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SIDDHAYOGA (MAHAYOGA)
'The path of self-realisation through outstanding amazing
devine experiences'
Simplest, cheapest and highest method of self-realisation
Introduction
Frequently Asked
Questions
P.P. Shri Loknath
Tirth Swami Maharaj
P.P. Shri
Narayankaka Dhekane
Maharaj
Mahayoga
(Siddhayoga)
Deeksha (Initiation)
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INTRODUCTION
Nectar for Human Beings
Continuously frightening poverty in the outer world, environment
of suspicious among one another, intolerable condition of stress
and strain prevalent throughout the world, restlessness in
subconscious mind, inability to concentrate on anything, dislike
towards studies, occupation of mind by strange unscientific
thought, chasing by habits like drinking, tobacco, gutkha,
cigarette smoking, etc. are the problems which the people in the
world are facing. If anybody assures a sure way to come out of
all these problems, you will certainly be grateful to him.

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We would like to tell the reader that this remedy (sure way) is
Siddhayoga as propogated by Great Saint Shri Jnaneshwar
Maharaj. It is a very easy path to follow for anybody, giving direct
experiences through meditation. Most important is that it does
not require any expenses to incur. Then why should one not get
information about it?
Howsoever sinful a person may be, by following this path he will
slowly and certainly reach to ultimate realization. To deny this
path without taking a chance of direct experiences would mean
denying our own welfare. Then, Siddhayoga must be difficult,
isn't it? No, there is nothing in the world so simple and easy as
this Siddhayoga. Then please tell us what is required to be done
in this path.
After initiation from Spiritual Master, disciple should close his
eyes, relax his body completely, observe his own automatic
natural breathing process and allow whatever happens
automatically from within. Life force (Prana) with the will power
of the Spiritual Master is the deity of this path. A quest regarding
this path might perhaps prove to be an event of turning point in
your entire life slowly. Mere reading imagination is not of any
use.
Acceptance of this nectarous Siddhayoga path by aspirants duly
following essential rules will lead to Divinity.
Irrespective of the differences of caste, creed, race, religion,
nationality, sex, rich or poor etc, all are cordially invited, being
eligible for acceptance of the path. Self-experience would be the
best test.
Aspirants would be intimated date and time of initiation by a
letter or e-mail, on receipt of a prayer-letter from the aspirants.
The mother-power kundalini would help the disciples in

observing the above rules.

I pray my Lord Gurudev Brahmaleen Revered Shri Loknath
Tirth Swami Maharaj,
May all desire to follow this nectarous Siddhayoga Path.
"Kalyanamastu"
(N.Y. Dhekane)
(Chief Trustee)
(Retd. Superintending Engineer)
P.P. Shri Loknath Tirth Swami Maharaj Mahayoga Trust
P.P. Shri Loknath Tirth Swami Maharaj Chowk, Shrirang Nagar,
Gangapur Road,
Nashik 422013, Maharashtra, INDIA.
Phone: +91 - 253 - 2311616
E-Mail: mahayoga_kaka@yahoo.com
Some experiences which are observed due to awakening of
Kundalini in Siddhayoga path:
1. Throbbing begins in the body, bursting tears dueto
divine compassion.
2. Posture (asanas) becomes fixed. Uddayan, Jalandhar,
Moolbandha result involuntarily. You feel so energetic
that you are unable to sit quietly. Limbs are stretched
forcibly.
3. Currents of life force (Prana) rising from Mooladhara
upward to cerebrum (Sahasrata). Automatic Aum starts
and mind experiences blissful silence.
4. Different postures (asanas) are performed effortlessly
due to awakening of Kundalini.
5. Pranayams of various kinds happen automatically. Your
muscles feel as if they are charged with electricity.
6. Body will vibrate when mind gets concentrated
anywhere. Without volition body starts shaking and all
doubts inmind vanish slowly.
7. Sight gets attracted in the midst of eyebrows and Keval
Kumbhak takes place automatically. Mind becomes
insert and insensitive to outer things. Eyes will remain
closed despite efforts to open.
8. Disciple will see Gods and Goddesses and hear divine
sound, feel divine touch, etc. Mind will get immersed in
ocean of silence.
9. Initited will not be aware of time for which he sat in
meditation.
Special Instructions:

1. You should sit for meditation before idol in your house or

at some holy place on the date of Initiation intimated to
you.
2. Type of experiences after initiation will depend on
Goddess Kundalini. Everybody will have different
experiences, as per the imprints brought form his last
births.
3. Initiate should observe what divine experience he gets.
He may experience them on the day of Initiation or later.
General Rules and Regulations for persons desiring to
receive Mahayoga (Siddhayoga) Deeksha (Initiation):
o
o

Full faith in Guru's guidelines and intense desire to

experience 'Yoga' as described in 'Shrimad Bhagwat
Geeta'
Permission from elderly persons, Concurrence between
husband-wife.

Full faith in the fact that I am a part and parcel of all

pervading Chaitanya (Life-force).

A determination to refrain from consumption of wine,

non-vegetarian food, eggs, onions, garlic, tobacco allies
etc. and to observe these restrictions in toto, in life time.

Ladies in the Disciple's house to observe rules during

their menstruation for four days.

This Deeksha can be made available to any person irrespective of his religion, caste, creed, country,
community, age or sex-who would observe the above
rules.

One who has been blessed with Deeksha he is to

perform 'Sadhana' daily for one hour.
Click here to apply for Deeksha

MAHAYOGA - FREQUENTLY ASKED QUESTIONS

General

Deeksha (Initiation)
Sadhan (Meditation)
Rules & Restrictions

Content Updated On April 23, 2011

Do we really have "free will" or is everything determined by Prarabdha?

Our will is only a concentrated aspect of our mind which exists only because it is supported
by Chaitanya or the Mother Energy. Our will, as well as other aspects of our mind, will disappear
one day, but the Chaitanya which supports it is permanent. In this context, our free will leads to
actions in our lives which result in (and result from) attachments and aversions.
Prarabdha is the result of unfulfilled attachments and aversions remaining from our past lives
which provides the context for who we are in our current lives. Our actions, attachments and
aversions during this life which result from our free will, and our Prarabdha, together shape what
we are. They can be thought of as accumulated layers or deposits around the permanent
Chaitanya which resides within each of us. It is these layers of our Prarabdha, combined with
our attachments and aversions arising out of our free will, which result in our Ego and which
keeps us from experiencing our true selves which is made up of pure Chaitanya.
Sitting for Sadhana regularly will gradually remove these accumulated layers from this and
previous lives, while at the same time reducing our ongoing attachments and aversions, thus
leading to a reduction in the balance of our unfulfilled attachments and aversions. Once that
balance goes to zero we become connected with the Chaitanya and one with the Gurutattwa.
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I have been practicing Kundalini Yoga, as taught by Yogi Bhajan, and participating in
White Tantric Yoga on Winter Solstice. Do I have to give up my old yoga path if I decide to
follow Maha Yoga? Should I be concerned that there is no Maha Yoga center in the town
in the US where I live?
If you are a follower of a particular Yoga path or a practitioner of a particular approach to
Sadhana, following the Introductory Approach to Maha Yoga (Purva-abhyas) will not create any
problems or obstructions on your chosen path. In fact, doing so will further activate and
accelerate your progress on your chosen path. Maha Yoga is a study of Prana, which is the
underlying Universal Mother Energy which supports and enhances all worldly and spiritual
activities of an individual. Therefore, the study of Maha Yoga will only serve to increase the
intensity of whatever other Sadhana or Yoga path you are following.
However, if you want to get initiated into Maha Yoga, but have already been initiated into
another spiritual Yoga path by a Guru/Master, as an ethical and spiritual norm of Yoga, you must
ask for permission from your current Guru (if he/she is alive) prior to getting initiated into the
path of Maha Yoga. This rule exists to confirm the acceptance by Sadhaks of the spiritual
superiority of one's Guru, regardless of the specific Yoga/spiritual path one is currently pursuing.
If your current Guru/Master is not alive, you may look into your consciousness to decide on the
matter. Of course, as mentioned above, one may practice the introductory path to Maha Yoga,
without getting formally initiated into it.
Maha Yoga encompasses all forms of Yoga, including Kundalini Yoga as described in Yoga
scriptures. All Sadhaks need to do after formal initiation into Maha Yoga is to regularly sit for
Sadhan and surrender to the activated Mother Energy. They are not to do anything specific.
Whatever forms of Yoga a Sadhak needs will automatically happen to the Sadhak as Kriyas
(physical and spiritual activities) during Sadhan. The Sadhaka's only active role is to just
observe what happens. We are not very familiar with the "Kundalini Yoga" path taught by Yogi
Bhajan, so we are not in any position to comment on it. All we can tell you is that Maha Yoga is
very simple and depending on the Sadhaka's spiritual situation and his/her diligence in its
practice, will lead to spiritual progress at an unmatched rate. Please refer to our website
www.mahayoga.org for further details about Maha Yoga.
We do not have a Maha Yoga center in your area at this time. However, the initiation and
practice of Maha Yoga does not require you to be in the physical presence of the Guru. Initiation
can happen anywhere in the world, in the privacy of your own home, and once initiated you can
sit for Sadhan at home as well. We have an active community of Sadhaks in the US and around
the world as well as an e-newsletter. You can also stay in contact by e-mail or by phone. Please

visit the website for details about Deeksha (initiation), Purva-abhyas (Introductory Maha Yoga
Approach) and the next Maha Yoga Global Trial.
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I want to get Siddhi powers. What would be your advice on how I could get Siddhi
powers?
In India there are a lot of learned people who are experts in Tantra Vidya and the Shastras
who can advise you on how to achieve Siddhis through great discipline, will power and the
observance of rules. There are books on this topic, including some written by non-Indian
authors such as Paul Brunton and others who describe hundreds of Siddhis, etc. You can
pursue those sources if you wish.
Our approach to Maha Yoga and Siddha Yoga is not focused on such objectives at all. Adi
Shankaracharya, in his famous treatise, "Vivek Chudamani" says that true seekers and others
deserving of Atma Vidya (Spirituality) have a strong conviction and confirmation that only the
Atma (Spirit/Pranashakti/Chaitanya) is the ultimate and permanent truth, and that worldly
matters are Anatma (Avidya) and are therefore impermanent, just a mirage and therefore, not
relevant to true seekers. Hence the question of how to seek Siddhi powers just does not arise
for those following the path of Maha Yoga. Those who want to achieve Siddhi powers should
lead a worldly life of Anatma and Avidya and satisfy whatever desires they have, and only then
think about entering the field of Maha Yoga which is based on Atma Vidya.
Of course, Patanjali Yoga Sutras and other literature refer to the achievement of Siddhis as an
automatic byproduct of the practice of Yoga. However, true Sadhaks should ignore these
powers and never use them for achieving worldly desires. Such Siddhis are traps that keep a
Sadhak attached to Anatma/Avidya and to one's ego. They are to be avoided if one wants to
make spiritual progress. Getting attached to them always leads to one's spiritual downfall.
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If humans are Mukta (free) to begin with, then why do they become Baddha (bound)?
Why should we try to become Mukta given our Baddha state?
Humans are Mukta (free) to begin with, as you say, but over multiple lifetimes we develop
worldly and material attachments and aversions. It is these accumulated attachments and
aversions that make us feel bound to the material world, define our egos and create the
separateness we feel from others. This does not mean that we are actually bound in any real
way to the material world, but without ever having experienced a true state of Mukti (freedom),
we come to believe that our material experiences are all real and are all that matter, and that the
material world is all there is. This is when we become virtually Baddha (bound). This does not
mean that we are actually Baddha; each of us is equally free to realize at any instant that that
we are truly Mukta.
Those of us who feel that we are in a Baddha state of course have a choice to remain feeling as
if we are in that state, or figure out ways to realize that we are in fact Mukta (free). Most human
beings have never even been exposed to concepts such as Mukta and Baddha, and many of
those who have been exposed to these concepts have such strong worldly attachments and
aversions that they choose to continue to remain in the virtual Baddha state. And it is perfectly
alright if that is their choice. But, for those of us who want to come out from under this delusion
of being in a Baddha state and wish to realize and actually experience that we are truly Mukta,
Maha Yoga is a very easy and effective way to get there. It is not something to be achieved
through external efforts on the Sadhak's part but it is a realization that will come from within.
Once a Sadhak experiences his true Mukta nature within himself, worldly attachments and
aversions gradually disappear and the veil of Baddha (feeling bound) parts to reveal his true
Mukta nature.

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Can a person become a perfect Siddha/Maha Yogi and still remain a Grihasta
(householder)?
Yes, one can definitely achieve perfection as a Siddha/Maha Yogi and continue to remain a
Grihasta. Prabhu Ramchandra is a wonderful example of such a person. Following Shaktipat
Deeksha, which he received from Sage Vasistha, he achieved the Samadhi state, yet continued
to remain a Grihasta. So please go ahead on your path of Siddha/Maha Yoga without being
concerned that your Grihasta status will be an obstacle.
As you might be aware, there is an entire approach to Yoga called Karma Yoga (Path of Action).
Under this approach, followers become Yogis by continuing to do Karma (action) but being
detached from the fruits of their actions. This is what Grihastas are urged to follow in their day to
day lives. Karma Yoga, however, is one of the most difficult approaches to Yoga for a Sadhak to
pursue by himself. Fortunately, Siddha/Maha Yoga encompasses this and all the other
approaches to Yoga within itself.
Once a Sadhak is initiated into Siddha/Maha Yoga, all he has to do is submit to the Prana Shakti
which resides in us all. This enables the Sadhak to automatically follow whatever approaches to
Yoga that are most appropriate and needed for his progress, given the Samskaras from his
current and prior lives. With diligent practice of Sadhan a Siddha Yogi will gradually and
automatically find himself becoming more and more detached from the fruits of his actions
(Karma Yogi), develop a sense of devotion to God/ParamAtma (Bhakti Yogi), practice a more
virtuous life with the automatic occurrence of needed Pranayam and Asanas during Sadhana
(Raja Yoga), etc., etc. In other words, he will be well on his way to becoming a true Yogi in the
simplest, effortless and most appropriate manner.
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What is the difference between Shaktipath and Bhaktipath?
"Bhaktipath"means literally, the "Path of Bhakti" or "Bhakti Marg" or the "Path/Yoga of
Devotion". Seekers on this path get so immersed in the object of their devotion
(Lord/God/Goddess) that they eventually lose their ego, self identity and separateness, and
become one with the Lord. They follow some or all of the nine Angas (limbs) of Bhakti Marg:
Shravanam (listening to holy discourses etc.), Kirtanam (repetition and chanting), Smaranam
(remembrance of the lord), Paad-Sevanam (service at the feet of the Lord), Archanam
(worship), Vandanam (salutations, praise), Dasyam (unconditional service), Sakhyam
(emotional closeness) and finally Atma-Nivedanam (self surrender). It is very difficult for an
average person to follow Bhakti Marg. Either a person has an inherent sense of devotion/Bhakti
from childhood or he has to have one or more events happen to him in his life that imbue in him
a sense of Bhakti toward his object of devotion. Only then will he have the intense longing
needed to follow the nine Angas (limbs) of Bhakti Marg.
"Shaktipath" means the "Path of Shakti" or the use of various Yoga approaches to awaken the
Kundalini Energy. Most of these approaches such as Hatha Yoga, Laya Yoga, Raja Yoga, etc.
require the Sadhak to undertake various difficult practices usually under the guidance of a Guru.
However, there is one approach, "Shaktipat" or the "Descent of Shakti/Grace/Mother Energy"
whereby a Siddha Guru can directly awaken the Sadhak's Kundalini Energy or Shakti. ("Pat" in
Shaktipat means "descent", not "path"). This awakening of a Sadhak's Kundalini by a Siddha
Guru is the key element of Maha Yoga or Siddha Yoga.
Once a Sadhak's Kundalini Shakti (Energy) is awakened through Shaktipat, he will
automatically find himself undergoing, during Sadhan and otherwise, whatever practices he
needs for his spiritual development, including elements of Hatha, Laya, Raja and Bhakti Yogas.
Even though a Sadhak might not have an inherent sense of Bhakti, the practice of Maha Yoga

through Kundalini Shaktipat will gradually enhance a Sadhak's Bhakti, eventually leading him to
Atma-Nivedanam (self surrender) and Self Realization. Thus, Maha Yoga and Shaktipat (as
distinct from "Shaktipath") subsume even Bhaktipath or Bhakti Marg.
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Is it possible for Siddha/Maha Yoga Sadhaks to relieve the pain of those who are
suffering?
A Sadhak should not intentionally use Maha Yoga or Sadhan to heal others or attempt to
relieve the pain of others, because it will retard the Sadhak's spiritual progress for two reasons.
First, it will dissipate the Sadhak's Prana Shakti thus negating the purpose of Sadhan itself,
which is to enhance the flow of Prana Shakti. And in some situations a Sadhak might even run
the risk of attracting the ailment himself from the person he is trying to heal. Second, the role of
a Sadhak during Sadhan should not be one of "doer" or "Karta, because it will keep him
from surrendering to the Mother Energy. If he assumes such a role it will only result in the
boosting of his own ego, thus further retarding his spiritual progress. If healing happens
spontaneously and unintentionally, the Sadhak should not give himself any credit for it or try to
replicate it intentionally, because doing so will only lead him think of himself as the Karta (doer),
thus hurting his spiritual progress.
Compassion is a virtue, and diligent and regular Sadhan will only enhance a Sadhak's
compassion for others. But it can also be a trap and when misapplied can retard a Sadhak's
spiritual progress.
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I am a Reiki master and I have also been initiated into Mahayoga. Is it possible for me
to give Reiki Deeksha to others by following Mahayoga?
As discussed in an answer to a question earlier, on whether or not one should use Maha
Yoga to relieve the pain of others, doing so is not a good idea because it has the potential to
retard your own spiritual progress. You are free to give Reiki Deeksha, but you might risk
dissipating the Prana Shakti which is generated during Sadhan as well as taking on more of a
Karta (doer) role. This goes against the whole purpose of Sadhan, which is the eventual
surrender of yourself to the Divinity within you.
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I am a Sadhak and more recently I have found myself not wanting to socialize much,
wanting to avoid crowds and such other behavior? Am I becoming anti-social? Should I
be concerned about this at all?
Many Sadhaks experience Virakti (disinterest/non-attachment to worldly things) whereby
they begin to see no value in frivolous socializing, engaging in gossip, in uninvited and
excessive talking and being in crowded situations. They find that they can enjoy solitude more
than they have in the past, which also brings about a sense of calm and equanimity in their dayto-day lives.
This indicates that you are making progress on your spiritual path and in your Sadhan. It will
help you develop a sense of non-attachment and this is a good thing, nothing to get concerned
about.
Being non-attached does not mean that you will become anti-social and avoid any and all
interactions with society. It means that you can continue to function in society as a fullyfunctioning member but without the attachment most members of society have to material and

worldly things. In fact, this will enable you to function more efficiently and effectively in society
compared to others who are solely driven by material advancement and in some of the
superficial things society has to offer. You should not at all be concerned about this. It is
indicative of the progress you are making toward achieving a state where your worldly
attachments and aversions are gradually getting diminished.
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Is the statement "I think, therefore I am" sufficient and right to describing existence?
Existence is not defined either by our bodies or our minds. If you think your existence is
defined by your body you are not correct. If you think your existence is defined by your mind,
you are also wrong. You will continue to exist even if your body and mind do not. You exist
because of the presence of the Prana Shakti (Mother Energy) alone. So you should think of
your true existence as being defined by the Prana Shakti and not by your body or your mind!
Adi Shankaracharya says that our existence is beyond our mind and hence our thinking. If your
mind is not there do you perish? No! If your mind is not there, no thoughts will emanate from
your mind, but you will continue to exist. In fact when your awareness of your body and your
mind goes away you will become aware of your true self, which is the Prana Shakti. That is our
true existence. It is beyond our bodies and our minds.
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What are the different Chakras? What are the signs of a particular Chakra being
opened?
When the Kundalini Shakti of a Sadhak gets awakened, it is said to rise from the Muladhar
Chakra (node) at the base of his spine and eventually rise all the way to the Sahasrar Chakra
which is located at the crown of his head. Most literature on Kundalini Shakti describes seven
major Chakras including the Muladhar and the Sahasrar, each of which is assigned a resident
deity, a number of sounds, a color and several other characteristics. Descriptions of the Chakras
and their characteristics can be found in many different books and treatises on Kundalini Shakti
and Yoga practices, and those who are interested can refer to them if they feel like it.
However, the path of Maha Yoga does not call for devoting any attention to this matter at all.
Once we begin paying attention to it, it becomes a topic for our thoughts and for our
conversation. And whenever we have a topic for our thoughts to get preoccupied with, it
becomes difficult for Sadhan to happen. Sadhan happens only when our mind becomes calm
and we become devoid of any thoughts. Concern for which Chakra has opened and what signs
are evident for that having happened, will only keep true Sadhan from happening. So please do
not get distracted by such concerns. Signs of progress along the path of Maha Yoga are the
sense of calm one feels during Sadhan and otherwise, as well as a reduction in our attachments
(wants and desires) and our aversions.
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Is it possible for a Maha Yoga Guru to perform miracles?
Miracles are events or happenings which go beyond rational thought. They are not "done"
but they can sometimes happen. But it is important for Sadhaks not to pay much attention to
such things because they will only result in being obstructions to Sadhan. For example, a
Sadhak might experience a glowing light approaching him and he might respond to it by getting
excited about this happening. But such a happening or "miracle" will only result in the Sadhak's
mind going in overdrive and it will only retard his Sadhan.

Sometimes one might encounter Gurus or others who have Siddhis (power to perform certain
types of "miracles). But please remember that such Siddhis are manifestations of the
person's mind. Our objective in Maha Yoga is to go beyond our minds, and to the extent our
mental powers result in miracles happening, we need to have a completely detached attitude
towards them and not devote any mental energy to them. Miracles can therefore become
obstructions to progress on the path of Maha Yoga. So one has to go beyond such "miracles"
and not look for them nor get excited by them if they happen.
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What is the attitude of a self-realized person towards the world around him? Does he
feel the same emotions and have similar reactions to the world as do other human
beings?
Outwardly, a self-realized person might appear to be just like any other human being.
However, such a person is inward-focused, constantly living in the awareness of his true self,
rather than being externally directed. He sees, but does not see. He is there, but he is not there.
This means that he is physically present in the material world and his sense organs provide him
sensory inputs from the material world, but his awareness is centered on his true self. There
may be all kinds of chaos around him but he will always remain in the calm center within
himself.
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Is Maha Yoga Sadhan good for children?
Maha Yoga Sadhan is good for everybody in this world, regardless of caste, creed, religion,
age, gender, etc. because Chaitanya Shakti (Mother Energy) resides within each and every one
of us! Let me give you a couple of examples about my experiences introducing Maha Yoga to
children.
Recently, I was in Andhra Pradesh (a state in India) leading a group of about 50 people in the
introductory Maha Yoga Sadhan, when I noticed a 10 year old boy participating in the
meditation. So I approached him and asked him to describe what was happening to him during
Sadhan. He described how he sensed his breath going in and coming out for a couple of
breathing cycles, but after a few breaths he stopped talking and went into a meditative state.
The energy he was using to express his thoughts in describing to me what was happening to
him began turning inwards and he became "Antar-mukhi" (inward facing).
In another instance when I was at Ranikhet (a town in India) I was asked to introduce Maha
Yoga Sadhan to about three hundred and fifty Kindergarten (KG) students, children of 5 or 6
years of age. They of course had no understanding about Yoga or meditation or any such thing.
So I told them to just close their eyes and then to "worship the God within themselves.
Then I told them that the normal and automatic breath that goes in and out of their bodies is
their God, and the way to worship this God is to just observe Him (the breath) going in and out.
They all began doing this as told and after about 3 minutes of this I thought they might be ready
to return back to their normally active and excited selves, so I asked them to open their eyes.
But to my surprise most of them were reluctant to open their eyes! They were so engaged in the
internal worship (Atma-Poojanam) that they did not want to stop it so quickly. They became
absorbed in it even at such a tender age. It showed to me that introductory Maha Yoga Sadhan
can also be practiced by young children!
Of course, the issue of Deeksha (formal initiation) is somewhat different. To receive Deeksha a
child has to have some understanding of what he is doing. He has to have a strong internal
desire for Deeksha to happen. This morning I had a mother come to see me with Deeksha
application forms for two of her children, both boys, one 10 years old and the other 6 years old. I
asked the 10 year old if he really wanted to receive Deeksha and he said he wanted it with all

his heart. He wasn't going to leave unless I agreed to pray to my Gurudev to grant him
Deeksha. But when I asked the 6 year old he said that he did not want to receive Deeksha. It
was clear to me that he was being pushed by his mother to receive Deeksha. So I agreed to
pray to my Gurudev to grant Deeksha to the 10 year old but suggested to the mother that her
younger son should wait for when he is ready. You have to hear a strong internal voice urging
you to receive Deeksha for it to happen. You should not get coerced into asking for it because
you are being pushed or prompted by your parent or some other person. If a child has such an
internal urge then Deeksha will happen, but if he is being pushed by someone else it won't.
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Would the wearing of Rudraksha (special type of rosary beads) aid my Sadhan
(meditation)? What other external things can a Sadhak wear/do to help him progress
spiritually?
The wearing of Rudraksha, etc. are external things. They are connected with the mind-stuff.
So their use is not at all needed. To the extent that a Sadhak believes such external things can
benefit him in his Sadhan, it is okay to use them. The benefit comes only because the Sadhak's
mind thinks that such external items will benefit him, and this can help his mind become calm,
which might help him become more easily aware of his internal world. If you think it is good go
ahead and do it. But Maha Yoga's purpose is to go beyond good and bad. It is to become
inward-facing (Antar-mukhi) so as to realize our true inner selves.
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We are very happy with our lives and we are also very young. Why should we bother
with meditation, Sadhan and Maha Yoga? What benefit does it have for us?
The urge to sit for Sadhan (meditation) has to come from within. No one should tell you that
you should sit for Sadhan and follow Maha Yoga, because without the internal urge Sadhan just
won't happen.
Having said that, Sadhan can be of benefit to everyone, regardless of whether you are presently
successful and happy with your success, or are encountering obstacles in your day-to-day life.
When you are successful and happy you will have a tendency to think that your current state will
continue for ever. But as most of us are aware, our lives go through ups and downs. Even with
material success most of us will encounter periods of unhappiness and stress at various points
in their lives. But it is important to remember that it is our mind that becomes happy or sad, not
our true self which is the Prana Shakti (Mother Energy). If we can become aware of the Prana
Shakti within us, and experientially identify ourselves with the Prana Shakti, our ability to deal
with the ups and downs of life will be greatly improved. Maha Yoga and Sadhan will help you
experientially become aware of, and identify with, your true inner self. The sense of calm you
will derive from this can help you maintain an even keel through the ups and downs in your life.
In other words, Maha Yoga can take you beyond the successes and failures of our day-to-day
lives.
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How do I know that Maha Yoga meditation is right for me?
There are many different approaches to Yoga and meditation, so you can try any or all of
them. You can also try Maha Yoga and if you think it works for you go ahead and keep following
it.
But remember one thing, all the different Yoga and meditation approaches are intended to get
you in touch (union) with Prana Shakti (Mother Energy) through rigorous, supervised and long-

term practices. For example Raja Yoga involves eventually achieving union with Prana Shakti by
living a virtuous life and the long-term prescribed and supervised practices of Pranayam
(regulated breathing), Asanas (physical postures) and meditation. Hatha Yoga involves the
calming of one's mind by the long-term and supervised practice of the slow and deliberate
execution of Asanas, eventually leading to Raja Yoga. All these Yoga practices require their
deliberate and long term pursuit under the supervision of a Guru in order for the Sadhak to
eventually become one with the Prana Shakti, i.e. achieve Yoga union. All these practices also
have the Sadhak in the role of the "doer" (Karta) which also makes it somewhat difficult for the
Sadhak to shed his ego, which is a must for achieving self-enlightenment. In practice, most
Sadhaks find these pursuits quite daunting and many of them give up along the way, although
they often derive clear benefits from them.
Maha Yoga, on the other hand, directly connects the Sadhak with the Prana Shakti. And once
that happens, Prana Shakti becomes his Guru. All a Sadhak needs to do is to sit for Sadhan
and to let Prana Shakti do what is needed to eventually achieve Yoga union. Whatever practices
are needed for the Sadhak's spiritual progress, whether Pranayam or Asanas or Raja Yoga, will
happen automatically. The Sadhak has to just let them happen and keep himself in the role of
an observer. Since the Sadhak is not to consider himself as the "doer" during Sadhan, his ego
does not come in the way of achieving self-realization.
So you can try any of the Yoga and meditation approaches if you want and pursue whatever
approach works for you, given your proclivities and your situation. Regardless of which
approach you pursue, you eventually have to come to Maha Yoga when you let Prana Shakti
itself be your Guru.
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I have taken Deeksha recently and I am having lots of divine experiences, thanks to
Gurudev. However, I would like to make more rapid spiritual progress than I have been
experiencing thus far. I would like to know if my doing Devi Jap (chanting the name of the
mother Goddess) or the chanting of other Mantras would speed up my spiritual progress.
I also like to chant Gayatri Mantra and Navarnav Mantra. Will all these chanting activities
help me make more rapid spiritual progress?
The purposeful chanting of Mantras such as Gayatri, Kuladevata (Goddess), Navarnav, etc.
is intended to awaken the Kundalini Shakti (Universal Life Energy within yourself) and to route it
to divine heights. You have already received Deeksha, which means your Kundalini Shakti has
been awakened and is already in the process of reaching the divine heights it needs to reach!
So you can continue to purposefully chant Mantras if you think that by doing so you will
convince yourself that you are making progress, and especially if it will help you fill yourself with
"Chaitanya" and devotion. But it is not at all necessary to do so with any intent.
A Maha Yoga Sadhak should not think of himself as the Karta (doer) but he should surrender
himself during Sadhan to the Mother Energy and to let her do with him what is needed for his
progress. So if Mantra chanting happens automatically during Sadhan that is fine. But please
avoid, as far as practical, intentionally chanting any Mantra during Sadhan. Let your awakened
Kundalini Shakti be your guide. Let her do what is needed. If she needs you to chant certain
Mantras for your spiritual progress she will do so. There is no need to get your own ego involved
in "doing" Jap (chanting) or anything else intentionally. Just let it happen and simply observe
what happens.
Also, please don't be too concerned about whether or not you are making rapid progress. The
awakened Shakti will make sure you are making the right amount of progress you need and are
capable of handling. Simply let her do what is needed by sitting for Sadhan diligently, at least
once a day and perhaps twice a day if you are so inclined. I pray to my Gurudev for you to have
good progress in your Sadhan.
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I am a 21 year old man who received Deeksha last year. I sit for Sadhan regularly,
every day for an hour. However, I am getting increasingly frustrated because I am unable
to control my urge to masturbate. I do not intentionally seek out sexually stimulating
movies or pictures, but I just cannot seem to control my urges in this regard. I feel that if
I can overcome such urges I will be able to make more rapid progress on the path of
Maha Yoga and it concerns me that I cannot seem to overcome this defect. What should I
do about this?
The urge to masturbate is difficult to control and it affects many young male Sadhaks. Any
attempts to intentionally control such urges in the absence of regular Sadhan will only frustrate
you more. Regular Sadhan is the only way to reduce Vasanas (negative attachments) such as
the urge to masturbate, etc.
There is no reason to feel frustrated about such urges because they are quite natural for most
young people and are very difficult to control in the absence of regular Sadhan. You should
continue to sit regularly for Sadhan, surrender to the Prana Shakti and simply observe what
happens. By doing so you will allow all such desires and attachments to merge into the Prana
Shakti and you will gradually and automatically find such urges beginning to decline and your
frustration with yourself will also begin to reduce.
You must have patience on this Maha Yoga path, because the only thing you can actively
control is the regularity and diligence with which you sit for Sadhan. A Sadhak on this path
should not consider himself the "doer" or "Karta", but should surrender his doership to the
Mother Energy or Prana Shakti. Let her do what is needed for your progress, but progress can
happen only if you let her do what's needed by sitting for Sadhan regularly and surrendering to
her. If you try to be the "doer" by trying to actively suppress and control your thoughts, you will
only be getting in the way of the Mother Energy and your progress will slow as a result. So sit
for Sadhan regularly, surrender to the Mother Energy, and let her do with you what is needed at
the pace she deems appropriate for your progress. It is as simple as that!
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What happens to us after we die? How is Maha Yoga relevant in this context?
P. P. Swami Vishnu Tirth Maharaj, in his book Devatma Shakti, had the best explanation for
what happens after death and how reincarnation and Moksha can be best understood. His
explanation, summarized here, is as follows:
All bodies, vegetative, animal and human are made up of two parts - physical and metaphysical,
both connected together by Prana, the life force, which shines in them and makes them
animate. The first is called the physical body, an organism composed of physical elements,
while the second is known as Sukshma Sharir or subtle body, composed of finer principles such
as the Chitta, or mind-stuff, and the soul.
Chitta is a comprehensive term for mind-stuff which includes the subconscious mind,
impressions of perceptions, inferences, passions, likes, dislikes, emotions, sentiments and other
aspects of mental functions. Impressions that are imprinted on Chitta are never obliterated, and
during the lifetime of a human being they get revived again and again as the occasion demands.
At death, the Prana leaves the physical body, which decomposes into the physical elements.
But death does not cause the separation of the astral body from Prana. At the time of death the
Chitta transforms the impressions gained during the life (as well as from prior lives) into a seed
form. This seed body, comprised of Vasanas (instinctive attachments, aversions and fear that
result from all the heretofore accumulated impressions), is also called the Karan Sharir, or the
causal astral body. It is called causal because it has in itself the potential to bring the
impressions of the past life to fruition in a fresh physical body and evolve in the next life the
mental and intellectual powers in furtherance of the development achieved through the series of

previous births. The rays of Prana, which during life radiate from the self, stop their outflow and
revert to their centre within the causal body i.e. Karan Sharir, taking within their fold, the senses,
mind, intellect, and consciousness intact into the subconscious part of the Karan Sharir which
migrates to take up a fresh physical body. As long as the Vasanas exist, a Karan Sharir will form
at death seeking a fresh body to migrate into in order to attempt to bring the accumulated
impressions to fruition.
In the new body the Chitta, or the mind-stuff, serves like a depository for the impressions or
imprints of every perception, feeling and thought that act upon it, and these impressions remain
there with a potentiality to be revived and brought into action in due course of time. They serve
as seeds for actions in the new life or a future one, for all our activities have their origins in ideas
and desires (Vasanas) which are the direct outcome of the reminiscence of these past
impressions. So long as the formation of new impressions continues and the past ones have not
been obliterated, there is no possibility of putting a stop to the cycle of births and deaths. The
key to Moksha (liberation from the cycle of births and deaths) is therefore avoiding the
conversion of impressions into attachments, aversions and fear (Vasanas) and the nullification
of the potentiality of past ones.
The consciousness of ones self is the sap that nourishes the trio of attachments, aversion and
fear. As the consciousness of self (ego) fades away the hold of the Vasanas gets weakened.
When a person is involved in deep thought, even though his mind is active, he loses his feeling
of self. He becomes for a time immune to the influences of attractions, aversions and fear. With
continued and diligent practice his mind achieves such a level of stability that it hardly stoops to
the level of worldly likes and dislikes and ceases to be ever over-awed. The deep meditative
state of Samadhi has even a more lasting effect, it enfeebles the hold of Vasanas as he
becomes experientially aware of his true self as being unbound by space and time and the
transitory material world. His desires for material enjoyments and pleasure, and physical
aversions and fears are replaced by the realization of a permanent bliss. The worldly attractions
cease to charm him and misfortunes lose the sting of horror. He achieves Moksha, or liberation
from the cycle of births and deaths, and at death, components of the astral body undergo an
evolution and one after the other evolve into pure Prana and the soul's exigency of taking up
another physical body is eliminated.
Maha Yoga is a direct and effective way to begin to actually experience the meditative state, the
diligent practice of which will over time reduce and eliminate the accumulated impressions of
current and past lives, replace the consciousness of ones material self and ego with a true
awareness of the unbounded spiritual self within us, and free us from the need to continue with
the cycle of death and rebirth, i.e. lead us to Moksha.
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We all know intellectually that Chaitanya (Universal Life Energy) is present in all living
organisms. But how can we go beyond just having this intellectual understanding to
actually realizing it? Because, without this realization, the Dvaita (duality) feeling, i.e. the
feeling of our separateness from Chaitanya, will continue to remain.
You are right, it is extremely important for a Sadhak to go beyond the intellectual
understanding that Chaitanya pervades all living beings to actually experiencing it. But this
cannot be achieved through reading alone, or through any thing that a Sadhak does with intent.
As long as the Sadhak is in the Karta (doer) mode, he will be unable to shed his ego and
without that he will not experience the Chaitanya within himself as being the same Chaitanya
that pervades us all. Diligent Maha Yoga Sadhan, during which the Sadhak surrenders to the
Chaitanya within himself, is the only sure fire way to actually experience the presence of the allpervading Chaitanya within oneself.
When you sit for Sadhan, simply surrender to the Chaitanya Shakti and let her be the doer. Put
yourself in the role of an observer and simply watch and experience all that happens. If physical
Kriyas (actions) happen automatically, let them happen. Just observe them. If a feeling of Bhakti

(devotion) towards a specific form of God you revere arises, let it happen. Such a feeling is
Dvaita Bhava (feeling of duality) but there is nothing wrong with that. It is simply a form of
mental Kriya that may be essential for you to experience on your path of spiritual progress. Do
not get attached to it, simply observe that it is happening and continue sitting for Sadhan on a
regular basis.
Gradually, with regular and diligent Sadhan, you will find that your mind will become emptied of
physical and mental attachments and aversions, and the feeling of separateness or Dvaita will
also go away, and eventually you will experience the Advaita (non-duality) stage on a sustained
basis.
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Even though we lose awareness of our bodies during Sadhan, we often seem to be
doing some kriya (action) or the other. Is this the same as what is commonly known as
Kriya Yoga?
When you sit for Maha Yoga Sadhan, you are not to be the doer, you are simply the
observer. During Maha Yoga Sadhan, kriyas happen automatically and only as needed for the
spiritual progress of the Sadhak. This is distinct from you performing any Asanas (yoga
postures), Pranayam (structured breathing), Japa (chanting) or any other physical or mental
activities with the intent of performing them. Let whatever happens during Sadhan, happen. Just
play the role of a spectator towards such happenings. Any movements during Sadhan, both of
the body or of the mind, should be allowed to occur, and simply observed as automatic kriyas,
without a sense of doership on part of the Sadhak.
Kriya yoga is quite different from Siddha/Maha Yoga. It requires a Sadhak to intentionally do
certain activities and practices. In Maha Yoga the Sadhak does not do anything. He simply
surrenders himself to the Prana Shakti within, the automatic divine power that resides in all of
us, and is the doer during Sadhan.
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MAHAYOGA - FREQUENTLY ASKED QUESTIONS

General

Deeksha (Initiation)
Sadhan (Meditation)
Rules & Restrictions

Content Updated On October 1, 2010

I understand that a person desirous of receiving Shaktipat Deeksha does not need to
be physically in the presence of P. P. Kaka Maharaj during the Deeksha. How does this
happen and work?
You are correct, physical proximity of the Sadhak and the Guru is not needed for Shaktipat
Deeksha. There are various ways of administering Deeksha. P.P. Shri Kaka Maharaj gives a
form of Deeksha called Sankalpa Deeksha (Deeksha through thought), in which he prays to his
guru H.H. Shri Loknath Tirth Swami Maharaj and asks him to shower his blessings on the

person seeking Deeksha.

The procedure is quite amazing in its nature. We have received reports of people involved in
their day-to-day activities when they felt something suddenly happening to them. Later, when
they thought about it, they realized that they had applied for Deeksha but they had forgotten to
sit for Deeksha at the designated time. What they felt was the experience of receiving Deeksha
without even having sat specifically to receive it at their homes as suggested.
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Does receiving Deeksha result in the Kundalini Shakti of the Sadhak being activated?
Does it result in the automatic opening of the seven Chakras?
When a Sadhak receives Deeksha, his Kundalini Shakti, the Universal Life Energy which
resides and lies dormant in all of us, gets activated and awakened. Signs of awakening are
innumerable and can be unique to each Sadhak based on his Samskaras and his needs for
further spiritual progress.
However, these signs cannot and should not be categorized as indicative of specific milestones
or the opening of specific Chakras. The concepts and descriptions of Chakras definitely have
their bases in Yogic practices, but followers of Maha/Siddha Yoga need not get involved in
deciphering their experiences in terms of which specific Chakras have been opened, etc.
The path of Maha/Siddha Yoga does not call for a Sadhak to follow any specific Yogic practices
or do anything in an active sense. In fact, once the Kundalini Shakti is activated, during Sadhan
the Sadhak should just "sit" and surrender to the Shakti and let the Shakti do what it needs to
do.
The Sadhak should not consider himself as the doer at all. He should rest assured that
progress will happen automatically if he lets the Shakti do all the work. If a Sadhak begins to
consider himself as the doer, his ego will get involved in his Sadhan and this will retard his
progress. Since the Sadhak is not the doer, attempts to analyze progress of the path the Shakti
takes will only lead to unnecessary confusion and distractions.
All the Sadhak needs to do is "sit" for Sadhan and let the Mother Shakti do what is needed. The
more time a Sadhak spends in "sitting" for Sadhan instead of analyzing the progress of Mother
Energy, the better off he will be.
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Does one need to receive Deeksha only once? Does it result in the continual
purification of the Sadhak once he has received it? How long does it take to reach
enlightenment after Deeksha? Is that unique to each Sadhak?
Deeksha needs to be received only once from a Guru who is capable of giving Shaktipat
Deeksha (transfer of power). Once Deeksha is received (a better term is "Deeksha
happens), the Sadhak's Prana Shakti (Universal Life Energy) gets awakened, and the
moment it finds favorable conditions within the Sadhak it will display the signs of awakening.
In the normal course, in the case of initiated Sadhaks, the Prana Shakti may lie dormant until
favorable conditions arise brought about by internal purification that comes from diligent
Sadhan and pious and disciplined external behavior (Karma). Even if a Sadhak has bad habits
and poor Karma to begin with, the awakened Prana Shakti will move him away from his bad
habits and toward good Karma as long as he sits for Sadhan regularly and diligently and
surrenders to the Prana Shakti. In that sense it is a continuous process of purification and the

Prana Shakti will continually purify the Sadhak until he experientially achieves enlightenment.
All a Sadhak has to do after receiving Deeksha is to allow the Prana Shakti to do what it needs
to do to take the Sadhak towards enlightenment. He simply needs to "Sit" regularly (every day
say for about an hour) for Sadhan, during which time he should:

sit comfortably
close his eyes
relax his body
allow whatever happens to him, physically or mentally, to happen
observe his automatic breathing and what happens to him physically and mentally, and
not think of himself as the doer

He should only open his eyes when he feels compelled to do so and end his Sadhan for the
day.
After Deeksha, a Sadhak's progress will depend upon:

the intensity of his desire to achieve enlightenment

the regularity and consistency of his Sadhan
his ability and willingness to surrender himself to his Prana Shakti as it purifies him
through Kriyas (physical or mental actions) during Sadhan
diligent observance of the rules and restrictions (as described in the Deeksha request
form) designed to purify him further

Hence, those Sadhaks who are very strong in the above attributes will progress rapidly and
achieve enlightenment in this birth. Others might need an additional birth or two to get there
depending on their intensity, diligence and commitment. However, once awakened, the
Sadhak's Prana Shakti will take him toward enlightenment no matter what!
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Does the experience a Sadhak gets during the Global Trial Day or during Purvaabhyas (introductory approach to Maha Yoga) constitute a glimpse, or "zalak, of
Shaktipat? Does P. P. Kaka Maharaj make an intention (Sankalpa) for the Sadhak to have
such a glimpse? Does the Sadhak's Kundalini get awakened during such times even if
he is not getting formal Deeksha, and will it stay awakened after the Global Trial Day or
Purva-abhyas is over? Is the Global Trial Day or Purva-abhyas a type of Deeksha? If so,
then why would Sadhaks need to take formal Deeksha? How is the Global Trial Day
different from Purva-abhyas? And finally, if Sadhaks get some good experiences during
Purva-abhyas or as they participate in Global Trials, should they consider P. P. Kaka
Maharaj as their Guru, i.e. will he be responsible for guiding them as they progress on
their spiritual paths?
Many Sadhaks who participate in the Global Maha Yoga Trials, or who practice Purvaabhyas, experience a glimpse or "zalak" of Shaktipat. P. P. Kaka Maharaj has designed and has
intended the Global Trials and the Purva-abhyas approach just for the purpose of enabling
aspirants all over the world to get such a glimpse without having to make any formal
commitments for receiving Deeksha (initiation).
Sadhaks who approach the Global Trials or Purva-abhyas with faith, piousness and diligence,
and surrender themselves to the Prana Shakti during such times, will experience an awakening
of their Kundalini Shakti. Once a Sadhak's Kundalini is awakened during a Global Trial or
Purva-abhyas, and the Sadhak continues to sit diligently and with total surrender for Purvaabhyas thereafter, his Kundalini Energy will continue to progress further. However, given the

worldly involvements of most such Sadhaks, the process of purification will be slow, and will
likely require multiple births before enlightenment is experienced.
Formal Deeksha (Shaktipat initiation) is a major step beyond participation in Global Trials or
Purva-abhyas. It requires commitment from Sadhaks to make changes in their lifestyle and to
sit diligently for Sadhan. In that sense, it requires a greater degree of surrender to the Prana
Shakti on part of the Sadhak, as well as providing his awakened Kundalini a more conducive
path for making rapid progress. Since participating in the Global Maha Yoga Trials or sitting for
Purva-abhyas do not require any kind of commitment on part of the Sadhak, they cannot be
considered to be formal Deeksha.
It is P. P. Kaka Maharaj's intent that the Global Trials and the Purva-abhyas approach give
Sadhaks a glimpse of the divine experience of Maha Yoga so they get motivated to make the
commitments and the level of surrender to the Prana Shakti needed to receive formal Deeksha.
Receiving Deeksha will enable them to reach higher planes of divine experiences and to
achieve enlightenment sooner.
Global Trials are held at times determined by P. P. Kaka Maharaj to be very auspicious periods
for Sadhaks to get a glimpse of Maha Yoga and Shaktipat. While Purva-abhyas is not a specific
event, it is an approach for the introductory study of Maha Yoga that can be undertaken by
anyone at anytime. Once a Sadhak participates in a Global Trial event and he enjoys the
experience, he may continue sitting for Sadhan every day. This is nothing but Purva-abhyas.
Surrender to Prana Shakti is the key for making progress in Maha Yoga. A Sadhak who feels a
need or desire to approach a Global Trial event or Purva-abhyas with a sense of surrender
toward the Guru, who represents the Prana Shakti, can consider P.P. Kaka Maharaj as his
Guru. Moreover, P.P. Kaka Maharaj is very generous with what he has to offer and is extremely
eager to embrace the entire world in his arms. He will be more than happy to guide any Sadhak
on this path, regardless of whether the Sadhak is participating in Global Trial events, practicing
Purva-abhyas or has received formal Deeksha.
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On the designated day for Deeksha, as instructed, I sat for Sadhana at 6:00 am for an
hour. However I did not have any of the Shaktipat experiences described at the website
or at other locations. Did I not do something right or did I miss something?
It is very important to keep in mind that each Sadhak's experiences during Deeksha or
during regular Sadhan are unique and depend on one's Samskaras. They are beyond ones
capacity to predict, and attempts to try to compares ones experiences with what one reads in
books or on websites can be counter-productive.
It is interesting to note that you were able to sit calmly for an hour without having any physical
disturbances, all the while observing yourself. You observed that no physical movements or
kriyas of the type you read on the website were happening to you. The fact that you could
sustain this while remaining in an observer role for an hour without experiencing an urge to get
up is itself a good sign of sustained and stable meditation and is a clear sign of Kundalini
awakening. If you ask non-Sadhaks to sit still for 10 minutes doing nothing you will find that
most of them will be unable to do so. You will notice innumerable movements in their bodies
because of the inability of most people to remain in a calm and stable mental and physical state
for any significant length of time while awake, and they will want to get up and leave right away.
Very subtle bodily movements, such as a slight inclination of the neck, or the unintentional but
gentle swaying of the body, often occur during Sadhan without the Sadhak noticing them. Such
slight movements might have occurred without your notice, but even if they did not occur, it is
clear that you had a good meditative experience. Please keep in mind that physical kriyas and

experiences during Sadhan are not ends in themselves but are only the means by which the
Prana Shakti achieves the spiritual purification needed by you. You will only experience those
physical kriyas that are uniquely essential for your spiritual progress. Therefore you did nothing
wrong, nor did you miss anything relevant. Nothing happened, and you observed this for one
complete hour. That was indeed a marvelous meditative Sadhan!
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I was told to just sit for Sadhan at 6 am on Deeksha day. Is there anything else I
should do other than sit on an asana as prescribed? Should I chant a Mantra? Should I
do something specific?
On Deeksha Day, prior to 6:00 am you should do as suggested in the instructions you
received. At 6:00 am please be seated on your asana, close your eyes and relax your body as
much as you can. You don't need to "do" anything else. The Deeksha will happen. Just let
the Deeksha "happen" and let the Prana Shakti (Universal Life Energy) do what it does. Your
role is not to be the "doer"; it is just to be the "observer". In that role you can observe your
natural breathing or whatever kriyas (involuntary and automatic physical actions such as body
movements, asanas, pranayams, japa etc.) you might find your body compelled to do. Let
whatever happens happen. Just be assured that it is the Prana Shakti which is automatically
making the kriyas happen in order to purify your body, mind and spirit. Sit for an hour, or longer
if the kriyas continue, or as long as you feel compelled to continue to sit.
Compared to many other forms of meditation where a Sadhak is expected to "do" something
during meditation (like doing pranayam or asanas, or chanting a mantra, etc.), Maha Yoga does
not ask the Sadhak to "do" anything. In fact the less a Sadhak associates himself as being the
"doer" the more rapid will be his progress. His role during Deeksha and even beyond, during his
daily Sadhan, is to not think of himself as the "doer" at all. His role during Sadhan is to just sit
with his eyes closed and his body relaxed, to let the Prana Shakti do what she needs to do, and
just observe what happens. He can observe his normal and automatic breathing, or if he finds
specific pranayams (structured breathing) or other kriyas (body movements) happening, he
should just let them happen and observe them.
Unlike other forms of meditation, where a Sadhak is making efforts to have his Kundalini
(Universal Life Energy) awakened through strenuous and rigorous practices, Maha Yoga and
Shaktipat Deeksha automatically awakens the Sadhak's Kundalini through the grace of a
qualified Guru/Master. Once the Sadhak's Kundalini is awakened, the Kundalini Energy guides
the Sadhak through his Sadhan. All a Sadhak has to do is to sit for Sadhan regularly following
Deeksha, and to allow the Kundalini Energy to do what is necessary for his spiritual progress. It
is really that simple.
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Do I have to sit in my own home to receive Deeksha or during Sadhan after I have
received Deeksha? Is it okay to sit for Deeksha or Sadhan in a hostel?
When receiving Deeksha it is preferable that you sit for it alone in your Puja (worship) room,
if you have one, in your own home. But if that isn't possible you can sit in any place that can
give you the privacy you will need. When you receive Deeksha you should not sit in the
presence of others, including those who might have already been initiated. It is very important
that the place where you receive Deeksha be very private and exclusively yours, at least for the
duration of the Deeksha.
When you sit for regular Sadhan it does not matter if you are not in your own place. The place
should provide you with some level of privacy so you will not feel constrained about letting the

physical and mental experiences or "kriyas" from happening to you during such times. If there
are other people around you who do not know anything about Maha Yoga, they might feel that
something abnormal is happening to you during Sadhan, especially if they see some of the
physical kriyas that often happen to Sadhaks. And your concern about what others might think,
might keep you at a conscious or sub-conscious level from allowing the kriyas to happen. For
this reason we ask Sadhaks not to sit for Sadhan in front of others, especially in the presence of
those who have not received Deeksha. You can sit for Sadhan in any place where you can have
some privacy and not be in the presence of others who have not been initiated.
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I sat for meditation for an hour on Deeksha (initiation) day and felt my body moving in
a circular motion during most of that time. What should I infer from this activity?
Congratulations! You observed a physical Kriya (involuntary action) that is an indication that
the divine power has begun the work of purification of your body and mind. Your Kundalini has
been awakened and it is causing certain physical Kriyas to happen.
Continue to sit for Sadhan regularly, every day for an hour, and let whatever happens, happen.
Do not try to intentionally do anything during Sadhan. Just relax your body and observe what
happens. The Prana Shakti which has been awakened will do what is needed to cleanse your
Nadis (Nadi Shuddhi). This might take the form of different types of physical movements
(Kriyas), including the type of movements you described. Such Kriyas will change over time as
you continue to do Sadhan regularly. They might include various types of Pranayams, Asanas
or Mudras, or something completely different and new. Simply surrender to the Prana Shakti
during Sadhan and allow her to do what is needed. Your role during Sadhan is to simply
observe what happens. Once the physical cleansing process is over, physical Kriyas might
stop. So do not get attached to any of the physical Kriyas you might experience. They are just a
way for Prana Shakti to cleanse your Nadis of all the accumulated effects of your past
Samskaras. Please continue to sit for Sadhan on a daily basis.
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On Deeksha day at the designated time I sat in Padmasana, steadied my body, took a
few quick breaths to quiet my mind allowing it to settle (took about 10 minutes), began
letting go to the extent I could, and prayed for Shakti to take over myself completely. As
instructed, I simply observed what was happening, however, there was not the slightest
change in anything! After I got up from the session about an hour later I prayed to Shakti
to take me over and teach me to surrender and then went about my day's work as usual.
Should I be concerned that I did not have any of the experiences others have mentioned
experiencing during Deeksha?
Actually, the Deeksha seems to have happened quite well. There is absolutely no reason at
all to be disappointed. Please be assured that the Deeksha has happened. Keep sitting for
Sadhan regularly, for one hour, and simply surrender to Prana Shakti and allow her to do what
is needed. Your role should only be that of an observer.
Sadhak's experiences vary tremendously and are based on what the Sadhak needs to have
happen for him/her to make progress. Some Sadhaks experience intense physical Kriyas while
others do not. Some experience inner peace instantly, while others might take some time. Each
of us begins with Deeksha from unique starting points, based on the accumulated Samskaras
from our present and former lives. Prana Shakti knows our unique needs and following
Deeksha, if we let her, she will guide us and do what is needed for our spiritual progress. Keep
in mind that physical kriyas are not ends in themselves; in fact they are indications that the
Prana Shakti is encountering obstacles in its process of cleaning up the Nadis (pathways for the

flow of Prana Shakti). So the fact that you did not experience any physical kriyas is not at all an
indication that Deeksha did not happen. Just keep sitting for Sadhan on a regular basis, in the
role of an observer, not a doer, and see what happens. If Prana Shakti encounters obstacles in
its purification work, physical kriyas might happen in the future, but once the physical cleansing
process is completed all physical Kriyas will most likely stop. So do not get attached to any of
the physical kriyas you might experience or get frustrated if you don't experience them. They
are just a way for Prana Shakti to cleanse your Nadis of all the accumulated effects of your past
Samskaras. A true indicator of whether or not Deeksha has happened is a gradual decline in
your attachments and aversions and a sense of peace/contentment as you continue to sit for
Sadhan on a regular basis. Nothing else is important from a Sadhak's perspective.
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MAHAYOGA - FREQUENTLY ASKED QUESTIONS

General
Deeksha (Initiation)

Sadhan (Meditation)

Rules & Restrictions

Content Updated On April 23, 2011

I live in a one room flat (apartment) which I share with a few friends. As a result I am
unable to sit for Sadhan by myself, without having anyone else in the room. Is it fine for
me to sit for Sadhan in the presence of my friends or others who have not been initiated?
A Sadhak should not sit for Sadhan in the presence of others (who are not sitting for Sadhan
themselves) as privacy is a very important element in our ability to let go of control over our
bodies. This letting go of control over the body and allowing the automatic movements (kriyas)
to happen is very important when we sit for Sadhan. The presence of uninitiated observers is
very likely to inhibit a Sadhak from truly letting himself go during Sadhan. Samudayik (group)
Sadhana with other Sadhaks is fine because all participants are involved in Sadhan themselves,
and in the absence of uninitiated observers, Sadhaks can feel uninhibited in letting go of any
control over their bodies. I would suggest that the Sadhak in this situation sit for Sadhan late at
night, when his room-mates are asleep or at other times when they are not in the flat.
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I am unable to sit cross-legged on the floor for Sadhan because of stiffness in my
body. Is it fine for me to sit for Sadhan in a comfortable chair or sofa? Are there any
limitations or issues I should be concerned about when I do so?
When one sits for Sadhan it is very important for one's body to be able to move freely and
comfortably without having ones mind worry about falling off ones seat or hitting something. For
that reason it is better for Sadhaks to sit on the floor on a soft rug covered by a plain cloth, so
they do not have their minds occupied by discomfort, or the fear of falling, or hitting something if
physical Kriyas (movements) happen automatically. One need not sit cross-legged or in any
specific way. If one is not able to sit on the floor one may sit on a sofa or chair or whatever one
is comfortable sitting on. Just make sure that your movements are as unrestricted as possible
and that your mind is not preoccupied worrying about falling off the chair/sofa or of you hitting

something. Sit in a normal, natural and simple posture and leave it up to the Mother Energy
(Prana Shakti) to do the rest.
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Is it very beneficial to do Sadhana at Brahma Muhurta (about one and a half hours
before sunrise, for example beginning at around 5:00 am if the sunrise is at 6:30 am)?
Sitting for Sadhan at any workable time, based on a Sadhak's choice, is fine. But of course,
one should not sit for Sadhan within four hours after a meal. Brahma Muhurta is a particularly
auspicious and favorable time to sit for Sadhan. At that time, having just woken from sleep, our
bodies are well-rested and fresh, and we have been removed for several hours from our day-today worldly affairs. This makes it somewhat easier for our minds to become calm and enables
us to get into a meditative state somewhat quicker. But, any workable time, other than within
four hours after a meal, is fine. Incidentally, we should never "do" Sadhana. We should just "sit"
for Sadhan/Sadhana and let the Prana Shakti (Mother Energy) do what it needs to do. Our role
during Sadhan is to just sit and to observe.
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I have been trying to follow the instructions for an Introductory Study of Maha Yoga.
As suggested, I keep my body relaxed and try to observe my breathing. However, after a
short while my mind gets distracted and I start thinking about all kinds of things. How
can I keep my mind from getting distracted and to keep observing my breathing for
longer periods?
It is very important for Sadhaks not to try to control their minds or their thoughts. Just as you
observe your breath, observe your thoughts. As a thought arises, let it arise. Just observe it. The
thoughts that arise are the result of past actions (Karmas) which result in the attachments and
aversions stored on our "hard disks".
During Sadhan, these thoughts arise as the processes for cleaning our hard disk begins. Just
observe a thought as it arises, do not attach your mind to it, and just let it go. As you let a
thought go another might come. Observe it as well, and let it go. This is just like standing on the
side of a street observing the cars as they come and go. Gradually, the traffic will thin out and
the moments between one thought going away and the next thought coming will begin to
increase. These are the moments of calmness and bliss. When the hard disk of our attachments
and aversions is cleaned through regular Sadhan, deep meditation will automatically follow and
you will realize your true nature. This is essentially what Bhagwan Shri Krishna conveyed to
Arjuna in the Bhagwad Geeta.
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Will Naam Japa (chanting of the name of God) help me meet my Aaradhya Daivat
(favorite form of God)?
Naam Japa of Aaradhya Daivat or any Japa (chanting) is helpful in calming ones mind. Any
Japa without any specific Pranav (Aum) can be performed anywhere and at any time. However,
Japa of specific Mantras, or those with Pranav in them, should not be done at any random place
without following the purification norms specified. For example, "Digambara, Digambara Shripad
Vallabha Digambara" or "Hare Ram, Hare Ram, Ram Ram, Hare Hare" can be chanted
anywhere because these Mantras do not include the Pranav sound. It is important to remember
here also that when sitting for Sadhan, Sadhaks should never "do" Naam Japa or anything else.
If Naam Japa "happens" automatically during Sadhan, that's fine, but please refrain from being
the "doer" during Sadhan.

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I have heard that Naam Japa (chanting of the name of God) should be obtained from
one's Guru. Does this mean that one should not chant the Naam (name) of one's choice?
Does one have to be careful about the Laya (speed and frequency) of chanting? Is it okay
to chant mantras such as "Digambara, Digambara Shripad Vallabha Digambara" without
Guru's advice? Etc. etc.
Questions such as the above have been answered in previous issues of "Self Awakening";
but in the interest of clarifying this and other such issues which keep coming up, here is the
answer to this and similar other questions.
It is very important to remember that the Maha Yoga approach does not require or ask the
Sadhak to do anything. He is not asked to perform intentionally any of the Yoga practices such
as Asanas, Mudras, Naam Japa, etc. All he is asked to do is "sit" for Sadhan, to relax his body,
surrender to the Mother Energy and to observe his normal breathing.
If during Sadhan he finds himself automatically engaging in Naam Japa or Asanas or Mudras,
or any of the other Yogic practices, he should let them happen and just play the role of an
observer. It is important for him to let happen whatever happens automatically, but not
intentionally do anything. Further, the question related to a Sadhak receiving a Mantra from P.
P. Kaka Maharaj does not arise. P. P. Kaka Maharaj gives Sankalpa Deeksha (initiation by
means of thought/intent), not Mantra Deeksha. During Sadhan, if a Sadhak finds himself
automatically chanting a Mantra, he has nothing to worry about in terms of whether it is the
right Mantra for him or is the frequency of his chanting right, etc. He can rest assured that when
he surrenders his body and mind to the Mother Energy during Sadhan, She will not allow any
harm to come to him. A Sadhak should always remember that he is not the doer" when he
sits for Sadhan; it is the Mother Energy which automatically makes things happen for the
Sadhak's spiritual progress.
Of course, at other times besides Sadhan, a Sadhak may chant a Mantra to calm his mind, if he
wants to do so. As has been explained previously, Japa of Mantras without the Pranav (Aum)
sound can be performed anywhere and at any time. So a Sadhak can perform the chant
"Digambara, Digambara Shripad Vallabha Digambara" anywhere. However, Mantras with the
Pranav sound should not be performed without following the norms specified; and there is
literature available on this topic, including a book by Mr. V. K. Phadke. We, however, do not
have any specific guidance on this topic. The Maha Yoga path we follow involves the Sadhak
surrendering to the Mother Energy during Sadhan and letting things happen, not doing
anything specific.
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I am doing Purva-abhyas (introductory approach to Maha Yoga) and when I sit for
Sadhan I try to follow the instructions of observing my breath, etc. However, while I can
feel my breath when I inhale (because it is cool) I cannot feel it when I exhale. Kindly
advise me on how I can concentrate on my breath. Further, when I sit cross-legged for
Sadhan, I am unable to relax my thighs and my back muscles. I also try to keep my spine
erect when I sit. Please advise me on how I can relax my body when I sit cross-legged for
Sadhan.
A Sadhak following the Maha Yoga approach should not consider himself the "doer" during
Sadhan. Whether it is Sadhan after having received Deeksha or as Purva-abhyas, all a Sadhak
should do during Sadhan is to close his eyes, sit, relax his body and observe his automatic
breathing or Kriyas (physical or mental movements) if they happen.
A Sadhak who has received Deeksha might have physical kriyas happen to him during Sadhan.
His role is to just be the observer of those kriyas, not consider himself the doer. A Sadhak sitting

for Purva-abhyas may not have kriyas happen to him (most likely not in the initial stages of
Purva-abhyas), so he should just sit in a relaxed position, close his eyes and observe the
natural intake and exhalation of his breath or Prana. He should not do any specific type of
Pranayam (structured breathing), but just let his automatic breathing happen, and he should just
observe the breathing process. If distracting thoughts arise, he should not do anything other
than redirect his attention back to observing his automatic breathing. He should not try to
"concentrate" his thoughts on anything, not even on his breathing. He should just be an
"observer". Therefore there is no need to "feel" your breath as it goes in and out. Just be aware
of your body as you automatically inhale and exhale.
The natural breathing process is an involuntary process, so the Sadhak cannot consider himself
as the intentional "doer" of his own automatic and involuntary breathing. By putting himself in
the observer role of his own automatic and involuntary breathing, the Sadhak is taking the first
step toward letting his Prana Shakti be the doer during Sadhan and himself being just the
observer. This is an important step toward letting go of his ego and the conscious control over
his body and mind. Only when he begins to do that will the Sadhak begin to get a feel for the
Chaitanya Shakti that resides in us all. This is not just something to be read, it has to be
experienced by sitting for Sadhan, whether as Purva-abhyas or after Deeksha.
About your posture during Sadhan we suggest that the Sadhak sit cross-legged on a
comfortable asana, close his eyes, relax his body and observe his automatic breathing. The
Sadhak should not try to keep his spine erect/straight at all. Just sit comfortably on an asana,
cross-legged or otherwise and relax your body. Let your neck and spine be relaxed. If your leg
muscles hurt if you try to sit cross-legged, then just sit comfortably without crossing your legs.
The idea is to get your attention and direction away from your body, so trying to keep the spine
erect, etc. and making your body do something specific is entirely unnecessary and in fact
counter-productive. If during Sadhan you automatically and involuntarily find yourself doing
some kriyas such as specific asanas or Pranayams, i.e. such kriyas start happening, then that is
fine as long as you just observe the kriyas and don't willfully do them.
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I have recently received Deeksha, but when I sit for Sadhan I do not have Kriyas
happening to me. I have been told to observe what is happening, but if I do not have
physical kriyas happening to me what should I observe?
After Deeksha (initiation) a Sadhak should "sit" regularly for Sadhan for about 1 hour every
day. He should not consider himself the "doer" during Sadhan but should play the role of an
observer. If any kriyas such as Asanas, Pranayams, Mudras or Bandhas happen to him he
should let them happen and he should just observe them. If specific physical kriyas do not
happen, he should not be concerned about that because he is not the doer. He should just
observe the kriya that happens to all living beings, which is his normal and automatic breathing.
He should observe his breath, which is the physical manifestation of Prana Shakti (Mother
Energy) as it goes in and out of his body. He should not try to control it or "do" Pranayam; just
observe his normal breathing process. If a certain thought arises as a distraction, he should
gently redirect his attention to his breathing. This will automatically result in his letting go of that
thought. Over time he will find himself observing his thoughts, eventually leading to observing
the interval between thoughts. When he begins to do that, i.e. be the observer during the
thoughtless state between thoughts, he will begin to get a glimpse of true enlightenment.
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While doing dhyan, many times my body vibrates up and down uncontrollably as if I
am a pneumatic drill (of the kind used to break rock). At times my breath gets choked and
I feel that my head is going to burst outwards. What are these kriyas and what could be
their purpose?

All Kriyas of various types are manifestations of the Mother Energy. A Sadhak should see
them just as an observer or onlooker, not a doer. These are automatic activities manifested by
the Mother Energy and should not cause any concern or fear.
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What is the third eye? How does it open? What happens after the third eye is opened?
Does the opening of the third eye result in the sadhak getting everything he needs to
get?
This is a higher stage of Sadhana/meditation where the Sadhak is experiencing some activity
in his/her Ajna Chakra in the middle of the eyebrows. Once the Mother Energy (Kundalini) is
activated she will give the Sadhak all the experiences he/she needs. The Sadhak should simply
sit for Sadhana as an observer, without any material or specific spiritual desires or expectations.
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Often during Sadhana, Pranayam takes place automatically, but it does not follow any
prescribed time ratios such as 1:4:2 for Poorak, Kumbhak and Rechak i.e. drawing in of
the breath, holding it in and letting it go. In some Yoga scriptures it is said that Pranayam
if not performed properly, can have deleterious effects on the body and the mind. Should
I be concerned about experiencing such automatic but irregular Pranayam, or will the
Divine Shakti protect me from any bad effects?
It is very important to understand that in Maha Yoga the Sadhak should not be doing
anything intentionally during Sadhana, whether it is Pranayam or any other Kriya. Kriyas,
including Pranayam, happen automatically during Sadhana and are "done" by the Mother
Energy of her own course. Any such automatic Kriyas that happen without the ego of the
Sadhak being involved will not in any way harm the Sadhak. If on the other hand, a Sadhak
intentionally "does" Kriyas or Pranayam, instead of letting them just happen automatically, then
there is a risk that the improper "doing" of Kriyas can create ailments or other difficulties. During
Sadhana the Sadhak should just surrender to the Mother Energy and let her take over. Any
Kriyas, including Pranayam, that happen (not "done) during Sadhana will contribute to the
process of self-purification and will eventually lead to bliss.
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During Sadhan, I occasionally see what I think is the bindu, i.e. a very tiny spot or dot,
sometimes when my eyes are closed and sometimes when my eyes are open. Mostly it is
blue in color but sometimes of a different hue and color. If I am only subconsciously
aware of it, it may stay for 3-4 seconds but as soon as I become aware of it and try to see
it, it disappears. What is it that I am seeing and what is its significance?
In Maha Yoga, different kinds of lights/sparks and dots (bindus) of various colors are often
seen by Sadhaks during Sadhan. The duration of such experiences and the harmony of colors
seen are in the hands of the Almighty, and hence should not be emphasized. However, such
experiences are fortunate events and are clear signs that the Sadhan is progressing quite
nicely. I pray to my Lord Gurudev that you have good and continuous progress in your Sadhan.
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I do Sadhana regularly for 30 to 40 minutes everyday. But I do not get any of the divine
experiences I have heard others describe, or are written in books about Maha Yoga. And
even after doing Sadhana, sometimes I experience an unexplained fear in my mind.
Please advise.

You should continue to sit for your Sadhan regularly, keeping your body totally relaxed, just
observing your natural and automatic breathing and whatever physical and mental activities
(kriyas) happen to you. You should not "do" anything during Sadhan, but let whatever happens
happen automatically. Sit for Sadhan with a prayer for total surrender and leave everything else
that happens to the Mother Energy or Prana Shakti.
It is very important to keep in mind that each Sadhak's experiences are unique and will depend
to a large extent on one's Karma and the diligence with which one sits for Sadhan. There is a
tendency for Sadhaks to dwell on what experiences they are having and which ones they aren't,
and being concerned that they are not making appropriate progress if they are not experiencing
all the experiences they have read about in books and magazines. This is very counterproductive because it is not at all necessary for each Sadhak to get all or any of the experiences
one reads about in books and magazines.
It is very important to remember that experiences during Sadhan are not ends in themselves but
are only the means by which the Prana Shakti achieves the specific type of spiritual purification
needed by you. So you will only experience those activities/feelings/sensations that are uniquely
essential for your spiritual progress. Focusing on the experiences themselves will only lead to
enhancing one's ego or to an unnecessary feeling of despair, both of which will detract from
making further spiritual progress. It is important for you to observe your automatic breathing, be
aware of what you are experiencing, and enjoy those experiences that are pleasant or blissful,
but not dwell too much on the experiences per se.
Whatever fear you are experiencing is all a part of the Kriyas that happen, and which are unique
to each individual depending on his/her needs. These Kriyas remove the effects of past Karmas
(actions) and will quit occurring as the negative effects of past Karmas get erased through
regular Sadhan. As one makes progress in ones Sadhan, meditation experiences will become
more stable and peaceful. Gradually, only finer and subtle movements of Prana (Mother Energy)
will be experienced leading to a profound sense of calmness and bliss. Rest assured that if you
are diligent in sitting for Sadhan regularly, the awakened Kundalini Shakti will also be doing her
job of spiritual purification with great diligence.
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Why are Kriyas (physical or energy/pranic movements) different for different Sadhaks
when it is the same energy (Kundalini Shakti) that is awakened in all?
Although the energy that is awakened, the Kundalini Shakti, is the same in all Sadhaks, each
Sadhak comes with different initial conditions. No two individuals have the same spiritual basis
and Samskars (attachments, aversions and other characteristics that result from past Karma).
Because of this, each individual comes with a different and unique "hard disk" and therefore the
"cleanup process" required for each one of us is different. The Kriyas that arise during Sadhan
are nothing more than manifestations of this "cleanup process, therefore the Kriyas that
each Sadhak experiences are unique to his/her needs. As the cleanup process continues the
Kriyas experienced also change, becoming increasingly subtle as the Sadhak becomes more
and more clear about his/her true nature.
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Since receiving Deeksha recently I have been doing Sadhana daily and have devotedly
followed all restraints and rules. However, I have not yet had any feeling of rising
currents of energy or other such extra-ordinary experiences. I know you will think I am
being too impatient, but I was wondering how long it would take for such feelings and
experiences to begin. I request your constant blessing and prayer to Mother Kundalini to
give me speedy progress in my spiritual journey.

Experiences during Sadhan will vary from Sadhak to Sadhak depending on the individual's
accumulated Samskars from this and previous lives. A Sadhak should sit for Sadhan (not "do"
Sadhan) without any expectations of specific or general experiences or Kriyas. Having such
expectations will, in fact, obstruct the free flow of Prana (energy) and retard progress. One must
be patient and be thankful to the Gurudev who has bestowed the gift of Shaktipat Deeksha out
of compassion, without any consideration of whether the seeker is deserving of the Deeksha or
not. As you allow the Shakti to do her work by surrendering to her completely and without
judgment, you will gradually begin to see progress.
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During Sadhan I sometimes find myself getting sleepy. I am not sure if it is true sleep,
but I seem to nod off which sometimes disrupts my Sadhan. Is this some kind of an
obstacle ("Vighna) to progress? How should I best deal with it?
If you feel sleepy during Sadhan, let "sleep happen. There is nothing wrong in allowing it
to happen. It is also a "Kriya" and you should just accept it without any guilt. Sometimes such
sleep is useful in removing certain obstacles to progress in the brain itself; therefore such
sleepiness should be taken to be an automatic sign of progress. When your sleepy mode ends
just continue with your ongoing Sadhan.
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Guruji, how should we judge whether we are making progress in our Sadhan?
A simple way to judge our progress is - if our wants and desires have begun to reduce, then
we can be sure that our Sadhana is on the right track. The effect of Sadhana is similar to that of
pouring pure water into a pot full of mud. When you start pouring pure water in the pot, the mud
starts flowing out and the turbidity starts reducing. Finally, a time will come when just pure water
will remain in the pot. If we sit for Sadhana daily, the pure water of Sadhana will continually be
poured into the muddy water within us. And, since the Shakti - i.e. Mother Energy - has entered
the body, it will certainly continue the purification process. It doesn't depend on our specific
actions or Kriyas. Just look inside, and you will know that Sadhana is going on and that you are
progressing. Reduction in wants and desires, and reduction in the force or intensity of wants
and desires, are clear indications of progress. It might take some time, but it will certainly
happen.
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Is it possible to know how much progress one has made on the path of achieving
Samadhi? For example, is it possible to know which Chakra ones Kundalini has
penetrated?
When we try to assess our specific spiritual progress we put ourselves in the position of a
judge, for which most of us are not truly qualified. A simple way to assess our progress is: if our
attachments (wants and desires) and aversions have begun to reduce then we can be sure that
our Sadhan is on the right track. Just look inside yourself and honestly judge if your attachments
and aversions are reducing or increasing and you will know whether or not you are making
progress. As one saintly lady told a Sadhak who was interested in finding out about his spiritual
progress "A flower never asks others about how beautiful or fragrant it is, those who experience
its beauty and fragrance know.
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Is it fine for Sadhaks to meditate while travelling? If so what precautions should a

Sadhak take?
Sadhaks who are in the early stages of Maha Yoga often have physical Kriyas (involuntary
body movements and actions) as the Mother Energy is in the process of purifying the physical
Koshas (layers surrounding the Sadhaks Prana Shakti or true self). It would therefore be
unwise for Sadhaks in the early stages of Maha Yoga to sit for Sadhan while travelling, because
other travelers might not understand what's going on and some of them might be
inconvenienced because of the Sadhak experiencing physical Kriyas.
As a Sadhak progresses on the path of Maha Yoga, he will find that he automatically becomes
calm and stable during Sadhan and the physical Kriyas disappear altogether or get markedly
more subtle. When he is at this stage, a Sadhak could just close his eyes while travelling and
experience and enjoy the blissful and calm inner flow of Prana Shakti (Mother Energy). In case
he senses a physical Kriya beginning to happen, he can just open his eyes and come out of
Sadhan. So, it is difficult to answer this question on a generalized basis applicable to all
Sadhaks. A Sadhak will have to decide for himself based on the nature of his Sadhan whether
or not to sit for Sadhan while travelling.
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Is it okay to meditate while lying on the floor?
Sadhan is basically the Puja (worship) of ones true self or Prana Shakti, therefore you should
approach it with some devotion, and as far as possible sit for it as prescribed by the Guru. So,
when you sit for Sadhan you should begin by sitting in a comfortable and relaxed position,
preferably on an Asana (e.g. a thin mat or rug covered with a white sheet) on the floor. This way
you can avoid/minimize hurting yourself in case you have physical Kriyas you may not be able
to control. (If you cannot sit on the floor, sit in a comfortable chair with arms so as to keep
yourself from falling off the chair if uncontrollable physical Kriyas happen.)
Once your Sadhan begins and you find yourself lying on the floor as part of a physical Kriya that
is happening to you, by all means allow it to happen. What happens during Maha Yoga Sadhan
is autonomous and automatic, so you should let it happen even if you find yourself lying on the
floor. Your role during Sadhan should be that of an "observer, not the "doer.
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I often get angry, and because it is not a good emotion to have, I get depressed
afterwards. How can I convert the negative energy of such emotions into a positive one
that enhances my spiritual development?
Negative emotions such as anger, fear, certain types of aversions as well as some strong
attachments, have deep seated roots and are often present in individuals from birth. Such
emotions get further amplified by experiences one has in ones current life, but they often tend to
get suppressed because of societal mores. That does not mean they disappear, they often lie
lurking just below the surface, and unless they are dissipated in a constructive way, they will
shape a person's ongoing current life as well as contribute to his Samskaras (accumulated
impressions) which will determine his onward journey even beyond this life.
The practice of Sadhan in Maha Yoga works to constructively dissipate such deep-seated
negative emotions through automatic physical and pranic Kriyas (movements), but sometimes it
results in bringing such emotions as anger and fear to the surface. Please do not get attached
to such emotions or get dismayed and depressed because of them. The Sadhan is just bringing
them to the surface in order to dissipate them so you can eventually be rid of them. Diligent and
sustained Sadhan will get these emotions out of your system for good, thus rendering them

incapable of affecting your spiritual journey. So continue to sit for Sadhan regularly and on a
sustained basis and you will gradually find yourself losing your anger, fear, aversions and
attachments.
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I practice Siddha Yoga daily for an hour. Is there anything else I should be
concentrating on?
Regular and diligent Sadhan, as you seem to be practicing, is the key to progress on the
path of Maha Yoga. When you sit for Sadhan, you should not be doing anything intentionally, but
you should have an attitude of surrender, both of your body and your mind, to the Mother
Energy. This is Ishwar Pranidhanatwa, or surrender to the Divinity within you, the most important
of Patanjali's Yoga Sutras. Having surrendered to the Divinity within yourself, all you have to do
is to observe the physical Kriyas (involuntary movements) if they happen and/or the internal
surges of Prana Shakti (Mother Energy), the external manifestation of which is your automatic
and involuntary breathing. So, there is no need to concentrate on anything, just surrender totally
to the Divinity within you and observe what happens. If you find Sadhan pleasurable and blissful
you can sit for Sadhan for a longer period than an hour, or sit twice a day for that matter, if time
permits.
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I understand that we should sit for Sadhan for one hour every day. Should I do this by
having an alarm set for one hour? Or should I sit for Sadhan and pray that the Shakti will
make Sadhan happen for the required time? Since I usually sit for Sadhan in the
morning, following which I have to go work, how can I best time my Sadhan?
We recommend that Sadhaks sit for Sadhan for at least an hour each time they sit because
an hour provides enough time for a Sadhak to let go of his body and his mind, to surrender to
the Divine within himself, to observe the subtle internal movements of Prana Shakti as it works
on eliminating the Koshas (layers) which keep him from experiencing his true self, and to enjoy
the bliss and calm that come from actually experiencing it. We urge Sadhaks to do this daily so
they can make rapid spiritual progress and have more prolonged and regular experiences of this
bliss. If a Sadhak really begins to enjoy the blissful state, there is nothing to keep him from
sitting for Sadhan for longer than an hour and perhaps even more frequently than once a day.
With this in mind, we do not recommend using an alarm to time your Sadhan. However, if the
time you can devote to Sadhan is restricted due to other commitments, you may use an alarm,
especially if it will make it easier for you to relax and to let yourself surrender to Prana Shakti
during Sadhan without worrying about being late for work.
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I have been sitting regularly for Sadhan for many years with a typical Sadhan session
lasting for about 45 minutes to an hour. More recently, however, I have been getting the
urge to get up and end my Sadhan after just five or ten minutes. What should I do about
this recent development, because I would like to continue to be able to sit for Sadhan for
longer durations as I had been in the past?
Sadhaks do sometimes experience such situations when they feel that their Sadhan does
not last for as long as it did before, or the experiences they have during Sadhan are not the
same or as intense as they had in the past. These are obstacles (Vighna) to Sadhan; and the
best way to deal with them is not to get too distracted by them but to continue to sit regularly
and diligently for Sadhan.

One thing you might try when you get the urge to get up is to direct your attention to your normal
and automatic breathing. If you still feel like getting up, just ignore that feeling and redirect your
attention back to your breath, and continue to sit for Sadhan. Continued Sadhan is the only way
to overcome this obstacle. Gradually your Sadhan will get back on track and you will continue to
progress spiritually. As long as you continue to feel the peace and calmness during Sadhan and
during the rest of your day, you can be assured that you are on the right track.
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I am doing meditation for the past one year. I do experience different vibrations in my
body, but still my mind is not calm. What might be the reason and what should I do about
it?
To begin with, you should not think of yourself "doing" meditation. You should just sit for
Sadhan and let meditation (Sadhan) happen. Your role during Sadhan is to just observe any
Kriyas (activity), physical or mental, that happen without getting attached to them. If you find
vibrations happening in any part of your body just observe that phenomenon without becoming
attached to it. Let these Kriyas happen and as thoughts about them arise, just let them go. The
key is to let go of your body awareness and also to let go of your mental attachments. As you
gradually find yourself in the observer role, both in terms of observing your body (physical
Kriyas) without any attachment, and also your mind, you will begin to experience a sense of
calm and begin to identify yourself with that "observer" which is your true self.
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Is it more effective if sit for meditation near or in the physical presence of the Guru?
Maha Yoga Deeksha (initiation) comprises of Shaktipat, the transmission of Guru Tatva
(spiritual essence of the Guru) from the Guru to the Sadhak. It is important to keep in mind that
after Deeksha, the Guru Tatva will always be with the Sadhak regardless of whether or not he is
near or in the presence of the Guru. And the Guru Tatva in the Sadhak is imperishable.
So if you believe that the Guru is always with you, there is no reason to think that you need to
be in the presence of the Guru during Sadhan. The physical presence of the Guru may enhance
the Sadhan for some Sadhaks whose mind-stuff gets calmed by such presence. However, for
some other Sadhaks the very presence of the Guru might cause their minds to become
preoccupied with the thought of being in the presence of the Guru, and it might keep them from
reaching the calm state that happens during Sadhan. So please do not be very concerned about
sitting for Sadhan in the presence of the Guru. Just remember that the Guru is always with you
and the important thing is to sit for Sadhan diligently and regularly.
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Is it important to chant Stotras (prayer verses) regularly or is it more beneficial to use
that time for Sadhan?
Sometimes the chanting of Stotras can be beneficial in calming the mind, especially if it
results in bringing the Sadhak closer to the Guru Tatva (spiritual essence of the Guru). But the
intentional and active recitation of Stotras will require a Sadhak to read them from a book or
recite them from memory, both of which will put him in the role of a "doer" and his mind will
become occupied with that activity.
In the Maha Yoga approach, the more time we devote to Sadhan, wherein we put ourselves in
the observer's role rather than in the "doer" role, the more rapid our spiritual progress. So sitting
for Sadhan is preferable to chanting Stotras. If the recitation of Stotras or Mantras (chants)
happens automatically during Sadhan as a Kriya (action without intention or ego-involvement)

then the Sadhak should just let it happen and observe it as a Kriya that will bring him closer to
Guru Tatva.
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I have been practicing the introductory approach to Maha Yoga as you have urged
non-Dixits (those who have not received formal initiation) to do. However, over the past
few days, every time I sit for Sadhan I begin to develop a cough after a short while. Am I
doing something wrong which might be causing this to happen, and what should I do
about it?
If you follow the instructions for the introductory Maha Yoga approach (as described on page
15 of Self Awakening e-newsletter Volume 1, Issue 4, May 2009, link:
http://www.mahayoga.org/newsletter/Self Awakening Vol 1 Issue 4.pdf ) you are doing nothing
wrong.
If the cough occurs only during Sadhan then it is most likely happening as a part of the
purification process that is caused by Sadhan. Think of it as an involuntary physical Kriya
(action) that might be essential for the cleansing of your body and/or mind. Such physical Kriyas
often happen as the Mother Energy purifies the body and removes the "Kachra" (accumulated
dirt) of past Samskaras. Continue to sit for Sadhan and do not be deterred by such minor
discomforts. Diligent practice of the introductory approach will bring you good results eventually.
You may consult a doctor and take appropriate medication if the cough and cold persist and
continue to occur when you are not sitting for Sadhan.
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Recently, my responsibilities at work have increased significantly and this has
seemed to affect me both physically and mentally. I sit for Sadhan every morning but I
find myself getting preoccupied with thoughts about my work, even during Sadhan.
Because of this, when I get up from Sadhan I feel increasingly guilty that I am not making
sufficient progress during Sadhan. Please grant me your blessings (a booster dose?) so
that Mother Energy will give me the courage, patience and resilience to deal with my
situation and to make further progress.
About your other concern that the new responsibilities at work are affecting your Sadhan,
please remember that you can't actively "do" anything during Sadhan to suppress such
thoughts. You should not consider yourself to be the Karta or "doer" during Sadhan. Your role
during Sadhan should just be that of an observer who has surrendered to his Prana Shakti. Just
observe such thoughts as they arise and not dwell on them but just let them go.
If you find it difficult to be an observer of your thoughts, you can turn your attention during
Sadhan to observing your natural kriya of normal and automatic breathing (Prana) when such
thoughts arise. Doing so will automatically get you away from such thoughts, although they may
continue to arise subsequently. When they do recur, turn your attention back to your normal
breathing. Over time you will be able to observe your thoughts as they arise and to let them go.
The interval between one thought going away and the next thought arising is the time of calm.
Regular Sadhan will gradually increase the duration of such intervals, leading to a calming of
your mind and the bliss that comes with it.
Also, since you are not the "doer" during Sadhan, there is nothing for you to feel guilty about!
The only "doing" you need do during Sadhan is to sit, surrender to the Prana Shakti, and
observe her doings. None of these require any intentional activity on your part, either physical or
mental. I pray to my Gurudev for you to have good progress during your Sadhan. But once you
have received Deeksha and the Kundalini Shakti (Mother Energy) has been awakened, one

does not need any further booster doses. Just sit for Sadhan and let the Mother Energy do what
is needed for your progress!
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I sit for Sadhan regularly. What else can I do to make more progress towards
achieving the goal of Atma-Sakshatkar (self-realization)?
Atma-Sakshatkar is the final stage on our paths to achieve spiritual bliss. It is best achieved
by sitting for Sadhan and experiencing it on a regular and diligent basis. No special efforts need
be made as the Mother Energy (Chaitanya/Prana Shakti) is the Master of Maha Yoga Sadhan
and she will eventually take you to Self Realization. If you have the time available, you can sit
for Sadhan more often than you do now. By doing so you will allow more opportunities for Prana
Shakti to do what is needed for your spiritual progress.
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How can I control my mind during Sadhan so it does not wander from one thought to
another?
You should not try to control your mind or your body during Sadhan. Attempting to do so will
only make the Sadhan ineffective and frustrating. Please remember that you are not to "do"
anything intentionally during Sadhan other than to sit in a relaxed position, close your eyes, and
observe the automatic breathing or other physical or mental kriyas (actions) that happen.
The automatic breathing that happens is the outward manifestation of Prana Shakti (Mother
Energy) and it is a kriya that happens to all living beings. As you observe your automatic
breathing during Sadhan, you might notice that a thought has arisen in your mind. This very act
of observing the thought puts you in the position of being a Sakshi (observer/witness), at least
for the short duration you spend observing the thought. Do not willfully try to suppress the
thought. Attempting to do so will only cause you to dwell further on that thought or another one
that follows. Instead, simply direct your attention to your automatic breathing and when you do
so you will realize that the thought has gone away. After a while another thought might arise.
Once again move your attention to your automatic breathing and you will find that the new
thought too has been let go. Gradually the time intervals between one thought having been let
go and a new thought having arisen will begin to increase. These intervals are the moments of
bliss and calm which is the essence of Sadhan.
The key to Maha Yoga Sadhan is complete surrender to Prana Shakti. The mental and physical
kriyas (activities) that happen during Sadhan should simply be observed. Trying to control them
will only make the surrender incomplete. Surrender to Prana Shakti and let her do what is
needed for your spiritual progress; simply observe her doing!
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MAHAYOGA - FREQUENTLY ASKED QUESTIONS

General
Deeksha (Initiation)
Sadhan (Meditation)

Rules & Restrictions

Content Updated On April 23, 2011

Although I have given up eating fish, meat, onion and garlic, there are a few
occasions when I am forced to eat preparations where onion and garlic are used,
especially when I go for social occasions such as weddings, birthday parties, visits to
friends and relatives or an occasional visit to a restaurant. Though I scrupulously avoid
non-vegetarian food, I sometimes cannot avoid food, which though vegetarian may
contain onions and/or garlic. What is the remedy for this?
Dietary restrictions and other rules are for Sadhan being safe and efficient and for achieving
good and timely results. Therefore, the effectiveness of Sadhan will be better if one avoids
eating non-vegetarian food and onion and garlic. There are many vegetarian foods such as rice,
bread, milk, and milk-based products such as curd/yogurt, dals/pulses and lentils which can be
eaten instead of non-vegetarian foods. Onion and garlic can be replaced by flavorful spices,
chilies, etc. The strict observance of rules and restrictions will be rewarded by the Mother
Energy in good coin through rapid spiritual progress. I pray to the Almighty to help all Sadhaks
in this matter.
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Milk and milk products such as curds, buttermilk, ghee, etc., though from animal
origin are considered acceptable for consumption by Sadhaks. What about eggs and egg
products? Nowadays most of the eggs from poultry farms are not fertilized i.e. they
would not hatch even if kept in an incubator. Can such eggs be considered as
vegetarian?
Eggs are not considered as vegetarian (or Satvic) food, even if they are not fertilized. All
eggs should therefore be avoided. However, the consumption of milk, especially milk from
cows, is considered favorable for progress in Sadhana.
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Is it fine for women to read Guru-Charitra? And are there any benefits from reading it
aloud?
The original Guru-Charitra was written in the form of Mantra. Mantras are generally chanted
aloud, and through their sound patterns and the vibrations they create in the body and mind of
the chanter, they are imbued with spiritual and physical powers. P. P. Swami Vasudevanand
Saraswati Maharaj (Tembe Swami) specified that women should not read the Guru-Charitra in
its original form since reading it can create certain health-related problems. This has been
corroborated by women who have attempted to do so. There is a version of Guru-Charitra
known as "Saptshiti Guru-Charitra Sar, written by P. P. Swami Vasudevanand Saraswati
Maharaj himself, which can be read aloud by all. The suggestion that women should not read
aloud the Guru-Charitra in its original form has nothing to do with the spiritual status of women
and men. It has only to do with their physical and physiological differences.
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Is it permissible for an initiated person to cook and serve food prepared with onion
and garlic to other members of the family/ friends/ relations, etc. who are not initiated
into Shaktipat? (Of course, the initiated person does not eat onion and garlic).
Restriction on eating onions, garlic and non-vegetarian food apply only to Sadhaks

(initiates). As members of families and members of society, Sadhaks will of course have
ongoing interactions with others who are not initiated into Maha Yoga. So there are no
restrictions on Sadhaks cooking and serving food containing onion, garlic and/or non-vegetarian
ingredients to others who have not been initiated.
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I have taken Deeksha, but due to a severe case of diabetes my doctor has advised me
to include eggs and chicken in my diet. Please advise me on what I should do.
If your health needs require you to consume food that is considered detrimental to Sadhan
but is prescribed by your doctor, you should feel free to follow your doctor's prescription. While
your inner faith and confidence in Maha Yoga might move you toward ignoring your doctor's
prescription, you need to keep in mind that health is paramount for maintaining a sound body.
And although one cannot make generalized statements on this topic, it is best to follow your
doctor's advice in the interest of your health.
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I have received Deeksha a few years ago and now my sister is interested in receiving
Deeksha. However, I am concerned she may not be able to strictly observe all the
restrictions described in the Deeksha form, especially those concerning the
consumption of onion and garlic. She is a housewife and in that role she prepares meals
for her family. She is concerned that she might have to prepare her meals separately if
she had to follow the restrictions on the consumption of onion and garlic and is
therefore somewhat less enthusiastic about receiving Deeksha. I do not want her to not
take Deeksha only for this reason. Will it be acceptable for her to not eat onion and garlic
on purpose except when she has to in preparing meals for her family? Please guide me
on this issue.
It seems from your questions that you are more interested in having your sister receive
Deeksha than she is. Your sister needs to have a keen desire to receive Deeksha on her own;
enough to be willing to do what it takes to avoid consuming onion and garlic. Preparing food
with onion and garlic for others in her family will not pose a problem for her Sadhan at all. There
are many Sadhaks who prepare food for others without consuming onion and garlic
themselves.
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With all due respect to our Vedic traditions, I would like to know about the importance
of Sadhaks avoiding the consumption of onion and garlic.
The consumption of Sattvik (spiritually enhancing) food improves a Sadhak's progress along
the path of Maha Yoga whereas the consumption of Rajasik (action/activity promoting) and
Tamasik (ignorance/laziness promoting) food such as meat, onion and garlic retards it.
Practically, the more Sattvik a Sadhak's diet, the more easily will he find himself reaching a
calm state during Sadhan. It has been found that the consumption of non-vegetarian food,
onion and garlic causes a higher degree of mental activity in a Sadhak and creates
unnecessary attachment to food. This causes an increase in the incidence of random thoughts
arising during Sadhan, which can be very distracting and results in a Sadhak taking a much
longer time to achieve a calm mental state during Sadhan, thus significantly retarding a
Sadhak's progress.

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Is it okay for a Sadhak who has received Deeksha to donate blood?
Blood donation is fine if a Sadhak's medical condition allows him to do so.
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Is it okay for a Siddha/Maha Yoga Sadhak to do Rakta Muksha, or is it forbidden?
Rakta Muksha is an Ayurvedic practice of blood-letting, usually done by attaching leeches to
rid the body of certain types of toxins. Maha Yoga does not have a point of view, either for or
against this practice. If a qualified physician or medical authority has prescribed it for a
Sadhak's health and it is in conformity with the local laws, then a Sadhak is free to undergo it, if
he so desires.
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I am a heartfelt seeker who would love to receive Shaktipat Deeksha. However, I have
certain medical conditions that make it hard for me to quit eating meat or eggs. For the
past several months I have been working on reducing my egg and meat consumption
and in fixing my medical problems, which would enable me to become a complete
vegetarian which is a whole hearted intention of mine. May I still qualify to receive
Shaktipat Deeksha?
Glad to read that you are an earnest seeker and are sincerely interested in receiving
Shaktipat Deeksha (formal initiation into Maha Yoga). But for the Deeksha to be fully effective,
Sadhaks need to abide by the rules and restrictions prescribed, because only by doing so can
they reduce the Rajasik and Tamasik tendencies which drive us to physical and mental
hyperactivity or indolence depending on which of those two tendencies is dominant. Both these
tendencies will work against the effectiveness of Deeksha, will significantly retard progress
following Deeksha, and frustrate you because of lack of progress.
Since you are unable to follow the food restrictions needed to receive formal Shaktipat Deeksha
at this time, I would suggest that you begin practicing the Introductory Approach to Maha Yoga
(as described on page 15 of Self Awakening e-newsletter Volume 1, Issue 4, May 2009, link:
http://www.mahayoga.org/newsletter/Self Awakening Vol 1 Issue 4.pdf ). This introductory
approach does not require you to follow any restrictions regarding the consumption of meat or
eggs so you are free to practice it given your health needs. It will give you a sense of the peace
that Maha Yoga Sadhan can bring in your life, just short of the path that formal Shaktipat
Deeksha can launch you into. Diligent practice of the introductory approach will gradually result
in reducing your attachments and need for eggs and meat, and it will give you the inner strength
needed for observing the rules/restrictions for receiving formal Shaktipat Deeksha. When that
happens you will be able to apply for and receive formal Deeksha.
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During Guru Pournima (full-moon day last July celebrated in honor of ones Guru)
festivities I noticed many Sadhaks, both male and female, wearing traditional clothes
such as Pitamber (silk vestment) and Nauwari Saris (nine yard saris). Is there any
significance to wearing such clothes? Do they help improve Sadhan?
The Maha Yoga path is an ancient tradition, progress in which is dependent upon the

surrendering of ones ego to the Prana Shakti. Physical clothes and dresses, etc. are in
themselves not very relevant, but to the extent the use of traditional and special clothes and
dress helps a Sadhak subsume his/her ego and realize that he/she is a part of a long tradition
(Parampara), it can be beneficial for spiritual progress.
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Are there any restrictions on the timing of food intake before and after Sadhan? Do
these restrictions also apply to Sadhaks who have not received formal Deeksha
(initiation) but are following Maha Yoga Purvabhyas (introductory approach to Maha
Yoga)?
Food intake should be avoided for three to four hours prior to Sadhan or Purvabhyas and for
about 15 minutes to half an hour after Sadhan or Purvabhyas. Our digestive process depends
on Prana Shakti for its proper functioning. When our bodies and Prana Shakti are involved in
the digestion process, which takes about three to four hours after food intake, we should not sit
for Sadhan (or Purvabhyas) because it will conflict with the digestive process and vice versa.
Also, once a Sadhak gets up after Sadhan, Pranashakti remains involved with internal Sadhan
for 15 minutes to half an hour afterwards. Therefore a Sadhak should avoid food intake during
that time as well. It is important for the Sadhak to make sure that during Sadhan (or
Purvabhyas) he remains completely open to receiving the divine blessings from Prana Shakti.
He should allow Prana Shakti to reign supreme during that time and not be involved with
significant bodily processes such as food digestion. Whatever applies for Sadhan also applies
for Purvabhyas.
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P.P. SHRI LOKNATH TIRTH SWAMI MAHARAJ

P.P. (Paramhansa Parivrajakadracharya)
1008. Shri Loknath Tirth Swami Maharaj
The events unfolding in the temple of
Goddess Kali presaged the birth of a Divine
boy in the family of the Chakravarty's who
were the priests of the Dhakeshwari temple.
The wife of Chakravarty Babu, the temple
priest, was sitting in front of Goddess Kali,
watching her husband performing Pooja
(worship). Suddenly her body was charged
with a surge of Divine Energy which made
her rotate like a top spinning about its axis.
Her face was effulgent.
Thus with the blessings of the Divine Mother
on Sunday 8th May 1892 on "Amrit Siddhi
Yog" day, was born a Divine baby boy who
was named as 'Yogeshchandra'.
Yogeshchandra was a very handsome and
homely and had a natural attraction towards
the Goddess right from childhood. He would

sit in meditation with eyes closed in front of the Goddess. He had an elephantine memory and
mastered all religious rituals like Sandhya, Pooja, etc. at a very early age. In the absence of his
father, even in his childhood, he could shoulder the temple responsiblities.
Unfortunately the Chakravarty family had a heritage of a short span of life, and
Yogeshchandra's father too expired prematurely. Thus, Yogesh had to stop his education after
fifth standard and had to seek a job. He devoted his time to Goseva (serving the cows),
Matruseva (serving his mother) and Jaganmata seva (serving the Divine Mother). The shock of
his father's demise had made him introspective and he began to aspire for the eternal spiritual
life. He prayed to the Goddess earnestly to give him a Guru who would guide him on the
spiritual path.
Seeing his devoutedness and earnestness, the Goddess manifested herself and showed him
his Satguru and also gave him the address of his residence. Bidding farewell to family
Yogeshchandra left his home to meet his Satguru P.P. Atmanand Brahmachari. The Satguru
conferred upon him "Brahmacharya Deeksha" as Yogeshchandra had vowed to remain celibate
for the rest of his life and renamed him as Brahmachari Yogeshchandra Prakash. Later on, the
Satguru also initiated him into Mahayoga / Shaktipaat Yoga / Sahaj Yoga / Siddhayoga /
Kundalini Yoga by conferring on him Shaktipaat Deeksha or Vedha Deeksha.
After the Deeksha of Shaktipaat both the disciple and his Satguru went to Dhyan Sadhan Math
where Satguru P.P. Shri Narayan Tirth Swami Maharaj, the Guru of P.P. Atmanand Brahmachari
resided.
The Swami Maharaj was pleased to receive both his disciple and his disciple's disciple.
Brahmachari Yogeshchandra served both his Satguru and Paramguru earnestly and performed
meditation in their company for a period of two years. He got a variety of divine experiences
and rapidly advanced spiritually.
Thereafter Satguru Atmanand Brahmacharya took Brahmachari Yogeshchandra Prakash back
to his home to obtain consent of the mother of Yogeshchandra to give him Sanyas deeksha.
Yogesh's mother gladly consented. Thereupon Yogesh obtained Sanyas Deeksha, committing
himself to a life of total renunciation, from P.P. Swami Tripurling Saraswati at the age of 22 and
was renamed as Swami Chinmayanand Saraswati.
Both Shri Chinmayanand Saraswati and his Satguru then returned to P.P. Narayan Tirth Swami
Maharaj, who blessed both of them and placed the responsibility of spreading the Mahayoga
message on the shoulders of young Chinmayanand. Satguru P.P. Atmanand now permitted
Swami Chinmayanand to carve out his path independently.
Swami Chinmayanand thus set out for the Himalayas where he stayed in Tehri Garwhal
performing constant spiritual practices for two years.
One day the "Chit Shakti" (Divine Power) instructed him to go to the South. Thus Swamiji left
the Himalayas and reached Hathras. Here the Goddess in a vision asked him to go further
South. A kind railway passenger gave him a ticket to Hoshangabad.
At Hoshangabad, some miscreants played a cruel trick upon Swamiji and recommended to him
for staying a haunted house. The history of this house was that anyone who entered it was
found dead the next day. But the miscreants were taken aback next day when in the morning
they found Swamiji unscathed. Swamiji had not only defended himself but had also mercifully
granted released to the tortured souls from their ghostly existence.
At Hoshangabad, P.P. Gulavani Maharaj became the disciple of Swamiji. Swamiji conferred
Shaktipaat Deeksha upon him and several others. They all experienced the Divine Power
operating upon themselves and were amazed at these experiences. Thus Swami

Chinmayanand started spreading the Siddhayoga message.

After sometime Swami Chinmayanand obtained "Dandi Sanyas" from his Satguru and was
renamed as Shri Loknath Tirth on 30-1-1927 Poush Vadya Dwadashi day. He travelled to
various parts of India, propagating Siddhayoga. In between his travels he would go and stay in
Kashi. His life was controlled by the Divine Mother and he would confer "Shaktipaat Deeksha"
wherever he ordained it.
The Swami had tremendous spiritual knowledge, knowledge of Tantra, Mantra, Siddhis
(Powers) such as distant hearing and seeing (clairvoyance and clairaudience), knowledge of
Divine healing as well as healing with plants, herbs, etc. He never liked to perform miracles for
popularity and yet people were attracted towards him tremendously. Sometimes he would
behave in such a way as to invite criticism and insult in order to practice developing tolerance
and also to scare away excessive crowds of people. He also composed religious poetry,
shlokas and sung them in a melodious voice. His routine started at 4 a.m. in the morning with
several hours of meditation followed by bath and bhiksha (simple food). His food habits were
very simple. After a short rest in the noon, he would start reading, writing and meeting visitors,
etc. He would go for a walk in the evening. Then he would perform Sandhaya, partake a frugal
dinner and conduct hymns and discourses. He preferred to retire early.
Shri Swami had a fatherly affection for his disciples. He had a divine power to foresee
calamities that would befall them and sometimes he would alert them in advance and present
himself at the spot of the calamity to reduce their distress and help them.
Although Swamiji disliked performing miracles, there are several instances of his doing so when
required. Those interested in knowing more about these it may refer to his biography. Many of
them were healing miracles, besides others.
Swamiji was free from attachment pleasures. Once when Swami Tripurling Saraswati offered
him the position of a Cardinal Designate of a rich prestigious Math (Spititual institution) at
Dhakka. But he declined. One of his disciples had created an Ashram for the residence of
Swamiji. But this disciple later faced financial crisis, as he had ignored a forewarning by the
Swamiji. Seeing the disciples plight, Swamiji sold off the Ashram to help him to pay his debts. In
the last moments of his life, he admitted to one of his disciples that although he had several
spiritual powers, even those of lowering, increasing body weight, floating on water, etc. besides
the earlier mentioned ones he never did use them for any personal material benefit of his
disciples because doing so would have proved an obstruction to true spiritual welfare. He said
that in today's world, purity in action was very difficult and that the Shaktipat Yoga way of life is
guaranteed to ensure spiritual progress in the present difficult times.
Throughout his life, Swamiji's health would often deteriorate, but he would always remain in a
joyous mood despite his ill health and never changed his routine. Later, in Feb'1955 he called
together his disciples in Kashi and told them about his intention to leave the earthly body and
how to manage the matters after his demise. He asked them to put his body in a stone box and
leave it in the Ganga. He also told them to perform a Pooja of goddess Kali and give offerings
to 54 virgins. He told them that they would see a sign at that moment.
On Wednesday 9th Feb. 1955 at 12 p.m. Swamiji gave up his earthly body, The functions as
instructed by him were carried out.
On the 14th day thereafter 54 virgins sat in a row on wooden seats. Plates of food were placed
before them. At that time, as mentioned by Swamiji before his passing away, a miracle took
place. A flame of light emerged out of the statue of the Goddess and floated before the eyes of
each of the virgins and traversed back to the Goddess. Everyone prostrated to this Divine light.
Thus, the Emperor of pure consciousness Chaitanya Chakravarty P.P. Shri Loknath Tirth Swami
Maharaj was liberated and attained MOKSHA.

P.P. SHRI NARAYANKAKA DHEKANE

MAHARAJ
Life sketch of revered Shri Shri Narayankaka Dhekane
Maharaj
P.P. Shri Narayankaka Dhekane Maharaj was born in a
devout religious family on 3rd July 1927, in the city of Dhule.
He holds a degree of B.Sc. and the degree of B.E. (Civil). He
was also conferred the degree of M.E. (P&H) by the
University of Calcutta. He was superannuated as
Superintending Engineer in Bombay. Prior to that he served
in the State of Maharashtra in its water supply department
and other various divisions. At Nasik he served "MERI"
(Maharashtra Engineering Research Institute) Nasik, in
which he held a high-ranking position. He was awarded a
Gold Medal by the Institute of Engineers for conducting a research in the field of Water
Analysis.
Shri Narayankaka Dhekane Maharaj is the chief organiser and chief Trustee of the said Trust.
Since his childhood Shri Narayankaka was attracted towards the study of Sanskrit, Indian
Philosophy and Yoga. While he was undergoing college education in 1950, he was initiated into
the Siddhayoga by P.P. Brahmalin Shri Loknath Tirth Swami Maharaj, who came from Bengal.
Shri Narayankaka embraced celibacy, practiced devoutly the path of the Siddha Yoga and has
achieved the unique status of a Spiritual Master.
The disciples of P.P. Shri Loknath Tirth Swami Maharaj are spread far and wide. Of them the
foremost are P.P. Shri Gulawani Maharaj and P.P. Shri Narayankaka Dhekane Maharaj, who
have initiated numerous aspirants into the path of awakening the serpent power (Kundalini) on
a large scale. Thanks to this stupendous task! Their innumerable disciples are all over India and
abroad. Some of them have also set up Siddhayoga centres in many cities and towns. Nursing
a desire that everyone be a follower of Siddhayoga, Shri Narayankaka's efforts to propagate the
knowledge and information of this path are being relentlessly continued. He delivered lectures
on the Siddhayoga in the International Spiritual conferences held at Banglore, Pondicherry,
Mumbai, Pune and several other places where the delegates were charmed by the path of
Siddhayoga.
P.P. Shri Narayankaka Dhekane Maharaj is also the chief Trustee of Shri Vasudev Niwas Trust;
Pune set up by P.P. Bramhaleen Gulavani Maharaj. He also received blessings from P.P.
Bramhaleen Shri Dutt Maharaj Kavishwar. Aspirants irrespective of caste, creed, community,
age and sex can be initiated by P.P. Narayankaka provided he or she is ready to observe the
rules laid down by this path. Anybody in the world can receive initiation from him by sending a
'Prayer-letter'.
P.P.Narayankaka constantly imparts the knowledge of transmission of power (Shaktipata) to all
disciples and seekers in the Maha Yoga Niwas Trust, set up at Nasik, where a meditation hall
has been provided for all disciples to perform disciples daily. On Sundays, disciples take
advantage of participating in a group meditation in the holy presence of P.P. Shri Narayankaka.

SIDDHAYOGA

Foreword

General
Outline of
Siddhayoga

The
Significance
of Prana

The
Siddhayoga
Initiation

The
Distinguishing
Features of
Siddhayoga

The Easy Path

Foreword
In the quest of the everlasting, the fountain of the spiritual Mother Energy has always been a
source of investigation. Such a search has been carried out through an innumerable ages in
India. India has been a sure asset for tapping such an energy and has always been a master
guide to satisfy such a quench. Among the stalwarts the crown jewel of saints Shree
Jnaneshwar Maharaj has already been a pathmaker for a man in the street hankering and really
thirsty and full of inquisitiveness for such knowledge. He has explored it through Jnaneshwari in
which every stanza is drenched with nectar of everemerging Mothers Grace.
Kundalini Shaktipata Yoga will have to be regarded as the simplest, cheapest, topmost, the
world has since ever seen. Various means and methods have been glorified and they possess
their own specificity.
This information comprises in a nutshell, the cardinal essentials which would encompass the
practices as well as the amazing experiences which bear truth as gathered from the varied
masses, those would ensure its effectiveness leading slowly toward entire satisfaction and
attaining of real worth of life structure.
Even a clear observational glance through the "signs of awakened Kundalini" especially by
this marvelous method of Shaktipata would capture the hearts of the eagerly searching
souls in the real quest of living eternal happiness.
Words have their limits and would surrender to the eternal unfathomable depth and would cease
and merge in themselves.
Oh! My dear friends! Shaktipata method in these mundane transitory evermarching worldly
affairs, positively and spontaneously too, move your hearts and would try to bring on a natural
automatic overflowing nectarous stream with an everlasting peace of mind.
The amazing wonderful part of this Shaktipata sadhana is that the things would happen due to
a powerful (perhaps unchallengable) force, automatically driven by a divine power due to
which the world exists and moves without any purposeful effort.
The readers are therefore requested to throw off themselves in the everlasting potential of the
Mother Energy by relaxing their body elements to the highest relaxcity and the par
excellence surrender of thoughts to experience the inner core of solemnity.
Entry towards the Shaktipata doctrine, by accepting Deeksha (initiation), would be the only
course to achieve the ever melodious and evercharming blissful grace.

(N. Y. Dhekane)

SIDDHAYOGA

Foreword

General
Outline of
Siddhayoga

The
Significance
of Prana

The
Siddhayoga
Initiation

The
Distinguishing
Features of
Siddhayoga

The Easy Path

Chapter 1 - General Outline of Siddhayoga

Introduction
A.
Throughout the world it is only in India that the Science of Yoga has been studied in
detail with good depth and with practical demonstration. The four main branches of the Science
of Yoga known to the people are Hatha Yoga, Mantra Yoga, Laya Yoga, and Raja Yoga. But the
path of the Siddha Yoga (Maha Yoga or the Yoga of awakening the Serpent Power, Kundalini
Shakti Jagaran), the supreme path of the Indian Origin, is recently coming into light among the
people. This narration has been put forward to acquaint the common people the importance of
the Siddha Yoga.
In these days of intolerable stress and strain prevalent in our homes, country and the
world, to maintain the balance of mind is exceedingly difficult. Following the path of
Siddha Yoga it would be easier for anyone to maintain the mental equilibrium.
B.
Shrimad Bhagavad Geeta can be considered as an authentic text on the Siddha Yoga.
Each and every chapter of this Divine Song (Gita) concludes with refrain,

[Tr.: Thus in the Upanishad of Shrimad Bhagawad Geeta, the science of Absolute
Reality (Brahma-Vidya) and in the scriptures of yoga......]
Even on the battlefield Lord Krishna insists on Arjuna, to be a Yogi rather than becoming
an ascetic (one who performs penance) or a jnani (pursuer of knowledge), or a karma
yogi (a man performing rituals or selfless actions).

In the Bhagavad Geeta, Lord has advised people making Arjuna as the medium, to
follow and practise this secret Raj-Vidya. This Raj-Vidya is the supermost spiritual
knowledge. Lord desires that people should procure that knowledge which is advocated
by the Vedas. Shri Jnaneshwar Maharaj, the crown jewel amongst the Saints has

expounded the Geeta through his commentary Jnaneshvari so explicitly that the
(bottom most people) layman can follow it. He begins his Jnaneshwari with:

[Tr. : Bow to the Primal Power, Om (Pranava) which is described in the Vedas, (and) hail
to the Supreme Soul to be realised by the self.]
C.
In his youth when Lord Shri Rama was in a perplexed state of mind, His Holiness the
sage Shri Vasishtha (the great spiritual master) showered on him with the grace of Siddha Yoga
initiation, by the power of which all the doubts of Shri Rama were dispelled at once. Likewise
Shri Ramakrishna Paramahansa by merely a touch graced Shri Vivekananda with the spiritual
power which led him to achieve his life's ultimate goal of Self-Realisation. To achieve one's life's
goal (Self-Realisation) it is important to have recourse to the Siddha Yoga for his spiritual
progress. The follower of this path can maintain the equilibrium of his mind and body in these
circumstances of stress and strain.He can easily attain the stage of a person with a steady mind
as envisaged by Lord Krishna in his Divine Song, Bhagavad Geeta.
What is the Siddha Yoga?
In this system of the Siddha Yoga the initiated has to take no efforts to achieve his final goal.
Hence it is called the Siddha Yoga. The follower of this path starts experiencing involuntarily
various movements of the mind and body due to the will power of the spiritual master. The
tendencies of the mind towards the external worldly pleasures of the aspirant are slowly
reverted to inner bliss of the Soul.The extrovert aspirant gradually becomes introvert by the
grace of his spiritual master. Through Sushumna from the base of the spinal (cord) column
(Mooladhara),the current of the Life Force (Prana), which moves upward towards Sahasrara, is
felt by the initiated and he also starts getting various astonishing spiritual experiences which are
innumerable. Some of the experiences of this kind are incorporated in the chapter-III under
paragraph eight for information. It is worth remembering that all these experiences are not
acquired by each and every aspirant but only those expericences are experienced which are
essential for the perfection of that aspirant.
The Siddha Yoga means Shaktipata Yoga: Transmission of power:
Following the (Maha Vakya) Great Statements of the Vedas when a human being experiences
communion with God (Brahma), it is called 'Knowledge'. By the grace of God and by the
favourable glance of the spiritual master a deserving disciple achieves this 'Knowledge' through
the transmission of spiritual power.
Shaktipat:(Tramission of spiritual Power/Descent of spiritual energy upon an aspirant):
Although the Serpent Power (Kundalini Shakti) is all pervading and eternal it remains ensnared
in the sinful deeds of the past many births. By the grace of the spiritual master the sins
committed by the intiated are uprooted and the dormant Serpent Power (Kundalini Shakti)
becomes active. The layers over the Primal Power (Moola Shakti i.e. Kundalini) are removed
and she merges into her original form of the Divine Entity by the transmission of spiritual power.
Owing to the awakening of the Serpent Power, the vital Life Force (Prana) rises upward and
consequently mind and Life Force (Prana) both merge into one completely. Hence this path is
known as the Siddha Yoga or Maha Yoga.
This path is of the type of
[Restraint over tendencies of mind] mentioned in
Yoga Darshan by the great sage Patanjali. This state of mind can be achieved spontaneously
and instantly by the grace of a spiritual master. The important difference between the Siddha
Yoga and other Yogic paths is that the followers of other yogic systems have to make strenuous
efforts to accomplish the final goal,while the follower of the Siddha Yoga experiences automatic
physical movements of all the four Yogas namely, Hatha, Mantra, Laya and Raja according to

the requirements of his body, mind and accumulated impressions of past deeds. If an aspirant
needs Bandha, Mudra and Pranayama (breath control) to purify his mind, Prana and senses,
these Yogic feats (movements) would happen automatically. If the aspirant needs mantra, he
would receive it in a dream or through the divine utterances etc. Like-wise it is also observed
that the spiritual progress of a devotee, absorbed in God's worship is accelerated and he attains
higher stages like Manonmani and A-manaska (higher thoughtless state of mind) due to grace
of the serpent power (Kundalini Shakti). It can be stated firmly that for the complete purification
of an aspirant's mind and body, the serpent power (Kundalini) herself employs one or all the four
ways of Yoga.
Information about the Serpent Power (Kundalini):
The Serpent Power (Kundalini) having coiled up in three and half turns resides in the base of
spinal column (in the Mooladhara). Her original nature is similar to the light of crores of lamps
put together. Its awakening is quite essential. After the initiation the initiated feels the presence
of the Serpent Power (Kundalini) in the form of vital Life Force (Prana) through the automatic
process of breath-control (Pranayam). As she remains dormant (asleep) on the bulb at the base
of spinal column (Mooladhara), the aspirant remains in ignorance. Though the aspirant is the
form of God Shiva, the supreme power in him remains covered. The supreme power generates
Life Force (Prana/Vital air) breath, Fire (Agni), vitality (Bindu) and sound (Nada). To gain the
knowldge of this power (Serpant Power) one has to surrender himself completely to the spiritual
master for his favourable grace. Some people call this power (Shakti) as the Primal Fundamental Power, some as sushumna, some as Kundalini (serpent power), and some as
Sarasvati, Deity of learning. She is also known as Mahamaya, Mahalaxmi, Mahadevi, Sarasvati
and invisible Fundamental Power (energy). Because of Her presence, one's body, mind and
breath (Prana) become active. All the activities of the world spring from this Supreme Power.
Aspirants who are not initiated do not get real benefits of their efforts of practising meditation, of
knowledge of scripture etc., of Yogic practices, of recitation of God's name, of penance, of
worship of God or of any kind of religious service. Therefore it is absolutely essential for an
aspirant to get initiated. Our physical birth is due to our mother whereas our spiritual birth is due
to the initiation of our spiritual master. Once the Serpent Power is awakened, Yogic Practices,
recitation of holy name (Mantra), worship of God, reading of holy verses, in whatsoever way
they are performed, yield good results. The life of the initiated person turns into the one full of
spiritual joy.
Guru Tattva [The Power of the Spiritual Master]:
An aspirant has to surrender himself to the spiritual master and pray him personally or through a
prayer-letter for bestowing on him his grace to awaken his Kundalini. Just as a lamp is kindled
by another lamp, a spiritual master awakens the serpent power of the aspirant, who surrenders
himself totally to the master with full faith and devotion. Consequnetly all his sins are gradually
wiped off and the initiated begins to feel the presence of Divine Power. This is how the GuruTattva operates. According to the spiritual science, the principle, which makes the initiated feel
the direct experience of the transmission of power (Shaktipat) is the Guru-Principle. Preceptors
of Vedas call this spiritual power, Chiti-Shakti, Yogis call her the Serpent Power (Kundalini),
where as mantra yogis call her Mantra-Chaitanya.
Respect for the Family of a Spiritual Master:
As a spiritual Master is divinity incarnate (God himself), the progress of an aspirant
commensurates with the degree of intensity of respect which he has for his spiritual master. The
initiated should try to have no untoward feelings for his spiritual master or for the initiated fellowbrothers. Otherwise it will mar his progress. If there is good friendly and brotherly relationship
among the disciples of the spiritual master the progress of spiritual power (Guru Tattva) is fast. It
is beneficial too. The superb feeling of well-being among all the initiated fellow brothers,
described in the following verse of the Rigveda will enhance the spiritual progress of all and will
bring worldly, Divine and spiritual peace to all.

[Tr.: Pray God, let all be happy, healthy and prosperous. Let there not be anyone grief-stricken.]
Shri Jnaneshwar Maharaj Praises the Siddha Yoga:
The path of the Siddha Yoga can be compared to the path of birds' sky-way (Vihangam Marg),
in which an aspirant bird enjoys easily the fruit (of spiritual progress) owing to the godly gifted
power. The Saint Shri Jnaneshwar Maharaj was initiated into the path of Siddha Yoga by his
spiritual master, Shri Nivrittinath Maharaj. He has related the yogic experiences of this Yoga in
several places in Jnaneshwari for the benefits of all the fellow pilgrims of the spiritual path.
Especially in the sixth chapter of Jnaneshwari, as the blessings of his spiritual master, he has
narrated in detail some of his own Yogic experiences which he himself experienced without any
effort. While reading the description of this path in the Jnaneshwari it is possible that comman
man may feel that such a difficult path is not easy to follow. But by the grace of a spiritual
master an aspirant starts getting these experiences automatically without any strenuous efforts.
So they need not have such fears. The initiated persons have to simply watch whatever the
experiences arise in their meditation (spiritual practice). Shri Jnaneshwar Maharaj has
disapproved of other Yogas and other Yogic exercises which require special efforts. In the fifth
Abhang of his book 'Haripath' he says,

[Tran. Various yogic practices and sacred sacrifical offerings would not yield results leading to
man's final goal, for they are sheer waste of energy and would create hurdle like egoism in the
spiritual path.]
It seems that he has indirectly criticised other strenuous paths of Yoga. The Siddha Yoga,
transmitted by his spiritual master Shri Nivruttinath Maharaj and practised and experienced by
him should be made known to common people as it is easy to follow, hence he recommends it
in his work, Jnaneshwari:

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

The Siddha Yoga the Bestowal of Eternal Bliss:
Worldy pleasures solely depend upon outside objects of men. For example, you get amiable
wife, a renowned son and an official promotion etc., all these pleasures you receive from
external objects. These pleasures are simply transitory. The spiritual joy is attainable even
without ear-pleasing words, eyecatching sights or enchanting fragrance. This is the bliss of the
Soul. This unparallel path of Sidda Yoga is the bestowal of eternal bliss.
Go Back To Foreword

SIDDHAYOGA

Go to Chapter 2

Foreword

General
Outline of
Siddhayoga

The
Significance of
Prana

The
Siddhayoga
Initiation

The Distinguishing
Features of
The Easy Path
Siddhayoga

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

1. Prana (Chaitanya): The Main Deity of the Siddha Yoga.
The Life Force (Prana) coupled with the will of the spiritual master is the main Deity in the
practice of the Siddha Yoga. The worship of this Deity means efforts being made to obtain
the grace of the spiritual master. To obtain the grace of this Deity, the importance of the Life
Force (Prana) should be understood thoroughly.
2. Prana - The Real (Bosom) Friend in the Life
There is none who does not know the Life Force (Prana) for in the practical life the Prana
(Life Force) means involuntary process of breathing. Who doesn't know it ? The importance
of the Deity is easy to understand. The (Life Force) Prana is the vital principle of the whole
world and a layman is capable of grasping its meaning. In the practical life one may
emphatically say, "Someone is my 'bosom friend' and dearer to me like the Prana (Life
Force)". But it may happen that due to difference of opinion, both may get separated and
their friendship is broken. However from the beginning of life till its end, it is only the Prana
that maintains the real friendly ties and deserves to be called as, the real friend. The
compound word the 'Life-Friend', should be understood in such way that Life Force (Prana)
is the 'real eternal friend' or the intimate friend. For if the Life Force (Prana) deserts the
mortal body of a man, his life comes to an end.
According to the philosophy of the Upnishadas

(it means) the Life Force

(Prana) itself is nectar. The tenet is quite known and popular.

[Tr.: The whole world is embodied in Prana.]
Breath may be taken as the moving form of the Life Force. Only the still breath contains
profound energy. The energy in the breath is indebted to the (Life Force) Prana.
3. Who is strong - the Prana (Life Force) or the Mind?
Mind and the Prana are very close and in the practice of breath-control (Pranayama) the
control over the breath gives strength to it (Prana).
When the mind stirs, the breath also
starts pulsating, similarly when the Prana (Life Force) is disturbed, the mind also gets
stirred. It is revealed that the Life Force (Prana) is superior to the mind. For example, at
times there is a competition amongst children to find out who can hold breath for a long
time, an attempt is made to subdue the Life Force (Prana) overlooking its significance.
What would happen if a child makes an attempt to control breath for a longer time only on
the strength of mind? Ordinarily breath can be controlled for 20, 25 or 30 seconds only, but
if the breath is held for a longer time the hand over the nostril is thrown off aside due to the
force of Prana and Prana rushes in. Therefore the strength of the Life Force (Prana) is
superior to the mind.
4. The Nature of mind and Prana (Life Force):
The relation between mind and Prana is revealed in the Purusha Sookta.

[The moon emerged from the mind and

that the Sun from the eye of the body of the cosmic Person]. In this hymn the description
which the ancient sage has laid down before us is quite useful in comprehending their
significance. In the context of the formation of the universe, the comparison between the
moon and mind as well as between the sun and Prana is quite convincing. It indicates their
prudence. The comparison of the moon and mind is very apt. Just as the moon has fullmoon and no-moon phases of the opposite direction, the mind too has two extremes. It
sometimes ascends to the higher ideas and descends to the lower mean thoughts. The
mind sometimes assumes itself as a king and remains in the lofty thoughts and ideas but in
a moment it sinks into beastly thoughts. Chaitanya Shakti as compared to the Sun is
eternal and is the cause of creation, sustenance and destruction of the Universe. In the
hymn of Saura Sukta, the Sun is said to be the soul of the Universe and it is also the Life
Force (Prana) of the Universe.
It is evident that Prana is the eternal principle of the Universe.
The other notable fact is that according to the astronomical science the moon is luminous
owing to the light of the Sun. The moon has no light of her own. The luminosity of the moon
is only due to the reflected rays of the Sun. It means the moon cannot shine without the
existence of the Sun. As per the analogy cited above, it will not be untrue to say that mind
owes its existence to Prana. Even if mind ceases thinking and pondering for some time, the
life of a human being continues to exist. But if Prana stops functioning, the mind will not
exist at all. When the soul deserts the body, the Life Force (Prana) reverts to its original
place in the outside world. Mind which like the moon oscillates between full-moon and nomoon phases which are unsteady and transient, cannot be an ideal object for meditation.
On the contrary the Life Force (Prana) akin to the Sun should be accepted as the eternal
principle of the Truth. Its worship is beneficial and acceptable to us. That is why in India the
worship of the Sun is considered to be superior.
5. The Universal Importance of the Life Force (Prana):
From the aforesaid exposition you must have observed that the (Life Force Principle) Prana
Tattva is superior to the mind. Not only that but if we say "the Prana is the only religion of
the whole world", such a statement will have to be accepted as the true one. The sages
have defined religion as:

[Tr.: That which sustains life is religion and religion sustains people.]
If this definition is accepted, the same can be further elucidated; the existence of body,
mind and intellect is not possible without Prana. Without Chaitanya all the functions of
(sense-organs like) hearing, speaking, touching, seeing, smelling, as well as tasting are not
possible. It can easily be understood that the Life Force (Prana), which is the all pervading
primal force is the basic religion of the universe. It is an irrefutable fact that Chaitanya is the
only religion of the whole Universe. It needs no further debate, for all the discussion would
be futile. We shall have to accept that Chaitanya (Prana Tattwa) is supreme doctrine. If a
prime minister or a person having the highest post like the President of a nation or a less
intellectual person or any layman proudly says, "My dear friend, your religion is not
acceptable to me and I shall not follow it". His speech of this type is of no value. While
speaking and thinking in the absence of the Life Force (Prana) i.e. Chaitanya, a person is
completely incapable of expressing his thoughts by way of speech. Prana is the only
religion of the whole world. You may call it by any name, some call it Self Consciousness
(Atma Tattva), some call it as Consciousness (Chaitanya), some call it Supreme
Consciousness (Brahma Tattva) and some call it as cosmos. Thus it is undebatable truth

that Chaitanya is the only religion of all.

6. How is the Life force (Prana) supreme?
A story in the Upanishada clarifies the fact that the Life Force (Prana) is supreme.
Once there was a quarrel over the superiority amongst the sense-organs used for seeing,
hearing, touching, tasting and smelling. First of all eyes claimed, "You cannot enjoy the
beauty of the world without eyes and then what is the life worth for? The life would be
gloomy. Hence in all the sense-oragans we are superior to all". The ears contended, "if you
are unable to hear melodious chirping of birds, sweet babble of children and ear-pleasing
superior music, you will greatly be missing charm in your life". "Pleasant sensation
experienced by the tender touch of the skin will not be enjoyed in my absence, hence you
should accept my importance," emphasized vehemently the senseorgan skin. The tongue
argued in an enchanting manner, "To relish the taste of different foods varying from tasteful
dishes to the sweet nectar, my presence is a must". At last the nose posed his superiority
saying, "Only with my help you can enjoy fragrance of different perfumes and flowers like
roses. Hence you cannot reject my superiority."
The Prana, the king of the sense-organs, was already present there, when this controversy
among the sense-organs was going on. In order to apprise the sense-organs their real
worth the Life Force (Prana) said, "You can continue your debate over the supremacy, I am
just going out for half an hour." Saying thus when the Life Force the Supreme Lord of all
(Prana-nath) started to move out, each sense-organ began to lose its intrinsic power of
seeing, hearing, touching, tasting and smelling. Eyes failed to see and ears to hear, the
skin could not feel the touch, the tongue lost its tasting ability and the nose its sense of
smelling. All the sense-organs realised their mistake and they entreated the Life Force
(Prana) not to desert them. It is evident from this story that the doctrine of the Life Force
(Prana) is the only supreme principle in the Life.
7. Chaitanya is the only religion, all the rest are modes of worship.
Everybody in the world asserts that, "Only my religion is superior". How would you refute
this statement? Hindus claim that Hinduism is supreme, Muslims advocate that their
religion is superior, Christians propagate that Christianity is superior and Christ is the
saviour of the world. In this way all the religions boast their superiority to others. How would
you convince them the superiority of Chaitanya-religion? The suitable reply to them is,
according to our view, Consciouness (Chaitanya) is the only religion of the world. All other
so called 'religions' are simply various modes of worship. The belief of Hindus in many
deities gave rise to different sects which can be called as various paths (to SelfRealisation), such as Vaishnava and Shaiva are the two forms of worship. All these are
different ways of worshipping the Consciousness (Chaitanya). Shiya and Sunni are the two
sects amongst Muslims. They can be said as the two ways of approaching Chaitanya.
Christianity too has different sects known as Catholic, Protestant etc. They too also in a
way worship Chaitanya. All religions follow different ways of worshipping, but all of them
really speaking, worship Chaitanya Shakti. If the Chaitanya-religion is not accepted, no
religious worship is possible in the practical life. If Hindus desire to read Bhagavad Geeta,
Muslims wish to read Kuran and Christians long to read Bible, without exception all will
have to rely on the Life Force (Prana), Chaitanya. Worship of any kind is quite impossible
without the presence of Prana.
Really speaking all the people of different sects (and religions) in a way worship the
Consciousness (Chaitanya) by various ways. In this world there is nothing but Chaitanya,
hence any worship devoid of Chaitanya will not only be spiritless but lifeless too and cannot
exist. According to the discipline of the Siddha Yoga, the worship of Consciousness(Chaitanya)-the Life Force (Prana) is acceptable to all followers of different sects. Therefore
people of all (so called) religions in the world qualify themselves and are eligible for the
practice of this Siddha Yoga.

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

a. Mostly all the great souls and the saints insist on chanting of the holy name of God.
It is also considered to be the main and easy way of activating the Serpent Power
(Kundalini Shakti). Then why do you harp on following the path of the PranaSadhana? Some people think that chanting of the holy name is insignificant. But it
is not so. To understand the real value of 'Name', let us take an example in the
practical Life.
A person named John died. The whole family was overshadowed with grief. "Oh!
John has departed, who will now look after us? What will be our fate?". In this way
the members of the family mourned. At that time a boy came there and said, "Why
are you all weeping ? John is still lying here". But the elders in the family told him,
"It is the body of John. John is not now in this body". John has deserted the body.
Here a question arises that to whom we should attach the name John, to the body
or to the Chaitanya?. It would be proper to say that it is the Chaitanya in John that
has left the body. Here the name signifies Consciousness (Chaitanya) and name
John = Life Force (Prana).
b. Our names in the practical life are quite essential to know one another, but our
body is not our real form, for our true form is the Chaitanya, which resides in our
bodies with different names. Hence chanting of holy name in essence is the
worship of Chaitanya. The recitation of name (mantra), whenever possible, is the
easier way of pleasing the Chaitanya. The chanting of the name of God and the
worship of the Consciousness (Chaitanya) both are the same.
c. However it is also true that the recitation of 'name' is only possible so long as the
Life Force (Prana Shakti) exists. In one Yogic path exhaling and inhaling of breath
is recognised as the basic form of spiritual practice (Soham Sadhana).

The breath goes out with the sound 'Ha' and it re-enters with the sound 'Sa'. It
means while breathing in the sound 'Sa' is heard, and while breathing out the
sound 'Ha' is heard. The recitation of these two syllables 'Sa' and 'Ha' is going on
without the actual utterance. In this Yogic practice there is no need of uttering these
syllables for the practice of recitation, in a way it proves to be beyond the
expression of words. It does not depend upon its utterance, for recitation is
automatic and natural.
d. Having followed the Yogic practice, words are of no avail (are not useful in advance
stage). The description of the Supreme Consciousness (Brahma Shakti) can be
attemped by the utterance of Pranava or Omkar.

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

[Tr.: The seeker who has an ardent desire to know God, transcends the performing
of Vedic rites (Shabda Brahma)]
When the mind is yoked to the Life Force (Chaitanya) that is, when it is engaged in
watching the natural and automatic breathing, the mind being absorbed, chanting
of the name becomes impossible. Therefore the description of the supreme joy

(Brahmanand) is beyond the expression.

By the practice of Yoga mind and speech get merged into the Life Force
(Chaitanya), resultantly their existence is dissolved. The saint Shri Eknath Maharaj
states clearly that when the articulation of words (speech) stops functioning, the
Yogic practice of a seeker commences.

The Yoga means cessation of tendencies of mind. This definition of Yoga turns out
easy to understand and experience. There is a difference between the ceasing and
the restraining the tendencies of mind. In the practice of the Siddha Yoga the
tendencies of mind cease automatically, they are not restrained (kept under control)
by efforts. When the practice of the Siddha Yoga is faithfully and slowly continued
all the tendencies of mind get dissolved into the basic vibration of the Life Force
(Chaitanya).
e. Before initiation there is no better way of awakening the Serpent Power (Kundalini)
than chanting the name i.e. the recitation of the name of the Deity of one's own
choice or the name given by some spiritual person in authority. 'Chanting of name'
should be resorted and continued all the while except at the time of meditation.
f.

In Maharashtra,

and

or many other kinds of 'Chanting' (Nama

Smaran) are well familiar to all people. It is quite essential to recite the name
(Mantra) assigned by the spiritual master or the name of our own favourite deity. As
cited earlier the practice of chanting (Nama-Sadhana) is by itself the worship
(practice) of the Life Force (Chaitanya Sadhana).During the practice of meditation
whatever experience arises automatically is allowed, hence, 'chanting of name'
arising (within) involuntarily is preferred to doing it by oneself. The importance must
be given to all those practices related to the Life Force (Prana). During the practice
of meditation, it should be borne in mind that a peaceful and steady posture without
any physical movement is an important part of this practice.

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

In this way according to the statement of saint Shri Jnaneshwar Maharaj 'chanting'
of the name should be considered as a subtle and efficacious way of practice. So
everybody should always keep with him this efficacious weapon of 'chanting'
(Nama Smaran) to cross the ocean of this material world, with its help, it will be
possible to acquire the knowledge destroying illusion along with the help of the
strong weapon of detachment.
The sweetness of automatic 'chanting' is unparallel, untiring and enjoyable.
Deliberate 'chanting' with a purpose should be continued till it arises automatically
from within. It will undebatedly prove beneficial. Hence the significance of the
'chanting' should be accepted. Many saints have accorded their consent to it.

[Tr.: Oh Soul, recite the name of the Lord Datta with each and every breath.]
In this precept saint P.P. Shri Rang Avadoot Maharaj states 'Chanting' is
advantageous. It is quite well said. While 'chanting' if the words of the name
(Mantra) are not uttered, the vibrations of the remaining words get spirited and it
will be the worship of the Consciousness (Chaitanya), which, in other words, will be
self-surrendering supreme devotion in the form of knowledge at the feet of the
Almighty.
Devotion is classified in nine ways -

It may be questioned that where this Siddhayoga Sadhana stands, in this classified
ways of devotion towards the Almighty. It is the nineth class of devotion i.e.
praising the Chaitanya with the mind without any thought. In this
way the followers of Siddha Yoga automatically perform the highest type of
devotion of
. In other words Chaitanya in the form of pure
thoughtless state of mind worships the all pervading Chaitanya and it can be stated
as

[Tr.: The wise (realised) worship their own soul.]

Go To Chapter 1

Go to Chapter 3

SIDDHAYOGA

Foreword

General
Outline of
Siddhayoga

The
Significance
of Prana

The
Siddhayoga
Initiation

The
Distinguishing
Features of
Siddhayoga

The Easy Path

Chapter 3 - The Siddhayoga Initiation

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

Abhava Yoga
b. Maha Yoga
In the first discipline of Abhava Yoga,perception of the Soul can be achieved by
contemplating on the Soul as formless and shapeless as per the Vedic philosophy.
In the second type of discipline of Maha Yoga the seeker merges himself into joyful
(ecstatic) state of samadhi through meditation.

2. The Ways of Initiation:

The awakening of an aspirant's Serpent Power (Kundalini) is called an initiation,
Shaktipat Deeksha or Vedha Deeksha. An initiation (Shaktipat) is effected by
transmission of spiritual glance, touch, (word) holy name (Mantra) or simply by master's
will power. The spiritual master transmits his spiritual power into his disciple, who has
full faith in his master. In all these four ways, the transmision of the will of the spiritual
master is the basic principle and the rest of the three are its modes of transfer. The
spiritual master at his will employs any one or two or the three ways of initiation.
3. An amazing example of an initiation through Fax:
Spiritual aspirants are initiated by a spiritual master in his presence by glance (sight),
touch, word (mantra) or by the will power. A disciple (aspirant) having faith in his master
being far away from his master and who by any reason is unable to see him personally,
can be initiated by the will power of his master, by fixing a date and time of initiation
through a letter or even by a fax. In one example the spiritual master initiated an
aspirant by sending a fax message to him and the initiated (aspirant) had an astounding
experience. It has been noticed that some aspirants get initiated simply by their
participation in the spiritual congregation, while some received initiation even by reading
the books on the Siddha Yoga.
4. Types of Disciples:
There are three types of disciples according to their receptivity i.

Those, who have to pass some more time for the ascent of the Serpent Power
(Kundalini Shakti), are 'slow-paced seekers'.
ii.
Those, who have a good speed initially, but later on their progress is slow, are
'medium-paced seekers'.
iii.
Those, who as soon as initiated, obtain best experience, are considered to be
the 'best seekers'.
2. Initiation: Three ways of Transmission of spiritual Power It can be explained by an example. Suppose there is a sweet and ripe fruit at the top of
a tree. To enjoy the taste of the fruit,

i.

an ant slowly comes to the trunk of a tree, slowly marches forward to the branch and
enjoys the taste of the fruit. The way is known as 'Pipilika-Path' (Ant-path).
ii.
jumping from one tree to another a monkey comes from a distance to the
branch of the tree and directly starts tasting the fruit. This way is known as
'Monkey-Path' (Markat-Marg)
a bird flying in the sky, directly pecks at the fruit with its beak and starts eating.
This is known as 'Vihangam Marg' (the Birds'-Path). The path of the Siddha
Yoga which Shri Jnaneshwar Maharaj experienced and advocated, is this
'Vihangam Marg'.
2. Authorisation for Imparting Initiation: (Samya and A-samya Deeksha)
iii.

As cited earlier there are four methods of initiation i.e. through touch, sight
(glance),word and will. Each one is divided into two i.e. authorisation of imparting
initiation can be classified as below in respect of the methods of initiation.
Authority possessing the power of transmission to initiate others is known as Samya
Deeksha.
Authority not possessing the power of transmission is known as A-samya Deeksha.

i.

ii.

Initiation through 'touch':

a. Just as one Oil-lamp lights up any oiled wick the moment it touches it.
In the same way the disciples who have been authorised by their
masters, can impart (transmit) the same powers into other aspirants.
Such disciples can be considered as transmitters of spiritual powers
and they can continue the tradition of their spiritual master.
b. By the touch of a philosopher's stone iron turns into gold, but the
transmuted gold does not have capacity to (transform) the other pieces
of iron into gold. It means that by the grace of a spiritual master though
the disciple has attained his life's goal of God Realisation, he does not
have ability to transmit his powers into other aspirants, nor can he raise
or uplift others.
Initiation through 'Word' (Mantra):
a. A young cuckoo hears the voice of its mother and gains its voice, after
some period the grown up youngone has the power of awakening the
same voice by listening to its own youngones.
b. The peacock is delighted to hear the thundering sound of clouds but it
cannot delight other peacocks by its voice
A spiritual master initiates a deserving disciple through word (mantra) and
makes him feel satisfied for achieving his life's goal and by a special favour he
makes the disciple an initiator who can transmit his spiritual powers through
word (mantra) and thus continues the tradition of his master.

iii.

iv.

Initiation through 'glance' (sight):

a. An example of a tortoise is worth studying for the purpose of initiation
by glance. A tortoise nourishes its youngone by a mere (concentration
of its) sight and the youngone gets from it the same nourishing power
which awakens in it later on when it is needed for the same purpose.
b. The Greek partridges
are delighted to see the moon beams
but they themselves cannot delight others of their own kind.
Initiation through 'Will':
a. The fish nourishes its youngones by the concentration of will. The
former gives its power to youngones. The youngones later on when
grown up can also nourish their youngones by will power. This occurs
only by the God-graced will-power.
b. But a juggler creates towns, trees, roads and wells, but these objects
do not have power to create other objects by will.
It should be borne in mind that it is only by the grace of God or of the spiritual
master that the initiated are empowered to transmit the spiritual power into
others.The transmission by the unauthorised will harm the doer and the
receiver too.
2. Ideal places for Initiation:
Ideal places which are acknowledged good for initiation are a hermitage, a cowstall, the
house of a spiritual master, a worshipping place of one's own house, a dense forest, a
holy place, a garden and the bank of a river. In the same way initiation can take place
near a Bilva-tree, on the top of a mountain, in a cave, on the bank of the river Ganges
and the place and time specified by the spiritual master. The statement of a spiritual
master is equal to a Vedic command.
3. Amazing and Automatic Experiences after the Initiation:

Some characteristic symptoms of the awakened serpent power (Kundalini) are given
below. They are illustrative and by no means exhaustive.
a.

When throbbing (vibrating) at the base of spinal column (Mooladhara) begins, when the
whole body starts shaking, involuntary breathlessness starts beyond control, when breath is
forcibly exhaled out, without volition deep inhaling and exhaling of breath starts and when the
body gets uncontrollable, know that then Bhagavati Kundalini
has
awakened and become active. You should then give up your assertive approach and sit
witnessing what happens.
b.
When your posture (asana) becomes fixed, Uddayan, Jalandhar and
Moolbandhs result involuntarily, when you feel so energetic that you are unable

c.

d.

e.

f.

g.

h.

i.

j.

k.

to sit quietly, know that "Paramashakti Kundalini"

has
become active.
When your posture (asana) becomes (fixed) steady and sight is attracted
towards the middle point of eyebrows and you get automatic Kumbhak
(cessation of breath comes with no effort for inhaling or exhaling) and the mind
becomes vacant, void of all outward knowledge, feel that Mahamaya
Adyashakti [Primal Power] the (Goddess Kundalini)
has come into action.
When you feel currents of the Life Force (Prana)rising from Mooladhara upward
to your cerebrum (Sahasrara) within you, automatic repetition of Aum starts and
with the rising of the Life Force (Prana) upward, the mind experiences waves
after waves of blissful ecstasy (happiness), think that the Universal Mother
(Jagadamba Kundalini)
has come into action.
When you feel that bodily existence for the time being is lost (you feel as if
there is no body) everything looks vacant, your eyelids become slightly closed
and inspite of your efforts do not open, electric-like currents flowing give
delightful joy, know that Mahamaya Kundalini
has come
into action.
When with the closing of eyes (eyelids) your body falls to the ground and you
feel as if your life is passing away, nerves being strained, know that Yogamaya
Kundalini
has become active.
When your mind gets influenced spiritually as if some spirit has taken
possession of your body and under that influence different postures (asanas) of
yoga are involuntarily performed and at the same time some sort of breathing
exercises start, know that the Divine power of Kundalini (Ishwariya Kundalini
Shakti)
has become active.
When you close your eyes and decide to sit for meditation, your body begins to
feel a pleasant sensation (happiness), know that Rudrani Mahashakti (Serpent
Power) Kundalini
has become active.
When you feel vibrations (movements) of Prana (Life Force) at different parts in
your body and feel its flow wherever you fix your attention and your nerves
begin to show easy jerks like the shocks of electricity giving pleasant
experience, know that the Goddess of Vidyut (Kundalini Shakti)
has come into action.
When all day and night you feel within your body some activity of (Life Force)
Prana is going on and whenever you concentrate your mind, your mind
becomes filled with joy and bliss at all times, even during the time of sleep you
feel currents of (Life Force) Prana rising up in your Sahasrara and even in
dreams you experience movements of Prana (Life Force), know that the joy
inspiring (Alhadini Kundalini)
has come into action.
As soon as you sit for meditation, your body begins to shake and in ecstasy of
joy you involuntarily utter words and speak language not known to you nor

anyone else, yet the sound gives you joy, know that goddess of speech
l.
m.

n.

o.

p.

q.

r.

(Saraswati)
has come into action.
When you feel intoxicated (without taking any intoxicant) and feel like drunk of
Divinity, know that your Atma Shakti
has come into action.
While walking when your mind is filled with an impluse to walk faster and do not
feel tired (fatigued) even though you have walked a long distance, you feel
buoyant and joyful, you do not feel unhappy even in dreams, your balance of
mind is not disturbed in all ups and downs, no work is difficult for you, know that
Brahma Shakti Kundalini
has come into action.
While in meditation you see divine visions, have divine fragrance, feel divine
taste, hear divine sounds and experience divine touch and receive instructions
from the gods, understand that the divine power (Daivi Shakti)
has come into action.
When you are in meditation future unholds its secrets to you, the hidden
meaning of scriptures, Vedas and Vedantas shine on your understanding, all
doubts vanish, you acquire an insight into obstruse meaning of the works on
any science even at their first glance, you acquire strange powers of oratory
and do not feel the need of approaching even Brahma, the creator of the world
for knowledge and you acquire self-confidence, understand that Siddha Shakti
Kundalini
(the bestower of occult powers) has come
into action.
As soon as you sit for meditation your sight becomes fixed in the mid of
eyebrows, your tongue rises up for khechari, breath stops altogether
(completely) and mind plunges into the ocean of bliss, Shambhavi Mudra
operates and you experience the pleasures of Savikalpa Samadhi, know that
Yogashakti (Subtle power) Kundalini
is in action.
While in the meditation, if you think of any spiritual experience, you see your
subtle body, you are not conscious about the time, know that Chit Shakti
Kundalini
has come into action.
As you sit for meditation, your mind gets concentrated and you can talk with the
Gods and Goddess who can prescribe medicines for a disease, can give divine
Mantra to remove difficulty (obstacles in progress) and when you receive
spiritual knowledge or guidance (advice) from any Siddha, know that Siddhi
Pradayini Kundalini

has come into action.

Special Instructions:
What type of expriences and to whom they are assigned is decided by the Serpent
Power (Kundalini Shakti) i.e. by the will of the spiritual master. Each and every
individual gets different experiences. The initiate has to simply watch whatsoever divine
experiences come to his lot. An initiate will receive spiritual experiences on the day of
initiation or even after some days. The initiate should not expose his experiences to
anyone but to his spiritual master.
How can you know what type of spiritual experiences you will obtain unless you are
initiated? Really speaking getting the above cited spiritual experiences is a great
wonder of the world. In the science of Yoga it is a top secret.
2. If the seeker has been initiated earlier by another spiritual master ...
According to the spiritual discipline if an aspirant has once been initiated, it is not
considered proper for him to be initiated by another master again for the same motive.
But having taken a permission from the former spiritual master, there would be no

difficulty in being reinitiated by another spiritual master for his spiritual progress and for
achieving the desired goal. Lord Shri Dattatreya had taken up lessons from twenty-four
masters. Having learnt and studied these special lessons from each one of them he
acquired those virtues. Thus if one cannot by initiation of the former spiritual master,
accomplish (attain) his goal, the re-initiation is acceptable in the spiritual discipline. The
succeeding spiritual master should be revered with the same respect as the former one
in the new form. Identifying the successor with the former , with full faith will prove
beneficial. The spiritual practices assigned by the first spiritual master should not be
foresaken but continued with honour.
The initiation of awakening the Chaitanya is fundamental, therefore it is useful in
rendering perfection in all the allied matters and it is beneficial . Hence with the
permission of the former spiritual master, there should be no objection for the aspirant
to be re-initiated into the Siddha Yoga. But if the former spiritual master does not permit
a seeker for another initiation then in such a case the seeker should bear in mind that
his spiritual goal can only be achieved by his former spiritual master. It should be taken
as the last word.
3. The Siddha Yoga Useful to all Sects, Traditions, Paths, Organisations &
Ideologies etc:
Today the ideologies, which are currently engaged in the social awakening, will also find
this path of spiritual awakening useful. Saint Shri Jnaneshwar Maharaj, foremost
exponent of the traditional path of devotion, known as Warakari-path has spread the
doctrines of the Siddha Yoga. Having awakened the Serpent Power (Kundalini) by the
grace of Shri Nivruttinath, he has explicitly elucidated the path of Siddha Yoga in his
book, Bhavartha-Deepika (Jnaneshwari) the critical appreciation of the Bhagwad Geeta.
Having accomplished proficiency in the path of Siddha Yoga, Shri Jnaneshwar Maharaj
set up himself an ideal example for others to follow the tradition of warkari-sect (a path
of devotional sect in Maharashtra). The sixth chapter of the Bhagawad Geeta exposes
the Knowledge pertaining to the Siddha Yoga. It has been observed that there is a
popular belief amongst the followers of the 'Warkari-Sect' that this path is not meant for
them. Really speaking the easiest path of the Siddha Yoga has been upheld by Sri
Jnaneshwar Maharaj to be followed even by the lowest level of the people among the
society. "Is there anything so simple as this Yoga?" says Sri Jnaneshwar Maharaj. He
inspires people to follow it by exposing the simplicity of this Yoga. It is my sincere
request to all ' Warkari-brothers' who are to me God Pandurang in various forms, that
besides their devotional path of the 'name Consciousness', (Namachaitanya), they may
also consider the easy 'Birds' path' (Vihangam Marg), the path of Life Force (Pranashakti) experienced by Sri Jnaneshwar Maharaj himself.
Likewise the fundamental worship of the supreme Consciousness (Chaitanya) will be
useful, advantageous and efficacious to all the spiritual pilgrims of different sects and
traditions and to all those who are engaged in national awakening and to all engaged in
activating individual Self-Consciousness.
4. General Rules to be observed by the aspirants desirous of being initiated into
awakening of the Serpent Power (Kundalini Shakti) i.e. Maha Yoga:
i.

An aspirant should have an intense desire to obtain direct and actual spiritual
experiences described in Srimad Bhagwad Geeta and an implicit unquestioning faith in the
advice of the spiritual master.
ii.
He should obtain permission from elders (parents) and should have
concurrence between husband and wife, and firm belief in the fact that "I am a
part and parcel of all pervading Consciousness (Chaitanya)"
iii.
An aspirant should have determination to abstain from consumation of wine,
non-vegetarian food, eggs, onions, garlic, tobacco, Gutka, Ganja etc.
iv.
In the house of an initiate ladies should observe 'untouchablity' (keep aloof from
all household work) for four days during their monthly periods.

v.
vi.
vii.

An initiate should devote one hour every day for spiritual practice (meditation).
The initiation into this path is open to all irrespectiive of one's own caste, creed,
sect, community, religion, age and sex.
An initate should try to attend the group meditation conducted at the centre.

Those who resolve to observe the above rules may pray for the initiation into Maha
Yoga by sending a prayer-letter in the form given below or meet the spiritual master
personally (with a prayer-letter).
2. A prayer-letter for the initiation into the Maha Yoga (Siddha Yoga):
I sincerely pray to you, sir, to bestow on me your grace and initiate me into this path of
Maha Yoga praised by the ancient sages and upheld in the Bhagawad Geeta as the
supreme path. I have read all the rules related to this path and I shall abide by them
sincerely.
Click here to view the Online Deeksha Request letter.
3. Eligibility for the initiation into the Siddha Yoga:
An eligibility test is conducted before giving an admission (to a student) into any
educational institution. The eligibility criteria for entering the path of the Siddha Yoga
are, An aspirant a.

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

b.
should firmly resolve to observe all the rules laid down in the path.
c.
should make a sincere and humble prayer to the spiritual master for an
initiation.
All these are quite essential qualities for an aspirant.

a.

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

On the day of initiation, before the appointed time of initiation, an aspirant should get up
early, perform his morning routine, take a bath, perform his daily rituals, the worship of his own
Deity and the family Deity, which he thinks necessary, should be performed.
b.
He should bow down at the feet of his parents, elder brother and obtain their
blessings. A wife should bow down to her husband.
c.
He should garland his own Deity (favourite), offer a water-borne coconut
keeping its hairy end towards the Deity (God) and offer some money as a token
of offerings to the spiritual master.
d.
He should spread a woollen carpet or a carpet of thick cloth, covered by a piece
of clean white cloth and should be all alone in the room.
e.
An Aspirant should preferably put on loose garments, sit in the middle of the
carpet facing to the East or the North, leave equal distance from either side of
his carpet (seat). He should sit in such a way that the place of his Deity (God)
should be either on his left or right side, but it should never be at his back side.
He should close his eyes at the stipulated time of initiation and contemplate on
the image of the spiritual master.
f.
Initially he should inhale breath speedily and exhale slowly for seven to eight
times.
g.
Afterwards he should relax his body completely and watch automatic natural
breathing (slow or fast) and should not encourage any voluntary actions.
h.
He should Concentrate his mind on automatic breathing.
i.
Physical movements arising from within should be given absolute freedom.
j.
In this way keeping his eyes closed he should devote one hour or more for the
meditation.

k.

After the meditation, when the eyes get opened he should bow down to his
Deity (God) and break the coconut and distribute pieces to all the members of
the family.

Special Instructions:
l.

During the meditation keep your eyes closed.

m.
During the meditation, for convenience you can change the physical posture.
n.
In this way after performing the meditation every day, by the end of the month,
an aspirant should submit a report of his spiritual progress to the spiritual
master. [There is no need of offering garland and coconut every day].
o.
One should not sit for meditation after the meal at least for four hours. Your can
have your meal ten minutes after the meditation.
p.
One should not narrate one's experiences to others without the permission of
the spiritual master.
q.
Doors and windows of the meditation room should be kept closed. You can
keep a lamp with dim light.
r.
The spiritual progress will be speedier if the meditation is performed at the
meditation centre of the Maha Yoga.
Go To Chapter 2

Go to Chapter 4

SIDDHAYOGA

Foreword

General
Outline of
Siddhayoga

The
Significance
of Prana

The
Siddhayoga
Initiation

The
Distinguishing
Features of
Siddhayoga

The Easy
Path

Chapter 4 - The Distinguishing Features of Siddhayoga

1. The awakening of the Serpent Power:
In any system of spiritual field, the awakening of the Serpent Power is most essential to
achieve perfection. All efforts for activating the Serpent Power (Kundalini) are
strenuous. It can be achieved by the Hatha Yoga
. However in this yogic
practice, various yogic exercises like breath-control (Pranayam), Bandha, Mudra etc.
are to be performed under the direct guidance of the expert spiritual master. Any
slightest error in its practice may turn out to be harmful. Shri Swatmaram Yogi, the
author of the Hatha Yoga Pradipika, narrates in the last shloka of the fourth chapter,
that so long as the Sahajavastha is not achieved, and the Life Force (Prana) doesn't
enter the Sushumna Nadi, all efforts are fruitless.

[Tr. : As long as the Prana does not enter the middle path of Sushumna as long as the
Bindu (semen) does not become steady by the practice of the restraint over breath, the
Atma-Tattwa is not achieved easily in the meditation; till that time, the talk of knowledge
is futile and boastful.]
Even in the Mantra Yoga, so long as the Mantra is not activated with the spiritual power
(by the grace of the master) all the efforts of recitation are arduous.
Even in the Laya Yoga and Raja Yoga the process of the awakening of the Serpent
Power (Kundalini) is necessary for the spiritual progress. The activation of the serpent
power (Kundalini) is inevitable for gaining spiritual experiences and attaining perfection.
For perfection is not possible without its awakening. This path of the Siddha Yoga,
which is advocated by the Bhagawad Geeta, scriptures and Vedas, gives immediate
and direct results. As it is very easy to perform, it is worth following.
2. Some clarifications for aspirants desirous of following the Siddha Yoga:
To achieve the above mentioned stage some preliminary practice is administered for
which some explanation is necessary. In order to enable the Serpent Power (Kundalini)
to enter the Sushumna at the base of spinal column Mooladhara some preliminary
practice is to be followed. Sit down with closed eyes, body completely relaxed and the
mind engaged in watching the involuntary breathing of the Life Force (Prana). While
performing this type of spiritual exercise as the mind is engaged in watching automatic
breathing, the action of removing of all layers covering the Consciousness (Chaitanya)
starts by the Sankalpa power emanated from the spiritual master
[Tr. Imparted to purify]. The transmission of power (Deeksha) in the Siddha Yoga is a
powerful remedy for the purification of our past deeds (sins). During meditation there is
no need to ask the mind to control breathing (Pranayam) but it is necessary to allow the
automatic breathing, that would happen involuntarily. It (the meditation) is not the
practice of breath control (pranayam), but it is the concentration of mind on the
automatic breathing which is very important. For example after keeping the body in a
relaxed and in steady posture, if the breath of its own accord remains outside for a long
time (not deliberately kept outside), it means outward Kumbhaka
has
taken place or if the breath remains inside the body by the grace of the Serpent Power
(Bhagawati Shakti), an internal Kumbhaka has taken place (it was not performed
deliberately). As meditation goes on, the aspirant is not able to make out whether his
breathing is actually taking place or not,in which state, he should know that Kewal
Kumbhak has effected (it was not performed).

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

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

any other things. Lord Krishna would have asked us to meditate on his image (face,
idol) or on his lotus feet, but he has suggested us 'not to think of anything'. This
supports the definition of meditation given by Kapil Muni.

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

Contemplation on any external object would also mean thinking about worldly affairs. In
order to make the mind free from the worldly objects an aspirant should participate in
the afore-said group meditation. At that time if an aspirant is asked to open his eyes, he
would not like to do so, owing to the blissful experience of automatic cool currents of
the breath of Bhagawati Shakti. Each and every individual automatically becomes
eager to achieve slowly the serenity of mind. Accordingly even if this type of experience
lasts only for three, five or ten minutes,it will make the aspirant extremely happy. This is
the preliminary stage of the path leading to the supreme bliss. The experience of this
type can be achieved by any person irrespective of his age.
3. Shrimad Bhagawad Geeta expounds the theory and practice of the Siddha Yoga:
The theory and practice of the Siddha Yoga have been enunciated in Shrimad
Bhagwad Geeta in the following verse. The detailed explanation of it seems to be
necessary.

[Tr.: With intellect and patience one should gradually withdraw from sense desires and
fix his mind on the Soul (Atman) without thinking of anything else.]
a. The words,
indicate slow and gradual pacing of the spiritual practice.
Any undue haste in this practice (performance) will not yield any desired fruits.
In this context saint Shri Tukaram Maharaj affirms,

[Tr.: Tukaram affirms that undue haste in this path would not be fruitful, you
have to wait till the proper time arrives].
The progress in the spiritual practice is gradual. (Hence the spiritual practice
(meditation) should be performed daily and steadily). Lord Shiva, the
propounder of this path of meditation (Siddha Yoga) always remains absorbed
in the thoughtless state of mind.

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

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

when the practice of meditation for a couple of years does not yield any
apparent result, one may naturally wonder how long he has to continue the
meditation (in the pursuit of spiritual progress). The above description of the
Lord Shiva's meditation should always be cherished. Initially, all the activities
intended for purification take place slowly. Aspirants should watch patiently with
steadfast state of mind the actions which take place automatically by the
influence of the Serpent Power (Kundalini). The iron-wired brush can not be
accepted for washing clothes.Therefore undue haste is of no use. Meditation
should be performed with immense patience.
b. Contemplation on the Soul or on the Prana
One should meditate with a firm conviction in one's own
mind that the Soul in the form of Chaitanya is all pervading (omnipresent). In
order to comprehend and appreciate the meaning of the word
the
clarification given about it in Yogavasistha should be looked into.
Contemplation on one's Soul and on one's (Life Force ) Prana are the two sides
of the same coin termed as the Brahma-Pada. If you catch hold of any one side
of the coin, you can easily procure the coin itself. As the meditation on the
(Soul) is a difficult task, the contemplation on the (Life Force) Prana should be
considered. The significance of the Life Force (Prana) has already been
clarified in the second chapter of this book. If the word

(meditation

on the Soul) is substituted by the word

(meditation on the Life
Force), it would facilitate the practice of meditation. Hence if the clause
is replaced by the clause

, it will

not contradict the tenets of the science of Yoga.

means to resolve. It
follows that it means to contemplate on the (Life Force) Prana. During the
meditation, an aspirant should engage his mind to observe the automatic
movement of breathing (Prana Sanchar). The mind should be engaged on
automatic process of breathing which takes place as per the command of the
Lord (Chaitanya). He should think of nothing else, is the meaning of the latter
part of the second line,

c.
[Tr. This is the supreme procedure of the yoga.]
Commenting on the twenty fifth stanza (shloka) of the sixth chapter of the
Bhagawad Geeta, Bhagavad Pujyapada Shrimad Shankaracharya explicitly
states,
which means that there is no other better path
of yoga than this one, the path of (Siddha) Yoga is the only one worth following.
d. How can one trust this path?
One should not believe in any science and should not consider it as a true one
unless he has any personal practical experience of it. A little experience in the
awakening of the Serpent Power (Kundalini) will make an aspirant believe in
the science of the Siddha Yoga as the true one.
4. Four stages of the spiritual progress attained by the followers of the Siddha

Yoga:
a. The Initial Stage (Arambha-avastha) In the initial stage the Serpent Power (Shakti) starts her work with physical
movements (Yogic postures),which an aspirant involuntarily experiences during
the meditation. They are Asanas (physical postures), Bandhas (Locking of
limbs to prevent the movement of breath) and Pranayam (breath-control)
etc.,which help to purify nerves (Nadi Shuddhdi). Yogic exercises (physical
postures) bring steadiness in the body, while Bandha and Mudras make the
body firm. Bandha and the Pranayam (breath-control) bring lightness in the
body. Purification of nerves (Nadi) maintains proper balance of the fluids and
the elements of cough, gas and bile in the body.
b. The Second Stag (Ghata-avastha) In this second stage the mundane (worldly) desires get slowly decreased
(subdued) and an aspirant who constantly remembers Almighty, remains in the
holy atmosphere and pleasant mood that lead him slowly towards the
detachment of wordly attraction. As both these stages are intermingled with
each other, the path of the Serpent Power (Shakti) towards the Brahmarandhra
(Sahasrara) becomes easy and simple. This also brings automatic control over
the breath and stability of mind.
c.

The Third Stage (Parichaya-avastha) In this stage the Serpent Power (Kundalini) making Prana (Life Force) stable in
the heart, remains Herself merged with the Lord Shiva in the sahasrara.
Therefore an aspirant attains an extremely motionless state of the body.
Consequently the striver achieves serenity of mind and slowly attains (reaches)
the stage of Siddha which enables him to possess extra-ordinary powers.The
yogi feels fulfillment of his life's goal. Having attained this stage, the yogi can
awaken the Serpent Power of others. The knots of his heart being unfolded, all
his doubts are dispelled. The knowledge of such a Yogi doesn't remain by any
means concealed. As he has seen the path of Brahmaloka, he straight way
goes to the Satyaloka after his death.

d. The Fourth Stage (Nishpatti-avastha) In this stage the Serpent Power (Kundalini Mahashakti) merges into Lord
Shiva, the real support. The Yogi attains the stage of liberation, (the stage of
perfection).
5. The Siddha Yoga for the Upliftment of the Nation and the world:
Shri Jnaneshwar Maharaj the crown jewel among saints opines that the Bhagawad
Geeta gives description of the Siddha Yoga only. The science of Yoga aims at the
liberation of human beings. According to the maxim
[Tr. Whatever
qualities (elements)exist in an individual body, do exist in the Universe], the Siddha
Yoga which is capable of uplifting a person towards perfection, is equally competent
enough to elevate a nation and the world too. Some people are susceptible about the
ability and the function of this Yoga. They express their doubt, "How is the Yogic
science (path) able to elevate the society and entire human race as it elevates only an
individual ?" Revered Shri Gulavani Maharaj, the saint adept in the transmission of the
Serpent Power (Kundalini), delivered a lecture, the only one in his lifetime on 26th May
1957 evening. In his address he mentions that the tenets of the Siddha Yoga are
benevolent to the nation and to the whole Universe. Following the practice of the

Siddha Yoga an aspirant can free himself from an incurable disease, likewise the
process of inner purification of all the people can elevate the nation. He explicitly said,
"Even if the devout aspirants resort to this path for their self fulfilments, the invaluable
knowledge of this path (Yoga) will certainly prove beneficial to India and through her to
the whole world. It is the experience of many aspirants that their sinful tendencies have
been diminished and their emotions have been purified. The inner purification is the real
protecting and safeguarding power of the nation". Only the righteous persons can
achieve this power by the favourable grace of the able spiritual master. It is the prime
duty of all the torchbearers of the nation to concentrate on such a spiritual path capable
to enhance national strength. It has been observed, after deliberation, that the real
prestige of India will be enhanced commensurate (in proportion) with their careful and
sincere performance. He explicilty says that by the awakening of inner (serpent) power
and by achieving the grace (blessings) of the supreme Lord, the path of Siddha Yoga
beneficial to the whole world will gradually come into limelight.
6. The Siddha Yoga is the Path of World Religion which embraces the whole
Universe:
The ancient sages have praised God with various prayers of superb feelings inculcating
bonds of human love namely,

['The whole world is one Family'],

[Transforming the world into highly cultured society],

[The whole world is my home]. The second prayer includes superb
feeling of love encompassing the whole world into a single nation.
The ideology that 'the whole world is one nation' has been introduced to the world by
the ancient sages. From this point of view it must be said that all the nations of the
present day world are but small tiny integral parts of one Earth-nation. Consciousness
(Chaitanya) is the common ruler for all the human beings. i.e. for all castes and
communities, of all the nations (the whole universe). There is no need to prove that
there exists only one universal religion; for all are born from one and the same Mother
Consciousness (

- Chaitanya). All live life as a manifestation of the

Consciousness (
Consciousness).

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

Therefore the Consciousness (

- Chaitanya) is the mother of the whole world
(universe). This ideology of the Siddha Yoga is fundamentally based on the principle of
Consciousness (
) which dwells in all human beings despite having different
bodies, is a uniting force and should be acceptable to all without any doubt, for the path
is easy to follow and gives instant results (experience). There is no doubt that Siddha
Yoga will prove to be powerful means to carry (all living beings of) the world across the
ocean of miseries'. This Chaitanya Ganga of the Siddha Yoga, which has been brought
forth and nourished by revered Shri Gangadhar Tirth Swami Maharaj, has a capacity to
purify the whole world.
7. Guaranteed Path for World Peace:
Consciousness (
- Chaitanya) is the cause of the Universe, for the world came
into (being) existence due to 'ITS' explosion. Retracing the foot steps in the direction of
the original cause is the spiritual means to achieve peace. "Whatever exists in an
individual body that also exists in the Universal body". Therefore it is natural to
concentrate on Universal Consciousness

(Vishwa Chaitanya) part of which

exists in every individal. The Life Force

(Pran Tatwa) which pervades
outside and which functions as an automatic breath (Prana) in an individual is identical.
The study of the Life Force (Prana) principle is a means to the Universal peace.
8. The world organization of the followers of the Siddha Yoga:
The Consciousness (
- Chaitanya) is the main cause of the Universe and all
living beings have emanated from It. The ancient Vedas have stated in aphorisms like
that the Consciousness (
- Chaitanya) which abides in all
beings binds them in one supreme Consciousness. Hence the world organization of the
Siddha Yoga will work like a miracle when the followers of the organization lead the
world towards perfection.
In this world though there exist outward differences, the common bond of brotherhood
which is the supreme principle of the Indian Culture will be easily acceptable to the
world. Despite the differences, the creative principle binds them together for the world
organisation. The aspirants, who have developed increasing faith in God, owing to the
awakening of the Serpent Power (Kundalini) can be organized under one head. Saint
Shri Jnaneshwar Maharaj Says,
[Tr.: The Whole
Universe is my home]. While Shri Samarth Ramadas, with the same feeling of universal
brotherhood says,
[Tr.: I think of the welfare of the universe]. The
statements of both the saints reflect their deep love for human beings and indicate their
feeling of universal brotherhood. In the same manner the ancient sages, guided by
divine intellect express their desire
of transforming the whole
world into highly cultured society. To glorify the wishes of the above mentioned saints
and following the desire of the ancient seers the world organisation of the Siddha Yoga
followers will culminate into world peace, the work befitting the Divine desire.
Go To Chapter 3

Go to Chapter 5

SIDDHAYOGA

Foreword

General
Outline of
Siddhayoga

The
Significance
of Prana

The
Siddhayoga
Initiation

The
Distinguishing
Features of
Siddhayoga

The Easy
Path

Chapter 5 - The Easy Path (The Facile Path of Siddha Yoga)

1. Easy to Practise:
The path of Siddha Yoga is very easy to practise. On the day and time appointed by the
spiritual master an aspirant has to squat down on the floor with crossed legs, keeping
the backbone straight (but not stiff), body in a relaxed position, and close the eyes. The
straight seating posture should give complete freedom for the functioning of the spiritual
power, released by the spiritual master. In order to control the inner wandering of the
mind, it should be engaged on the automatic breathing process. Such is the simple

technique of this path. After the initiation when the spiritual power activated by the
spiritual master, enters the Sushumna nerve (Nadi), the initiated is expected to do
nothing. In other words the spiritual power of the spiritual master itself starts functioning
for the progress of the awakened Serpent Power (Kundalini). It is therefore important to
let the involuntary physical actions move freely, and to control the wandering thoughts
the mind should be left on the automatic and natural breathing process. This will help the
spiritual master's will for further progress of the awakened Serpent Power (Kundalini).
After the initiation in a short period of time the actual experience achieved through
spiritual practice will attract the aspirant. The charming impact holds the aspirant firmly
towards the inner blissful experience.
2. No Discrimination in initiation:
The practice of the Siddha Yoga means keeping the mind always in the state of
equanimity,

(Geeta-2/48) [Tr.: Evenness of mind is Yoga].

In the Siddha Yoga outward distinctions which exist in practical life are of little
significance. Even the women folk can undertake the study of the Siddha Yoga by
observing the rules mentioned earlier. Likewise any individual belonging to any caste or
creed can be initiated into this path which is easy to follow and swift in leading to the
stage of Supreme Divinity. The discrimination of race, caste, creed, community and
religion of the world does not come in the way of any one who follows this path which
aims at the welfare of all human beings.
3. Even the most sinful person can attain Salvation by following this path:

[Tr.: Even if the most sinful worships Me whole heartedly, he too should indeed be
regarded as virtuous, for he has rightly resolved.]
Even the most wicked and sinful person can be initiated into this path of the Siddha
Yoga, provided he bears an ardent desire for liberation. After the initiation he becomes a
pilgrim eligible to traverse the path leading to the blissful state of Divinity. The pilgrim of
the Divine path can be in future a leader of the seekers . It is the strong will of the
Spiritual master which is most important to an aspirant. With due respect and regard to
the resolve of the spiritual master he should strictly adhere to the rules and discipline of
the path. The awakening of the Serpent Power (Kundalini) brings about the
transformation of an aspirant's behavior. He achieves an easy and speedier progress.
Many aspirants, after the initiation, have observed that they have developed a desire to
follow a virtuous life, by the grace of the Goddess Bhagawati. There is complete
transformation of their personality and the rules of the path are also observed easily by
them by the grace of God.
In this context Lord Krishna has solemnly declared that such a devotee shall never
perish and his downfall is sealed. In due course of time he would attain the stage of a
person with a stable mind'

(Sthita pragna).

[Tr.: Soon he becomes virtuous and attains eternal peace. O Kaunteya, know for certain
that my devotee does never perish.]
4. A Golden Opportunity Especially for the Youth:
Especially those who have been trapped into addictions and are unable to get rid of
them, despite their sincere efforts to do so, with success no where in sight, naturally feel
let down. Such aspirants need not curl up their lips in mocking doubt for even the
disheartened and discerning youth who would follow the path assiduously will certainly
find this Siddha Yoga as a positive cure for their malady borne out of their frailties and
accumulated indiscrete actions. These dejected persons would find the path of the
Siddha Yoga a valuable weapon which will help them in axing the root of a tree of bad
habits.
Geeta.

The same idea is expressed in the following verse of the

[Tr.: Having cut asunder this firm rooted Ashwattha-tree with the strong axe of nonattachment].
In the baffled state of affairs to cross the ocean of wordly miseries, the easy path of the
Siddha Yoga which instantly yields experiences of the Divine Power, will function as a
light-house. The path of the Siddha Yoga which is the path of transmission of power [
Shaktipat-Vidya] will bring eternal happiness and enlightenment to
the downtrodden and debased class of people and it will certainly elevate their state of
life. This is the eternal truth and can be experienced. After the initiation the aspirants
notice some glimpses of Divine Light during the meditation and their efforts in the
spiritual practice

Sadhana would gain good results.

5. The Siddha Yoga - A master key to the Supreme Bliss:

The human body is originally a form of Supreme Consciousness (
- Chaitanya).
It is the gift of God assigned to a human being to uncover the layers enveloping the
Consciousness [

- Chaitanya] and to establish Its unity with the main causal

Effulgent Consciousness [
- Chaitanyamaya Prakash]. It is
necessary to remove by all means these layers which have been accumulated as a
result of good and bad deeds of the past births. In due course of time having got rid of all
the layers and the darkness of ignorance having been dissolved, the aspirants become
eligible for attaining the Self-Realisation. In the Siddha Yoga by the powerful will of the
spiritual master various yogic postures take place and the layers of past actions get
automatically wiped out without any strenuous efforts done by the aspirants. These
layers can also be removed by following the other Yogic paths. But as explained before
the Birds' Path [
- Vihangam-Marga] of the Siddha Yoga can easily
remove these layers and also bring the goal of the spiritual fulfilment nearer and earlier.
6. An Easy Path to rise above the three bondages sprung from Nature:

Every individual ordinarily undertakes all activities under the influence of three bindings
of Sattwa (Purity), Raja (Passion) and Tama (Inertia). Lord Krishna exhorts Arjuna
emphathetically, to free himself from the bonds of these three qualities (Gunas).

[Tr.: O, Arjuna, free yourself of the three binding qualities].

Under the influence of these binding qualities (Gunas) an individual performs good or
bad deeds. In this path when the aspirant sits for meditation keeping the body in a
relaxed state and with the will for total submission, he loses the consciousness of the
body and his mind becomes stable, being engaged in automatic breathing. After the
initiation the aspirant gradually frees himself from the bondage of the three qualities. The
main difference between this path and other paths is noteworthy and is glaringly felt. In
other Yogic paths to achieve steadfastness of intellect [
- Sthita Prajnata]
and to transcend over the three qualities, the aspirants have to rely on the four
strenuous yogic exercises, whereas all these stages of mind are reached (achieved)
automatically in the Siddha Yoga solely due to the impact of the strong will of the
spiritual master. It means that there is a difference between making the mind steadfast
and achieving the steadfastness of mind gradually and automatically. In the same
manner making oneself free from the impact of the three binding qualities and achieving
freedom from them, the aspirants, who practise the Siddha Yoga, realise the impact of
automatic relief taking place in them.
7. Renuonce Good and Evil actions, ideas and qualities:
As stated earlier the Consciousness (
- Chaitanya) the basic nature of human
beings is enveloped by the layers of the deeds of the past births. The awakening of the
Serpent Power (Kundalini) is the most powerful weapon to remove all these layers of the
imprints of the deeds of the previous births. Ordinarily it is a known fact that in order to
be a true devotee of God (Lord), one has to forsake all evil habits, but to achieve
perfection one has to give up good things also. It may appear a little strange. However it
is quite necessary to attain the spotless and stainless stage of perfection. Lord Krishna
has clearly asserted that,

[Tr.: He who sacrifices both good and evil and is rapt in devotion, is dear to me.]
It means only after the renunciation of both good and evil things that the Divine devotion
as loved by God, shall take place. In one way any idea or thought is a kind of layer over
on the desired purified stage of perfection. National saint Shri Ramadas has also
asserted in his book Manache Shloka that,

[Tr.: Even the slightest thought should not be there.)

The slightest thought or any attitude of the mind would bar the Yogic progress. Shri
Samartha Ramadas implies the same thing in this line,

[Tr.: Let the mind be free from all thoughts.]

It is evident that any kind of slightest thought, good or bad takes a form of a seed that
may in due course become a large tree of thoughts. It should be nipped in the bud. Thus
any kind of hope, wish, desire and passion would become an obstacle for the
achievement of the ultimate goal. The same doctrine has been concluded in the
Yogawasishtha.

[Tr.: A desire creates severe grief, while freedom from desires gives absolute happiness.]
It should be borne in mind by the aspirant that he should be without any residual desire
as expressed in the Bhagawad Geeta:

[Tr.: Giving up without reserve all desires born of from thoughts of the world]
Lord Krishna states in the Bhagawad Geeta in the following verse how the stage of
supreme Conscoiousness is achieved.

[Tr.: When one completely casts off all the desires of his mind.]
This type of supreme state of the mind can be attained in the present birth by the
practice of the Siddha Yoga. In the meanwhile if the death overtakes, it can automatically
be achieved in the next birth. When the mind accomplishes thoughtless state, only then
and then the Yogi can be called merged into Supreme Consciousness
Yuj means to join - become one with the Consciousness [
Chaitanya] This stage is not to be achieved by self efforts but it comes automatically.

[Tr.: Oh Arjuna, nobody becomes a yogi, unless he abandons all his desires.]
Therefore giving up of good and evil thoughts is essential.
8. The Highest Devotion in the form of total Submission by the Self:
In this path concentrating the mind on the automatic breathing of the Life Force (
- Prana Shakti Sanchar) is a kind of devotion. When the mind
surrenders completely to the Master's Life Force (

- Prana shakti), it (

- Chaitanya Shakti) begins to purify the body, mind and senses. By giving
absolute freedom to the purifying process, the devotion of the Consciousness (

Chaitanya) will take place. It will be the worship of the Consciousness (

Chaitanya). In the Narad Bhakti Sutra the devotion is described as
That Devotion is the highest love for God.]

. [Tr.:

In this way the devotion to the Master (

) will be transformed into the love for the
Consciousness. Gradually he will not find any thing so alluring as his own Self.
and in this way the undivided devotion will
automatically be performed by the aspirant. The devotion of this type reared by the
Siddha Yoga is the supreme one.

[Tr.: Only the devotion is supreme].

It is the worship of the Self by the Self. In this worship one has to surrender completely
to the Master's Power (

- Shakti) and allow Her to act freely. In the form of activity

the Divinity (
- Shakti) will worship Herself .Until the perfection is achieved, the
spiritual practice should be continued uninterruptedly.
9. No Return (Journey) Ticket: (Uninterrupted Spiritual Practice)
In this path of the Siddha Yoga, the worth remembering feature of the spiritual practice is
that it is the prime duty of an aspirant that he should get acquainted with all the rules of
this path, before he is initiated. By the grace of a spiritual master when the spiritual
power is transmitted to him, he begins to experience the physical actions. As mentioned
earlier the Divine Power undertakes the work of removing all layers on Chaitanya. Due
to the imprints of the past deeds, if the spiritual practice remains unfulfilled, they will be
removed in the next birth. In this path there may be occasional stoppages but there is no
'Return Ticket' (no turning back).
10. Inner Purification is the solution to all problems: (Impact of Siddha Yoga on the Life
of an aspirant)
After the initiation, it has been noticed that due to the impact of initiation all the nerves in
the body get purified.

[Tr.: When all the nerves get purified]

It has been observed that the inner purification of the body has produced remarkable
change in the outward life of an aspirant. Absolute freedom from, diseases, alertness in
one's own work, progress in studies, freedom from addictions, the mind remaining
always in a joyful state, happening of some impossible events in the life etc; all these are
the experiences of external benefits earned by the aspirants by the awakening of the
Serpent Power (Kundalini).Once the Divine Power (
- Bhagwati) has showered
Her grace on an aspirant, what would be impossible for him? External activities are for
the well-being of an aspirant, they bring greater benefits to the aspirant with minimum
efforts. For participating in outward activities in the practical life the Consciousness (
- Chaitanya shakti) in the form of Life Force (
is a basic need.

- Prana-Shakti)

It is the earnest desire of the author that more and more persons should derive the
greatest benefits from the unparallel system of the Siddha Yoga. All should achieve
complete fulfilment in their life's goal. They are requested to inform other aspirants about

this path for their individual welfare.

Finally I humbly pray at the lotus feet of Brahmaleen Revered Shri Loknath Tirth Swami
Maharaj to bless all human beings for their peace, prosperity and happiness, and help
us all in fulfilling the ideal.

[Tr.: Let all be the followers of the Siddha Yoga.]

May you all be liberated from the worldly entanglements and experience the Lord who
dwells in your hearts.

Go To Chapter 4

P.P. SHRI LOKNATH TIRTH SWAMI MAHARAJ MAHAYOGA TRUST

1. The P.P. Shri Loknath Tirth Swami
Maharaj Mahayoga Trust (main branch
Nashik) is a charitable trust, was founded
in the year 1986 registered under number
E-494- Nashik/86 at Nashik.
2. P.P. Shi Loknath Tirth Swami Maharaj was
one of the high ordened spiritual masters
in the tradition commencing from P.P. Shri
Gangadhar Tirth Swami Maharaj, P.P. Shri
Narayandeo Tirth, P.P. Shri
Shankarpurshottam Tirth Swami
Maharaj.
3. Goddess Bhagvati passed an order to P.P. Shri Loknath Tirth Swami Maharaj to move
down to southern part of India (Bharat) for canvassing this highest spiritual path for the
thirsty disciples aspiring high altitudes in spiritualism.
4. P.P. Shri Loknath Tirth Swami Maharaj thus started further propagating this Siddhayoga
Path in Maharashtra and gave further orders to spread this path by initiating disciples
who were waiting for such high path .P.P. Shri Gulavani Maharaj and further P.P.Shri
Datta Maharaj Kavishwar have tried their best to adorn the people with Shaktipat
Diksha which is considered as the cheapest, simplest and the highest in the spiritual
world. This path is further being extended by Shri P.P. Shri Narayankaka Dhekane
Maharaj to keep the tradition well progressing.
5. The Trust owns its own building measuring 611 sq. meters at Nashik at Gangapur Road
near Pumping Station for the daily routine of offerings as well as the main aspect of the
meditation in the basement hall provided in the building.

6. The Trust also envisages different

ceremonies at regular intervals by
gathering all the disciples for the sadhana
and further means and methods for
furthering this path in order to let
people know about this amazing readily
experienceable and approachable by any
desirous individual who would commit to the
rules of this path for obtaining the desired
effect of experiencing different landmarks
to reach the ultimate goal of unison with the
almighty. Out of the main programmes, we celebrated the birth centenary of Shri
Loknath Tirth Swami Maharaj was one such auspicious ceremony in 1991 which was
started with about one thousand disciples who attended the gathering along with the
master authorites initiating for this path. These gatherings are arranged generally after
every three years .The last was performed in 2000 where at 1400 sadhakas presented
themselves for the ceremony.
7. In order to propagate to the public at large we have a booklet Siddhayog in different
languages i.e. Marathi, Gujarathi, Hindi, English and Telugu (in progress). Also
Mahayog Deepikas are published at intervals for information to the people.
8. We have commenced developing the centers for the spread of this path so as to lead
to the people at every nook and the corner of the world.

9. We have developed a website of this path registered as www.mahayoga.org and we

are trying to communicate the other servers who have also promised to spread this
nectarious path to the whole world. By this recent spreading technique, perhaps with
the least cost; in the wake of mother power in every individual by the simplest method
of Siddha Sankalpa (Powerfull will). We pray Lord Gurudeo to push up every aspect of
our human efforts by embibing mother's real power for furthering to all the people with
the highest final goal:- "Sarveapi Siddhayoga Dikshitaha Bhavantu"

INTRODUCTORY PRACTICE
Precursor to Mahayoga
An introductory approach (precursor) available to those who are interested in Maha Yoga, but
for whatever reasons, are not yet desirous of getting formally initiated. This approach can be
performed by anyone desirous of getting a taste for what Maha Yoga can help them achieve
without making the commitments needed for a formal initiation. It is as follows:

Sit comfortably, preferably on a padded/carpeted floor or yoga-mat, and close your

eyes. Feel a wave of subtle energy rise up along your spine.
Keep the body completely relaxed.

Breathe normally and keep the mind engaged in observing your involuntary breathing.

Think that you are not the body but only the pure air which is the gross manifestation of
Prana (Life Energy).

Let your body be relaxed and free to do whatever happens, just observe your

involuntary breathing or any physical or mental activities (kriyas).

If you find yourself getting distracted by random thoughts do not try to suppress them,
instead, direct your attention back to your involuntary breathing or kriyas if they are
occurring.

Try this daily for 3 to 18 minutes or more. Do not open your eyes unless you feel the
urge to do so.

Diligent daily practice of this approach, even without getting formally initiated, will lead to a
diminishing of the normal clutter in one's brain, providing the practitioner glimpses of Chaitanya
Shakti (Universal Life Energy). This is the preliminary stage of the path leading to supreme
bliss.

PROGRAM CALENDAR FOR YEAR 2010-2011

Following is the schedule of activities/events taking place at the Nashik ashram. There is no
separate invitation for any of the activities/events. Sadhaks are welcome to participate in the
activities/events and get benefited from the same.
Note: This page will be updated frequently as and when the events are planned. Please make
sure you visit this page often.
Day

Date

Tuesday

21-March-2010

Event/Program Outline
Varsha Pratipada
Activities: Sadhakas are expected to do atleast 1 hour of
Sadhana.

Wednesday

24-March-2010

Shri Ram Navmi

Time: 12.00 noon

Thursday

30-March-2010

Shri Hanumah Jayanti

Time: 6.36 am

Sunday

16-May-2010

Akshayya Tritiya (Shaktipatayoga Foundation Day and

Nashik Ashram Foundation Day), Deeksha Day
(Initiation Day) and Global Trial Day
Timing/Activities: Shri Satyadatta Puja (morning)
6.05 am to 6.26 am Mahayoga Global Trial - Introductory
Practice
8.00 am to 9.00 am - Sadhana
9.00 am to 11.00 am - Sadhaka Meeting and Prasad

Tuesday

18-May-2010

Shri Aadya Shankaracharya Jayanti

Time: 7.40 pm

Tuesday

25-May-2010

P.P. Shri Loknathtirth Swami's 118th Birth Anniversary

Timing: 6.00 am to 10.00 pm
Activities: Geetapatha, Sadhana, Kirtan, Mahaprasad,
Mantrajagar, Arti, Palkhi and Bhajans after 10.00 pm

Sunday

25-July-2010

Shri Gurupournima
Timing and Activities:
6.00 am to 12.00 noon Shri Guru Pujan
12.00 noon onwards Mahaprasad, Mantrajagar, Arti, Palkhi
and Bhajans after 10.00 pm
Sadhakas are expected to do atleast 1 hour of Sadhana.

Sunday

15-August-2010

Indepandence Day (India) - Time: 8.00 am

Wednesday

1-September2010

Shri Krishna Jayanti - Time: 12.00 midnight

Sunday to
Thursday

31-October-2010 Shri Nrusinghwadi Yatra - For Mahayoga Sadhakas Only

to 4-November2010
31/Oct/10 - Departure
1/Nov/10 - Mahapuja
2/Nov/10 - Shri Mahalaxmi Darshana (Kolhapur)
3/Nov/10 - Gurudwadashi
4/Nov/10 - Return Journey

Friday

3-December2010

Shri Dnyaneshwar Maharaj Samadhi Diwas

Time: 7.40 pm

Monday

6-December2010

Dev Deepavali
Time: 5.30 pm to 8.30 pm
Activities: Deep Pujan, Sadhana, Arti, Satsanga
(Attendance of local sadhakas in Nashik is required).

Friday

17-December2010

Geeta Jayanti
Time: 6.00 pm to 8.00 am
Activities: Geeta pathan. (Sadhakas should meditate atleast
for 1 hour in ashram).

Monday

20-December2010

Shri Dattatreya Jayanti

Time: 6.05 pm

Wednesday

26-January-2011 P.P. Shri Gulavni Maharaj Punyatithi

Timing and Activities:
5.55 pm to 6.55 pm Sadhana
7.00 pm to 7.40 pm: Aarti and Prasad

Sunday

20-February-2011 P.P. Shri Loknathtirth Swami Maharaj Punyatithi

Timing: 6.00 am to 10.00 pm
Activities: Sadhana, Geetapaatha, Tirthraj, Mahaprasad,
Mantrajagar, Arati, Paklhi and bhajans (after 10.00 pm)

Saturday

26-February-2011 Shri Ramdas Navmi

Time: 7.40 pm

Wednesday

2-March-2011

Mahashivratri
Time: Nishithakaal from 12.26 am to 1.15 am

Monday

21-March-2011

Shri Tukaram Beej

Time: 7.40 pm

Thursday

24-March-2011

Shri Eknath Shashthi

Time: 7.40 pm