hinduism – Satyamshakti

Descent of Kundalini

satyamshakti — Wed, 16 Jul 2025 09:05:13 +0000

Descent of Kundalini

The Descent of Kundalini Everybody talks about the ascent of kundalini, but few ever discuss the descent. When the descent of kundalini occurs, it means the lower mental plane of the human being is no longer influenced by the ordinary mind, the supermind takes over instead. This higher form of consciousness rules the body, mind and senses and directs your life, thoughts and emotions. Kundalini is henceforth the ruler of your life. That is the concept of descent. The whole process after union When Shiva and Shakti unite in sahasrara, one experiences samadhi, illumination occurs in the brain and the silent areas begin to function. Shiva and Shakti remain merged together for some time, and during this period there is a total loss of consciousness pertaining to each other. At that time a bindu evolves. Bindu means a point, a drop, and that bindu is the substratum of the whole cosmos. Within that bindu is the seat of human intelligence and the seat of the total creation. Then the bindu splits into two and Shiva and Shakti manifest again in duality. When ascension took place, it was only the ascent of Shakti, but now, when descension takes place, Shiva and Shakti both descend to the gross plane and there is again knowledge of duality. Those who have studied quantum physics will have a better understanding of this as it is difficult for everyone to understand from the philosophical point of view. After total union there is a process of corning down the same pathway you ascended. The gross consciousness which became fine, again becomes gross. That is the concept of divine incarnation or avatara

The non-dual experience of samadhi When one attains the highest pinnacles of samadhi, purusha and prakriti, or Shiva and Shakti are in total union and only adwaita exists, non-dual experience. At this time, when there is no subject/object plus distinction, it is very difficult for one to differentiate. He may look like an idiot and not know it, or he may appear to be a great scholar and not be aware of that. Whether he is talking to a man or a woman he does not know, he sees no difference. He may even be associating with spiritual or divine people without being aware of that, because at this point of time his consciousness is reduced to a level of innocence just like a baby. So, in the state of samadhi you are a baby. A baby can’t tell the difference between a man and a woman because he has no physical or sexual distinction. He can’t When Shiva and Shakti descend to the gross plane, that is mooladhara chakra, they separate and live as two entities. There is duality in mooladhara chakra. There is duality in the mind and senses and in the world of names and forms, but there is no duality in samadhi. There is no seer or experiencer in the state of samadhi. There is nobody to say what samadhi is like because it is a non-dual experience. Why Shiva and Shakti both descend It is very difficult to understand why Shiva and Shakti both descend to the gross plane after having attained the highest union. What is the use of destroying the world and then creating it again? What is the point of transcending the consciousness if you have to come back to it again? Why bother to awaken kundalini and unite with Shiva in sahasrara if you have to come down to mooladhara again? This is something very mysterious and we can well ask, ‘Why awaken kundalini at all?’ Why build a mansion if you know you will have to burn it down when it is completed? We actually create a lot of things that are ultimately going to be destroyed. So why do it at all? It seems so crazy! We do so much sadhana to transcend the chakras and ascend from earth to heaven.

Then, when we reach paradise and become one with that great reality, we suddenly decide to come back down. And not all alone, we bring the great one with us. It would be easier to understand if Shakti came back alone and Shiva remained in heaven. Maybe when Shakti is about to leave, Shiva says, 'Wait, I'm coming with you. A new existence on the gross plane When kundalini descends, you come down to the gross plane with a totally transformed consciousness. You live a normal life, associating with everybody and discharging your worldly obligations like other people do. Maybe you even play the game of desires, passions, cravings and such things. Maybe you play the game of victory and defeat, attachments and infatuations, but you just play a game. You know it; you do everything as an actor. You are not involved in it life and soul. It is at this time the genius or the transformed consciousness manifests through you. You don't have to think or plan how to perform miracles. You have to remember that you have come down as a transformed quality of consciousness. You must remember that you are now connected with those areas of the brain which were previously silent. And you must also remember that you are linked with those reservoirs of knowledge, power and wisdom which belong to the realm of the higher cosmos. Until the descent is complete, such a man lives a very simple life, unnoticed and unattended. Once the descent is complete he begins to play the game and people recognize him as a divine incarnation. They see he is something special compared to everybody else and they call him a guru. Such a person is actually a junior god. Distinguish a scholar from an idiot and he may not even see any difference between a snake and a rope. He can hold a snake just as he holds a rope. This only happens when union is taking place.

Solar eclipse 2024

satyamshakti — Mon, 08 Apr 2024 05:56:11 +0000

Solar eclipse 2024

The symbolism of the Sun and Moon in Tantra is profound and multifaceted, reflecting the richness of Tantric philosophy and cosmology. In the Tantric tradition, these celestial bodies are not merely physical entities but also hold deep spiritual significance, representing the duality and unity of existence. In Kundalini Tantra, the sun and moon also symbolize the polarities of masculine and feminine energy. The union of these energies is depicted through the ascent of the kundalini energy, which rises through the spine, activating each chakra as it ascends, leading to spiritual awakening.
The sun, is seen as a masculine symbol, represents strength, power, and vitality. It is associated with the principle of consciousness, the external self, and enlightenment. The sun’s light and warmth are metaphors for clarity, growth, and the illumination of truth.
During a solar eclipse, Tantric rituals are very important, as this event is seen as a powerful time for spiritual practices and transformation. The Surya Gayatri Mantra is often recited to honor the sun and to harness the spiritual energy of the eclipse. Mantra sadhana, is said to be particularly effective during an eclipse. It is a time when the veil between the physical and spiritual worlds is considered thinner, allowing for a deeper connection with the divine.
In the Tantric tradition, a solar eclipse is not just a physical phenomenon but also a metaphysical event that has deep spiritual significance. It is believed that during an eclipse, the normal order of the universe is disrupted, leading to a temporary suspension of the laws of the physical world. This disruption is seen as an opportune time for spiritual growth and transformation. During a solar eclipse, when the moon obscures the sun, it is said to symbolize the union of masculine and feminine energies, leading to a moment of cosmic balance and harmony.
The solar eclipse is also a time to confront your shadow self. Just as the moon’s shadow falls upon the earth, I advise you are to reflect on the aspects of yourselves that are usually hidden or suppressed. By doing this, you can achieve a greater sense of self-awareness.

Satyamshakti

Solar Eclipse of 2024 is on April 8, it will start at 09:12 PM and end on 02:22 AM on 9th April.

Why India doesn’t have psychologists anymore

satyamshakti — Sun, 07 Apr 2024 10:12:20 +0000

Does the title surprise you?

Do you feel like throwing facts & figures at me? Tell me that every hospital worth its chambers & beds has psychologists in-house or on panel? That there are institutes & universities all around us that teach the subject & thousands pass out every year? And begin practicing as psychologists.

The various workshops and conferences held on topics related to psychology where people present papers and dissertations lull us into a false sense of comfort that all is well with the world and we have a crowd of psychologists waiting at every nook and corner ready to take care of people who might be having mental health issues.

And yes, what about so many people pursuing and completing doctoral studies and acquiring Doctorates every year? But the question that we need to ask is: What are the new findings and discoveries that have been shared by such worthies? What research have they done that has made a difference to people’s lives even as the number of Indians suffering from mental health issues grows every year?

The fact is that nothing pathbreaking has come out of community for several years now. We are repeating the lessons taught to us by western researchers and merely recycling that knowledge. It’s a whole lot of “old wine in new bottles.”

The community is guilty of developing newer versions of “you scratch my back, I scratch yours.” A Mutual admiration society that keeps growing by the day and is excelling at encouraging mediocrity.

The reason I say that India has no psychologists anymore is that our institutions do not encourage original thinking. Our ancient scriptures have been declared a no-go land whereas we know that they contain knowledge that must be explored.

Let’s take a look at the tomes that constitute our Itihaas. We all know that three young people went into “vanvaas” for 14 years. How were they counselled? Who did do? Who took care of Dashrath as he lay grieving and died, in the end?

Also, what about the mental strength of the two young people left behind? On what basis were the roles divided between Bharat and Shatrughan? For a full fourteen years? What about the two young children of Ram and Sita? We make a lot of noise about single parenting today, but what about those two young boys?

Has anyone explored the Bhagwad Geeta on the role of a counsellor and a psychologist that Bhagwan Shri Krishna took on when Arjun expressed reluctance at going into battle. Has anyone even thought of doing so?

The fact is that the role Krishna took on wasn’t easy. Here was an ace performer, a hero who was backing off from the work he truly excelled at?

The reason actually lies in the fact that we have been brainwashed at seeing Ramayan, Ramcharitmanas, Mahabharat & Bhagwad Geeta as books of “religion.” What is this reluctance that leads us into compartmentalising everything, restricting them to silos whereas life is not like that, at all?

It is because of such thinking that streams like Yoga & Ayurveda are reduced to being “Hindu” practices and hence untouchable, even reprehensible by a vast section of global population including those from India. The scientific advancements of our ancient sages are mocked at, dismissed often as mumbo-jumbo and the so-called “western scientific thinking” given preference.

The fact is that as long as we keep confining ourselves to such thinking we will not advance intellectually. The rot in the system is such that we can’t claim to have produced a thinker like Chanakaya and it’s been several centuries since he lived. Meanwhile, “Tsunzu’s Art of War” wins applause all over including India.

So, do you now know why I say that India has stopped producing psychologists.

The Chittaprasadana Technique

satyamshakti — Thu, 21 Mar 2024 06:08:38 +0000

Here’s What I Really Learned About the Yogic Essence of The Chittaprasadana Technique?

“Yogah chitta vritti nirodha.”

This is the second aphorism from the first chapter of the Patanjali Yoga Sutras, compiled by Sage Patanjali, who is known as the “Father of Yoga.” It’s a centuries-old Sanskrit verse that simply means one thing: yoga is the cessation of the modifications of the mind.

If you look at the statement, you will realize that yoga goes beyond the physical body to touch the unfathomable depths of the human mind. The human body undoubtedly is a crucial aspect of yoga, but modern culture completely obliterates the mind. According to Sage Patanjali’s definition of yoga, it has become clear that the ancient science of yoga was very much concerned about understanding the nature of the mind and its connection with the body.

So, we ought to know that we are full of the mind stuff (chitta), the unceasing thought waves (vrittis) that keep us immersed in a lost world. We are unable to cease them due to various factors, leaving us all mind-full instead of mindful. I have been there and done that.

Yoga, in modern culture, has lost its authentic reputation to become a physical exercise that improves the flexibility of the body, making it more tender and supple. For someone who is a seasoned practitioner of yoga (I wish to be one someday), this present-day reality can pierce the heart. It’s sad but true. It’s a bitter pill that we are forced to swallow.

I wish to confess that there was a time in my life a decade ago when I found myself a part of that culture. I was trying to mimic yoga instructors who took to social media to paint a picture of yoga that somehow contributed to the prevailing misconception. What I had then was not just stupidity but also a closed heart and mind to understand the divinity of the ancient science of yoga.

I found myself utterly frustrated—almost clinically depressed—up until I learned the trick. I was suffering immensely not because of anything else but because of the nature of my own mind. Hopelessness engulfed me. But the day I learned the gameplay of my mind was the day when I took the first step towards yoga.

So, yoga as I see it starts first with the mind—akin to what Buddhist mindfulness and meditation teachings. There are five functions of the mind that shape our reality. These are right knowledge, false knowledge, imagination, sleep, and memory. These are the five modifications that the human mind creates during a person’s lifetime.

What’s the chittaprasanda technique all about?

You may have gotten a fair idea of what chitta is and how yoga is all about getting control over it through the witness consciousness. However, Sage Patanjali laid down a valuable technique that can help in making the mind a better place for the witness consciousness to reside in—the chittaprasadana technique. While we can never really cease the mind in today’s survival-driven world, we can try out best to implement a solution that gives us some strength.

In simple terms, the chittaprasadana technique is all about attaining purity and stability of the mind. While chitta is the mind stuff, prasadana refers to the purification process. Samadhi (the last limb of Patanjali’s eight-fold path to yoga) is certainly the ultimate goal of a yogic, but I have come to realize that that goal is a far-fetched idea if the mind is unstable, unpleasant, and uncontrollable. A mind that is full of jealousy, aversion, and attachments often fails the yogi and makes liberation close to impossible. The chittaprasadana technique, as I view it, is about removing the impurities that hinder the spiritual path. Let’s take you through them here:

· Attachments

· Jealousy

· Violence

· Criticism

· Aversion

· Vindictiveness

A mind that is polluted by these impure thoughts and feelings cannot be on the path of yoga. A pure existence is possible only when these impurities are eradicated. The thirty-third aphorism from Sage Patanjali’s yoga sutras says the following:

Maitree-karuna-muditopekshanan Sukha-duhkha-punyapunyavishayanan Bhavanatash Chitta-prasadanam

This verse emphasizes cultivating qualities such as friendliness, compassion, joy, equanimity, and maintaining a clear and tranquil mind regardless of the pleasant or unpleasant experiences encountered in life. It suggests that by developing these qualities, one can attain mental peace and contentment.

To really be able to fully implement the chittaprasadana technique of Sage Patanjali, you will have to know the four categories of people who you may come across in this lifetime:

1. Happy people

2. Unhappy people

3. Virtuous people

4. Vicious people

The technique of Chittaprasadana is about equipping oneself with an understanding of these four categories of people and adopting a formula to interact with them healthily. Here it goes:

1. Develop friendliness (maitri) towards people who are happy.

2. Develop compassion (karuna) towards people who are unhappy or are suffering.

3. Develop joy (mudita) towards virtues or virtuous people.

4. Develop indifference (upekhsa) towards people who are negative or vicious.

Friendliness (maitri)

Friendliness is a vital quality that a sadhaka or yoga practitioner should develop. Before I got into the philosophical aspects of yoga, I was filled with unhappiness because at some level I was befriending people who were unhappy. Honestly speaking, there was also a degree of jealousy permeating my interactions with people. It’s a natural tendency of unhappy people to be jealous of people who are happier than them. I was no different from such people.

Then, when I learned about the friendliness aspect of the chittaprasadana technique, I realized this negative quality that I needed to overcome. I learned that developing an attitude of happiness towards happy people paved the way for inner happiness. Jealousy and aversion are impurities that were polluting my interactions and contributing greatly towards my inner suffering. This profound realization changed my inner landscape to an enormous extent.

Compassion (karuna)

The second quality that a sadhaka should develop is compassion. In our modern society, people who are suffering are often looked down upon. They turn a blind eye to anyone who is in pain—physically or mentally—and choose to ignore them. It’s true that not everyone can take such people out of their misery. But what I learned is that I can at least be compassionate towards them and possibly extend a helping hand that can reduce their sorrow, even though momentarily.

I realized that being compassionate is not about the sadhaka going out of his way to look for people who are suffering and to remove their sorrows. It’s acceptable but not necessary to do so. Compassion is about knowing that everyone on this planet has some wound that they are trying to heal from, whether their process is evident or not. It’s about opening their senses to the immediate world around them and act with an open heart towards all people. When the sadhaka’s mind recognizes the collective suffering, he takes the first step towards purifying the mind of all aversions and hatred.

Joy (mudita)

A bitter truth is that an impure mind is averse to virtues. Such a person treats a virtuous person as a foreign entity because their mind cannot look beyond the confines of their rigid thought process. Over the years, I have come across many such people who look down upon people who are on the path of righteousness, downplaying the virtues they are trying to humbly embody.

When I found myself inclined towards spirituality, I found sheer joy in doing virtuous work. Although it didn’t come naturally to me initially, I recognized the value of virtues in creating a fulfilling life. Any aversion that was running in the background of my mind slowly melted away and I realized the importance of having a joyful disposition towards everyone around me.

Indifference (upeksha)

Lastly, the chittaprasadana technique equipped me with a sense of detachment. My life’s experiences made me a witness to a lot of injustice, the residue of which is still alive in me to a great extent. But a profound truth struck me along my journey: this world is a beautiful system of both positives and negatives. It’s wrong of anyone, including me, to expect that I will be surrounded by only plus signs. There will also be encounters with negative people, or those who are filled with vice.

A sadhaka should learn the art of creating a boundary, a distance from people who are engaged in sinful acts. He should neither support nor avert such acts. He should assume a detached position from which he is a witness of such people and walk a righteous path. It’s important to understand that it’s not possible to change everything in this world. Only one’s own thoughts and acts are within one’s control. Forging a boundary of detachment towards sin surprisingly equips one with the ability to infuse positivity into their own life and that of others.

Closing lines

As we come to the end of this discussion, I would like to emphasize that the chittaprasadana technique is a continuum. It’s a lifelong journey to purify the mind. You will have to habituate yourself to interacting with the aforementioned four categories of people with a pure mind. By performing these means of purifying the mind, you can be focused on your yogic path and achieve an unwavering state of mental steadiness, which will lead you to samadhi or liberation.

Creating A Yogic Path With Badhak and Sadhak Tattvas

satyamshakti — Mon, 18 Mar 2024 11:41:22 +0000

A journey of non-physical nature through the physical

Yoga, as most people view it, is not a physical exercise. It’s not akin to a gym workout, although you work with your physical body. The journey of yoga is about a sacred union with the divine by getting control over the physical and mental landscapes of existence. It’s about finding the ethereal, cosmic essence of the physical reality, including the physical body, by releasing mental imprints or samskaras that limit our perception of all of existence.

Much of the knowledge of the ancient science of yoga comes from texts penned down by sages who have experientially gained it. Sage Patanjali’s Yoga Sutras lay down an eight-fold path to the attaining the union that we call yoga. His definition of yoga is simple: yoga is the cessations of the modifications of the mind. The first four limbs of Patanjali’s eightfold path, called bahirangas (limbs pertaining to the external world), include asanas (physical postures) and pranayama (breath control).

However, in 15^th century BCE, there came another yogic sage, Swami Swatmaram, who came up with a more concise, although related, version of a yoga text—Hatha Pradapika. While most aspects of Hatha Pradapika overlap with the yoga sutras of Sage Patanjali—both outlaying a pathway to liberation (moksha)—the former advocates the attainment of oneness by focusing on kundalini awakening. Even Swatmaram’s four-fold (chaturanga) approach to yoga includes asanas and pranayama. But he prescribes the middle path to realize the transcendental nature of existence.

However, both Patanjali and Swatmaram emphasized the existence of something beyond the limitations of the physical world. Both sages were of the belief that the ultimate nature of yoga is non-physical, although the physical body becomes a channel through which the soul can unite with the divine. It’s a journey that is directed more inward than outward. It demands a conscious approach on the part of the practitioner, requiring him or her to release what no longer serves their ultimate purpose of life.

This is where a clear understanding of Sadhak and badhak tattvas becomes crucial for yogic practitioners. Let’s talk about both of these terms in detail in this blog.

Knowing what is holding you back and what is propelling you forward

While embarking on a spiritual journey like yoga, a human first encounters physical and mental patterns that make him a human. As humans, we all have favourable as well as unfavourable ways of life. We are a collection of both. If individuation is the goal of a person’s yogic life, he has to accept all parts of him—the parts that are helping him go forward on the path of yoga and the parts that are holding him back. These two parts are called sadhak and badhak tattvas respectively.

Simply put, sadhak tattvas are factors that facilitate a person’s yogic journey, while badhak tattvas are the ones that obstruct the path. A person on the path of yoga is a perpetual seeker, a lifelong learning, who is willing to face both factors inside and outside of him and doing the needful. Both Sage Patanjali’s Ashtanga yoga and Swami Swatmaram’s Hatha yoga emphasize the understanding of these factors by the seeker.

Badhak tattvas

Let’s first look at some verses from Patanjali Yoga Sutras and Hatha Pradapika before we talk more about badhak and sadhak tattvas:

1. “दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेपसहभुवः॥ (Chapter 1, Sutra 31 from Patanjali’s Yoga Sutras)

Translation: “The mind becomes distracted by difficulties such as disease, dullness, doubt, negligence, laziness, cravings, misperceptions, and failure to attain a state of concentration.”

2. अत्याहारः प्रयासश्च, प्रजल्पो नियमाग्रहः। जिसङ्गश्च लौल्यञ्च षड्भियोगो वििश्यनि॥ (Chapter 1, verse 15 of Swatmaram’s Hatha Pradapika)

Translation: “Excessive eating, excessive effort, excessive talking, overbearing adherence to rules, keeping bad company, and greed for sense objects—these six are the enemies of concentration.”

Both verses mentioned above talk about the badhak tattvas or the impediments that hold the seeker back from going ahead on the path of yoga. Below is the quick overview of the nine causes of failure of yoga, as elucidated by Sage Patanjali:

1. State of disease (Vyadhi): Physical ailments, when experienced by the practitioner, can become a major impediment for them. Most of these diseases can be inevitable due to physiological and biological changes.

2. Dullness (Styan): Styan is defined by akarmanyata, which is the unwillingness to attain a defined goal due to sleepiness and drowsiness, although the practitioner is keen and strong enough to do so.

3. Doubt (Samshaya): Yoga fails with lack of trust. A practitioner in doubt will question the words of Guru and will question the intention of his sadhana. He questions the path he is on, meaning he is in samshaya or doubt. Such an attitude can be detrimental to the path of yoga.

4. Procrastination (Pramada): Pushing one’s yogic practice to a later time is an obstacle. Procrastination can be a viewed as a lack of enthusiasm to pursue the yogic path and there can be many reasons for the same—laziness or emotional dysregulation.

5. Laziness (Aalasya): Yoga can become unsuccessful when there is a heaviness in the mind or body. Overeating and overthinking can be a cause of this, making one lazy and unmotivated to practice yoga.

6. Materialism and sensual gratification (Avirati): Yoga demands a level of vairagya or detachment from worldly desires. If the practitioner is driven by materialistic desires and sensual pleasures, then he fails to walk on the path of yoga.

7. Erroneous perception (Bhranti Darshana): False knowledge or ignorance can be viewed as the modifications of the mind that should cease to attain a state of yoga. Viparyaya leads to bhranti darshana, which gives a wrong perception of the world. Such deluded perception can impede the practitioner from becoming a true yogi.

8. Inability to achieve a finer state (Alabdhbhumikatva): A seeker has to accept the fact that there will come many distractions along his way. An inability to look at these distractions for what they are and succumbing to them will impede his progress. As such, reaching the finer states that are characteristic of yoga becomes difficult for him.

9. Instability (Anavasthitatva): Even if the seeker attains the finer state, he may be unstable in his mind owing to the prevalence of doubts or other obstacles. This instability can be a major cause of failure of yoga.

Sage Patanjali also gave a list of upavikshepa, which are additional symptoms that can be badhak tattvas or obstacles on the path of yoga. They are unhappiness (dukkha), mental depression (daur manasya), instability of the body (angamejayatva) and erratic breathing (shvas-prashvas). The presence of these symptoms can be an indication that there are obstacles on the path of the seeker.

While Sage Patanjali lays down nine causes of failure, Swami Swatmaram lays down six. The badhak tattvas according to the Hatha Pradapika are as follows:

1. Overeating (Atyahara): While Patanjali’s Yoga Sutras talk about dullness, laziness and procrastination, Hatha Pradapika talks about the reason for the same being the habit of overeating. Eating beyond one’s appetite can be a badhak tattva for the practitioner—a habit that is better forfeited as soon as possible.

2. Exertion (Prayasa): Everyone has a limit—physical and mental—that should not be exceeded. Going beyond one’s natural limits would lead to exertion, which can impede the spiritual growth of the practitioner.

3. Prajalpa (Talkativeness): There’s a reason why silence is given so much importance in the spiritual realm. Exceeding the limit in speech distracts the mind from the inner world to the outer world, which can act as an obstacle for the practitioner desirous of experiencing the divine oneness.

4. Adhering to rules (Niyamagraha): Yoga seeks to liberate, even from traditional rules that bog the practitioner down instead of uplifting him. The practitioner should have a degree of flexibility and adaptability to detach from certain rules and regulations that have outgrown the times. If not, then there will be hindrance on the path of yoga.

5. Excessive socialization (janasangha): Being too much in the company of people can be looked at as a badhak tattva because doing so can arouse a multitude of feelings in the practitioner. It can be anger, love, hate, lust, ego, and other emotions—all of which can disturb the person’s yogic practice.

6. Fickle-mindedness (Laulya): Inconsistency or lack of commitment can be a major cause of failure for a Hatha yogi. Having a capricious mind makes it difficult for the practitioner to stay focused on his yogic path and will ultimately deter him from attaining his spiritual goals.

Sadhak Tattvas

Now that we know the major impediments that may come on the path of a yogi, let’s talk about solutions—the Sadhak tattvas. Here’s what Chapter 1, verse 16 of Swatmaram’s Hatha Pradapika says about sadhak tattvas:

उत्साहात्‌ साहसाद्‌ धैर्यात्‌ तत्वज्ञानाच्च निश्चयात्‌।

जनसंगपरित्यागात्‌ षडभियोंगः प्रसिद्दयति: ||

Translation: “Steady wisdom, perseverance in the yoga of the senses, courage in the yoga of understanding, and unwavering determination in the yoga of knowing the Self—renouncing attachment to worldly associations, these are the six attributes of accomplishment.”

Swami Swatmaram laid down the following facilitators of a yogi’s path:

1. Enthusiasm (Utsah): A practitioner who has a positive attitude towards yoga and is full of zeal to walk the path is sure to gain the benefits of their practice. As such, enthusiasm can be a great impetus for the practitioner.

2. Courage (Sahas): Yoga brings out what is repressed inside. The practitioner who has the courage to face the visions and realizations that arise can become a true yogi.

3. Perseverance (Dhairya): Making yoga a regular practice no matter what happens can help the practitioner persevere through the challenges that come on his path.

4. Discriminative knowledge (Tattvajnana): For a yogi, his sadhana is his goal. As such, anything he does that is conducive to the attainment of this goal is surely a sadhak tattva.

5. Determination (Nischaya): A determined person can be a great yogi. Besides perseverance, a yogi should have the determination to continue his practice under all circumstances.

6. Aloofness from company (janasangha parityaga): If janasangha can be detrimental to a person’s yogic path, limiting one’s social interactions can be a great solution. Limiting excessive socialization keeps negative influences at bay. However, it’s important not to consider any human being as inferior to them.

By being aware of one’s badhak tattvas and embracing the sadhak tattvas can make a huge difference in the life of anyone walking the yogic path. It’s important to remember that it may take a while to completely overcome the factors that are holding the practitioner back. But yoga is more about the journey than the destination. With unwavering patience and practice, one can definitely attain the goal of yoga—liberation.

An Honest Take On The Guru-Shishya Parampara

satyamshakti — Mon, 11 Mar 2024 06:39:02 +0000

An Honest Take On The Guru-Shishya Parampara

“Let no man in the world live in delusion. Without a Guru none can cross over to the other shore.”—Guru Nanak

Flipping back the pages of history

Knowledge is strength. It’s the greatest wealth that one can inherit. In a land like India, where the divine knowledge is revered as sacred, a centuries-old tradition has been followed for the inheritance of knowledge—guru-shishya parampara.

“Guru” is the teacher and “shishya” is the disciple and the flow of knowledge from the teacher to the disciple has evolutionarily become a parampara or tradition. The tradition has become a lineage, a continuous succession of knowledge that has been given supreme importance in Indian religions and culture.

Hinduism, Buddhism, Sikhism, and Jainism are major religions in India that have upheld the guru-shishya parampara for thousands of years. The passage of knowledge in these religions have taken place in continuity and authenticity, with each generation of gurus choosing disciples who would take it forward to the next of kin.

In traditional Indian culture, a human being goes through four ashramas or stages of life from the time he is born. The first stage starts as a brahmacharya or student at which his primary focus is education in gurukulas, akin to modern-day schools. At this stage, a student lives his life under the guidance of a guru for a period to receive knowledge on various subjects.

Each parampara or tradition belongs to a specific sampradaya or spiritual lineage. Each sampradaya may have had its own gurukulas for imparting knowledge to disciples. These gurukulas then might have been based at gompas, akharas, mathas, viharas or temples.

The mode of education was oral and personalized, with the guru tailoring the teaching method to suit the shishya. The knowledge being transmitted in gurukulas was subtle yet powerful and the guru was seen a spiritual guide who prepares the pupil for the succeeding three ashramas, namely grihastha (householder), vanaprastha (spiritual life), and sannyasa (renunciation).

It is hard to pinpoint the exact origin of this tradition of knowledge succession in the real sense. However, in the context of classical Indian philosophies, it has existed ever since our ancient seers and sages received the divine knowledge. This was hundreds of thousands of years ago, but it continues to remain alive even today.

In Hinduism, for instance, the Vedas and various other ancient scriptures attribute the flow of knowledge to a divine source, transmitted through various seers. One of the earliest known sages is Veda Vyasa, traditionally considered the compiler of the Vedas and the author of the Mahabharata. He is regarded as a revered figure and a teacher in the Hindu tradition.

However, the most illuminating example of guru-shishya parampara is seen the context of classical yoga. The modern times have shown us an upsurge of yoga—in studios, small settings, and private establishments. Such places do impart knowledge of yoga to interested candidates, but the purest knowledge of classical yoga came from Lord Shiva, who is revered as the first yogi or Adiyogi.

Lord Shiva imparted his knowledge to seven saints, known as Saptarishis, who travelled the word to spread the knowledge they received. These saints touched almost every culture, infusing them with the benefits of Adiyogi’s scientific knowledge of yoga. Maharishi Patanjali, the Father of Modern Yoga and the author of Yoga Sutras, has also been revered as a guru for thousands of years. Even he had a guru—Nandhi Deva—who, as mentioned in Tirumular’s Tirumandiram (Tantra 1), equipped Maharishi Patanjali along with six other disciples with the knowledge of yoga.

A change of times

Everything changes with time, so do age-old traditions. Guru-shishya parampara is no longer what it used to be up until a century ago. India has undergone major transformations over the years thanks to the years of invasions and colonization—all of which has had a lasting impact on the land’s ancient traditions.

The advent of guru-shishya parampara has been very simple: a person realizes the divine truth, lives by that truth himself, and looks for a disciple who is ready to receive that knowledge. He looks for someone who would carry the tradition forward. Like a domino effect, one leads to the other and the divine knowledge becomes a living and breathing part of humanity.

However, oral dictations of these traditions had a purpose. It made disciples obedient, attentive, and disciplined. Written texts were structured to make the transmission process easier, but to a fault. In the present times, there have emerged many individuals who have misinterpreted the essence of these written texts and have distorted the spiritual reality to a great extent.

The divine knowledge being passed through the guru-shishya parampara were imparted to chosen disciples—those who had the spiritual makeup to receive and internalize it. Only an individual with a certain level of spiritual evolution was given the knowledge. If not, any random individual would have become saints and sages and would have been revered so.

Much of the distortions and misinterpretations can be attributed to intellectually-driven scholars who have failed to understand the essence of spiritual knowledge. There’s an energy that is transferred in the guru-shishya parampara that goes beyond the human intellect. It’s a sacred relationship, not a transaction driven by materialistic pursuits. Sadly enough, this is not valued today as much as it was before.

Today, everyone claims to be spiritually awakened. But what’s the level of truth in their knowledge? They devote their lives to a guru, who may or may not have realized the divinity of spiritual knowledge. Modern-day education systems have become less personalized—contrary to the traditional gurukula system—and they focus more on intellectual development rather than connecting with spiritual existence of humanity.

Globalization, technological advances, and westernization of the Indian education system have contributed immensely to the changing lifestyles and value systems of pupils, often depriving them of their spiritual essence. The secularized aspects of this diverse world have also eroded the trust factor, which once greatly defined the traditional guru-shishya parampara.

The truth is traditional guru-shishya parampara is facing challenges. However, it’s essential to recognize that these changes also represent the dynamic nature of culture and education. Many individuals and communities around the world are working to adapt, revive, or reinterpret traditional mentorship models to meet the evolving needs of contemporary society. Additionally, the essence of the guru-disciple relationship continues to inspire various forms of mentorship and guidance in different cultural and educational contexts.

Myths around menstruation

satyamshakti — Tue, 27 Feb 2024 04:35:20 +0000

Periods: Taking The Feminine Beyond Their “Impurity.”

“Patriarchy,” a term that many across the globe wish to annihilate, is sadly an in-bred feature of human society. In a country like India, it’s emblematic of masculinity taking a toxic turn to suppress women, rendering the goal of equality a far-fetched, unattainable idea.

It’s a bitter pill to swallow, but several factions of Indian society still fly on the wings of patriarchy and impose endless restrictions on women. An epitome of patriarchal distinction and repression of women is seen during their menstrual cycles—when they are on their periods.

Governments, societies and institutions continue their strife for girls’ education and women’s empowerment. But how far have we, as a society, come to really giving our feminine counterparts the respect they deserve? Honestly, not much. Period.

An enduring myth around menstruation

India has always been a mystical land where ancient wisdom is followed like a gospel truth. Innumerable texts flood esoteric libraries, talking about human laws of righteousness, universal oneness, and love. But the truth is not every text available out there teaches you to practice what they preach. Blindly believing them without leveraging rational thought has led to the current plight of many menstruating women, who are made to sit in a corner of the house with minimal involvement with the household during that four-day window.

A woman faces stomach cramps and discharges blood as a part of her biological cycle. Her mother, or any senior member of the family, is informed about it. The next thing the menstruating woman is asked to do is refrain from cooking in the kitchen, touching anybody, entering temples, performing religious rituals, and stay isolated in the corner till the cycle is over. That’s been the scenario in Indian households for centuries now—fueled by myths and driven by blind faith.

Menstruating women are considered ‘impure’—a belief that’s a gift of our inbred patriarchy, which is sadly silently practiced in many parts of our country. Menstrual myths have been around in our country for centuries, rooting back to the ancient law books. Revered as sacred scriptures, these texts dictate certain codes of conduct and social behaviour to humanity, establishing them as the “most righteous ones.”

However, little do people realize that many of these ancient prescriptions have been misinterpreted by people over the centuries. Let’s not also forget the years of colonization when certain beliefs around menstruation that existed in Europe were infused into the Indian socio-cultural fabric.

There is a massive chunk of people who abide by the prescriptions of the Vedas, which form the foundation of Hindu religious practices and rituals. They have come to believe over the years that the Vedas consider menstruating women as impure and untouchable. Much of this belief also roots from the fact that these scriptures were authored by men, giving them a tinge of patriarchy and masculine dominance.

However, truth be told, none of the four Vedas dictate the practice of sidelining menstruating women. None of them preach that a menstruating woman’s body is impure or that she cannot perform religious rituals during her periods. In addition, the Bhagavad Gita does not mention anything about the menstrual cycles of women.

However, Varaha Purana paints a contrary picture of the duty of menstruating women. Lord Varāha, who is believed to be an avatar of Lord Vishnu, has prescribed in Varaha Purana that women can do anything she wants in terms of devotional service during her menstruation after reciting the mantra below:

anādi madhyāntam ajam purāṇam rajasvalā devavaram namāmi |(Varaha Purana 142;10)

Misinterpretations of the ancient religious texts by some followers have done more harm than good. They have, in fact, planted the seed of toxic patriarchy and created a divide between the two genders. The menstrual taboos that exist in our society today find their roots in the ancient times when biased interpreters of sacrosanct religious texts influenced individuals and collective behaviours, which ultimately forged social inequality for the feminine principle of humanity, especially menstruating women.

Menstruation is a natural and a powerful cycle

Menstrual taboos and the culture of shame surrounding menstruation has tilted the scales towards masculinity, a toxic version of it, thereby degrading the status of femininity in our society. Anybody who has the basic understanding of biology would know that menstruation is a natural process and an evolutionarily inevitable one. It’s a divinely intelligent biological process driven by the gameplay of five crucial hormones– Gonadotropin-Releasing Hormone (GnRH), follicle-stimulating hormone (FSH), luteal hormone (LH), progesterone and estrogen.

During menstruation, a woman may undergo pain and discomfort. But it is the body’s way of expelling the unfertilized egg, along with the uterine lining and menstrual blood. This blood is not typical; it contains a remarkable concentration of stem cells and nutrients. The process serves a physiological and reproductive function, but spiritually speaking, it respects the power of the feminine.

If you look at India from outside the lens of prevailing patriarchy, our society is also one that respects Shakti, the divine feminine counterpart of Shiva (divine masculine), in her various forms. Every year during monsoons, a unique ritual takes place in Kamakhya Temple in Guwahati, Assam, one of the 51 Shakti Peethams. This is where Sati’s reproductive organ or yoni fell, becoming a sacred space for the practice of tantra.

In tantric paradigms, Devi Kamakhya, believed to be the goddess of fertility and the womb of the world, bleeds every year as a part of her menstrual cycle, drawing devotees from faraway lands for what we call “Ambubachi Mela.” The temple doors remain shut for three days, signifying a time when it is believed that the goddess undergoes a period of renewal and divine energy replenishment. During this interval, devotees adhere to strict observance of rituals and practice abstinence.

In tantric rituals like Yoni Puja, the worship involves revering the Yoni or vagina as a symbolic representation of the cosmic Yoni, believed to be the source from which the entire universe has originated. Another symbol that’s revered in Hindu mythology and Vedic astrology is a nakshatra or lunar mansion called Bharani, who is believed to be a form of the goddess Kali and is associated with fertility and protection. The Nakshatra Chakra typically represents Bharani as a Yoni (female reproductive organ) and emphasizes themes of birth, creation, and fertility associated with the Goddess Bharani.

From impurity to power

In India, the feminine has been strongly associated with creativity and birth. Some cultures and belief systems have myths or rituals connecting women’s menstrual cycles with the lunar cycle. In Hinduism, the goddess Shakti is often associated with both the moon and female fertility.

The average menstrual cycle for women is around 28 days, which is akin to the lunar cycle. This coincidence might have contributed to the cultural connections between women’s reproductive cycles and the moon.

Now, as we step into the modern era, it’s about time that the divine feminine principle of humanity is given the status that she truly deserves. Menstrual cycles of women do not make them impure; instead, it is believed to cleanse her system off of impurities that don’t serve her physical and energetic bodies.

Scientifically, the menstrual cycle ushers in a period of rest for women because of the innumerable hormonal changes her body undergoes that can create fatigue. Spiritually, it is a period of renewal of the Shakti within every woman, so that her fertility and creativity remain intact.

Developing a clear understanding of the scientific as well as the symbolic meaning of menstruation can be a huge step forward towards eliminating taboos that women widely encounter. That will be truly women’s empowerment where they are brought to the fore, instead of being pushed to the shadows during her periods.

The menstrual cycle of women is, in fact, a period to celebrate feminine purity. Negative connotations of “impurity” and “inauspiciousness” only expand the social divide that we strive to reduce. The period of their periods is a period to take the feminine beyond impurities, not to term her as impure. Period.

Vasudaiva Kutumbakam understanding the essence

satyamshakti — Tue, 30 Jan 2024 07:30:52 +0000

Vasudaiva Kutumbakam is a Sanskrit phrase which translates to “the world is one family.” It is an ancient Vedantic aphorism that highlights a social philosophy founded on a deeply spiritual understanding. The three words constituting this phrase are:

Vasudha, meaning ‘The Earth or the world.’

Iva, meaning ‘similar to or like.’

Kutumbakam, meaning ‘family.’

In the months preceding the 2023 G20 Summit, which took place in New Delhi with great pomp and show in September last year, highlighted the event’s motto, “Vasudaiva Kutumbakam.” Large banners displaying the logo and motto of the event adorned streets across the country, underscoring a message, “One Earth, One Family, One Future.”

But what does Vasudaiva Kutumbakam mean and how is it relevant in today’s global scenario? Let’s answer this for you here.

अयं बन्धुरयंनेति गणना लघुचेतसाम्

उदारचरितानां तु वसुधैव कुटुम्बकम् ॥

The above is the 71^st verse from Chapter 6 of one of the 108 Vedic Sanskrit texts, Maha Upanishad. The exact date and founder of these texts are still undetermined. Here goes its English translation:

“This is mine, this is yours; such counting is for those with a narrow mind. For those with a noble character and an elevated soul, the entire world is one family.”

The focal points of the twenty participating nations at the 2023 G20 Summit were equitable growth, environmental sustainability, and social inclusivity on a global scale, to name a few.

However, the event’s motto of Vasudaiva Kutumbakam brings forth an ancient wisdom that has slipped into oblivion amidst modern-day geopolitical tensions, divisive politics, and individual disillusions.

A borderless land for everyone under one sky

We all live under the same sky, but unfortunately our lands and our people are divided. The idea of borders—physical and mental—pollutes the minds of many who are rigidly fixed on their ego’s strife for individual identity.

In reality, Vasudaiva Kutumbakam is a boundless, all-inclusive philosophy that goes beyond geographical boundaries. In an age where religious, cultural, social and intellectual differences have only divided more than united people, this ancient dictum is the thread that connects us all.

The essence of Vasudaiva Kutumbakam lies in its humanitarian approach to creating universal unity, peace and harmony. While the current global geopolitical conflicts and divisive political agendas may challenge it, embracing this enduring philosophy can bring about a significant shift in the collective paradigm.

There is a silver lining of change appearing on the horizon as more and more people have come to realize that everything in this universe is connected in a clear cause-and-effect relationship. Anything caused in one corner of the world affects another corner. Be it the material creation (prakriti) or individuals (jeevatma), each one exists in balance and harmony.

A clique of more aware souls is embracing the spiritual nature of this material existence and the interconnectedness between everything. This profound realization, although understood and accepted by only a select few, is a significant step ahead along the evolutionary curve of the collective consciousness.

Engrossed in our materialistic pursuits of varying nature, we have forgotten that we are all coexisting on a single plane—our Mother Earth. The first constituent word in Vasudaiva Kutumbakam, Vasudha, is a feminine term that testifies the motherly inclusivity of our home planet. Irrespective of people’s nature, vocation, and beliefs, Mother Earth holds a place for everyone. Earth belongs to everyone and everything and she nurtures all of creation indiscriminately.

Fragmented identities, cultures, and societies can be tied together with a simple realization that we are all walking on the same planet, irrespective of our inherent differences. The life force, called prana in yogic science, that sustains a rose also sustains a cactus. The same life force sustains an Indian as much as it sustains any other living being in any corner of the world.

So, if we live on the same source of life, why do we consider the divisions that geographical borders and perceptual differences have brought about? That’s where we have lost the essence of Vasudaiva Kutumbakam. As a result, limiting belief systems of narrow minds have manifested as a tug-of-war for power and identity, creating rifts between individuals and between nations that are tough to fill.

The concept of “one earth” signifies an ideal yet metaphorical borderless land to walk on. It’s one open space under one sky meant for all. This is where all boundaries and differences—religious, cultural, social, and individual—dissolve to weave each constituent of creation together. The fabric that is woven as a result is of one global kutumbakam or family.

Manifesting the idea of Vasudaiva Kutumbakam

Vasudaiva Kutumbakam is a social philosophy that thrives on spiritual, cosmic principles of oneness. The concept is a propulsion of humanitarianism—something that is meant for all. The philosophy creates one large umbrella of unity under which diversity of thoughts, beliefs, traditions, and cultures is celebrated. It’s a magnetic force that keeps everyone and everything attached solidly.

The truth is that an illusion of separation keeps people divided. This illusion can be annihilated when one shifts one’s perspective from their ephemeral egos to eternal consciousness. While the idea of Vasudaiva Kutumbakam may seem quite far-fetched in today’s world of unending conflicts, it can be one of the most pragmatic philosophies that can shape societies.

Nations, both small and large, celebrate diversity under one national identity. Our own country India is a shining example of “unity in diversity.” However, infusing the idea of Vasudaiva Kutumbakam into the existing social and political fabric of any place would require a collective transformation.

Individuals and nations have to delve deeper into the nature of our existence to understand the spirit that connects us all. Beliefs that create separation, pursuits that create conflicts, and attitudes that create adharma (unrighteousness) are better abandoned than harboured to uphold the idea of Vasudaiva Kutumbakam.

So, as we go further into the 21^st century, let’s take a collective step to embrace Vasudaiva Kutumbakam and open our arms to receive creation’s bounty. As one global family with a shared future, let’s open our hearts to all humans and live on the principles of unity, inclusivity and mutual harmony. After all, our earth is our home and anyone who dwells here is family. Vasudaiva Kutumbakam