath has clearly indicated that the
Anahat-nad is the state much after the piercing (Bhedan) of the
Shat-chakras. After that stage of the Shat-chakras, one reaches the
Seventeenth Kala i.e. the Ama-kala = the Amrit-kala = Amanaska
Samadhi. After that stage, the Anahat-nad starts ringing.
By Vibhakar Lele
Page225
YOGA OF GITA
Page226
By Vibhakar Lele
Notes
On
The Maha-yoga
Page227
The Jyoti is the omen of the light, which dispels the night of the
Ajnyan, so to speak. In my case too, the Maha-mudra was formed
to light the lamp of the Atma to dispel the Avidya.
Note 2: In the Ovis 9-124 and 125, e9 the Pran-Apan are given the
allegory of a ladder to climb the mountaintop of the Brahm-giri:
YOGA OF GITA
Page228
By Vibhakar Lele
the Kundalini blasting its cannons with fire to annihilate the Shatchakras' towers barricading entry to yoga fort.
The word Ekagrata:91 one-track mind used by Saint Eknath here
does not refer to the mundane concentration. It refers to the
Samyam of the Dharana-Dhyan-Samadhi-Samyam of the Patanjal
Yoga-sutras.
Sub-note (A): The real Samyam obtains only after the Kundalini
stabilises in the Ajnya-chakra. When the Kundalini enters the
Hridaya and the Ajnya-chakra is pierced, the lower chakras are
pierced automatically.
The manifested Anahat-nad does this. The Sushumna goes from
the eight-petalled lotus, home of the Hamsa-yugal, to the Atmajyoti. The eight-petalled lotus is where the Dahar-vidya of the
Upanishadas manifests. In the Ajnya-chakra, the Shambhavi-vidya
manifests.
These two Vidyas with the Anahat-nad are Chetan and not Jad: the
highest level of attainment of the purified yogi. The Shambhavimudra leads grants the Urdhwa-ret-avastha to the yogi. His Virya
and Ojas are never lost, whatever may be the excitation.
Page229
YOGA OF GITA
Again, it is clear that even after the initiate becomes a Siddha, the
Anahat-nad, which signifies his Siddha state, continues its course;
it does not cease to manifest. This is a noteworthy point for the
novices, who learn through books alone, without any yogic
experience.
Page230
The Anahat-nad manifests and with it, the yogi wins the battle of
yoga-durg. The Jeev loses its separate identity, becoming one with
the Brahm.e11
By Vibhakar Lele
Page231
They are misled into thinking that there is an end to the Anahatnad, after the yogi attains the Brahm. The clear fact is that it is not
so. Even theoretically, the Anahat-nad, which is the overlapping
juncture of the Jeev state, and the Brahm state does not cease until
the death of the physical body of the yogi.
The term Man-karnika-ovari in these Ovis is adjacent to the
Brahm-randhra. Saint Dnyaneshwar also alludes to the Mankarnika-ovari in his Abhangas. We know that the point of Anahatnad is the Bhramar-gumpha. It will thus appear that the Mankarnika-ovari must be from the Bhramar-gumpha to the Brahmrandhra.
Note 10: Yoga path indicated in these Ovis by Saint Eknath
appears to be thus:
The Maha-mudra - The merger of the Pran and the Apan - the
Pratyahar - raising the ladder of the Pran-Apan = the passage
through the Sushumna = the entry into the Madhyama-madhyavivar -the Shat-chakra-bhedan -the Dhyan - conquering
the watering hole of the seventeenth Amrit-kala (the starting point
of the action to pierce the Brahm-randhra) -Amanaska state =
Unmani-avastha - the Man-karnika-ovari (ascending the tough
incline of the Mukti) - the manifestation of the Anahat-nad - the
upsurge of the Pran-Apan above the Brahm-randhra = the
ascension of the Kundalini to the highest point of yoga path the merger of the Shakti (the Kundalini) with Shiv (the Mukti
state) - the manifestation of the Anahat-nad as the Self: the Atma
( the realisation that the Anahat-nad, which has manifested is the
Nad of the Self) - Oneness with the Atma = Samadhi = Samsamya state
YOGA OF GITA
Page232
By Vibhakar Lele
The Nad
And
The Chakras
Page233
These Ovis indicate clearly the point of the Anahat-nad, its nature
and glory on yoga path. The Anahat-nad is neither the air making
sounds, nor a sound arising from percussion. Its place is beyond
the Para-vak. The yogi, who reaches that point experiences the
Anahat-nad.
Saint Eknaths Ovis show, beyond doubt that all other inferences
about the origin and the nature of the Anahat-nad are wrong, e.g. i)
It is the sound of the Kundalini / the Pranas entering the
Sushumna. ii) It is generated when the Kundalini reaches the
Anahat-chakra proximate to the physical heart, etc.
Page234
YOGA OF GITA
By Vibhakar Lele
The Rodhini
Page235
Until they finish their appointed duties, they are not allowed to
establish themselves in Mukti. Here, of course, the reference is to
the Vishwa-kundalini, which can be regarded as a higher octave of
the Kundalini: the Creatrix of the world.
Most of my ESP experiences are related to the Ajnya-chakra and
above. I have experiences of the Sahasra-dal-padma and the
infinite-petalled lotus: the Kol-hat-chakra beyond it.
YOGA OF GITA
Page236
By Vibhakar Lele
The Nad
And
The Nadant
The Nad and the Nadant: the Maha-nad are after the Nirodhika (i.e.
the Rodhini). The Nad is placed inside the mouth of the Brahmrandhra. The yogi experiences here the Word: the pure Nad,
representing the Chid, unalloyed with the Prakritis manifestations.
The Nadant: the Maha-nad is the third Shoonya. It is regarded as
representing the Ishwar. The Maha-nad is one with the base: the
origin of the Nadis. It is in the Brahm-randhra. It is the gateway to
the Moksh.
Page237
It has the power to assimilate the world into it by the power of its
Adhah-shakti (Adhah-kundalini) and is assimilated, in turn, in the
Urdhwa-shakti (Urdhwa-kundalini).
YOGA OF GITA
Bhakti
The jewel
Of
Mukti
The yogi who reaches it is beyond the snares of the Shad-ripus: the
six enemies of the initiate viz. the lust, anger etc. It means that the
yogi has reached the Nirgun state. Considering this opinion of Shri
Ram-krishna, I have to conclude that this high stage of the Nirgundhyan was attained by me at the very beginning when I started
hearing the Anahat-nad.
Page238
By Vibhakar Lele
With just a casual recitation of the Gayatri-mantra and the Ganeshatharva-shirsha, like any ordinary person, without the muchvaunted Anushthanas, hyper practices etc., starting de-novo at the
rather late age of forty-two years, I attained the Anahat-nad and the
accompanying high stage of the Nirgun. It is definitely something
special about my travails on yoga path.
From these facts, I surmise that, whatever yogic practices I had
followed in my previous lifetimes, must have fructified during this
lifetime. That is why I started my biography with the Gita
quotations94 while narrating this saga.
I have faith in Shri Krishna. His utterances would never be void. In
addition, I have this first-hand experience of the trueness of His
statements. Again, who I am to determine the veracity of the
Lords utterances! However, I am highlighting these points for the
benefit of the initiates.
Page239
According to yoga science, the yogis last vista is the Nirgun. That
is the pinnacle of the path. The path merges into the Nirgun.
Considering that my yoga practice is over, this is the last stop for
me.
However, Saint Eknath tells me that even if I might have attained
the stage of the Jeevan-mukti, I have yet to attain its glory: the
Jewel of the Bhakti, beyond the bounds of even the Nirgun. When
the yogi attains it, Shri Krishna bestows upon the yogi His powers
of controlling the Maya. The yogi becomes an avatar of Shri
Krishna.
YOGA OF GITA
Page240
By Vibhakar Lele
Piercing
Of
The Ajnya-chakra
Saint Eknath has also indicated in the Ovis 12-303 to 351, of the
Bhagawat, that it is very difficult to pierce the Ajnya-chakra.95 The
yogi is held up at a point below it: the Kaki-mukh, which is above
the Vishuddhi chakra. The only practice to reach the Ajnya chakra
is that of the Ajapa-jap: the Ham-sah-So-ham mantra-jap.
The yogi faces the lure of the Siddhis at that stage. Only a yogi,
who can remain aloof from the Siddhis can attain to the Ajnya
chakra. Attaining to the Ajnya chakra requires a great deal of yogabal: strong and steady yoga practice.
Page241
Saint Eknath delineates yoga path here as: The Adhar chakra (the
Muladhar chakra) the Swadhishthan chakra the Manipur
chakra the Anahat chakra the Vishuddhi chakra the Kakimukh the Ajnya chakra the Gol-hat the Bhramargumpha the Sahasra-dal the Par-Brahm.
YOGA OF GITA
The Riddhi-Siddhis
The yogi who attains the Ajnya-chakra attains many Siddhis. I still
remember an incident very clearly. When I was in a certain state, I
had surrendered to Lord Pandurang all the Riddhi-Siddhis,
including the Ashta-maha-Siddhis. The yogi has to do this for
further progress.
However, I did it unintentionally, not knowing the science of
Yoga. It could be so owing to the grace of Shri Krishna and the
dicta of Saint Dnyaneshwar.96 It was the auspicious day of Pandavpanchami: the 5th day of the waxing moon of the month of Kartik,
27th October, 1987.
Saint Dnyaneshwar clearly tells us to neglect the Siddhis, including
the Ashta-maha-Siddhis on the path of yoga. I was remembering
his advice well. Thus, I was enabled to avoid deviating from yoga
path.
There were some noteworthy coincidences on that day. Just on the
same day I surrendered the Siddhis, the radio broadcast a song
regarding Saint Dnyaneshwar composing the commentary on the
Gita97 and on the grace of Saint Dnyaneshwar, in Hindi.e14e14
Page242
The very same day, there was the following thought for the day in
The Times of India:
By Vibhakar Lele
Page243
YOGA OF GITA
One Babaji referred to this peculiar state of mind of the yogis when
we were passing in front of a lunatics asylum. He said that the
Page244
By Vibhakar Lele
yogis path might take him to even such institutions, en-route. One
of his disciples had had some attacks of insanity, I learnt.
However, it was not because of the Atm-darshan. It was the result
of his extreme Tratak practice. Nevertheless, some initiates99 have
reported experiences of psychiatric conditions, while on the path.
Many a saints, Siddhas and sadhus have had to go through similar
states. Some of them could come out of the shock. However, some
continued to behave like crazy persons all throughout their lives. It
is called the madness of god-seekers. This kind of madness is a
hallmark of The Dark Night Of The Soul I have earlier referred.
This God-madness has been seen in many a saints like e.g. Mirabai. People had nicknamed them as maddies. The biographies of
saints like Swami Samarth of Akkalkot, Gajanan maharaj of
Shegaon are replete with instances of such behaviour. The case of
saint Shri Ram-krishna Param-hamsa is after all well known.
Common persons like his caregiver Mathur-babu could never think
of him as a sane person.
Page245
YOGA OF GITA
The miscreants from the society are known to have harassed such
persons endlessly. The common folks can never understand his
state and the gauge his behaviour.
In the days of modern medicine, such persons may be labelled as
psychiatric cases and be treated for schizophrenia, depression and
other psychological disturbances. Pt. Gopi-krishna and Mr
B.S.Goyal have reported that they were treated like that.
When I was passing through that stage of Atm-darshan, I, too, was
reckoned by my friends as one such. Some colleagues even
thought that I was addicted to LSD and such psychotropic
substances. I can vouch that I have never even had a glimpse of
such substance in my entire life, up-to-date.
Yoga-shastra says that the behaviour101 of such a yogi then could
be utterly childish, or that of a lunatic. His behaviour could even be
ghoulish. These yogis behave like this because of some impairment
to reconcile the real world with the Atm-darshan, which is so
disparate to the normal human sense.
Page246
By Vibhakar Lele
Page247
YOGA OF GITA
Page248
By Vibhakar Lele
Insomnia
Though the saint from Haripur had alleviated my mental condition,
the effect of the Atma-jyoti-darshan could not be abated. The Jyoti
remained always at the back of my mind. My condition continued
to be that of an abnormal person for some time. I was in the grip of
insomnia from the day I experienced the Jyoti. I used to feel
terrible heat in my body and it used to disturb me a lot.
I approached a doctor who prescribed sedatives. However, the
medicines would not work well. Whatever little sleep I would be
able to get, it would be disturbed. I remained agitated throughout
the day.
I asked the doctor, treating me, when I can sleep peacefully and
without medicines. He told me that insomnia is usually lifelong
and the patient needs to take the medicine, with an ever-higher
dose over the period.
Two years passed like that. I started to reduce the dose of the
medicine. One tablet to half a tablet and to a quarter, and then oneeighth. The insomniac condition persisted. The saints have had it.
It is known in yoga-shastra as The Saints Insomnia.
Page249
It is easy to coin a term for such pitiable conditions like The dark
Night Of The Soul, The Saints Insomnia etc. However, one who
suffers these conditions can only tell the misery. That is why the
yogis liken the path to walking upon a razors edge.104
YOGA OF GITA
Page250
By Vibhakar Lele
For how many days should the state of mind last in which I found
myself due to the Jyoti-darshan? A knowledgeable person told me
that if that the limit of the Pranas to remain in the Brahm-and is
twenty-one days. If the yogi remains in that state for even a second
more, he dies. Many of the renowned yogis find it difficult to
remain in that state even for a few hours.
A clairvoyant whom I met during those days asked me: For how
many more days are you going to remain in this state? Twenty-one
days limit has been long past. You are continuing in this state year
after year. How are you able to survive in it for such a long time,
which no known yogi has done so far? How this impossible thing
is happening?
Page251
YOGA OF GITA
I, too, was surprised at what rarest of the rare state God had
bestowed upon me. Then I thought that to protect me from the
black magician couple, Shri Krishna must have purposefully kept
me in the Sanjeevan Samadhi for a long period.
What is impossible for Him? The Shri-Mad-Bhagawat narrates the
story of how He had assumed the persons of hundreds of cows
with their calves, and the cowherds of Gokul, for a year, just to
show Brahma-dev how vain he was. There is no limit to what He
may do for His devotees? In spite of the Sanjeevan Samadhi He
placed me in, I was able to act normally in my life. Did He not
bestow the same Samadhi to Arjun all throughout the battle at
Desegregation? My duties in comparison were very mundane.
All these years since my Jyoti-darshan, I continue to be in that
state without break. I hope that the Lord will keep me in it as long
as He desires, probably until my natural death.
In this connection, I may narrate the story about a yogi. His
fontanels bones were as soft as those of an infant were. The crown
of head surrounding the yogis Brahm-randhra had been softened
due to Samadhi practice.
Page252
He would ask his disciples to feed butter into that place, saying
that the Gopal-krishna enjoys it. Wonder of all wonders, all the
butter placed and rubbed there used to vanish into his scalp. Such
are the mysteries of yoga.
By Vibhakar Lele
A yogi, who had been to our town once, had similarly soft bones at
the fontanel He used to remain in the Samadhi state for weeks
together, buried underground.
I had the experience of a small drop of blood oozing from the
Brahm-randhra. Afterwards a scab formed there at the place of the
Brahm-randhra: just the size of the eye of a small ant. It was the
indication of the Pranas having pierced the Brahm-randhra.
As I had never practised the Hatha-yoga, the body had not been
duly conditioned. Hence, the things, gratefully, remained at that.
Shri Krishna is capable of lifting the Pranas to the Brahm-and
without having to pierce the Brahm-randhra.
In the case of an ordinary person, the Pranas do not leave the body
until the fontanel breaks. That is the reason why the Hindus do not
abandon a corpse until the fontanel breaks.
Page253
YOGA OF GITA
To tide over the difficult state of Intimidation, the Shri-MadBhagawat106 recommends the yogi to remain in the Sagun
Samadhi: the Bhakti. The Mother Kali had also advised Shri Ramkrishna Param-hamsa to remain Bhav-mukh i.e. not in the Nirgun
Samadhi, but in the state of Sagun-dhyan of the Kali-mata: his
deity in the Sagun.
All the saints have laid stress invariably on the Sagun-bhakti. Shri
Krishna also recommended to Arjun the Interpersonal i.e. the
Sagun Dhyan. The Sagun Upasana helps to keep the yogi in
contact with the real world with much less disturbance than the
Samadhi in the Nirgun Atma-tattwa.
Page254
By Vibhakar Lele
The Kundalini
And
Yoga Path
Page255
YOGA OF GITA
48
The Nad means the Ana-had-nad: the Anahat-nad. It is the Poornaswarup Anand. The Kala means the Chid-rupata. The Bindu means
the Ahanta: the Aham Rup. The Bindu is the Sat-Brahm.
In his opinion, the yogi attains the Poorna-bodha at the Vishuddhichakra. He says that the Anahat-nad is the realisation of the Sagun,
as well as that of the Nirgun. It is where the yogi is fulfilled.
In one of his Abhangas,49 Saint Dnyaneshwar says that the
Anahat-nad: the Nad is the Brahm in the Prakriti: the Jad. It is the
purest in the mundane world i.e. the juncture of the Sagun and the
Nirgun: the Prakriti and the Purush.
48
cnCepes Devegnleveeo. nee HetCe&He Deevebo, ke}e cnCepes efetHelee DeeefCe efyebog cnCepesDenblee-Denced He, nse meled yee nese
(efoJeece=leOeeje, He=.e.420). leebee celes meJe& yeesOe efJeegefeeeJeje neslees. les meebieleele leevegmeej Devegnleveeoele meiegCeeee
49
pe[ebleer} egebe keewlegkeW efjPee}e~ efveJe=eerves oeefJe}e ke=Hee keefve~~1~~ Devegnele Yeso oeefJe}e ke=Hesves~ meJe& ns
ewleve iece}W lesJneb~~2~~ %eeveosJe veeveeR efveJe=eereW HeoeR~ Deevebo yeeHeoeR Ske pee}e~~3~~De.e.783~~%ee~~
Page256
By Vibhakar Lele
He has seen it in the Third Eye i.e. by his clairvoyance that this
Nad, the Anand and the Brahm-pad are one only. These three are
named differently, however, are the same entity, dwelling in the
Ultimate Reality: the Sad-guru.
The word i.e. the Shabda is the Ajapa. It is produced from the Nad
(the Dhwani) and its Laya occurs in the Nad itself. The corporal
body of the Sad-guru, the sadhus and the saints is the Dhwani
(Nad) itself: meaning their bodies are Sagun form of the Sat-chitanand.
The Nad and the Shabda arise from the Sagun Sakar. The yogi
merges his Chetana into the Sat-chit-anand i.e. the Sad-guru by
immersing his self into the Anahat-nad. The Shabda is the Ajapa: it
is mute Jap.
The Hindustani saints say that the Anahat-nad rises from the
Shoonya. It has no limits. Therefore, it is called the Ana-had i.e.
without boundaries.
Page257
YOGA OF GITA
Let us see what saint Jana-bai says in one of her Abhangas: 110
This Abhanga does not have any mention of the Sahasra-dal. The
path of the Kundalini delineated by her is of the Vihangam-marg,
in the province of the Ardha-matra.
Page258
By Vibhakar Lele
Page259
YOGA OF GITA
The Khechari-mudra
In the same chapter, further on, while again delineating the Mahayoga path, Saint Eknath mentions the Khechari-mudra: 115 the
pinnacle of yogic states. Yoga path delineated in the Ovis 20-250
to 268 is as follows:
The initial steps are: 1) The Atma-natma Vivek, 2) the YamNiyamas, 3) the Asana, 4) the Muladhar-mudra,
5) Once the above steps are perfected, the Apan from the Muladhar
and the Swadhishthan chakras changes its direction of flow: from
downward flow to upward flow.
It then meets the Pranas, flowing in the region from the Anahatchakra to the Vishuddhi-chakra, at the Manipur-chakra. The PranApan homogenize into each other at the Manipur chakra. This
action is called the Samya or the Sam-rasya in yoga-shastra.
When this action takes effect, the Sthool-deh becomes purified,
along with the other Dehas: the Sookshma, the Karan and the
Maha-karan Dehas. Thus the entire region from the Pind, the And
and the Brahm-and becomes purified of the gross elements like the
Kapha, the Pitta and the Vat etc.
The yogi also gets to enjoy the Siddhis at this stage. However,
whatever the distraction or the lure of the phenomenal world, he
should remain steady and firm in his Asana i.e. the yogic posture
of the self: of mind and body.
Page260
The entire Nadi-chakra system is attuned for yogic action. The past
karma-phal stored in the Jeevas Ling-deh is destroyed. While this
takes place, the yogi may go through a difficult phase of diseases,
impediments on the path and mental imbalance.
By Vibhakar Lele
Page261
YOGA OF GITA
Saint Eknath has used the word Kaki-mukh: the Kapat while
describing yoga path. By this word he is referring to the point
known as the barricade above the Makar: the third Matra of OM.
The yogi enters the Ardha-matra once he can override this
obstacle. The further path is that of the Bindu, Ardh-endu etc. to
the Brahm-randhra.
The Kundalini, with the homogenised Pran-Apan, poised to trace
yoga path beyond the Ajnya-chakra is called the Khechari (mudra) 116 by Saint Dnyaneshwar. Saint Dnyaneshwar says that the
Kundalini, in this Khechari state, with the assimilated Pranas
enters the Sushumna and making the Chid-akash as a stepping
stone, navigates through the space above the Ajnya-chakra.
An Abhanga of Saint Gora Kumbhar117 is illustrative of the
characteristics of the Khechari stage. He says that the Khecharimudra is representative of the state of transition from the Sagun to
the Nirgun state. The state beyond the Nam-rup happens after the
Khechari-mudra is attained by the yogi. The states of Khechari and
beyond cannot be described in words.118
One can find numerous such details, while expounding the 11th
Skandha of Shri-Mad-Bhagawat, shedding light on the Kundaliniyoga: the Pantharaj (the Kram-yoga) of Saint Dnyaneshwar. We
cannot go into all the details, even if very informative, within the
scope of this short biography of a yogi. The students of yoga-
Page262
By Vibhakar Lele
Page263
shastra may benefit by seeking out the details from the original
source himself.
YOGA OF GITA
The Jyoti-darshan
The main deity of our family since a few millennia is the Devi
Yogeshwari: the bestower of yoga on Her devotees. She is
Page264
By Vibhakar Lele
Page265
Page266
YOGA OF GITA
By Vibhakar Lele
I have had the most important ESP experience. Later on, after a
few years, when I read the biography of Gajanan maharaj Gupte,
119
I found out that he reckons it as the Supreme and the final
vision of the Kundalini meeting the Par-Brahm.
Gajanan maharaj Gupte had told Mr Mathure that when the Dhyan
fructifies, the Atma120 could be seen for an instant just before
climbing to the Brahm-randhra. It is seen as a line or bolt of
lightning in the Sushumna -nadi.
Page267
YOGA OF GITA
Page268
While the Kundalini moved above the bright Bindu, again there
was the sensation of sever throbbing pain at the Bhru-madhya. The
loops of the figure of (8) extended towards the temples, up to the
end of the eyelids on either side. They looked a bit like the petals
of a lotus, rounded off at their tips.
By Vibhakar Lele
Page269
YOGA OF GITA
The Hrit-samvit-kamal
And
The Unmani Maha-mudra
Page270
Pt. Gopinath Kaviraj says126 that in between the two Divyachakshus, there are eight parts. They are known as the Agra-nakh.
That is the Ashta-dal-kamal. The yogi attains the Unmani Mahamudra when he turns towards the Agra-nakh his Third Eye: known
as the Surati in the Vihangam-marg. The yogi experiences bliss in
that state.
By Vibhakar Lele
The Mastak-sandhi
Page271
YOGA OF GITA
Page272
The Aghori couple that I have mentioned earlier was trying to stop
the transmission and reception, which was going on from the point
of Mastak-sandhi. In fact, the transmission /throbbing sensation
was a sign of my Kundalini being positioned at that point. It was
trying to climb upon yoga path ahead. This might have been the
position of the Kundalini since my birth.
By Vibhakar Lele
The Sahasra-dal-kamal
(The Golden Lotus)
Or
The Shoonya-chakra
Bedecked with many colours, the lotus of 1000 petals is above the
Brahm-randhra. It is endowed with all the principle Shaktis. When
the Manas, the Pranas, with the Kundalini stabilise there, the yogi
attains the Mukti.
I had its vision in the form of a multi-coloured circle of the full
moon, with a white crescent surrounding it. It was as if I was
looking at the lotus from above or below it. At its centre was a
Shoonya.
Page273
YOGA OF GITA
Page274
The last one is the 1000 petalled lotus (2), or the Golden Lotus (2).
The Param-Shiv dwells there. It is the abode of the Param-saints.
This Lotus is the composite of (the Satya-lok the Alakshyalok the Agam-lok the Anami-lok).
By Vibhakar Lele
The Bhramar-gumpha,
The Sahasra-dal
And
The Brahm-randhra
About seven years ago, I had some special visions. Those were
with a gap of a year in between.
The first was where I awoke in a Divine space; I was in a golden
lotus. I recognised that this is the same lotus that the yogis know as
The Divine Lotus of innumerable petals. Looking around, I saw
that I was surrounded by a dense golden hue, divine in appearance,
in all the directions. The entire space was infinite and golden. I
sensed that the golden hue was infinitely pleasant.
Page275
YOGA OF GITA
The Golden hue, the Golden space, the Golden Lotus, or the
surrounding enclosure was limitless. It was not an enclosure truly
speaking: not an enclosure at all, but a very vast space. It appeared,
say like fog in the surroundings, which was somewhat appearing
limiting the space up to a distance.
Page276
It was purely Ethereal and the surrounding Golden Glow and the
Golden transparent wall-like petals of it did not have any corporeal
or material elements within them.
By Vibhakar Lele
Beyond it laid the vast expanse, which was filled with the Golden
Light everywhere. It was obliterating the expanse beyond and thus
making the space, though limitless, to appear limited.
The Golden hue was in all the directions, including up and down.
The Light was very very soft like full Moon night but it was much
more luminescent.
From a distance, it looked big. Entranced by it, I took two-three
steps towards it and tried to hold it in my hands. That object was
suspended freely in the space around it. When I tried to take it in
the cup of the palms, its size became actually that of the Brahmtirth: within the cup of the palm.
That thing stayed just momentarily within the cup of my palms.
Instantaneously, I heard the words of my mind: Oho! This is the
Brahm-kamal: the Lotus of the Brahm and I am within its folds.
As soon as these words materialised, that divine thing, with the
entire space and the golden lotus, as well as my palms vanished. I
became fully aware of my surroundings.
Page277
In the moment that I held that thing, it did not give feeling of a
corporeal object. It felt ethereal. I, too, was not a being, corporeal
in form. The entire vision was ethereal in nature.
Everything in it was ethereal: The space was alit with divine light;
my palms were alit and ethereal; the thing and the lotus (the
Brahm-kamal) were lighted in golden hue and surrounding all I
could behold, there was light and light alone, that too, of golden
hue.
YOGA OF GITA
My palms, the object with the golden lotus were all light: pure
light. There was no boundary to the golden lotus: it was infinite in
magnitude. Its expanse could not be gauged.
The pulsating object was the icon of the Ham-Sah, the Paramhamsa, the jyoti and the Par-Brahm. The space surrounding it was
the Manas-sarovar. The beetle tasting the pollens of the lotus and
its pulsations were the icons of the Akshar.
While the vision was current, my attention was riveted upon that
divine golden thing. I took it in the cup of my palms, as if it were a
butterfly. I felt immense joy and peace when I held it, though just
momentarily.
The vision of the Golden object was equivalent of the Realisation
of the deity. It indicated that I had achieved my objective of yoga.
It was tantamount to the uniting of the Shiv with the Shakti: the
Kundalini.
The throbbing object was the personification of the Anahat-nad in
the Bhramar-gumpha. The surrounding golden lotus was the Divya
Sahasrar: the Kol-hat-chakra of infinite petals. It is the dwelling of
the Param-atma.
The Anahat-nad does not manifest in any of the seven chakras: the
region from the Muladhar-chakra to the Sahasrar-chakra (1). The
Kundalini without a sound dwells in that region. The Anahat-nad is
heard only when the yogi stations it in the Chid-rup. Saint
Dnyaneshwar highlights that those yogis for whom the Anahat-nad
has manifested are the Jeevan-muktas: the saints.
Page278
By Vibhakar Lele
Page279
YOGA OF GITA
Page280
Some yogis see only the lower lotus i.e. the Sahasrar (1). However,
a few fortunate yogis do see both the lotuses: one facing upside the
other downside. The upper Kol-hat chakra: the golden lotus (2) has
infinite petals, whereas the lower lotus has less i.e. of the order of
1000 and multiples of 1000.
By Vibhakar Lele
one has its face skywards and the pericarp turned towards the
Murdhni: the Sushumna path below. . The lower one has its face
downwards: towards the crown of the head and the pericarp turned
upwards: towards the Murdhni.
If one gets the vision of both the lotuses together, as I had seen,
whether the lotus is facing upwards or downwards cannot be made
out. Only a yogi, who has seen both the lotuses together, can vouch
for the existence of two lotuses. Others are content with the vision
of one lotus only: the lower one.
One yogi from the tradition of Swami Nity-anand had seen the
upper lotus. His guru had seen only the lower lotus. His Paramguru had seen both the lotuses and he was stationed in the higher
lotus. He exhorted the yogi to go higher up from the lower to the
higher lotus. This story I learned after about three-four years after I
had the vision of these lotuses.
From my vision, I can say that yoga path as above can be
summarised as follows: The Urdhwa-sahasrar (the usual
Sahasrar-padma of 1000 petals) the Bhramar-gumpha (above
the Brahm-randhra): the place of the uniting of the Jeev and the
Shiv the Divya Sahasrar (the Kol-hat chakra: the infinite
petalled lotus).
Page281
We have noted that there are two golden lotuses. My vision was of
both the lotuses seen together.50
50
Note: We are terming the golden lotus (1) as the Urdhwa-sahasrar. This is in
relation to one more 1000 petalled lotus, which at the other end of the
Sushumna, below the Muladhar chakra, known as the Adhah Sahasrar.131
YOGA OF GITA
We have noted that there are two golden lotuses. My vision was of
both the lotuses seen together.
The Golden Lotus (1): It is depicted as petals face down on the
Murdhni-sthan. Its pericarp is skywards. Every textbook of yoga
shows and reckons it as the one and the only Sahasra-dal-kamal, or
the Sahasrar chakra.132 It is stationed before the Brahm-randhra, on
the Sushumna path. The Brahm-randhra is located in its pericarp.
This 1000 petalled lotus is situated after the Ajnya chakra but
before the Tri-kuti. After the Tri-kuti are the positions of the
Bhramar-gumpha and the Kol-hat chakra.
Yoga path is like this: The Sahasra-dal-kamal (1) the Ti-kuti
the Brahm-randhra the Bhramar-gumpha the Kol-hat
chakra.
The Golden Lotus (2): It stands with the pericarp towards the
Murdhni-sthan. Its petals face upwards to the sky. It is at the
Murdhni-sthan, at the Kol-hat chakra, after the Bhramar-gumpha.
It is the signifier of the Nir-akar Brahm-and. It is in the Anami-lok,
after the Satya-lok and the Alakshya-lok It is the abode of the
Param -santas.
51
Note: Yoga path from the Sahasra-dal-padma (1) to (2) is indeed very short,
dimension-wise. All these points, with those in between, are located at a
Page282
Yoga path here is: The Ajnya chakra the Sahasra-dal-padma (1)
the Tri-kuti the Brahm-randhra the Talu-chakra (the Paramshoonya) the Bhramar-gumpha (the Kol-hat chakra; the infinite
petalled lotus) = (the Murdhni-sthan) = The Sahasra-dal-padma
(2).51
By Vibhakar Lele
The golden hues of both these 1000 petalled lotuses are blended
into one. The pericarps of both the lotuses cannot be seen as they
are merged into each other. This is so because they are located in
the infinitesimal region of the Brahm-randhra. 133
The vision of these lotuses therefore appears like that of a single
lotus with the petals spread in all the directions, up, down and
sideways. In short, their combined vision is of one myriad petalled
lotus: the same as would appear as if the pericarps of the two
lotuses were removed and then the petalled portions were glued
together at that point.
Of course, only those fortunate yogis can testify this that have been
to the upper golden lotus. Others who reach the only lower lotus
can envision but one lotus of 1000 petals.
Page283
minutest point of the Murdhni-sthan: just a space the size of a small ants eye,
figuratively speaking.
There are, truly speaking, no physical dimensions or distances in the chakranadi system at this point, the ethereal matter of which the Nadis and the chakras
are made, being beyond physical or physiological measurements.
When we talk about a point in the Brahm-randhra complex, there is just a little
separation, which cannot be distinguished by many yogis. Only the most diligent
and fortunate yogis can distinguish between all these points ranging from the
Sahasra-dal (1) to the Sahasra-dal (2).
That is why the yogis differ in the number, designations, nomenclature and the
relative position of the chakras located in close vicinity of the Brahm-randhra.
YOGA OF GITA
Hence, the anomaly in the yogic texts, at the hands of the noninitiates and yogis stationed in the lower lotus, showing only the
downward turned lotus of the Sahasrar-chakra.
The Kol-hat-chakra is also known as the Gol-hat chakra, in the
extended yogic terminology, the gross description being
substituted for the finer aspects of the chakras and other yogic
states. It is in this way that we have to interpret Saint
Dnyaneshwars Abhanga, in which he says that Saint
Dnyaneshwar is sitting at the root of the Gol-hat.134 The upper
Sahasrar: the Kol-hat chakra is also called the Urdhwa-mukh or the
Divya Sahasrar-kamal. It contains the Unmani Kala. The light of
the Nad and the Bindu are at the Dasham-dwar: the Brahmrandhra.
In that state The Jyoti = the Light = Nad = the Bindu. It is the
state described by Saint Dnyaneshwar as beyond the ambit of the
Nad, the Bindu, the Kala and the Jyoti.135 Yoga path ends there.
The space at this point, however, is infinite.
My vision of the Divya Sahasrar along with the lower golden lotus
(1) indicated that I had all along reached my goal. There was no
further going for me and, for that matter, for none.
Page284
By Vibhakar Lele
Pralaya. Its branches were heaving with the waves of the turbulent
waters. A divine infant, emanating light, was sleeping in perfect
bliss upon a leaf of the banyan tree.
The infant with the leaf were heaving upon the waters. Its divine
light was dispelling the darkness of the Pralaya surrounding it. It
had the complexion of emerald. Its face was beautiful. The infants
neck was conchoidal. Its chest was broad. Its nose was like the
beak of a parrot and the eyebrows were attractive. Its lips were
bright red. Its redness was spreading over its face. The smile on its
face was entrancing.
Its abdomen appeared tender like a new leaf of a pipal tree. It was
beautifully undulating with its breathing. It wore small earrings
made of pomegranate flowers, beautiful red ones, in its cocha ears.
The corners of its eyes were just a shade of red. Its face and smile
was bewitching. It had beautiful tiny fingers. Its hair were dark
black and curly.
It held one of its lotus-like feet in both its lotus-like hands. It was
sucking on its beautiful toe, relaxing joyously upon the banyan
leaf.
Page285
When the rishi was beholding the infant, he was sucked into its
body along with its breath. He sees the entire universe within its
body and comes out of its body along with its breath. When his
eyes fell again upon the infant, it smiles beauteously at him.
Attracted by that charming infant, he wants to take it in his
embrace. As he extends his hands, the infant vanishes. That infant
YOGA OF GITA
was no other than the Lord Himself. He had fulfilled the rishis
desire to witness His Maya.
I cited this incident from the Shri-Mad-Bhagawat because it is
analogous to my vision narrated above, of the golden lotuses. The
beetle-like thing within the bud vibrating in the golden lotus was
akin to the rishi Markandeyas vision of the infant undulating over
the waves of the waters of the Pralaya.
Page286
Both the pulsating bud and the infant were equally beautiful and
charming. The divine thing with the golden lotus vanished as soon
as I tried to hold it in my palm-cup, remaining just momentarily in
my hands. It is analogous to the rishis action to hold the infant in
his arms and it suddenly vanishing along with the entire scene.
While the thing was seen and held, it gave me an exquisite
happiness, joy and pleasure, with tranquillity of mind. No doubt, it
was the Gods entrancing Darshan for me, in that manner.
By Vibhakar Lele
The Gol-hat-chakra
And
The Dusky-complexioned Yogi
Almost two years after the vision of the eight-fold lotus and shortly
about six months or so after the vision of the golden lotuses: the
Kol-hat or the Sahasrar chakras, I had another important vision.
Again, I saw the yogi of my Ashta-dal-padma vision. He was
sitting in the same Padma-asana posture, with his eyes closed and
in the Samadhi state like before.
He was complexion dusky and luminous, like the rain clouds as
before. I did half a gyration around him to come face to face with
him. That was is indicative of the Bank-nal-nadi. When I looked at
him, my sight locked at his Bhru-madhya as before. I fell at his
feet, prostrating before him.
Page287
YOGA OF GITA
Page288
The mystery was also unravelled about who the yogi in the Padmaasana seen twice by me was after reading a few more Abhangas of
Saint Dnyaneshwar and other saints. They say that the137 yogi sees
himself. Thus, my experience was vindicated by what the saints
say.
By Vibhakar Lele
The Yogi
Of
The Dusky Complexion
And
The Anahat-nad
I have told narrated the incident at Krishna-tais home when I had
embraced Shri Krishna. When it happened, I was hearing a high
sound of bells tolling. The Anahat-nad had reached the crescendo.
It was tolling like that for a very long time.
Page289
When I started hearing the Nad, it was like a small hand bell, very
soft. Later on as the time passed, in about half a year, it progresses
to a high crescendo. It was at that time, unaware that it was the
Anahat-nad: the thing most desired by the yogis and their ultimate
goal, I became afraid that it was some kind of a malady.
I went to Gajanan maharaj, Shegaon, with entreaties to stop it all.
My request did not materialise. He might have understood that I
was unaware of its significance. Secondly, none, even the saints,
can stop the Anahat-nad. The yogi, having reached the ultimate
stage, would come to know, eventually, about what it signifies.
YOGA OF GITA
However, while at Krishna-tais home, I did not feel any fear of the
sound. I was united with Shri Krishna. What harm could have
befallen me. He would not allow it. That incident and further
assurance by Krishna-tai convinced me that nothing was wrong
about it.
I had been to Pandharpur in the year 1991 for the first time, with
my wife. My experience of that visit was interesting and
significant. I would just recount a thing or two about it.
I was allowed to sit next to the Lord Vitthal for all the time they
were conducting the Pooja, from 0430 am to 1300 hrs. The priest
gave me the Prasad in a trance state. These things were
noteworthy.
When we alighted at Pandharpur, we went straight to the temple of
Lord Vitthal. I was overcome with strong emotion and remained
prostrated before Him for a long time. Usually, the security guards
drive away the devotees from the sanctum sanctorum within no
time. However, the priest asked him, my wife and others not to
disturb me in my trance. The Samadhi I reached on that occasion is
one of the greatest moments of my life.
Page290
That time, too, the Anahat had reached its crescendo. It was
ringing all the time I remained prostrated.
By Vibhakar Lele
The idol of the Lord Pandurang is the living icon of The Yogi of
Dark Complexion. Every yogi sees Him, when He has reached the
goal. A psychic had earlier told me138 that I had reached the goal
all along. I had seen Him and realised unto Him.
Saint Dnyaneshwar recounts his vision of that yogi in an
Abhanga.139 He says: I have seen The Dark Complexioned One.
I saw the universe within Him. He is the origin of the entire
universe. That One is the seventeenth Kala incarnate.
In yet another Abhanga, 140 he says: The vision of The Dark
One which is seen at the Brahm-randhra and the Bhramargumpha is enticing. The mind becomes ecstatically bound to Him.
It is the famous Anand Itself. It is everywhere, in all the beings.
There is nothing else in this universe. The blissful state which
materialises from His vision never fades.
This is a vision of His Swa-rup. The point of this vision is the
region of the Brahm-randhra and the Bhramar-gumpha. From Saint
Dnyaneshwars Abhanga no. 767, 141 we can deduce that the Golhat is also close to this point.
Page291
YOGA OF GITA
I have myself become the Dusty Complexioned Yogi: The ParamPurush. Saint Dnyaneshwar is guiding me. Not only me but all the
Page292
By Vibhakar Lele
yogis like me, though he addresses his words to Mukta-bai for her
benefit. This is the hallmark of his grace showering upon me. So I
believe.
Page293
YOGA OF GITA
Page294
The Gayatri mantra has a deeper meaning. It has the power: the
extreme heat, i much beyond that of a billion-trillion suns, 145 to
burn away all the sins of the yogi ii : the Samskaras of previous and
the present lifetimes, all the desires generated by sensory inputs,
the attachments and the worldliness.
By Vibhakar Lele
The heat (the Tej) really burns up, not the sins alone, but the
physical body as well. That is my experience. That generated so
much of heat in my body that I was restless for quite some time.
After the vision of the Jyoti: because of fructifying of the Gayatri
mantra, I suffered terrible pain due to the heat and sleeplessness for
more than two years. It finally subsided upon my visit to Gajanan
maharaj of Shegaon.
Krishna-tai had rightly said that the Tej (the heat) is difficult to
bear. By intuition, I found out a way to assuage the condition. One
night when the pain became unbearable, I took the Dnyaneshwari
in my hands and touched it to my arms. I felt very cool.
Thereafter, whenever the pain would be persistent, I would clutch
the Dnyaneshwari in my hands and touch it to the body part, which
was feeling the heat. After the discovery that the pain would ease
out as soon as I touched the Dnyaneshwari to my body, I used to
sleep with Dnyaneshwari in my embrace. I used to carry the
Dnyaneshwari everywhere I went.
Page295
When I went to Krishna-tai later, she said that: Very good! At last,
you have found out a nice way out of this yogic heat. I had already
warned you to go slow. I said that you would not be able to bear
the Tej; so do not approach him headlong. However, you would
not listen. The Jyoti-darshan is like that only. This is the
Adhyatmic Tej. You should approach it when duly insulated from
its side effects.
However, the fact was that I already had the burning sensation
before I met her for the first time. May be, she was referring to it at
a later day, when the heat became intolerable.
Page296
YOGA OF GITA
By Vibhakar Lele
One day I had been to the circle of the devotees of a Siddha, who
was no more. They were singing a chorus of hymns their guru had
thought them. I joined them. When I looked at the photograph of
their guru, I witnessed a huge flow of the Shakti emanating from it
pouring into my body. It was in the nature of light. I felt so much
delighted with it that I went into a trance.
Next time I went there, upon the Darshan of the swami, I saw the
light filling the space everywhere I looked. The flow of the light
entered my body through the Brahm-randhra in a downward
direction from the fontanels. It completely filled my body. I heard
the swami say that: you have attained fully yoga. No doubt, I say!
I have no doubt, at all.
Page297
YOGA OF GITA
Page298
By Vibhakar Lele
Page299
YOGA OF GITA
Many a times the psychics see a hallow around the heads of saints.
It is depicted as such around the heads of many iconic figures
Page300
Then she asked me how that could be. She vouched for her
statement, saying that she was fully awake when she saw it. It was
there for some time. As I was tired, she did not awaken me then.
I do not guess why she might have seen. However, some psychics
with ability had witnessed a sphere of light around me,
encompassing a larger space. She being a psychic, she must have
seen the same.
By Vibhakar Lele
Page301
YOGA OF GITA
I felt that the Lord has not given me that material necklace.
Instead, He has given me the most valuable gift of this necklace of
the light of His Chaitanya, which He wears always: the most
precious gift than any rich ornaments and raiment.
Page302
By Vibhakar Lele
Page303
YOGA OF GITA
The Beam
Of
Dazzling Light
At another time, I had the vision of the Shiv temple at Tri-ambakeshwar. The temple was very old. it had a very large ground. I was
going in like a toddler, on my hands and feet, inside the temple.
I entered the sanctum sanctorum of the Jyotir-ling. Standing up; I
had the Darshan of the Ling. There was no one inside. I desired to
have the sacred ashes. Suddenly, a person appeared seated in the
Shiv-ling, with his back to me.
He was the same dusky complexioned yogi of my earlier visions.
Sitting in the Ling proper, he gave me a bucket full of the ashes
and the Prasad of sweets.
Page304
By Vibhakar Lele
The broad band of pure light indicated that my Sushumna path had
become stable and wide for the great Kundalini to take all her
power trappings right up to the Brahm-randhra and beyond: to the
Param-Shiv, the ultimate union of the Shakti with Shiv. It was a
special episode since I did not find a matching experience in any of
the yogis texts.
It was a state the same as the ones I had experienced on the earlier
occasions during my tryst with the Dark Complexioned Yogi. I
was overwhelmed by peace and tranquillity.
When I went inside the temple, I was naked. While returning I was
dresses fully in a shirt and a dhoti. I was also wearing the sacred
thread when coming out of the temple. Somebody gave the basket
of the sweet and the ashes to me.
As I was emerging out of the temple door, some other person
asked me whether he should provide me for my next life. I said:
Please do not. I do not want to take a birth again. While leaving the
temple, I thought about my wife. Where would I meet her? She has
to be given this Prasad.
Page305
YOGA OF GITA
again. When I saw him, his back was turned towards me. When He
faced me, He had turned through 180 degrees, indicating the half a
gyration of the Bank-nal: a nadi near the Brahm-randhra. This
culminated in my going beyond the Brahm-randhra as indicated by
the band of light travelling beyond it.
Moreover, my mantra was Chetan: OM Namah Shivay. The offer
to provide succour for the next birth intrigued me. I do not suppose
that I would have to take another birth. Maybe, Shiv wants me to
do some more useful work in the world and has other duties
attached to me, like Him: He has been guiding the yogis on their
path from times immemorial.
If that were so, I cannot dispute, howsoever; I may desire the
Mukti from birth. All this vision is great. It has confirmations
about my state and so many other matters, as highlighted above.
Even the Jyotir-ling of Tri-ambak-eshwar is also most significant.
Saint Dnyaneshwars guru: Shri Nivritti-nath had gone into the
state of the Sanjeevan Samadhi at this place in the year: the month
of Pausha, on the 13th day of the waning moon. He is regarded as
an avatar of Shiv. This entire episode was at that place only.
Page306
By Vibhakar Lele
Page307
I had been referring to the great book on Shri Rams life by His
great devotee: saint Tulsi-das.150 Hindus never keep the religious
books towards their feet and do not show their back to either the
scriptures, or to the God, the guru and elderly persons.
However, that day I mistakenly kept the book upon a stool, though
not exactly, but to my feet-side of bed. I slept like that. That night,
despite my mistake, I had one of the most beautiful visions of god.
It was on a Thursday, in the month of Bhadrapad, the 9th day of the
waxing moon. For some days past, I had been practising the Jap of
the Veer Hanuman, the gods servant and the greatest devotee.
YOGA OF GITA
Page308
By Vibhakar Lele
I rarely took to the Bhakti of Shri Ram. The only Bhakti I can say I
proffered was the annual recitation of the Das-bodh of saint
Ramdas: a great devotee of Shri Ram.
I had also done something for earning of Shri Hanumans favour,
just as many do, nothing special. May be, as a result, I had many
visions of Shri Krishna and Hanuman, but never before of Shri
Ram. Even the Ram-charit-manas of Saint Tulsidas has been
lying unread with me for a number of years. I always thought that
my personal deity is Shri Krishna, and never Shri Ram.
Simply because of spending almost half a lifetime in the Northern
India, I was cursorily acquainted with the Ram-charit-manas of
Tulsi-das, where it is the prime scripture of the masses. Secondly,
at our place, there was a temple of Shri Ram-Laxman and Sita-mai,
a common meeting place of the villagers on the backside of our
house.
Page309
Page310
YOGA OF GITA
By Vibhakar Lele
The Dasham-dwar
Page311
YOGA OF GITA
The three Granthis are located in the Chitra, the topmost Brahmgranthi being above the Ajnya-chakra i.e. at the end where the
three Nadis: the Ida, the Pingala and the Sushumna unite. Onwards
the Sushumna continues with the Chitra and the Viraja, i.e. the
implication.
Another way of viewing the Ida and the Pingala Nadis is that they
are part of the Chitra Nadi, like the Shat-chakras. The Ida forms
the left side of the Chitra, which is known as the Som-atmak. The
Pingala forms the right side, known a s the Sury-atmak.
The Agni-mandal comprises of the Muladhar and the
Swadhishthan chakras. The Rudra-granthi is at the end of it on the
Chitra. The Surya-mandal comprises of the Manipur and the
Anahat chakras together. The Vishnu-granthi is at its end, again in
the Chitra nadi. The last two chakras: the Vishuddhi and the Ajnya
form the Chandra-mandal.
At its end is the Rudra-granthi, where the Sushumna, the Ida and
the Pingala terminate i.e. where the Sushumna, which contains the
Chitra (with the Ida and the Pingala), terminates.
Another view is that the yogi has still to attain to the Mukti going
through the stages of what lies beyond viz. the path onwards to the
Tri-kuti, the Bhramar-gumpha and the Satya-lok to the Anami-lok.
Yet another view regards that the yogi enters the region of the
Vishwa-kundalini beyond that point, still extending the Sushumna-
Page312
By Vibhakar Lele
nadi, albeit named further as the Sushumna path of the Vishwakundalini. There are the Shat-chakras and other nadi system in that
path just like in the yogi-deh.
This is the body of the Hiranya-garbha: the Vishw-atma. Still
beyond, it is the Par-Brahm: the absolute bliss and the no return
home of the yogis. This view can better explain the notion that the
Nirodhika stops the likes of Brahma-dev and other Lok-palas from
attaining finally the Mukti.
They would be able to pass this barrier only when their duties to
the world at large are fulfilled. Then they would rest in the ParBrahm.
A Jeevan-mukta is one who has fulfilled all his worldly duties and
as such is free to go to the ultimate destination of the Par-Brahm
without hindrance at the Nirodhika, even of the Hiranya-garbha.
Baba-maharaj Arvikar mentions the Vishwa-kundalini in his
works.152
Page313
YOGA OF GITA
Page314
The order of the Dhyan Saint Eknath indicates is: The Sagun
the Nirgun the Sagun beyond the Nirgun. Saint Dnyaneshwar
refers to it in one Abhanga of his Hari-path as the place of the
Dhyan on the One, which is Sagun as well as Nirgun, and still
beyond Sagun-Nirgun: the Agun.158
By Vibhakar Lele
Page315
When one is so near, naturally the Lord: who wields them will
appear to him, in the forms Shri Ram, Shri Krishna, or the Jagadamba, etc., whatever may be the form the Jeevan-kala has taken for
his deity worship.
One more point to note is that the doorkeepers of the Lords palace
are Jay and Vijay. Who are they? They are the Jeev and Shiv. The
YOGA OF GITA
Page316
By Vibhakar Lele
The Bank-nal
Page317
YOGA OF GITA
adjoining region the Ajnya-chakra the Rudra-granthi the Trikuti the Brahm-randhra (the Shoonya) the Maha-shoonya the
Bhramar-gumpha the Param-dham.
I journeyed on this path. That is why I did not have special
experiences of the medium level chakras. My very first
experiences narrated so far in this chapter show that I travelled as
follows:
The setting aflame of the smoking incense burner at the Muladhar
the four flutters of the navel - the Manipur chakra to unwind the
three and half coils of the dormant Kundalini the piercing of the
Ajnya-chakra and the Rudra-granthi the Bhramar-gumpha - the
manifestation of the Anahat-nad
During that initial stage, I was very much distressed as narrated
earlier. Krishna-tai of Haripur had given me solace in that
situation. She moved her palm over my head in a typical manner,
tenderly without touching the head, from the Mastak-sandhi to the
Brahm-randhra. It hardly made a contact with my hair.
Krishna-tais action was intended to channelise the remnant latent
Pran-Apan and the Kundalini and guide them to the Brahmrandhra onwards. Another mystic used to tell me then that You
have been taken to the goal in a plane. That is why you could not
get any special chakra experiences. It was my state in the year
1986, since the very beginning, I repeat.
Entering the Muladhar, it goes via the Bank-nal nadi to the Ajnyachakra and above to the Sahasra-dal-kamal. Passing through the
Page318
Pt. Gopinath Kaviraj narrates that in the Vihangam path, the yogi
does not have to pierce the Shat-chakras. His view is in agreement
with Gajanan maharaj Gupte. According to the Pandit, the
Kundalini arises at the Kand.
By Vibhakar Lele
Page319
YOGA OF GITA
Another fact that the yogis know and extol is that once when the
Kundalini reaches the Ajnya-chakra, it never lowers itself on the
yogic scale. The Aghori had just little knowledge of things, but
great practical cunning. Hence I did not fall back on the path as
was the Aghoris intention.
Page320
Even it might have moved via the Guhyini Nadi to the Ajnyachakra and gone via the Bank-nal to the Bhramar-gumpha. My
Anahat had never stopped during that episode, even for a moment.
It means that It may have become the Kul-kundalini, in which
state, it moves freely from the Muladhar to the Anami-lok.
By Vibhakar Lele
Page321
YOGA OF GITA
They only point upwards, and say that it is He (the God) or She
(the Goddess), who has graced the initiates. They say that it is
Atma-kripa or the Param-atma-kripa, which is responsible for it.
The guru is at times only a conduit through which the grace flows
to the initiate. Even this is not necessary. The Kundalini can
channel itself through a person of her own choosing, with or
without a guru and his touching the initiate in person.
This is the reason why Saint Dnyaneshwar and others call the
Kundalini as the Mother and the yogi as her child, with practically
no knowledge of the ways of the world. Ram-krishna Paramhamsas visions of the Jagad-amba were just a reflection of this
natural attitude of the yogis towards the Kundalini, like that of a
small innocent child to its mother.
Page322
By Vibhakar Lele
The incident of the raising and the lowering of the Kundalini has
been just narrated. Instead of the Kundalini coming down to the
Anahat-chakra, it had remained in its place, even it might have
ascended to the same position back following the path as indicated
in Pt. Gopinath Kavirajs works.
The Guhyini-nadi
Yoga-vijnyan, read in the light of that cited by the Pandit in his
works, with certain modifications and explanations on my own, is
as follows:
The yogi can come to the Adhyatmic Hridaya, which the juncture
of the Jnyan and the karma, as well as that of the Pind and the
Brahm-and. The Sushumna is the Jnyan-nadi. The Sahasrar is the
place of the Shiv.
Page323
The real Shanti dwells at this Adhyatmic Hridaya. The place of the
Samvit is the Dahar-akash or this Hridaya. According to Pt.
Gopinath and Shri Baba maharaj Arvikar, the paths to the Brahmrandhra and the Sahasrar are different and not the same.
The Pandit says that the Brahm-randhra is related directly to the
Adhyatmic Hridaya, and not the Sahasrar. Their opinion on this is
entirely at difference with that of many a renowned yogis and the
Shakti-pat tradition of Swami Narayan-dev-tirth maharaj.
YOGA OF GITA
Page324
By Vibhakar Lele
Page325
Those who do know these fine details are mostly confused by what
one yogi says and what another says, while meaning the same
thing. The yogis terms have evolved over a long period, stretching
from the Vedic times to the modern times.
There have been individuals and numerous group followers of so
many masters. Each individual yogis experiences differ,
depending upon their own stage of evolution. There is another
YOGA OF GITA
Page326
All these factors and the vast period during which yoga science has
developed have contributed to the plethora of terms, systems and
advice in yoga field. Only a very discerning and knowledgeable
learned yogi can take a synthetic view to reconcile the apparently
vastly different descriptions of the same phenomenon of yoga.
By Vibhakar Lele
Page327
YOGA OF GITA
Page328
By Vibhakar Lele
Page329
YOGA OF GITA
The yogi who sees the Sahasra-dal and above it, the Brahmrandhra, 172 is so entranced that he gets lost in the vision. The
Bhramar-gumpha is way beyond the Dwait. The yogi listens to the
Anahat-nad arising from it. He has then the vision of the Atma-ram
who dwells beyond the Unmani. He: The Anand-Brahm dwells
Page330
2. The Nav-dwaras the Aut-pith the Shoonya (the Brahmrandhra) the Dark-complexioned Purush the Dasham-dwar
the Gagan above the Dasham-dwar Unmani.
By Vibhakar Lele
there. The vision is so blissful that the yogi becomes the Anand
himself.
The Aut-pith is above the Tri-kuti. There is a little-known way173
at the Aut-pith, to go to the Brahm-randhra and further. Saint
Dnyaneshwar tells us that the yogi has to go ahead on that path.
The Manas-chakra is just above the Ajnya-chakra at the Bhrumadhya. From there one has to go further on the path to the
Murdhni-sthan, which is a physical distance of four finger widths,
as measured along the scalp, from the Bhru-madhya.
The Path goes to that Murdhni-sthan (the flat top of the head) from
the Ajnya and the Manas chakras. There one has to go in the
reverse direction i.e. the Sushumna or for that matter, the Virajanadi takes the shape of a curve like the crescent to go to the
Brahm-randhra.
One should go that way. That portion of the Nadi is known as the
Bank-nal to the North Indian saints. One should traverse fast upon
the path and go beyond the Paschim-marg.174 After the Paschim
Path ends, the Anahat-nad manifests to the yogi, emanating from
the Sushumna mouth at the Brahm-randhra.
Page331
The Nad has no limit. Its expanse is infinite. Beyond it lays the
Shuddha-Brahm, in the form of light, without being lighted. Its
light is analogous to the Anahat-nad, which a sound without usual
repercussion. These are the Light and the Nad of the Atma or the
Brahm.
This Paschim-marg starts at the Ajnya-chakra and takes one to the
Brahm. Hence, the yogi should keep it in mind and go that way.
YOGA OF GITA
52
The part from the Sahasra-dal to the Ajnya chakra of the path (1) and from
the Ajnya chakra to the Tri-kuti of the path (2)
Page332
However, the opinion that in order to reach the Tri-kuti from the
Sahasrar, it is necessary to go via the Ajnya-chakra treading
backwards does not appear to be correct, ab initio
.
Secondly, the yogi can bypass the Sahasrar, even presuming that
there are the two separate paths, to go to the Tri-kuti via the Bank-
By Vibhakar Lele
Page333
3. The Guhyini path: the path from the Ajnya chakra to the
Sahasrar can also be traversed by the Guhyini-nadi. This Nadi
descends to the Pind below the Ajnya chakra i.e. to the Muladhar
and other Shat-chakras.177
4. The Guhya path and the other paths: I had told earlier that based
upon my own experience, the Ajnya chakra, the Tri-kuti and the
YOGA OF GITA
Page334
By Vibhakar Lele
Page335
YOGA OF GITA
Page336
I hope that the yogis and initiates would find these details as
sufficient for the purpose of a brief biography of a yogi.
By Vibhakar Lele
The Nibban
of
The Yogi
The Nirvana
Pt. Gopinath Kaviraj181 says that when the yogi is in the final stage
of Nirvana (the Nibban), he is roaming in the Shoonya-akash. He
drinks the Amrit all the time. His Drishti is then centred upon the
needle pointed gateway at the centre of the Ashta-dal-kamal.
He pierces it and then bathes at the confluence of the Tri-veni.
After some time, he enters into the Bhramar-gumpha. The Anahatnad reverberates continuously in the Bhramar-gumpha. There also
he experiences beautiful visions and heavenly ethereal smells.
Page337
Even though the yogi perceives the Anahat-nad at the Bhramargumpha, the Nad and the Gumpha are not within the domain of the
Tri-gunas. It is the Nad of the Param-atma, beyond the Brahm-and,
or can be regarded as being at the juncture of the Brahm-and and
the Dayal-desh.
It, however shares none of the attributes of the Prakriti. Hence, the
yogis call it the Nad-Purush: the indicative of the Purush, as
juxtaposed to that of the Prakriti.
YOGA OF GITA
When the Surati, the Nirati, the Pran and the Manas; all centre
upon (Ekagrata) the Bhramar-gumpha, the yogi starts hearing the
Anahat-nad.
I remember that when one well-wisher mystic raised the matter
about my Ekagrata before Krishna-tai, she had understood the
yogic connotation of the matter. The mystic, however, might not
be aware of it.
I told her that the mystic does not know what my state is. I need
the Ekagrata for my mission. Comprehensibly, she looked
astonished and nodded. She had understood that I was poised in the
Bhramar-gumpha and I was hearing the Anahat-nad. Perplexed, I
was trying to see where the Param-atma is. Hence, the Ekagrata
was evident in me.
The yogi attains a divine Shakti at the Gumpha (abbreviation for
the Gumpha). With it, he can see the way to the Param-dham. It is
the dwelling of the Ultimate: the Nir-akar, Satya-swa-rup Chinmaya Purush. He can very easily enter into the Dham: the dwelling
of the Param-atma.
Page338
This state of the yogi has also a climax. There The Word is
Wordless. From here, the yogi enters into its central stream,
leading upwards to the Agam-lok. It is very difficult to enter that
stream and reach the Agam-lok, where the yogi rests into the state
of Param-anand.182
By Vibhakar Lele
Page339
YOGA OF GITA
There ahead is the region of the Par-Brahm. No one can leave the
four Dehas i.e the Pind-deh etc. alone. However, the Kundalini can
lead one to reach that place, though it is arduous to reach.
Once you reach there, there is no duality between the Jeev, the
Kundalini and the Par-Brahm: the Atma-tattwa.
Of this, I had one vision. I saw that I entered through a small
aperture186 to go still upwards on my way. It was representative of
what we learnt above from Saint Dnyaneshwars Abhanga of going
through the Brahm-randhra upwards. I had reached the region of
non-duality: the Par-Brahm, that was the indication.
Another Abhanga187 of Saint Dnyaneshwar is noteworthy in this
connection. He says that there is the way to reach the pinnacle of
The Mount of the Brahm-giri. On that way, there is the Ajnyachakra. Above it is the state of the Unmani.
To reach it, one has to go through a difficult terrain. The path there
becomes very narrow, like that of the point of the tip of an atom.188
That point is the Brahm-randhra. At the end of the Maha-karan-deh
in the Aut-pith, the five Tattwas (the Panch-maha-bhootas) dwell
in their undifferentiated form: Ekatwa.
Page340
By Vibhakar Lele
In the centre of the Jyoti of that Tej, Nad and the light, there dwells
the Shuddha-Brahm: the Par-Brahm. That Jyoti is the Creator of
the Brahm-and. The Brahm-and is limitless, just as the Par-Brahm
is.190
Sometimes, I have had visions of climbing unending steps upon
horrendous perpendicular cliffs. At its end, the steep inclined path
would narrow down so much, turning into a small aperture like
tunnel, that I would be scared as to how, if ever, would I go
through that minuscule aperture. In spite of my fears, I would
reach the end and go through the aperture anyhow.
Page341
These visions were representative of the region at the Brahmrandhra. The Sushumna path leading thereto is the most difficult to
traverse. Saint Mukta-bai: Saint Dnyaneshwars younger sister
narrates such an experience in one of her Abhangas.191
YOGA OF GITA
From
The
Sagun Sakar
To
The
Nir-gun Nir-akar
MY VISIONS
Recently I went from the Sagun to the Nirgun. The experience of
that transition is interesting. I am narrating the same here.
Page342
By Vibhakar Lele
Page343
YOGA OF GITA
Page344
Perfect calm, quietude and peace dwelt there. The entire precincts
had assumed more than a surrealistic, the most ethereal ambience,
accentuated to a point of supernatural eeriness.
By Vibhakar Lele
have ever dreamt of finding and seeing the God, in His form or
otherwise as an idol, say of the Ganesh, the Devi or anyone else?
What kind of incense He will smell, if He is beyond the senses.
How can you perceive Him, one who is Nir-akar? So, this is the
Temple of the God who is formless.
Which kind of worship would reach Him who is not only Nirgun,
but beyond the Sagun and the Nirgun: the Agun, as Saint
Dnyaneshwar puts it.193
That vision was of my transition from the Sagun to the Nirgun.
The Bank-nal-nadi, like the narrow semi-circular circumambulatory passage around the temple, is crescent shaped. The
Bank-nal also goes in the left-hand manner, just like what I had
done at the front door of the temple.
Page345
The Bank-nal-nadi is the final leg of the journey of the yogi to the
infinite. The wondrously decorated precincts of the temple, the
incense burners, and the tolling of bells were indicative of the
Divine senses of and the Divya-drishti, the smell and the Anahatnad, which are indicative of the yogis being with the God.
YOGA OF GITA
Page346
By Vibhakar Lele
Page347
Then, after some rest and peace of mind, a started to think about
what is to be done further. All the while, I was reaching one goal
after another, endlessly. So ingrained was the urge to forge ahead
that I started to think where now should I go from here.
At that time, there was no one in sight. Still, I was feeling an
invisible presence around me of someone incorporeal in form.
Although, I was unable to see that person, whoever he was, I
started talking to him. We had a good conversation.
YOGA OF GITA
Page348
Whatever is here, that is you only. Who else could there be? The
entire universe is here, and here not! Even you were here only,
even if you thought you were elsewhere: there.
By Vibhakar Lele
Tat-twam-asi
Who Art Thee and Who Me
Page349
That: No! I am not the Sad-guru. Although you think that Saint
Dnyaneshwar maharaj is your or anyones Sad-guru, he is not the
Sad-guru, as you allege. You all always take it for granted that
someone or the other is your Sad-guru. You also think that way, is
it not so? However, that is not the case.
I: If you say that these all saints are not our Sad-gurus, leave alone
the umpteen macaques playing the antics of a guru and a Sad-guru,
then who is anybodys Sad-guru? Who then shows us our way to
over here? I did not know the way of coming over here. Therefore,
someone, acting as a Sad-guru must have brought me up to this
point.
YOGA OF GITA
That: The thinking of persons like you who say that Saint
Dnyaneshwar, or for that matter some other saint, is their Sad-guru
is true in a sense, metaphorically. It is all notional. Even though
you have arrived here with great efforts, still you too have failed to
understand the real nature of the true Sad-guru. It has to be brought
to your notice even when you are here, where automatically, you
should, by now, have understood it very well.
You have read the Amrit-anubhav of Saint Dnyaneshwar, is not
it? Whom does he call Sad-guru Nivritti-raj? He is calling me the
Sad-guru. I am the Sad-guru of every one. How could anyone else
be the Sad-guru ever?
I AM THAT! NONE ELSE! I AM THOU! THOU ART ME!
EVERYTHING YOU CALL THE WORLD, AND THE PEOPLE
ART BUT ME AND YOU!
The one asking the questions is not someone: a disciple; and the
one who is answering, as such, is not also the guru. That one is
regarding oneself as ignorant and asking the questions, which it
itself is replying. This is a soliloquy: of The One: The Niranjan, with Himself!
Page350
I am you. We two arent different from each other, are we? Arent
we the same entity? The whole universe, with you and me, are all
one undivided entity. Who other than us is here? Moreover, is
there anyone like you and me here? The dialogue appears to be
going on between us here. However, it is the One and One only,
who is asking questions and answering them. There is non-duality
in this Adwait of you and me. Even these terms You and Me
are redundant here, as well as there.
By Vibhakar Lele
I: If it be as you say, why does everyone not know it? Why does
the Ajnyan remain there in the people there? Now whatever I
understand, why does it not dawn upon everyone there? What does
this Ajnyan mean?
That: They do not want to know. Therefore they are ignorant. You
wanted to know me, that is why you can see me who cannot be
seen: the One who defies all the imagination of the human race,
combined together, for all the time it is existing. You have come
to know me as truly I am because you were enquiring about me:
Who I am, and the where and what for, how and the why of the
Existence.
They, the people you talk about, are not the Seekers; YOU
Are the One who is seeking. Hence the Ultimate stands
revealed to You! The SOUGHT AFTER is here with you by
This REVELATION!
It was never so that neither of you nor them was here. However,
you have grasped it now and they, still, are not aware of it. This is
the TIMELESSNESS! The TIME there is TIMELESS, too!
But their minds create TIME! That time they perceive is at the
core of their Ajnyan.
Page351
###
YOGA OF GITA
Get
To
Know
The Nir-anjan
Since it so hard, no one, either you or they, could ever have come
over here, neither by the dint of own labour, nor by willpower etc.
alone. The Force or the Shakti: the driving power which you felt
behind you, while up the cliffs last leg, brought you here.
Page352
You have come uphill from the Satya-lok to here: in the Agamlok. It is very difficult to enter into this place here. That is why you
felt the efforts the most challenging and felt that No. Never again
would I have to climb that cliff! It is very arduous to attain to this
Lok, from the other side i.e. the Satya-lok etc. Therefore, it is
called the Agam-lok by the yogis.
By Vibhakar Lele
You felt that you were being pushed from behind; that you were
freely hanging on the cliff and being automatically hauled up. It
was this force, or as you call it the Kundalini, or whatever, which
brought you to this place, on their own.
In fact, now you are in the Akshaya-lok, if there be one such as
you people imagine and the yogis say. The path they imagine is not
at all in existence: from The Bhramar-gumpha the Satya-lok
the Alakshya-lok the Agam-lok the Anami-lok etc.
This all is the Alakshya: the Akshaya, call it by whatever comes to
your mind. You are here, were here and have been here always.
The Anahat-nad
I: Then where is the Anami-lok I always desired? Still upwards?
That: This is the Anami-lok. It is the Agam-lok, too. It is the
Bhramar-gumpha, too, from which emanates the Anahat-nad you
have been hearing ceaselessly, since a long time, in your estimate.
There is no TIME, as you have now learnt. It was then when you
were ignorant like all the others.
Page353
YOGA OF GITA
Did you think that that ray of light was just like a ray of the Sun,
which, once it has departed from its source, goes on and on, until
Page354
Really speaking, does the ray of light ever leave the source, for it
to return? It exists as the ray of light, thats all. Moreover, it is
everywhere. Is there anywhere where it is not there? It does not go
upwards or downwards, to here or there. It does never get lost, so
why would anyone search for it, and who: the guru or anybody,
would have to bring it back safely to its Origin?
By Vibhakar Lele
Satya-Jnyanam-Anantam Brahmam
You query the philosophical aspects of Being. It is all a futile
quest. All the untold numbers of doctrinaires and philosophies and
their philosopher fathers, and the Darshanas and their Darshanik
originators all are in vain. Their quest can never be successful.
Page355
YOGA OF GITA
This is the true Jnyan of the One Who is The Satya-JnyanamAnantam Brahmam as the Shrutis, having failed to know It,
desperately describe It. This is the Knowledge, though; it is not
truly the knowledge. It is a mere statement of ignorance.
Now that thee hast known me and thee, try describing us. Can
thee do it? Can thee tell me what is this world, O thee! The wisest
seer of the generations past and present, who has found The
Origin of all the knowledge?
Know thee that none has to go away from here, when at long last
they have me found, neither up, nor down, nor anywhere else.
Thee arent going to fall off this place, know thee! And imagine
thyself falling down. Where would thou be landing? Back into the
same thing that thee are, were and would ever be, is it not?
Just like when a droplet of water falls into ocean, where has it
fallen, up, down or elsewhere? It does not go anywhere, except
remaining in the ocean, where it was, is and would be for ever. All
This is That and all That is This! ALL IS ONE AND ONE IS
ALL!
Page356
In its just seven stanzas, the rishis have poured the wisdom of the
ages on this greatest perplexing eternal question of who He is and
who He was, and what has become of Him.
By Vibhakar Lele
Was there the Sat, or the Asat; or the darkness, or the space? Or
were there the ever so tranquil deep waters pervading all over?
Was there the Akash? If that were so, would there be the
directions: the up and the down?
Then, could there be the all perishing death, as of now, or its
absence?
And what about the night and the day? Could these be there? Or
was there the dusk? Or was it the mist occluding everything?
Could there be the breath of life, then? Still there might have been
something: the Chetan or the Achetan, who can tell!
There would not have been the seeds of plants or of any other
thing, nor the nourishment for any.
Was there the lack of light and only darkness prevailing, with the
deep sombre waters beneath, obscuring That, Which was there, and
breathing with Life? The life as we may not know of?
Page357
Was there the mist covering all that was there within, which had
started to glow due the incipient heat, the Tejas appearing from
within? Thus giving rise to Its becoming visible, to whom, who
knows?
Was it that It wanted to be, Many from the One? Was It the origin
of the desire, as we know of? Abiding by Its desire, might It have
become: The One and the Many?
YOGA OF GITA
Was such a desire the root of the world, which was Its seed: the
Retah? Was It the womb: the embryo, too, and the world and the
Many, too, Itself? The seed was the origin of the Manas: the one
we call the Brahmadev?
Whatever might be the case, the rishis hold that It was the Sat and
that which arose out of Its desire is the Asat.
Still, if it were so, the question arises: how could the Asat have
arisen from the Sat? Or the Asat, too, is mistaken as Asat, though It
is the Sat only: as good as Itself? Is that why none can say whether
it all began with the Sat or the Asat; whether the Sat gave rise to
the Asat, or vice versa? Moreover, if the two: the Sat and the Asat
are so much distinct, how could one have given rise to the other?
The Suns rays start from it and spread everywhere in no time.
Can we say which the former is and which the later? The whole of
the cosmos is full of it. For one who finds the light today, can
anyone say when it originated and how; whether the Sun came first
and the rays of it later, or they both were there simultaneously, to
start with?
Page358
Are similarly the seed of all and the one that came from It,
indistinguishable from each other? Which one came first, or
whether It and the world were there together to start with since
eternity, if there can be such a count of the Time? The classic
question is whether the hen or the egg was the first.
By Vibhakar Lele
creates and destroys it? And if it be so, what is His purpose, behind
thus creating and destroying?
Who can tell whether this world always existed, or was created
and destroyed, and again created, and how many times, if it were
so? Who can tell us who presides over it all and if at all, who
governs it, or does not govern it?
And if He were there, either way, does He know all the how,
when, why, what and when of this Creation and about Himself?
Would He know it, or would he not? Who knows and can tell!
Page359
He says to the yogi that Oh! Ye! The Purest One! Make thy home
the Gagan-mandal: the infinite space of the Chid-akash, where the
nectar flows ceaselessly. It is thy place where thy pleasure abides.
Drink the Amrit from the Bank-nal.
For reaching it: thy divine home, take position of the Mul-bandha
and get absorbed into the Gagan: the Chid-akash that is in the
Brahm-randhra. Burn the two torches of the desire of the worldly
pleasures and the antipathy to unpleasant things and awaken the
Kundalini in their light.
YOGA OF GITA
Page360
Kabir asserts, Oh yogi! When, once, you are there, all the world
will vanish when you start hearing the Anahat-nad. When I heard
it, I felt assured that I have the Param-atma with me. Thereafter,
while in this world, I pay no attention to whatever wares it is
trading. I have no doubt that I have been freed of the cycles of
births and rebirths.
By Vibhakar Lele
Parting Words
Of
The Yogi
Page361
YOGA OF GITA
Book
On
Saint
Page362
By Vibhakar Lele
Page363
YOGA OF GITA
Even the Lord says that to keep the flag of the Dharm flying high
and to protect the sadhus, He takes Avatar again and again.206 His
such Avataras are divine and free of all corporeal afflictions.
Page364
Saints like Tukaram say that they do not mind the cycle of births
and rebirths.205 They would like to continue with their work of
freeing the ignorant masses from the bondages to karma and
Avidya. For that purpose, they urge the Almighty to let them be
born again and again. They would be happy to take any number of
births for uplifting the ignorant masses.
By Vibhakar Lele
: Me: A Sanyasi
Since a long time, on many occasions, I have felt the desire of
taking the Sanyas. The Bihari Sanyasi Shri Satya-dev-anand
Saraswati, while he initiated me to the Nam, had expressed to me
that if I were to take the Sanyas Diksha, it should be at his hands.
The desire to be initiated into the Sanyas-Diksha is validated by
the Shastras. However, considering the present-day society and the
Avaidik political system, devoid of the governance by the Smritis,
is not conducive to Sanyas-ashram.
Page365
The real Sanyasi cannot keep anything other than his sacred staff,
the water pot and the one-piece saffron cloth he has to wear.
Secondly, the most important of all is that he has to be Aniket:
remain without shelter and be a Pari-vrajak: a wanderer without
cause or purpose, going wherever his feet would take him.
Most of all, he has to be constantly communing with the God: in
the state of the Ishwar-pranidhan. How could one like me, who is
ill of body, ever aspire to be in the state of the Sanyas as the
Shastras commend, neigh as is their sacred commandment?
YOGA OF GITA
I would not like their behaviour, far removed from the ideal, and
would get tired of their company soon. No way should I be
initiated into such a worthless Sanyas-ashram: that was the
thinking of my guru. He said that after all our Param-guru: Saint
Dnyaneshwar had installed me into the state of a Param-hamsa. I
found his reasoning valid.
Page366
By Vibhakar Lele
My guru further said, You did not want the paraphernalia of the
Nath tradition. You had declined to accept even the Shaili-shringi,
so much vaunted by the Nath tradition, even when I offered it to
you during our first ever meeting. You wanted to live
anonymously. Then why do you now wish to change the course
and take up the saffron robes?
Even then, the Babaji from Chappara continued to press me for
taking up the robes of a Sanyasi.
The Lord has said that the renunciation of the karma-phalas is
adequate for the fruition of the Sanyas. One need not done the
saffron robe for attaining the true Sanyas. 207 The thinking of my
guru tallied with what the Lord had said in the Gita and thus I
dropped the idea of initiation into the Sanyas-ashram altogether. I
decided to remain in whatever state God willed me to be.
Page367
YOGA OF GITA
maximum possible extent, still the ashes of the old Vasanas remain
attached to the body and consequently the given name of a person.
Shri Krishna and Saint Dnyaneshwar have taken you to the
absolute plane of Vishuddhi: the sterling purity while you were
penning down this treatise inspired by them. You should, therefore,
publish the work under a name that would befit that state of
absolute purity, and not the name you use for day-to-day worldly
activities.
I said that it was al-right by me, even if I should be publishing the
works under other pen-name. What he wished for would be done
by me. Had he any specific pen-name in his mind, I asked.
He said, The guru renames the initiate under a name different
from their given name. That is the Diksha-name. It would be
befitting if you publish this treatise, pertaining to the Adhyatmshastra, under that name given to you by me at the time I accepted
you into our Nath tradition.
Page368
I told him that whatever he says, I would abide by. Then he said,
After observing your state at the time of initiation into the Nath
tradition, I had renamed you as Swami Yogeshwar-anand (Tirth
Saraswati). You ought to use that name only in the field of
Adhyatma and not your family-given name. This work at your
hands is, truly, the work of the Yog-eshwar: Lord Shri Krishna.
Hence publishing it under His name, incidentally your guru-given
name is the best choice of all.
By Vibhakar Lele
suffer from the bondage of association with the karma of doing the
Work of God.
The name I have given you is one of the names of the Lord.
Henceforth you ought not to do any Adhyatmic work in your dayto-day name, so I command. With this kind of gurus command,
what course of action lay before me, except complying with his
command? I had to comply with his sacred wishes. It was for my
good only that he had arranged it thus, I could see.
Shri Krishna has said208 that whatever one does, eats, offers in the
Yajnyas, gives as alms to others and does penance, should all be
offered unto Him. Indeed, my Gurudev had shown me a beautiful
way of following the commandments of the Lord Shri Krishna!
Since I have assumed this, the worthy name of the lord, I sincerely
pray to Him, Whatever Work Thee may inspire to do in that name,
let it befit Thy name, O Lord! Shri Krishna!
I earnestly ask of my yoga Mater: Saint Dnyaneshwar, who has
warned the yogis against the Ahamkar, 209 not to allow me to be
entrapped into the noose of the Ahamkar while doing the
honourable work of the Lord.
Page369
YOGA OF GITA
Well! I do not know what the state of my body would be, now or
hereafter. What would be the state of my body after my death?
Well! That too, I do not know. Whatever may be the will of the
Lord, so will it be.210
Even the Jeevan-muktas cannot interfere in the plan of the Lord,
whatever that might be. Even if anyone can, he should not, says the
Shastra.
The Shastra say that the destiny of the body, too, is predetermined
according to its Prar-abdha.
The Jeevan-mukta, who has severed the bonds of his body, least
gives a thought to what will happen to his body, either before or
after his death. He has already let his body go as per the Prar-abdha
karma. Therefore, why would one bother about what might happen
to it after death.
The states the body may be after death have been described in the
Shastras thus: It may fall into water bodies, or be buried into the
earth, where it would be eaten up by the numerous insects and the
fishes etc.
Page370
By Vibhakar Lele
Page371
YOGA OF GITA
When questioned about her departure from this plane by Nivrittinath, her brother saint, Muktai says: The Akash within a pot can
never be separated from the Chid-akash. How can it be made to
become one with it, which is never separate? We have never been
separated from the Swa-rup. Then where is the question of
merging into it now or ever?
She further says, The flame extinguishes itself with the lamp. Just
like that is the merging of the self into the Nir-anjan. No efforts are
needed to attain that state with the Nir-anjan when one never got
separated from it, birth or no birth.
The entire universe, whether its the Jeevs or even its material
objects, are all filled with the Light of the Nir-anjan. The Niranjan: our dwelling is never in the dark. Then how can there be any
darkness here in this world of objects? All that is the Nir-anjan:
full of the Light of the Self.
The Atma knows no rise and setting like the Sun. It is ever
present. There is no darkness anywhere. The leaving of this
corporeal body is like the lightning, which strikes, makes a hell of
a sound and appearing in the skies, merges into the sky to
disappear in the fraction of a moment.
The yogi in me knows all this; why would he ever care for what
would happen to his body when he dies.
Page372
The Gati
By Vibhakar Lele
state, in which the yogi dies. If he gets the Krishna Gati, he will
have to return to this world and try again for Mukti. However, I am
not afraid of being thrown on the Path of the Darkness.
I do not care if I get one more birth or many more. My entreaty to
the Lord is but one: You remain with me forever, wherever you or
my destiny might take me.
Moreover, I am certain of His acccompaning me under all
circumstances into which the fate may throw me. If He is to be
with me, why should I be afraid of this world of pleasures and
pains? How can one who is already free here, as it is, would be
bound again? Leave alone the karmas, it is not possible for
anything whatsoever, to bind me ever. What is the necessity for
me, who is a Jeevan-mukta, of being initiated into the saffron
robed Sanyas?
Further, two ESP experiences of mine of the Dusky-complexioned
yogi have alerted me to the fate which await me, which is far more
assured of the Videh-mukti than anything else.
Page373
YOGA OF GITA
My Dreams
What I am waiting for now, after all these experiences is best
described in the words of Shrimat Shankar-acharya Bhagawan in
yoga-taravali.215
I may state my ultimate desire for the rest of my life, again in the
words of Shrimat Shankar-acharya Bhagawan from yoga-taravali:
216
Page374
By Vibhakar Lele
Let this mine last leg of the journey on this planet be spent
sleeping upon the bed suitable for it of the Turiya state. That state
is beyond the Jagriti, the Swapna and the Sushupti. It is beyond the
Vishwa, the Taijas and the Prajnya Padas of the Atma.
It is the one state in which one becomes united with the Nirupadhic Atma-swarup. It is the Nir-visheshana state of the Jnyan,
which is that indescribable Turiya-nidra. The A-paroksh-anubhuti
pulsates rhythmically in that state of without break.
My last desire is to enter into that Anir-vachaniya, Sam-vinmayi
Chin-maya-nidra called the Turiya on the bed of which, I would
rest in tranquillity forever.
And what about this body? I have already let it out on the destiny
as it may be. Now I only pine for a state in which I am always
totally immersed, by body, mind and spirit, in the Ishwarpranidhan of Shri Krishna Param-atma.
Page375
YOGA OF GITA
Saint Namdev further rues the fact that, henceforth, he cannot see
her person ever. She has gone there, where is the illimited: The
Ultimate Infinitum.
Page376
Afterwards, the Chid-akash became like it was before, one and the
only one.
By Vibhakar Lele
Page377
###
YOGA OF GITA
O Govind!
Page378
###
By Vibhakar Lele
###
SO BE IT,
BY HIS,
SHRI KRISHNA'S,
Page379
THE AUTHOR
VIBHAKAR LELE BE, BSC, LLB
PROFFESSIONAL ENINEERING CONSULTANT
RESEARCHER WITH INTEREST IN MANY SUBJECTS
(Topics of interest: Mathematics, Astronomy, Cosmogony, Science,
Engineering,
Genetics,
Physics,
Chemistry,
Molecular
Sciences)
PROFICIENCY IN ENGLISH AND INDIAN LANGUAGES and in Literature
Researcher of Oriental Disciplines of Philosophy, Mysticism, Yoga, Jnyan,
Bhakti, Tantra, Vedas and the Upanishads
Connoisseur in Siddha-Maha-yoga Dnyaneshwaris & Patanjalis Yoga
1. Main Line of Siddha tradition of Adinath Umadevi Gorakshnath
Gahini-nath Dnyaneshwar Satyamal-nath Gupt-nath Kesari-nath
Shivdeen-nath Vasudev-nath
2. Gaudapadas tradition from Shrimat Acharya Shankar Adwaitanand Satyadevanand
3. Siddha tradition of Nityanand Avadhutanand
AUTHOR OF MARATHI BOOK
Dear Reader
If you have reached this page, it means that you must have found my
book interesting. I write on the Yoga of the Gita. It is based on what I
have learnt from saint Dnyaneshwars commentary on the Bhagwad Gita.
I welcome you to my further books on the subject, to be published under
the same main title Yoga of Gita with subtitles on the topics they deal
with. For example, this book has the subtitle of AUTOBIOGRAPHY
OF A NATHA SIDDHA YOGI. I would like to follow the same style.
The subject of Gita and its Yoga is vast. Hence I am giving this treatment
to the matter to enable the reader to read it in short spans of easy to read
books.
Page1
V.V.LELE
AUTHOR
By VIBHAKAR LELE
YOGI SAINT
SHRI DNYANESHWAR
Page2
yegeelcevee Jeevegme=lemJeYeeJeeled~
veejeeCeeesefle meceHe&eeefce~~
Page3
~~11/2/36~~eerceeieJele~~
By VIBHAKAR LELE
END NOTES
Citations in Marathi
10I,ii
ces Jeefleleeefve pevceeefve leJe eepe&gve~ leevenb Jeso meJee&efCe ve lJeb JeslLe HejvleHe~~4-5~~
11 efpe%eemegjefHe eesieme eyoyeeeefleJele&les~~6-44~~
12 mebmkeejmee#eelkeejkejCeeled HetJe&peeefle%eeveced~~3-18~~Hee.ees.met.~~
13 eer.mJeeceer mJeHeevebo:eerceled DeYebie %eevesejer -(2Keb[)1987 :: :%eevesejer efveleHee-1980
14 vee.jece keseJe jeve[s:Dece=le%eevesejer (6Yeeie) -1978
15 i, ne ebLemeeie SJe{e~ Glejewefve Hew}erke[eb~ keerefe&efJepeeeeeb OeW[e~ veees pees keeb~~18-1780~~ keeSb
yeng yees}eW meke}eb~ ces}efJe}es pevceHe}eb~ ebLeefmeeree meesnes}e~ oeefJe}e pees ne~~18-1784~~ ..efkebyengvee
legceeW kes}W~ Oece&keere&ve nW efmeer ies}W~ SLe ceePeW peer Gj}W~ HeeF&keHeCe~~~1792~~; ii Denes megefeSb
ke=Heeer~ legPeW keeCe peeebleQ DeefOeer~ lees meke} efJeeebefeSb me=er~ Oeelee nesSb~~12-9~~%ee~~
16 efleSb ceeieeaeeb keeHe[er~ censeg DeePegefve~~6-153~~%ee~~
17 bveeLeeIejeer G}er KetCe
18 nbme: meesnb
19 Kundalini - Path to Higher Consciousness; The Awakening of Kundalini, and Higher Consciousness (The Evolutionary Thrust of
Kundalini)
20 ..Depees efvele: eeeleeseb HegjeCees ve nveles nveceeves ejerjs~~2-20~~ Jeemeebefme peerCee&veer eLee efJenee
veJeeefve ie=eefle vejesHejeefCe~ leLee ejerjeefCe efJenee peerCee&veveeefve mebeeefle veJeeefve osner~~2-22~~ieer~~
21 vewveb efvoefvle em$eeefCe vewveb onefle HeeJeke:~ ve ewveb ke}soevleeHees ve ees<eeefle ceele:~~2-23~~
Deseeseceoeeeseceke}seesees<e SJe e~ efvele: meJe&iele: mLeeCegje}eseb meveeleve: ~~224~~DeJeeeseceefevleeseceefJekeeeexecegeles~ lemceeosJeb efJeefolJewveb veevegeesefelegcen&efme ~~2-25~~ieer~~
22 peeleme efn OegJees ce=legOeg&Jeb pevce ce=leme e~ lemceeoHeefjneexLex ve lJeb eesefelegcen&efme~~2-27~~
23 i DeelceewHecesve meJe&$e meceb Heeefle eespe&gve~ megKeb Jee eefo Jee og:Keb me eesieer Hejcees cele:~~6-32~~ieer~;
ii leeener osng Skeg keerj DeeLeer~ }ewefkekeeR megKeog:Keer leseeleQ cnCeleer~ Heefj DeecnebleQ Ssmeerefe eefleleer~ Hejyeeefe
ne~~6-408~~%ee~~
24 eke=eflemlJeeb efveees#eefle~~18-59~~
25 i eleeme Hejefee%eeveced~~3-19~~;
ii yeefnjkeefuHelee Je=efece&neefJeosne lele: ekeeeeJejCe#ee: ~~ 3-43~~Hee.ees.met.~~;
Page4
yengefve
Page5
54 i, ii, iii, iv, v, vi Gopal, Jagad-amba, Shri Krishna and the like words are used here to refer to who was then was speaking through me, in my sta e of
trance. The knowledgeable persons will understand what I mean.
55 ef$eefJeOeb vejkemewob ejb veeeveceelceve:~ keece: eesOemleLee }esYemlemceeoslel$eeb lepesled~~1621~~ieer~~
56 i Heefj$eeCeee meeOetveeb ii eesie#esceb Jenecenced
57 Gjsoelcelceeveb veelceeveceJemeeoesled~ DeelcewJe eelcevees yevOegjelcewJe efjHegjelceve:~~6-5~~ieer~~
58 vesJeemes esLeer} Hewmeee Keebye (mlebYe)
59 pe[eleer} egebe keewlegkeW efjPee}e~~%ee~~
60 Ssefmeb oesefveb YetleW KeeSb~ leQ Jes}eR mebHetCe& OeeSb~ ceie meewce nesTefve jenW~ meg<egcvesHeeefmeb~~240~~ lesLe le=eqHleesefve
mebleesKeW~ iej} peQ Jeefce cegKeW~lesCeW efleesesefve HeeretKeQ~ eeCeg efpeeW~~6-241~~ lees DeeefiebDeebletefve efveIeW~ Heefjb
meyeee efveJeJetbefe }eieW~ leQ Jes}eR kemeg yeebefOeefle DeebieW~ meebef[}eb Heg[gefle~~242~~ ceeie& ceesef[efLe vee[ereW~
veJeefJeOeHeCe JeeeteW~ peeSb cnCeewefve ejerefjeW~ Oece&g veeneR~~6-243~~ F[e efHeie}e SkeJeefLe~ ieeber efleeeqvnb
metefle~ meener Heoj HegefLeb~ eeebeW nW~~244~~ eefe DeeefCe Yeeveg~ Ssmeeb keefuHepeQ pees Devegceeveg~ lees Jeeef leJeefjb
HeJeveg~ efiebJeefmeleeb ve efomeW~~245~~ yegereer Hegef}kee JeerjQ~ Heefjce}g IeeefCeb GjQ~ leesefnb eeqemeJeW mebejQ~
ceOecesceeefpeb~~6-246~~ lebJeb Jeefj}ske[ewefve {e}Q~ ebece=leeeW le}Q~ keeveJe[ewefve efce}Q~ eeqecegefKeb~~247~~
lesCeW veelekeQ jmeg YejQ~ lees meJeeieeceeefPeb mebejQ~ pesefLebeeb lesLe cegjQ~ eeCeHeJeveg~~248~~ leeleef}Sb cegmeQ~ cesCe
efveIeewefve peeSb pewmeW~ keeWo}eR eSb jmeW~ Deesle}sefve~~6-249~~ lewmeW efHeb[eesefve DeekeejQ~ leQ ke}eefeb keeb
DeJelejQ~ Jeefj lJeesewefve HeojQ~ HeebIegefj}eR DemeW~~250~~%ee~~
61 DeeefoleJeCe&:/ efnjCeJeCe&: Heg<e:~egefle~; keefJeb HegjeCecevegeeefmeleejceCeesjCeereebmecevegmcejse:~ meJe&me
OeeleejceefevleHeceeefoleJeCe leceme: Hejmleeled~~8-9~~ eeeCekee}s cevemeee}sve Yeeee egees eesieye}sve ewJe~
YegJeesce&Oes eeCeceeJese meceked me leb Hejb Heg<ecegHewefle efoJeced~~8-10~~ieer~~
62 meleced efeJeced megbojced-Hejce-Hejce-ieg Dewleevebo
63 metVe cejw, DepeHee cejw, Devenoner cej peee
64 veeieeeW efHe}W~ kebgkegceQ veene}W~ Je}Ce IesTefve Dee}W~ mespeQ pewmeW~~222~~ lewefmeb leQ kegb[ef}efCe~ ceesefkeb
DeewwJe}efCeb~ DeOeescegKe meefHe&efCe~ efveowef}b DemeW~~223~~ efJeeg}lesefe efJeef[~ JeefpJee}ebefe Ieef[~ Hevnjseeb
eesKeef[b~ Keeser pewefmeb~~224~~%ee~~
65 ... SsmeW yees}le yees}leeb eerHeleer~ GJe eerleer Geef}}e~~303~~ ceeieeb eketefve HeerleebyejW~ meeb[tefveee
ebKeeeW~ GJe Geef}}e eerOejW~ leefj esce ve meebJejW osJeeeW~~304~~ nebJe ve yeeCesefe oeW kejeR~ ceie eejer Yegpee
Hemejer~ GJeeleW oeeJejer~ eerleer LeesjeR Deeef}bieeR~~305~~ oee oe Ske peen}W~ eW oeeRes leW oeeR
Ieeefle}W~ ke=<CeW meJe&mJe peW DeeHeg}W~ leW oeeR meto}W GJeeeW~~306~~De.19}eske e.24~~
66 ceie meebJe}e mekebkeCeg~ yeent Hemejewefve oef#eCeg~ Deeef}befie}e mJeejCeg~ Yeejepeg~~18-1418~~ oeeb
oe Ske peene}s~ FeW oeeRes efleeW oeeR Ieeefle}s~ wle ve ceesef[leeb kes}e~ DeeHeCeHeW HeeLe&g~~1421~~%ee~~
67 I ke=<Ceb Jevos peiegced ii DeveLee ejCeb veeefmle
68 DeeF&mee HeJeveeesefve HeeejW~ Sbleeb OeejCesesefve HewmeejW~ eceer OeeveeeW eJejW~ meeb[W lebJe~~6-58~~%ee~~
69 lele: elekeesleveeefOeieceesHevlejeYeeJee~~1-29~~ Hee.ees.met.~~
70 cenef<e&Ceeb Yed=iegjnb ~~ieer~~10-25~~
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By VIBHAKAR LELE
Page7
89 leeeJejer pewle js pewle~ cnCeewefve OeeveeeW efveeeCe Jeepele~ efomes levceeleseW Pe}kele~ Ske$e~~217~~ Je
HeeeR meceeefOeefeeseeb DeesKeeb~ HeeefYe<eskeg osKee~ mecejmeW peene}e~~218~~~~%ee~~
90 lesLe eg Pee}W~ keeceeefoke Deefj<e[dJeie&~ jCeeR Heeef[}W DeceesIe~ melespe Ke[die PeUkele~~9-128~~ SsmeW
Jewjer Hee[tefve jCeeR~ eeefe}W me$eeJeereW HeeCeer~ lebJe Deveenleeeer meg[eJeCeer~ ogiee&ceOetve G}er ~129~~S.Yee.~~
91 lesLe meesnbJeerjeeer Skeeelee nesleeb ~ Yeerlejer} Yesog Dee}e neleeb~ ogie& jeefKeleer Denbcecelee~ cejeW ske}er
meJe&Lee~~130~~S.Yee.~~
92 me$eeJeereW HeeefCeee[W~ efpebefle}W jeske[s~~127~~S.Yee.~~
93 eeefe}s melejeJeereW HeeCeer~ lebJe Deveenleeeer meg[eJeCeer~ ogiee&ceOes G}er~~129~~S.Yee.~~
94 le$e leb yegefmebeesieb }Yeles HeewJe&osefnkeced~~6-43~~; Deveskepevcemebefmeew lelees eeefle Hejeb ieefleced~~645~~ieer~~
95 Dee%eeee Deefle DeJeIe[~ vegIe[W keekeercegKeees keJee[.~12-342~~S.Yee.~~
96 lesLe eF eF nesSb~ DeeefCeceeefoefkeb~~...HeNnQ lesCeW keeFb keepe DeeHeCeHeseeb~...~~6-297,298~~~~%ee~~
97 %eeveosJe yeeU ceePee~ meebies ieerlee YeieJeblee
98 eeerkee peeiejCe Deewj kegb[ef}veer - Heb.ieesHeerveeLe keefJejepe
99 (i) Kundalini - Path to Higher Consciousness - Pt. Gopi-krishna; (ii) Third Eye and Kundalini - Mr B.S.Goyal
100 Deeee&JelHeeefle keefeosveceeee&Jeoefle leLewJe eeve:~ Deeee&Jeewveceve: e=Ceesefle eglJeeHesveb Jeso ve
ewJe keefeled~~2-29~~ieer~~
101 yee}esvceeefHeeeeJele
102 eoe eoe efn Oece&me...~~; e$e eesiesejes ke=<Cees ..~~ieer~~
103 eeyos Heejs e efve<Ceeleb
104 #egjme Oeej:
105 ee efveee meJe&Yetleeveeb lemeeb peeieefle& mebeceer~...~~2-69~~ieer~~
106 meeOeveebceepeeR cegKe Yeeqe~ OeeveeesieefmLeleer meceeefOeege~~14-38~~S.Yee.~~
107 efpeCeesefveeeb meener ees~ lees eCeJet metefve OegjW~ efvepeefveOee&jW eeef}pes~~14-445~~S.Yee.~~
108
109
110 jeJeCe& ef$eketmLeeve~ eerne Heene esleJeCe&~ eeceJeCe& les ieesune~ efveUefyebog DeewHeer~~3~~ Jejer
YecejiegbHee Heens~ oeceejer ieg Deens~~ veJeejebleQ Yesotveer~ oeceejer ies}er peveer~~4~~
111 Devegnele Iebe eJeCeerb~ Sskegveer efJeeqmcele pee}erb peveer~~
112 keeU osneefme Dee}e KeeTb~ DeecneR DeeveboW veeetb ieeTb~~1~~ keesCe JesUW keee ieeCeW~ ns lees YeieJeblee ceer
vesCeW~~2~~ eU ce=obie oef#eCeske[s~ ceePes ieeCes Heefeceske[s~~3~~ veecee cnCes yee keseJee~ pevceespevceeR eeJeer
mesJee~~4~~De.e.1664~~veece. ~~eeme.ieeLee~~
113 ebmete&leejebee eeer~ pes lespe les ceePes HeeneR~ Deveenleeyo lees ceerner~ pees ieieveemeeR kebneR veeleUs~~16262~~S.Yee.~~
114 ekeleeb meeHeeoer yebojW~ leeJeeceeefpeb Deefle iepejW~ }eie}eR Devegneleeeer legjW~ peepeekeejW
iepe&leer~~20-180~~S.Yee.~~
Page8
By VIBHAKAR LELE
Page9
115 lees HeJeveeeer kejesefve Heeejer~ megKeW ee}W ieieveeJejer~ ee veebJe HejceKesejer~ efmesejeR
yeesef}pes~~265~~S.Yee.~~
116 leQ leQ cnefCepes Kesej~~296~~%ee~~
117 efveie&gCeees YeWer Dee}es~ meiegCeemebieW~ lebJe Pee}eW emebieeR iegCeeleerle~~1~~ cepe He veeneR veebJe meebiet keeneR~
Pee}e yeeF& keeneR yees}eW veeW~~2~~ yees}leeb DeeHeg}er efpee HeQ eke}eR~ KeWejer }eie}er Heenleeb Heenleeb~~3~~ cnCes
ieesje kegbYeej veecee legPeer KeWejer~ megKeemegKeeR efceef}eR He[}eR kewmeeR~~4~~meble ieesje kegbYeej~~
118 elees Jeeee efveJele&vles~~ieer~~
119 eer iepeeveve cenejepeiegHles: Deelcemee#eelkeejceeie&eoerHe (ceLegjs ekejCee) He=.e. 96
120 The Kundalini, at this stage, is called the Atma by Gajanan mahar j Gupte. It is the Jeev, in the guise of the Kundalini.
121 lemeceOes JeefefeKee DeCeereesOJee& JeJeefmLelee~ veer}leeseodceOemLee efJeeg}sKesJe YeemJeje~~
veerJeejetkeJeevJeer Heerlee YeemJeleCetHecee~ lemee efeKeeee ceOes me: Hejceelcee JeJeefmLele:~~veejeeCeesHeefve<eo~~
122 peeseflejJee:~~3-12~~esleeelejesHeefve<eo~~
123 meJe& IeeR Jemes lees Deelcee ekeees~ ele#e Deecne efomes iegke=Hee~~efveJe=efeveeLe~~
124 Hence the name Dahar-vidya: the alternate name for the Brahm-vidya.
125 eer.efJe<CegleerLe&cenejepe: meeQoe&}njer - erkeeebLe
126 [e@.YeieJeleeremeeo efmebn:ceveer<eerkeer }eskeee$ee ce.ce.Heb.ieesHeerveeLe keefJejepe kee peerJeve oe&ve; efmeeesieebee
menJeemeele Deveg.eer.ieCese veer}keb Hegjbojs; Heb.ieesHeerveeLekeefJejepe: meeOegoe&ve SJeb melemebie
127 meJe& IeeR Jemes lees Deelcee ekeees~ ele#e Deecne efomes iegke=Hee~~efveJe=efeveeLe~~
128 Debiegcee: Heg<e:
129 Deekeee nW Demes ceePeW efej yeeHee~ keCe& efoee efetHee veeo Gleer~ ~1~~ DeeOeejeHeemetefve meneoUeJejer~
efve:eyo efvejblej veejer Ske~ ~2~~ %eeveosJe cnCes DevegYeJe Ssmee pesLeW~ leesefe peerJevcege meble
eesieer~~3~~De.e.798~~%ee~~
130 mejseHetjwjefveueme kegbYew:~ meJee&meg vee[er<eg efJeMeesefOeleemeg~ DeveenleeKees yengefYe: ekeejw:~ Deble:eJelexle meoe
efveveeo:~~3~~ees.lee.~~eb~~
131 eer1008mJeeceer efJe<CegleerLe& cenejepe:meewoe&}njer eerefJeeeleJe Deewj kegb[ef}veer jnme meefnle 1977(efnb) (The chart adjoining pp 144 and 145)
132 Ref. Sir John Woodrof e: The Serpent Power (ibid: colour plates of the Shat-chakras)
133 Here we have mentioned the infinitesimal place at the Brahm-randhra / the point at the top of the Murdhni-sthan. It is to be understood in
the light of the eeKeeebveee.
134 ieesuneees cegUer %eeveosJe yewme}e~ meneoUeR eesYe}e keeUe yeeF&~~De.e.~~%ee~~
135 vesCes veeoefyebotke}epeesefle ~~%ee~~
136 peeie=efle mJeHve meg<egeqHle pesLes GJe efleee~ eesefiejece peeee DeefOekeejer~~ ieesuneeee cegUer %eeveosJe
yewme}e~ meneoUer eesYe}e keeUe yeeF&~~De.e.~~%ee~~
137 DeeHe DeeHeCeemeer Heens
138 See the poem: A Lone Traveller
By VIBHAKAR LELE
Page10
139 efoJeHe e#et keeeHejer peene}e~ bmee ne Gce}e keJeCeeHejer~~1~~ entb osnebee JeCe& DeJeCe& osefKe}W~
efJee ceeb Heeefn}W leeeceOes~~2~~ %eeveosDees cnCes meJeees pes cet}~ me$eeJeer kesJe}
egHe~~3~~De.e.769~~%ee~~
140 iegpeiegpeerle He meebJeUs meiegCe~ DevegYeJeleeb ceve Jes[W nese~~1~~ YecejiegbHee yeejbOe leW megjsKe~ Heenleeb
keewlegke $ew}eskeeeR~~2~~ DeevebomJeHe osefKe}W eefme~ efvepeHe mebe}W meJeeeF~~3~~ %eeveosDees cnCes ee
megKeeefe iees[er~ DevegYeJeefe DeeJe[eR mesefJe~~4~~De.e.772~~~~%ee~~
141 ieesuneeee cegUeR %eeveosDees yewme}e~De.e.767~~%ee~~
142 keeUe Heg<e lees ne ieieveebleQ pees veeboW~ DevegYeJeeeeb YesoW Yesefo}e pees~~1~~ Yesotefve DeYeso DeYesotefve Yeso~
meeqeoevebo pesLe veeneR~~2~~ %eeveosDees cnCes lesLes De#ee jeefn}e~ Deelcee ceeb Heeefn}e ee
erefme~~3~~De.e.770~~%ee~~
143 efJee yee Yeemes Sskee esleeb osneR~ Devegneefleb HeeneR DeHeej veeo~~1~~ osefKe}e Heefj mebeesieW JeeefHe}e~ efJee
lejere peene}e yeeF&eebvees~~2~~ efHeb[yeeeb[eee efJemleej efJemleeefj}e~ ceePee ceere peene}e keesCeeHejer~~3~~
%eeveosDees cnCes ee DeLee&eer meese~ Oejer ceePes ceee cegeeyeeF&~~4~~De.e.771~~~~%ee~~
144 Adi-shankar-acharya: Yoga Taravali
145 i Yeieex osJeme; ii Yepe&veb YeJeyeerpeeveeb; iiiOeerceefn
146 Jeso kenw mejiegvekes Deeies, efvejiegve kees efJemejee~ mejiegve efvejiegve lepener meesneefieve, osKe meyener
efvepeOeece~~ vetjw Dees{ve vetjw [emeve, vetjw efmejneve~ kenw keyeerj megve YeeF& meeOees, meleieg vetj leceece~~meble
keyeerj~~
147 cetOe&peesefleef<e efmeoe&veced~~3-31~~Hee.ees.met.~~
148 OeeJe OeeJe efJet Deelee ee}t vekees cebo~ ye[Jes cepe ceeefjleer~ efJeesyeeee nej legPee keber kewmee Dee}e~~
54
149 jece: em$eYe=leecenced~~10- 31~~ieer~~
150 meblees leg}meeroeme: jeceeefjleceeveme - leguemeerjeceeeCe
151 De<eee veJeeje osJeeveeb Hege&eesOee~ lemeeb efnjeCcee: kees<e: mJeieez peesefle<eeJe=le:~~ leeqmceved efnjCcees
kees<es $ee Dejs ef$eeefleeef<les~ leeqmceved eod e#eDeelcevJeled lew yeeefJeoes efJeog:~~ DeLeJe&Jeso:~keeC[ 10 mege 2
ce$e 31-32~~mJeeceer efJe<CegleerLe&-Jewefoke eesie Heefjee~
152 eer.ceesjsej yeeyeecenejepe DeeJeeakej:efoJeece=leOeeje-(2Keb[)
153 osJeeefeeeb ejer~ GYee #eCeYejer~ lesCes cegeer eejer~ meeefOeesuee~~.. ..nefjHeeees DeYebie~~
154 peQ Deekeejes Hew}leerj~ peQ veeoeeer Hew}cesj~ legexes ceepeIej~ Hejyee peQ~.. cees#eemeie ieleer~ pesLe esleer
efJeeebleer~~%ee~~
155 efHeC[s JeeJeeqivemebegs lHeemLee Hejeb cece~ DeCJeerb peerJeke}eb OeeesVeeoevles efmeYeeefJeleeced~~27-23~~
leeelceYetleee efHeC[s JeeHles mebHetpe levcee:~ Deeyeeeeefe&efo<eg mLeeHe vemleb ceeb eHetpeesle~~2724~~eer.ce.Yee.~~
Page11
172 meneoU yeejbOe SkeW ves$eeR osKeW~ osKeCee HeeKeW leW eeeR yee~~ veeoeR veeo Yeso Yesogveer DeYeso ~
HeefececeeieeA Deevebo osKegveer jenW~~803~~; Deelceejece osKeW meneoUeJejer~ Gvceveer nW HeeneR DeeleW
leWner~~806~~%ee~~
173 etveeee GJe meebielees..~DeewHeereR Jeefn}e met#ce ceeie&~~ ceveHegjeeW Jejer eoe DebiegUW~ leeeJejer ies}W
DeJnesveW~~ Deeleeb leee meoveeR GHejes ceeieX~ JeUbefIeleeb meJesie HeefeceHebLeeR~~ HeefeceHebLeeR vee[er Iees<e efpeee Jeens~
lesLetveer OJeveeree efJemleej ieeb~~ OJeveeresner Jejer eg lespe Demes~ ebcee ekeees leWe eeeR~~.. %eeveosJe cnCes cepe
ef$ekegeeer iees[er~ Oeefjleeb DeeJe[er yee }eYe~~822~~%ee~~
174 see under the heading: The Yogic Path
175 Ref. the note under the heading of The Two Yoga Paths
176 Ref. the note under the heading of The Bank-nal
177 Ref. note under the heading The Guhyini-nadi
178 eeyos Heejs e efve<Ceeleb
179 %eeveefJe%eevele=Hleelcee . . . . . . . .kee_eve ~~6-8~~ieer~~
180 The readers may refresh their memory by ref. to the section under the heading of Vihangam-marg (terminology) for the Dayal-desh, Vyal-desh etc.,
since these terms are not much in the common parlance of most of the yogis.
181 Ref. ibid
182 Ref. the footnote to Kabirs couplets on Pooran Param-anand under the heading of Soonna Marai
183 i mLet}osn met#ce keejCe eflemeje osn~ eewLee cenekeejCe Sske yeeHee~~1~~DeewHeereeW GojeR keHe&tj
JeCee&Jejer~ eeceeeW DeblejeR cenekeejCe~~2~~cenekeejCeeR Deeleg}e }#eeJee HegleUe~ Gvceveer nW keUe owJeer Jejer~~3~~
meneoU leWefe keeR Deeve veeneR SsmeW~ cenelespe Jemes leees DeblejeR~~4~~Heefececeeie& lesLetefve TOJe& Tbe ieieveeR~
pesLe Ske keeefceveer Ske}erefe~~5~~ ceeie& veeneR lesLe keesCes jerleeR peeJeW~ meg<egcvesmeeR JeUIeeJeW
meeceLe&Wefme~~6~~lesLetefve TOJe& ef cegbieer vese$eelegue~ leeletve G[CeW Ye}W eHe}lJeWefmeb~~7~~ pe[leeb JeUbefIeleeb
yejer veejer DeeHeCe Ske~ vejveejer veHegbmeke SkeHe~~8~~ %eeveosDees cnCes pees G[gveer peee lesLe~ HejyeeeRefe ceele
leesefe peeCeW~~9~~De.e.802~~%ee~~; ii. Saint Mukta-bai has a mysterious Abhanga on this mat er with the opening line: cegbieer
G[e}er DeekeeeeR
184 Ref. Note on Debiegcee$e: Heg<e: and the mat er under the heading of The Bhramar-gumpha, the Sahasr -dal and the Brahm-randhra
185 Ref. under the headings: The Gol-hat-chakra And The Dusky-complexioned Yogi; The Yogi Of The Dusky Complexion;
And The Anahat-nad &The Beam Of Daz ling Light
186 Deeflemet#ce: cegbieerves$elegue: ef:
187 Devegnele OJeveer Jeefj ebcee Jele&gU~ lespeeeW GceeUW Deveble lesLeW~~1~~ yeeefeKejeR efvejeee ceeiee&Jejer~
DeefJeveee keCe&kegcejer Ske}ere~~2~~ lesLegveer ceneej Gvceveereer Jeelee&~ leeJejer e{leeb jerie vemes~~3~~ DeCeteW
peW Dee Ssmee lesLe ceeie&~ DeewHeereR meJesie peeJeW Jejer~~4~~ HebeosJe lesLeW SkeHee osKeleer~ DeewHeereR Jemeleer
DeeleW leWneR~~5~~ leeeesner Jej jeqceDeeeceOetveer~ eg yee efveJee&efCeb Demes lesLe~~6~~ %eeveosJe cnCes yeeeb[eee
Deble~ veeneR SsmeeR ceele yees}lemeW~~7~~De.e.805~~%ee~~
188 DeCJee:
189 jceeelegue: yeejbOe:
Page12
By VIBHAKAR LELE
Page13
190 The Brahm-and is as limitless as the Par-Brahm. The Brahm-and here means the Pind, the And and the Brahm-and-dehas of the entire universe, alongwith those of the beings four dehas. It is so variegated that Shri Krishna says that He cannot count its expanse, when He said in the 10 th chapter that
veevleesefmle ceced efoJeeveeced efJeYetleerveeced HejvleHe~.. ..~~10-40~~ieer~~. He demonstra ed it symbolically to Arjun during
the Vishwa-rup-darshan, as nar ated in the 11th chapter of the Gita.
191 Saint Mukta-bai: cegbieer G[e}er DeekeeeeR~ efleves efieefU}W metee&meeR~
192 keyeerj: meBke[er ie}er
193 Ref. footnotes under the heading: The Dasham-dwar
194 ogpesJeerCeg mebJeeog~~%ee~~
195 Denb yeeeeqmce
196 FbefeeefCe HejeCeengefjeqvesYe: Hejb ceve:~ cevememleg Heje yegefeex yegs: Hejlemleg me:~~3-42~~ieer~~
197 Fbefeeleerle Heefj YeesieJeerve~ Fbefeebefme~~%ee~~
198 veemeefoe mete:epeeHeefle: Hejces<er~ YeeJeJe=eced~ ef$e<gHe~veemeoemeerVees meoemeerled leoeveerbveemeerpees vees
Jeescees Hejes eled~e leefkeceeJeefjJe: kegin keme Mece&-VecYe: efkeceemeerod ienveb ieYeerjced~~1~~ve ce=legjemeeroce=leb ve
leefn&ve je$ee De Deemeerled ekesle:~DeeveeroJeeleb mJeOeee leoskeblemceeeveVe Hej: efkeb eveeme:~~2~lece Deemeerled
leceme:
ietncees-ekesleb
meefueueb
meJe&cee
Foced~legdesveecYeefHeefnleb
eoemeerledleHememlevceefnveepeeelewkeced~~3~~keecemleoes meceJele&leeefOecevemees jsle: eleceb eoemeerledmelees yevOegcemeefle
efvejefJevoved efo eleer<ee keJeees ceveer<ee~~4~~eflejeervees efJelelees jeqMcejs<eeceOe: eqmJeoemeer3ogHeefj
eqmJeoemeer3led~jsleesOee Deemeved ceefnceeve DeemevedlmJeOee DeJemleeled eeefle: Hejmleeled~~5~~kees Dee Jeso ke Fn
eJeeseledkegle Deepeelee kegle Feb efJeme=ef<:~DeJee&ied osJee Deme efJemepe&vesvee-Lee kees Jeso eled DeeyeYetJe~~6~~Feb
efJeme=efe&le DeeyeYetJeeefo Jee oOes eefo Jee ve~ees DemeeOe#e: Hejces Jeescevedlmees De Jeso eefo Jee ve Jeso~~7~~
199 Depeele:
200 kenw keyeerj efoJeevee: DeJeOet ieieveceb[} Iej keerpew~ Dece=le Pejw, meoe megKe GHepew, yebkevee}er jme Heerpew~~
cet} yeebOeer mej ieieve meceevee, megKe ceefve eeW leve }eieer~ keeceeesOe oesT Yeee Heef}lee, lene@b peesieCeer peeieer~~
ceveJee DeeF& oefjyes yewe, ceieve Yeee jefme }eiee~ kenw keyeerj efpee mebmee veneR, meyeo Deveeno yeeiee~~
201 %eeefveeebee jepee ieg cenejeJe~
202 eeyos Heejs e
203 SLe Gj}s peer ceePeW~ HeeF&keHeCe~~%ee~~
204 leQ meceeefOe DeJeee~ YeesieeJeeR Jeemevee Feeb~ leQ cege eerieesj#ejeee~ efoOe}er ceerveeR~~18-1754~~
205 Deecner JewkegbJeemeer~ Dee}es eeefe keejCeeefme; legkee cnCes ieYe&Jeemeer~ megKeW Iee}eJeW Deecneefmeb~
206 eoe eoe efn Oece&me i}eefveYe&Jeefle Yeejle~ DeYeglLeeveceOece&me leoelceeveb me=peecenced~~4-7~~ieer~~
207 Deveeefele: kece&He}b keee kece& kejesefle e:~ me meVeemeer e eesieer e ve efvejeqiveve& eeefee:~~61~~ieer~~
208 elkejesef<e eoveeefme eppegnesef<e ooeefme eled~ eeHemeefme keewvlese lelkeg<Je ceoHe&Ceced~~927~~ieer~~
209 cecegeoer efceKeW~ }eefJe}W Deensefle Heebmes~ efve:mebiee SCeW~~; veJe} Denbkeejeefe ieeser~~%ee~~
By VIBHAKAR LELE
Page14
219 ke[e[}er Jeerpe efvejbpeveeR pesJneb~ cegeeF& lesJneb iegHle pee}eR~~3~~ JewkegbeR }#e Iebe Jeepeefle SkeIeeF~
pee}eR cegeeF& mJeHeekeej~~4~~ Ske enj pee}e ekeee ef$eYegJeveeR~ pesJneb efvejbpeveeR iegHle pee}eR~~5~~ ies}W
efveJeeefve Deekeee DeYet~ veecee cnCes keesW cegeeyeeF&~~6~~ De.e.1177~~veeceosJe~~
Page15
e1 ceeskeer osneke=efle Gces~ DeeefCe efvepe%eeveeeer Heeneb Hegs~ metee&Heg[W eies~ ekeeeg pewmee~~6-452~~
lewefmeb oesefe Jee ve Heeneleeb~ Jeemesefeeeb ieebJeeb ve Sblee~ yeeUHeCeeRe meJe&%elee~ Jejer leseebleQ~~453~~ efleSb
efmee%esesefve }eYeW~ ceveefe meejmJele ogYes~ ceie meke} eem$esb mJeebYes~ efveieefle cegKeW~~454~~ DeeefCe ceeefIe} peQ
meger~ pesLe efpeefJelee peene}er nesefle DeJeefOe~ ceie leQefe Heg{efle efvejJeefOe~ veJeer }enW~~455~~ lewmeW ogYexo peQ
DeefYeeee~ keeb iegiece nve ee~ lesLe meewjmesefJeCe peeSb~ yeger leseeefe~~456~~%ee~~
e2 i yeef}Sb FbefSb Sbefle cevee~ ceve SbkeJes HeJevee~ HeJeve meenpeW ieievee~ efce}eWefe }eieW~~6-460~~ DeeF&meW vesCeeW
keeSb DeeHewmeW~ leeebleQefe keerpes DeYeemeW~ meceeefOe Iej HegmeW~ ceevemeeeW~~461~~; ii cnCeewefve meeOevepeele DeeIeJeW~
DevegmejW leseeb mJeYeeJeW~ ceie DeeeefleSb yewmeW jeefCeJes~ efJeJeskeeefeSb~~6-466~~ ..lesLe ceveeeW cesng[W efJejs~ HeJeveeeW
HeJeveHeCe mejs~ DeeHeCeHeeb DeeHeCe cegjs~ Deekeeener~~468~~ eCeJeeee ceeLee yeg[s~ Sleg}sefve DeefveJee&e megKe pees[s~
cnCeewefve DeeefOeefe yees}g yeng[W~ leee}eieeR~~469~~%ee~~
e3 lewmeW Ssefnke lejer ve vees~ DeeefCe cees#eg lees Gj}e Demes~ pesLe HetJee&vegece efomes~ eesKee}le~~2-233~~
kecee&Oeejs jeneefpes~ Hejer kece&He} ve efvejeref#epes~ pewmee ceb$e%eg ve yeefOepes YetleyeeOee~~234~~ efleeeHejer peW
megyegef~ DeeHeg}euee efvejJeefOe~ ne Demeleeefe GHeeefOe~ Deeke}t ve mekeW~~235~~ pesLe ve mebejs HeeHeHegCe~ peW
met#ce Deefle efve<kebHe~ iegCe$eeeefo }sHe~ ve }ieefle pesLe~~236~~ Depe&gvee leQ HegCeJeeW~ pejer DeuHeefe oeeR
ekeees~ leNneR DeesKener veees~ mebmeejYee~~237~~%ee~~
e4 pewmeer oerHekeef}kee Oeekeger~ Heefj yeng lespeebleQ ekeer~ lewmeer megef ns Leskeger~ cnCet vees~~2-238~~
HeeLee& yengleeR Hejer~ nW DeHesef#epes efJeeejetjeR~ peQ og}&Ye ejeejeR~ meemevee~~239~~ DeeefCekeemeeefjKee yengbJemeg~
pewmee ve pees[s Heefjmeg~ keeb Dece=leeee }smeg~ owJeiegCeW~~240~~ lewmeer og}&Ye peQ megef~ efpeSb Hejceelceeefe DeJeefOe~
pewmee iebiesefme GoefOe~ efvejblej~~241~~ lewmeer F&ejeJeebetefve keebneR~ efpeSb DeeefCeke }eCeer veeneR~ leQ Skeefe yegef
HeeneR~ Depe&gvee peieeR~~242~~%ee~~
e5YeJeeeqyOemeeiejeR ceebef[}er efHejer~ Heefj Devegnele Jeepes iepeJees~~ leeUkeboW Gceleer Heos~ Jejer efHejW efHejer Jeepes
Jees~~ efHeefjee IeeF& ieesHeeU YeeF&~ IegUgb IegUgb HeeF veeog Jeepes Jees~~ meeb[tefve Deesnb Oeefj}W meesnb~ leeeefme efHejs
meeOe}er Jees~~ Deewnele Yetefcekee veer lee}boW~ efHejer Oejer Jees~~ efJeUe peeCes SefLebes KegCeW~ efHejW Jeepes efejeR
Jees~~ SkemebieW efHejW JesieW~ OJeveer ieieveeR Jeepes Jees~~ yeeHe jKegceeosJeerJe efHejer ieepeleer~ IeeF& pee}er
efHeefjeepeesieer Jees~~De.e.1020~~%ee~~
e6 DeeefCe Sj lesner Heeb[Jee~ pes Dee{esefve meesnbYeeJee~ PeeWyeleer efvejJeeJee~ DeeKejeefmeb~~12-40~~ ceveeeer
veKeer ve }ies~ pesLe yegereer er ve efjies~ Fbefee keerj peesies~ keeF nesF&}~~41~~ Heefj Oeeveeefmener kegJee[W~
cnCeewefve SkeseeeR ve mebHe[W~ Jeeerefme ceeefpeJe[s~ keJeCeWner veesnW~~42~~ pesee meJe&$e meJe&HeCeW~ meJeener kee}eR
DemeCeW~ peQ HeeJetefve efebleJeCeW~ efnbHeger peene}W~~43~~ HeQ JewjeieceneHeeJekeW~ pee}tefve efJe<eeebefe kekeW~ DeOeHe}eR
leJekeW~ Fbefes Oeefj}er~~12-46~~ ceie mebeceeefe Oeeer~ metefve cegj[}er GHejeer~ FbefeW keeWef[}er keHeeeR~
oeeeeb~~47~~ DeHeeveeefeeeb keJee[e~ }eJeesefve cege megne[e~ cet}yebOeeee ng[e~ HeVeeefme}e~~48~~%ee~~
e7 eeqe keefjb Gpeiejeb~ kegb[ef}efCeSb~~6-221~~ veeieeeW efHe}W~ kebgkegceQ veene}W~ Je}Ce IesTefve Dee}W~ mespeQ
pewmeW~~222~~ lewefmeb leQ kegb[ef}efCe~ ceesefkeb DeewwJe}efCeb~ DeOeescegKe meefHe&efCe~ efveowef}b DemeW~~223~~
efJeeg}lesefe efJeef[~ JeefpJee}ebefe Ieef[~ Hevnjseeb eesKeef[b~ Keeser pewefmeb~~224~~ lewefmeb megye Dee[ef}b~ HegeR
nesefle boeef}b~ leQ kegb[ef}Ceer peieocyee~ peQ ewleveeeJeefleefeb eesYee~ peQ eeCeeefeb GIe[eR~pevceYetefce~~273~~
By VIBHAKAR LELE
efpeeeb efJee efyepeebefeeeb keeWYee~ meeT}er kes}eR ~~ 272 ~~ leQ JeeemeveQ efecegef}b~ meeJeOe nesSb~~225~~ lesLe
ve#e$e pewmeW G}b[}Qb~ keeb metee&eW Deemeve cees[}Q~ lespeeeW yeerpe efJe{}Q~ DebkegjQefmeb~~226~~ lewefmeb Jesef{eebleQ
mees[er~ keeJeeflekeQ Deebie ceesef[efle~ keboeJejer eeqe~ Tef}eR efomeQ~~227~~ %ee~~
e8 Deeleeb eesieee}eeeb efveceLee~ peNnQ ekeeJee DeeefLe HeeLee&~ leNnQ meesHeevee eeeb kece&HeLee~ egkeeb PeefCeb~~654~~ SCeW eceefveeceeesefve le}gJeW~ efjIes DeemeveeefeSb HeeT}JeeW~ esF eeCeeeeceeesefve Dee[kebW~ Jejewlee
lees~~55~~ ceie eleenejeeeb DeeOee[e~ yegerefeeeb Heeeeb efvemej[e~ pesLe nefes meebef[leer nes[e~
ke[s}ie~~56~~ leNnQ DeYeemeeesefve ye}W~ eleenejeR efveje}W~ veKeer }eies} {e}W {e}W~ Jewjeieeeer~~57~~
DeeF&mee HeJeveeesefve HeeejW~ Sbleeb OeejCesesefve HewmeejW~ eceer OeeveeeW eJejW~ meeb[W lebJe~~58~~ ceie leee ceeiee&efe
OeebJe~ Hegjs} eJe=efeefe nebJe~ pesLe meeOemeeOevee KeWJe~ mecejmeW nesSb~~59~~ pesLe Heg{er} Hewme HeeKeW~ ceeefIe}
mcejeJeW leQ ekeW~ DeeF&efmeSb mejefmeSb YetefcekeW~ meceeefOe jenW~~60~~%ee~~
e9 eeCeeHeeveeeer egkeecegkeer~ Pee}eR nesleer yengkee}eR~ kes}er Jees}Keer oesIeWmeer~ efJeJeskeoerHe~~9-118~~
JeesUKeermeJeWefe peeCe~ HeeJe}er pegvee Heefn}eR KetCe~ oesIeeb He[}W Deeef}bieve~ meceeOeeve meecejmeW~~119~ {
yewmeesefve DeemeveeR~ Sseer eeCeeHeeve efce}Ceer~ keveer }eefJe}er efveeeCeer~ yeemLeeveer efjieeJeeeb ~~120~~
yeeefiejerefeeeb ke[eb~ eceoceW Iee}tefveeeb Jes{e~ eleenejeee Peie[e~ Hegef{}W ke[eb }eefJe}e~~121~~
eeCeeHeeveebeeb efJeJejeR ~ Heefn}er Dees}Ke nesleeR Kejer~ ceeU }eefJe}er DeYeso kejeR~ ceve Skeee jeKeewefve~~122~~
e10 Skeeelesesefve ke}esUW~ Heg{ejW ve {UJeW eeef}}W~ Guneeb$eeesefve cesUW~ <edeeHeeUW Yesefo}W ~~123~~
Jewjeieeeer JeekeJeeW~ efveOe[s Jeerj }sTveer meebeW~ SkeeeleeyeUW yeUeeW~ PeUkeW OeeveeeW kejeR Ke[die ~~124~~
veJe} Ke[dieeee Heenes~ }neveLeesj efveJeer Heene nes~ mebcegKe Deeef}ee mebosnes~ ve }ieleeb IeeJees sefole~~125~~
e12 veeo GlHeeerefme eJees~ cegKe Jeeees keeb ogmeje IeeJees~ ee oesneRJesieUe efvele efveJee&nes~ lees veeog Hene nes Devenele
~~303~~ Devegnleeee mees}erJe eyot~ HejeHejleerjeR HejeKe veeot~ peeee eesefieeeb meoe bot~ yeesef}}e DevegJeeog
veJns peeee~~304~~ pee veeoeeer megKeiees[er~ meoeefeJetefe peeCes Heg[er~ keeb mevekeeefokeeR eesKe[er~ eeefKe}er
iee{er les eJeer~~305~~ Dee%eeee YetmLeeve~ les eentefve JesieUs peeCe~ lesLes JeeesmeeR veeneR ieceve~ nbme}#eCe
eesieebes~~334~~ Dee%eeee Deefle DeJeIe[~ vegIe[s keekeercegKeees keJee[~ ve e}s eeCeebeer e[He[~ ceeie&
Deefleiet{~ }#esvee~~342~~ les Dee%eeee iee efoU~kesJeU nbmeees jeTU~ lesLe HeeJeeJeeemeeer eesieyeU ~
DeefleeyeU Heeefnpes~~343~~ ns mLeeve HeeJeeJeeemeeer~ eesieer Pee}W cenener~ DeYeeme keefjleeb Deeflemebkeer~ lesner
esJeeR ve HeeJeleer~~344~~ ns HeeJeeJeee ceePeW mLeeve~ Deefleiege Deens Devegeve~meesnbnbmeees meeOeve~ meeJeOeeve
pees meeOeer~~345~~ eeCeeesefve ieceveeieceveW~ meesnbnbmeeeW mcejCeW~ meeJeOeeveW pees meeOet peeCeW~ lesCeW HeeJeCeW nW
mLeeve~~346~~ leemeerefe HeJevepeees Ie[s~ leesefe Dee%eeeeeceeefpeb e{s~ lesLetvener ceeie& kee{er Heg{W~ DeefleefveJee[W
Deetke~~347~~ lesLe veeveeYeesiemece=er HeUW~ DeeefCeleer $eefefmeeRes HeeUW~ leW [eJe}esefveeeb mekeUW~ efveIeW
efvece&UW efvepeHebLeW~~348~~ leQ DeewHeer ieesune~ meeb[tefve YecejiegbHee keee~ eesKetefve meneo}eeW Hee~
cepeceepeeR megYe efceUe}W~~351~~S.Yee.~~
Page16
e11 keeceeesOeeefo ceneetj~ Heg$e jCeeR Heef[}W Leesj~..~~131~~ ...~ efpebleesefve cevekeefCe&kee DeesJejerr~.... ceeU
GmeU}er yeeefiejer~ ...yeejbOeeR GmeU}W ~~136~~ lesLe pewleeeer Ske IeeeeR~ Devegnle efveeeCe }eie}W HeeneR~
eesefOeleeb HeejKeW veeneR~ kes}W mJeJee ~~137~~ ....~ levceeleseW $e Oeefve~ mecemeece efmebnemeveeR~ yewme}e
menpe meceeOeeveeR~ leeieer JeesJeeUtveer peerJeYeeJees~~138~~S.Yee.~~
Page17
e13 ceer efvepeevebo oeeDeele~ ..ceePeer eesieceeee Devebleeeer..~ efleesefve eesieW ceer efevcetleea...~ lee oemLe osJeeeW
Oeeve~ efvele eesieeefme efveefoOeemeve~ mece kejesefve eeCeeHeeve~ meoe DevegmebOeeve veeoeeW~~ ... leees mJeHe
efveefele DeJeOeejer~~ pewmee keceUce=Cee}efyemeleble~ lewmee met#ce veeo Deleble~ veeYeerHeemeesefve yeejbOeeDeeble~ Deesbkeej
mJejele }ef#eleer~~ Ssmee DeeWkeejeee mJejeDeeble~ veeefYeHeemeesefve yeejbOeele~ met#ce veeoeee efvepeleble~ eesie OeejCee
jeKele ceneeesieer~~... eesieer cnCele Deveenle eyo~ Jesoebleer cnCeleer met#ce veeo~ DeecneR cnCees ne eg Jeso~
...Ssefeee mJele:efme JesoeHeeeeR~ ee vegHepes eeefCeeebefme~ ee}eieeR met#ce Jeso mLet}lesefeb~ peveefnleemeer~ ceeb
DeeefCe}e~~ 21-400 les 440~~S.Yee.~~
e14 #ecee efce}s %eevesej~ oee efce}s %eevesej~~ oeceW efpevekes meejs leerjLe Deewj Oeece~ %eevesejkees kejes eCeece~~
peye De%eeve Deveerleer Deewj DebOekeejkes kee}s yeeo} ees~ leye ekeee yevekej %eevesej Fme OejleerHej Deees~~
meeseer DeelceeDeeWkees peieekej~ Decej mJeie& yeveeee Oejleerkees~ ieevekeer ieerlee yeleekes~ %eevekee ekeee Hew}eee~~
#ecee efce}s %eevesej~ oee efce}s %eevesej~~ ceeleefHeleeefyeve yeeHeve yeerlee~ eewJevekes efove Deees~ Iejmes yesIej efHej
Yekeles~ meew meew ke Gees~~ DeOejce nekej kejcekeer Keeeflej~ efkeee Oejcekee mebeece~ ieevekeer ieerleekes
ieeeke~ %eevesejkees meye kejes eCeece~~ %eevesejkees kejes eCeece~~
e15 meJe& mebkeuHeebeer DeJeOeer~ lee veebJe efveefJe&keuHe meceeefOe~ mekeU eem$e nWefe eefleHeeoer~ meceeefOe ef$eeger lee
veebJe~~669~~ ..Dekemceele DeJeefeleeb~ efoJe mJeHe osKeleeb~ Deeeeb&W Pee}er lemLelee~ lesLe peeCeeJeer leJele:
Je=eer Deens~~671~~ mJemJeHe osKeleeb eLeceer~ ve mebJejleg efJemceees Ger~ leesner efpejJetefveeeb HeeseR~ oee
Ger leQ meceeefOe~~13-372~~ S.Yee.~~
e16 ... ~ efpeCeesefveeeb meener ees~ lees eCeJet metefve OegjW~ efvepeefveOee&jW eeef}pes~~14-445~~ lesLe Guneeeeres
}es~ Jewjeieeee vesHee~ efpeCeesefve keekeercegKeeeer Jee~ meJesieW ef$eket Iesle}s~~446~~ lesJneb Devegnleeee
IeeeeR~ efveeeCe }eie}W HeeneR~ lebJe Heg{er} peW eesieYeteer~ leQ DeeHewleer mej}er HeeneR ~~447~~ lesLe nefjKeW Deefle
G~ DeewHeer ieesune ~ lesneR efpeCeesefveeeb Jee~ Ie[Ie[e eeef}}e~~448~~ ceeieer} s}er DeeJeCe~ Pee}er
efJekeuHeeeer yeesUJeCe~ me$eeJeer JeesU}er peeCe~ mJeevebopeerJeve peerJeeeW~~449~~ leW meneoUees Hee~ Jeefve
Glej}W Ie[Ie[e~ mJeevebo peerJeve efveke~ veer Jee HeQ Dee}W~~450~~ leW mesefJeleeb meblees<eW HeeCeer ~ efveJe}er
mebleHle DeJeveer~ Fbefeebeer Hegj}er OeCeer~ iegCeebeer ef$eJesCeer yeg[e}er~~451~~ lebJe YecejiegbHesDeeble~ peerJeeefeJeeee
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Deveskepevcemebefmemlelees eeefle Hejeb ieefleced~~6-45~~
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By VIBHAKAR LELE
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e20 De.e.735, 739, 744,748, 749, 767, 772, 773, 774, 777,779,780,782,784,786,
788, 794, 798, 801,802,803, 805,806, 807,813, 816, 817, 820,
822,823,825,830,833, 835,836, 837, 841 F.~~%ee~~
ii
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Page18
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Page19
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