Shri Adi Shakti

The power or active aspect of God Almighty is the Adi Shakti. Brahman is unchanging consciousness. Adi Shakti is His changing Power which appears as mind and matter. Adi Shakti is the embodiment of His Power. Shakti runs this world-show. Shakti maintains the sportive play or Lila of the Lord. Shakti is the supporter of the vast universe. She is the supreme Power by which the world is upheld. She is the Universal Mother. She is Durga, Lakshmi, Sarasvati, Kali, Chandi, Chamundi, Tripurasundari and Rajarajesvari. Shakti is Lalita, Kundalini and Parvati. There is no difference between God Almighty and His Shakti, just as there is no difference between the sun and its light.

"The wise persons say, and it is also stated in the Purânas, that the Prime Force is present in Brahmâ as the Creative Force; is present in Hari as the Preservative Force; is present in Hara as the Destructive Force; is present in Kurma (tortoise) and in Ananta (the thousand headed Snake) as the earth supporting Force; is present in fire as the Burning Force, is present in air as the moving Force, and so is present everywhere in various manifestations of forces. 31-51.

In this whole Universe, whoever he may be, all are incapable of any action if he be deprived of his force; what more than this, if S'iva be deprived of Kula Kundalinî S'aktî, He becomes a lifeless corpse; O great ascetic Risis! She is present everywhere thus in every thing in this universe from the highest Brahmâ to the lowermost blade of grass, all moving and non-moving things. Verily everything becomes quite inert, if deprived of force; whether in conquering one's enemies, or in going from one place to another or in eating -- one finds oneself quite incapable, if deprived of force.

Thus the omnipresent S'aktî, the wise call by the name of Brahmâ. Those who are verily intelligent should always worship Her in various ways and determine thoroughly the reality of Her by every means. In Visnu there is the Sattviki S'aktî; then He can preserve; otherwise He is quite useless; so in Brahmâ there is Rajasi S'aktî and He creates; otherwise He is quite useless; in S'iva, there is Tamasi S'aktî and He destroys; else He is quite useless. Thus, arguing again and again in one's mind, everyone should come to know that the Highest Âdya S'aktî by Her mere will creates and preserves this Universe and She it is who destroys again in time the whole Brahmânda, moving and non moving; no one is capable to do his respective work be he Brahmâ, Visnu, Mahes'var, Indra, Fire, Sun, Varuna or any other person whatsoever; verily all the Devas perform the respective actions by the use of this Adya S'aktî.

That She alone is present in cause and effect and is doing every action, and be witnessed vividly. The intelligent ones call that S'aktî twofold; one is Sagunâ and the other is Nirgunâ. The people, attached to the senses and the objects, worship the Sagunâ aspect, and those who are not so attached worship the Nirguna aspect. That conscious S'aktî is the Lady of the fourfold aims of life, religion, wealth, desires, and liberation. When She is worshipped according to due rules, She awards all sorts of desires. The worldly persons, charmed by the Mâyâ of this world, do not know Her at all; some persons know a little and charm others; whereas some stupid and dull-headed pundits, impelled by Kali, start sects of heretics, Pâsandas for the sustenance of their own bellies.

O highly fortunate Munis! In no other Yugas were found acts as prevalent (as) in this Kali Yuga, based on various different opinions and altogether beyond the pale of the Vedic injunctions. Behold again, if Brahmâ, Visnu and Mahes'a be the supreme Deities, then why do these three Devas meditate on another One beyond speech, beyond mind and practise, for years, hard austerities; and why do they perform Yajńas (sacrifices) for their success in creation, preservation, and destruction?

They know, verily, the Highest Supreme Being, Brahmâni Devî S'aktî eternal, constant and therefore they meditate Her always in their minds. Therefore the wise man, knowing this firmly, should serve in every way the Highest S'aktî.

O Munis! This is the settled conclusion of all the Sâstras. I have heard of this great hidden secret from Bhagavân Krisna Dvaipâyan. He heard it from Nârada, and Nârada heard it from his own father Brahmâ. Brahmâ heard this from Visnu.

O Munis it is well that the wise even should not hear or think anything to the contrary from other sources; they should with their concentrated heart serve the Brahmâ Sanâtanî S'aktî. It is clearly witnessed in this world that if there be any substance wherein this conscious S'aktî does not exist, that becomes inert, quite useless for any purpose. So know this fully that it is the Highest Divine Mother of the Universe that is playing here, residing in every being. Thus ends the eighth chapter of the first Skandha on deciding who is to be worshipped in the Mahapurâna Sri Devî Bhâgavatam of 18,000 verses by Maharsi Vedavyâsa."

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The Sakti Yoga Philosophy
Introduction

In this system of Sakti Yoga philosophy, Siva is omnipresent, impersonal and inactive. He is pure consciousness. Sakti is dynamic. Siva and Sakti are related as Prakasa and Vimarsa. Sakti or Vimarsa is the power that is latent in the pure consciousness. Vimarsa gives rise to the world of distinctions. Siva is Chit, Sakti is Chidrupini. Brahma, Vishnu and Siva do their functions of creation, preservation and destruction in obedience to Sakti. Sakti is endowed with Ichha (will), Jnana (knowledge) and Kriya (action). Siva and Sakti are one. Sakti-Tattva and Siva-Tattva are inseparable. Siva is always with Sakti.

Siva-Tattva and Sakti-Tattva

The creative aspect of the Supreme Siva is called Siva-Tattva. Sakti-Tattva is the will of Siva. It is the seed and womb of the entire world.

Siva has two aspects. In one aspect, He is the supreme, changeless One who is Satchidananda. This is Para Samvit. Nishkala Siva is Nirguna Siva. He is not connected with the creative Sakti. In the other aspect, He changes as the world. The cause of the change is Siva-Tattva. Sakti-Tattva is the first dynamic aspect of Brahman. This Siva-Tattva and Sakti-Tattva are inseparable.

Sakti: The Ruler of Maya

Maya or Prakriti is within the womb of Sakti. Maya is the matrix of the world. Maya is potential in the state of dissolution. She is dynamic in creation. Maya evolves into several material elements and other physical parts of all sentient creatures, under the direction of Sakti.

There are thirty-six Tattvas or principles in the Sakti philosophy.

Sakti: The Active Aspect Of The Immanent God

The power or active aspect of the immanent God is Sakti. Siva or Brahman is the unchanging consciousness. Sakti is His changing Power which appears as mind and matter. Sakti is the embodiment of power. She runs this world-show. She maintains the sportive play or Lila of the Lord. She is the supporter of the vast universe. She is the supreme Power by which the world is upheld. She is the Universal Mother. She is Durga, Lakshmi, Sarasvati, Kali, Chandi, Chamundi, Tripurasundari and Rajarajesvari. She is Lalita, Kundalini and Parvati. There is no difference between God and His Sakti, just as there is no difference between fire and its burning power.

Devi is Sakti of Lord Siva. She is Jada Sakti and Chit Sakti. Prakriti is Jada Sakti. Suddha Maya is Chit Sakti. Nada, Bindu and the rest are only names for different aspects of Sakti. Sakti is Prakriti, Maya, Mahamaya and Sri Vidya. Sakti is Brahman Itself. Sakti manifested Herself to Lord Siva in the ten forms as the Dasa-Maha-Vidyas, viz., Kali, Bagalamukhi, Chhinnamasta, Bhuvanesvari, Matangi, Shodasi, Dhumavati, Tripurasundari, Tara and Bhairavi.

Sakti is Chidrupini. She is pure, blissful Consciousness. She is the Mother of Nature. She is Nature Itself. She is Jagat-Janani, Creatrix of the world; Mahishasura-mardini, destroyer of Mahishasura; Bhrantinasini, destroyer of illusion or Avidya; and Daridryanasini, destroyer of poverty.

The world is a manifestation of Sakti. The countless universes are only dust of Divine Mother’s holy feet. Her glory is ineffable. Her splendour is indescribable. Her greatness is unfathomable. She showers Her grace on Her sincere devotees. She leads the individual soul from Chakra to Chakra, from plane to plane, and unites him with Lord Siva in the Sahasrara.

Manifestations Of The Divine Mother

The Supreme Lord is represented as Siva and His power is represented as His consort—Sakti, Durga or Kali. Just as the husband and wife look after the well-being of the family, so also Lord Siva and His Sakti are engaged in looking after the affairs of this world.

Divine Mother is everywhere triple. She is endowed with the three Gunas, viz., Sattva, Rajas and Tamas. She manifests Herself as Will (Ichha Sakti), Action (Kriya Sakti) and Knowledge (Jnana Sakti). She is Brahma-Sakti (Sarasvati) in conjunction with Brahma, Vishnu-Sakti (Lakshmi) in conjunction with Vishnu and Siva-Sakti (Gauri) in conjunction with Siva. Hence She is called Tripurasundari.

Radha, Durga, Lakshmi, Sarasvati and Savitri are the five primary forms of Prakriti or Devi. Durga destroyed Madhu and Kaitabha through Vishnu. As Mahalakshmi, She destroyed the Asura Mahisha; and as Sarasvati, she destroyed Sumbha and Nisumbha with their companions Dhumralochana, Chanda, Munda and Raktabija.

The Abode Of The Divine Mother

The abode of Tripurasundari, the Divine Mother, is called Sri-Nagara. This magnificent abode known as Mani-Dvipa, is surrounded by twenty-five ramparts which represent the twenty-five Tattvas. The resplendent Chintamani Palace is in the middle. The Divine Mother sits in the Bindu-Pitha in Sri-Chakra in that wonderful palace. There is a similar abode for Her in the body of man also.

The body is Sakti. The needs of the body are the needs of Sakti. When man enjoys, it is Sakti who enjoys through him. She sees through his eyes, works through his hands and hears through his ears. Body, mind, Prana, egoism, intellect, organs, and all functions are Her manifestations.

The whole world is Her body. Mountains are Her bones. Rivers are Her veins. Ocean is Her bladder. Sun and moon are Her eyes. Wind is Her breath. Agni is Her mouth.

The Indescribable Glory Of Devi

The Story of the Yaksha: In the Kenopanishad, it is said that the gods became puffed up with a victory over the Asuras. They wrongly took the success to be the result of their own valour and powers. The Lord wanted to teach them a lesson. He appeared before them in the form of a Yaksha—a huge form, the beginning and end of which were not visible. The Devas wanted to find out the identity of this form and sent Agni for this purpose. The Yaksha asked Agni: “What is thy name and power?” Agni replied: “I am Agni, Jatavedas. I can burn up the whole universe in a minute.” The Yaksha placed before Agni a dry blade of grass and asked him to burn it. Agni was not able to burn it. He ran away from the Yaksha in shame. The gods then sent Vayu to enquire who he was. Vayu approached the Yaksha. The Yaksha asked Vayu: “Who are you? What is your power?” Vayu replied: “I am the wind-god. I can blow the whole world in a minute.” The Yaksha then placed a blade of grass before Vayu and challenged him to blow it away. Vayu could not make it move an inch from its place. He, too, left the place in shame. Last of all came Indra himself. When Indra reached the place, he found that the Yaksha vanished.

Then Uma appeared before Indra and revealed to him the real identity of the Yaksha. She said to Indra: “It is the power of the Divine Mother—and not that of the gods—that crowned the gods with victory. It is the Sakti of Uma or Haimavati, sister of Krishna, that is the source of the strength of all the gods.” Sakti is the great Teacher of Jnana. She sheds wisdom on Her devotees.

The Devi Behind the Gods

When Vishnu and Mahadeva destroyed various Asuras, the power of Devi was behind them. Devi took Brahma, Vishnu and Rudra and gave them the necessary Sakti to proceed with the work of creation, preservation and destruction. She is at the centre of the life of the universe. She is in the Muladhara Chakra in our bodies. She vitalises the body through the Sushumna. She vitalises the universe from the summit of Mount Meru.

The Mother That Protects

Sakti may be termed as that by which we live and have our being in this universe. In this world, all the wants of the child are provided by the mother. The child’s growth, development and sustenance are looked after by the mother. Even so, all the necessities of life, life’s activities in this world and the energy needed for it, depend upon Sakti or the Universal Mother.

The first syllable which a child or a quadruped utters is the name of the beloved mother. Is there any child who does not owe its all to the affection and love of its mother? It is the mother who protects you, consoles you, cheers you and nurses you. She is your friend, philosopher, preceptor and guide throughout your life. The human mother is a manifestation of the Universal Mother. All women are forms of the Divine Mother.

The Scriptures Of The Sakta School

The Devi-Sukta of the Rig-Veda, Sri-Sukta, Durga-Sukta, Bhu-Sukta and Nila-Sukta, and the specific Sakta Upanishads such as the Tripurasundari Upanishad, Sitopanishad, Devi Upanishad, Saubhagya Upanishad, Sarasvati Upanishad, Bhavanopanishad, Bahvrichopanishad, etc.—all emphatically declare the Mother-aspect of God.

Saktaism: A Universal Cult

He who worships Sakti, that is, God in Mother-form, as the Supreme Power which creates, sustains and withdraws the universe, is a Sakta.

Worship of Sakti, or Saktaism, is one of the oldest and most widespread religions in the world. Everybody in this world wants power and loves to possess power. He is elated by power. He wants to domineer over others through power. War is the outcome of greed for power. Scientists are followers of Saktaism. He who wishes to develop will-power and a charming personality is a follower of Saktaism. In reality, every man in this world is a follower of Saktaism.

Scientists say now that everything is energy only, and that energy is the physical ultimate of all forms of matter. The followers of the Sakta school of philosophy have said the same thing long ago. They further say that this energy is only a limited manifestation of the infinite Supreme Power or Maha Sakti.

Vedanta And Saktaism

The basis of Saktaism is the Veda. Saktaism upholds that the only source and authority (Pramana) regarding transcendental or supersensual matters such as the nature of Brahman, etc., is the Veda. Sakti Vada or Sakta Darsana is a form of monism or Advaita Vada. Saktaism is only Vedanta. The Saktas have the same spiritual experiences as those of a Vedantin.

Saktaism speaks of the personal and impersonal aspects of Godhead. Brahman is Nishkala or without Prakriti, and Sakala or with Prakriti. The Vedantins speak of Nirupadhika Brahman (pure Nirguna Brahman without Maya), and Sopadhika Brahman (with Upadhi or Maya) or Saguna Brahman. It is all the same. Names only are different. It is a play of words or Sabda Jala. People fight on words only and carry on lingual warfare, hair-splitting, logical chopping and intellectual gymnastics. In reality, the essence is One. Clay only is truth; all modifications such as pot, etc., are in name only. In Nirguna Brahman, Sakti is potential; whereas, in Saguna Brahman, Sakti is dynamic.

Sakti-Yoga Sadhana

Saktaism is not mere theory or philosophy. It prescribes systematic Sadhana of Yoga, regular discipline according to the temperament, capacity and degree of evolution of the Sadhaka. Sadhana means unfolding, rousing up or awakening of the power of Sakti. Saktaism helps the aspirant to arouse the Kundalini and unite Her with Lord Siva and to enjoy the supreme bliss or Nirvikalpa Samadhi. A Sakta does Sadhana which helps the union of Siva and Sakti through the awakening of the forces within the body. He becomes a Siddha in the Sadhana when he is able to awaken Kundalini and pierce the six Chakras. The mode of Sadhana depends upon the tendencies and capacities of the Sadhaka.

Bhava or Attitude

The aspirant thinks that the world is identical with the Divine Mother. He moves about thinking his own form to be the form of the Divine Mother and thus beholds oneness everywhere. He also feels that the Divine Mother is identical with Brahman.

The advanced Sadhaka feels: “I am the Devi and the Devi is in Me.” He worships himself as Devi instead of adoring any external object. He says: “Saham—I am She (Devi).”

The Awakening of Kundalini

The Sakti must be awakened by Dhyana, Bhava, Japa and Mantra Sakti. The Mother, the embodiment of the fifty letters, is present in the various letters in the different Chakras. When the chords of a musical instrument are struck harmoniously, fine music is produced. Even so, when the chords of the letters are struck in their order, the Mother who moves in the six Chakras and who is the very Self of the letters, awakens Herself. The Sadhaka attains Siddhi easily when She is roused. It is difficult to say when and how She shows Herself, and to what Sadhaka.

When Kundalini sleeps, man is awake to the world. He has objective consciousness. When She awakes, he sleeps. He loses all consciousness of the world and becomes one with the Lord. In Samadhi, the body is maintained by the nectar which flows from the union of Siva and Sakti in the Sahasrara.

Pasu Bhava and Divya Bhava

Physical contact with a female is gross Maithuna. This is due to Pasu-Bhava or animal attraction or brutal instinct. Mother Kundalini Sakti unites with Lord Siva in the Sahasrara during Nirvikalpa Samadhi. This is real Maithuna or blissful union. This is due to Divya-Bhava or divine disposition. You must rise from Pasu-Bhava to Divya-Bhava through Satsanga, service of Guru, renunciation, dispassion, discrimination, Japa and meditation.

Indispensability of Guru’s Guidance and Mother’s Grace

Sakti Yoga Sadhana is to be practised in a perfect, practical way under the guidance of a Guru who has become perfect. Guru is indispensable for the practice of Sakti Yoga Sadhana. He initiates the aspirant and transmits the divine Sakti.

No one can free himself from the thralldom of mind and matter without Mother’s grace. The fetters of Maya are too hard to break. If you worship Her as the great Mother, you can very easily go beyond Prakriti through Her benign grace and blessings. She will remove all obstacles in the path, lead you safely into the illimitable domain of eternal bliss, and make you absolutely free. When She is pleased and bestows Her blessings on you, then alone you can free yourself from the bondage of this formidable Samsara.

Knowledge of Sakti Leads to Salvation

Knowledge of Sakti leads to salvation. “Sakti-Jnanam Vina Devi Nirvanam Naiva Jayate—O Devi! Without the knowledge of Sakti, Mukti cannot be attained”—says Siva to Devi. The Jiva or the individual soul thinks, when he is under the influence of Maya, that he is the doer and the enjoyer and identifies himself with the body. Through the grace of Sakti and through Sadhana or self-culture, the individual soul frees himself from all fetters and attains spiritual insight and merges himself in the Supreme.

Worship of the Divine Mother, intense faith and perfect devotion and self-surrender, will help you to attain Her grace. Through Her grace alone you can attain Knowledge of the Imperishable.

Glory to Sri Tripurasundari, the World-Mother, who is also Rajarajesvari and Lalita-Devi. May Her blessings be upon you all. May you all obtain the grace of Sakti, the Universal Mother and enjoy the supreme bliss of final emancipation.

The Sakti Yoga Philosophy

Excerpted from “ALL ABOUT HINDUISM,” by SRI SWAMI SIVANANDA. A DIVINE LIFE SOCIETY PUBLICATION. World Wide Web (WWW) Edition : 1999. WWW site: http://www.dlshq.org/
This WWW reprint is for free distribution. © The Divine Life Trust Society. ISBN 81-7052-047-9.]


Shri Ganesha: Saguna and Nirguna Brahman

No other religion offers such insight into the intricate workings of our universe than Hinduism. More importantly, no other religion offers the grace of a God that is within us as well as within all things outside of ourselves, that is both within form as Saguna Brahman and beyond form as Nirguna Brahman and that may be known my the devout seeker even in this life. Little wonder that the Sanatana Dharma, the Eternal Path, has withstood the ravages of time and stands today as the most advanced system of philosophy and devotion on the earth. It is fully in accord with, and in fact its sages clearly anticipated, the advances of 20th Century science. Hinduism today stands as the religion of the village community as well as the urban family - an enlightened faith for all men in all times. The single most unifying force within Hinduism is Lord Ganesha, son of Siva/Sakti, beloved Deity of over 600 million Hindus.

It is an incontrovertible fact that Lord Ganesha is real, not a mere symbol. He is a potent force in the universe, not a representation of potent universal forces. Of course, Ganesha belongs to all mankind, not to Hindus alone, though not all men on the planet call Him by our name, Ganesha. ... To some Chinese He is Kuan-shi t'ien or Ho Tei, the large-bellied God of Happiness. To the Polynesians He is God Lono. The Tamils call him by the affectionate term Pilliar, Noble Child. The Tibetians know Him as ts' ogs-bdag, and the Burmese worship Maha-Pienne. In Mongolia His name is Totkhar-our Khaghan. Cambodians offer worship to Prah Kenes, and the Japanese supplicate Vinayaksa or Sho-ten. By some He is envisioned as the feminine Mother Nature, and even non-believers seek to understand Him through personifying His great powers as Fate, Destiny or Numen, The Greeks called Him Janus and sought His blessings at the outset of any new venture. ... In one form or another, Lord Ganesha is honored throughout the world. Hindus worship Him at countless pujas performed daily on every continent. In temples and home shrines Ganesha is worshipped today in India, Sri Lanka, Nepal, Malaysia, Java, Bali, Borneo, Tibet, Burma, Siam, China, Indo-China, Japan, Trinidad and Tobago, Hawaii and the Pacific Islands, Africa, Europe and North America.

Abundantly built. Lord Ganesha is said to contain within Himself all matter, all mind. He is the very personification of material existence. We look upon this physical world as the body of Lord Ganesha. Hindus do not believe that God is in heaven, aloof from His creation. We believe in the divine immanence of God, that He is non-different from the world that He has created. In seeing and understanding the varied forces at work in the physical universe, we are seeing and understanding the powers and the being of Lord Ganesha. God is everywhere. Lord Ganesha is everywhere in this physical universe. In looking upon the world and all that happens in it and in our daily lives, we are learning to see God everywhere. There is nothing that exists apart from God. If we know that, then life becomes a joy, for we know that all that happens, whether it brings sorrow or happiness, whether we personally wanted it to happen or not, still we know that all that happens is right and good. This is a wonderful spirit for all Hindus to carry into our daily lives - a complete trust that all that happens is for the best, a full knowing that God's Will prevails everywhere.

Symbols of Lord Ganesha

SWASTIKA

The swastika is a sign of auspiciousness, a lucky cross associated with the good fortunes given by Lord Ganesha. It is said that the swastika has the crooked arms due to the fact that the path toward our objectives is not always straight, but filled with change and indirection.

NOOSE

The noose, usually held in Ganesha's left hand, is unlike the more warring weapons of the other Deities. It is a gentle implement, used to capture and then hold obstacles or difficulties, to direct us along the right path much as a rider guides his steed by the use of the bridle and reins.

MODAKA

The modaka is a sweet, round cake made of rice and sugar, and offered in Ganesha worship, The modaka is looked upon as the sweetest of all things sweet: as Siddhi, the gladdening fulfillment or joy hidden within everything.

TUSK

The single broken tusk held in Ganesha's fourth hand is considered the symbol of sacrifice. For the elephant the tusks are beauty and pride and strength. But, in order to save the Mahabharata, Ganesha broke His own tusk. Thus He teaches us the noble principle of personal sacrifice.

Shri Ganesha: Saguna and Nirguna Brahman
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The Sadguru is Brahman

The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.

The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

THE SADGURU

To be a Guru, one must have a command from God.

Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

THE NEED FOR A GURU

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master.

Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find yourself in Delhi!

The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo-Gurus. Do not hear their lectures.

All great ones had their teachers. All the sages, saints, prophets, world- teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-vidya (the science of God) from them.

Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body-consciousness. Then alone can he have God as Guru.

HOW TO CHOOSE YOUR GURU

If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated-he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru.

Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second- class type of Guru will be able to help you.

If you are not able to find out even this second-class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

MYSTERIOUS HELP FROM THE LORD

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.

Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant-minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realisation. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path.

SIKSHA GURUS AND DIKSHA GURU

Man has a twofold duty here on earth-to preserve his life, and to realise his Self. To preserve his life, he has to learn to work for his daily bread. To realise his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many-as many as the things he wishes to learn. The Diksha Guru can be only one-the one who leads him to Moksha.

STICK TO ONE GURU

Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralise all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma.

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram". A third Guru will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

GURU-PARAMPARA

Spiritual knowledge is a matter of Guru-parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

INITIATION-ITS MEANING

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or a Raja Yogi can initiate another in his particular path. But, a sage of perfect realisation, a Purna-jnani (full-blown sage) or Purna-yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudana Sarasvati can initiate a Sadhak in any particular path for which the aspirant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments, and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

Initiation does not mean reciting a Mantra into another's ears. If Rama is influenced by the thoughts of Krishna, the former has got initiation already from the latter. If an aspirant treads the path of truth after studying the books written by a saint, and imbibes his teachings, that saint has already become his Guru.

SAKTI-SANCHAR

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti-sanchar. In Sakti-sanchar, a certain spiritual vibration of the Sadguru is actually transferred to the mind of the disciple.

Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti-sanchar. The Guru can transform the disciple by a look, a touch, a thought or a word, or mere willing.

Sakti-sanchar comes through Parampara. It is a hidden mystic science. It is handed down from Guru to disciple.

Lord Jesus, through touch, transmitted his spiritual power to some of his disciples. A disciple of Samartha Ramdas transmitted his power to that dancing girl's daughter who was very passionate towards him. The disciple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual. Lord Krishna touched the blind eyes of Surdas. The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced divine intoxication in many people and converted them to his side. Atheists even danced in ecstasy in the streets by his touch and sang songs of Hari.

The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experience. He struggled hard for seven years more, even after the touch, for attaining perfection.

GRACE AND SELF-EFFORT

Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, "I will give you Mukti(liberation) now". Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate, and realise.

Guru-kripa-grace of a Guru-is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water-pot) of a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-realisation. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.

No doubt, the Guru's blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings, and then alone his blessings can do everything."

Swami Sivananda, Divine Life Society


Tuesday 21 February 2006


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www.adishakti.org/
www.al-qiyamah.org/
www.adi-shakti.org/  — Divine Feminine (Hinduism)
www.holyspirit-shekinah.org/  — Divine Feminine (Christianity)
www.ruach-elohim.org/  — Divine Feminine (Judaism)
www.ruh-allah.org/  — Divine Feminine (Islam)
www.tao-mother.org/  — Divine Feminine (Taoism)
www.prajnaaparamita.org/  — Divine Feminine (Buddhism)
www.aykaa-mayee.org/  — Divine Feminine (Sikhism)
www.great-spirit-mother.org/  — Divine Feminine (Native Traditions)