!"#ல% அ"'ய #)*+ப-./ 0ராணாயாம5
!"#ல% அ"'ய #)*+ப-./ I Myself am the Truth. Otherwise, who is it who gives fulÞllment and Liberation? There is no difference between God Siva and Satsivaguru. It is ignorance to make such a distinction.
THREE
e Guru
Gurus are of six kinds: 1) preraka is the ÒimpellerÓ who instigates interest that leads to initiation; 2) suchaka is the ÒindicatorÓ who describes the sadhana in which interest has been awakened; 3) vachana is the ÒexplainerÓ who describes the process and its object; 4) darshaka is the ÒshowerÓ who deÞnitely points out the working and aims of the path in greater detail; 5) shikshaka is the ÒtrainerÓ who actually instructs how to do sadhana; 6) bodhaka is the Òilluminator,Ó the satguru who lights in the shishya the lamp of spiritual knowledge. He is the cause of the other Þve.
niverse is looked on as peraguru, what mantra can fail pose for the shishya? When apas is necessary, neither by ither pilgrimage nor puriÞcais as scripture.
d not separate from him, and n. Whatever is beneÞcial to al to him. Whether moving king, performing japa or makthe injunctions of your guru ling in him.
06, !ைர, #+8 இ:லாத வா=>ைக ேவAB5 எDபேத மEதED ஆைச. இத.கான வIJைறகைள+ ப:லா-ர5 ஆABகM>N JDேப !"#ல% ʻ!"மO!ர5ʼ எP5 !"Jைற-: அQடாSக Tக5 எDற தைல+0: அ"'UVளா%.
The Vedas and shastras are many, but life is very short. Moreover, in this life there are millions of hindrances. Therefore, one should acquire only the essence of all shastras, just as the swan takes the milk out of water with which it has been mixed.
butter gets melted, so in the guru all bad karmas dissolve. fuel, dry and moist, so the rns up in a moment the karheap of cotton blown up by a he ten directions, so the heap n away by the compassion of s destroyed at the very sight destroyed at the sight of the
Neither the Vedas nor the philosophies are causes of Liberation. Realization alone is the cause of Liberation. Better it is to bear even a single life-inspiring great mantra taught by a satguru than to carry a load of lifeless blocks of wood which are various forms of worldly knowledge. Only from the mouth of a satguru can a jiva realize the one immutable Brahman which has been taught by Siva Himself. Such knowledge cannot be attained through the study of even ten million shastras.
Many are the gurus who, like lamps, offer light in a house. But rare is the satguru who illumines the village like the sun. Many are the gurus who are proÞcient to the utmost in the Vedas and shastras. But rare is the satguru who has attained Parasiva. Many are the gurus on Earth who give what is other than the Self. But rare is the satguru who brings the atma to light. Many are the gurus who rob shishyas of their wealth. But rare is the satguru who removes the afßictions of the shishya.
osophy, knowledge and mane the Gods praise who is the at is handed down to him by hould seek with all effort to unbroken tradition, born of
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an be no Liberation without there be initiation without a ma, the shakti and the tradimasters, called parampara.
He is the satguru in whose very presence there ßows the supreme bliss called ananda. The intelligent person will choose such a one as satguru and none other.
உட50ைன JDன5 இX>NஎDY இ"OேதD A knower of God strides along the path of enlightenment. Having lived many lives, FOUR FROM CHAPTER SIX உட50P>N உVேள உYZ"V mastered his energies and resolved his karmas, he has reached Siva consciousness,கAேடD which symbolically surrounds him as the Ganges water flowing from Siva’s hair. Guru Protocol உட58ேள உ[தமD \-:]A I not act directly? I am really all-pervading, subtle, above the mind, டாDஎDY with and without form, imperishable, of the form of ether, eternal and inÞnite. How can such a One be worshiped? That is why, out hen entering the presence of a satguru, be calm of mind re உட50ைன யாDஇ"O^ ஓ58>`D of compassion for My creations, I take the form of the satguru, and ேறேன. and devoted in the extreme. Dress traditionally or conserroot of dhyana, meditation, is the form when so worshiped in devotion grant Liberation and fulÞllment. vatively. Leave outside your sandals, umbrella, fan, makee root of puja, worship, is the feet of the up and other stimulating things. (!"மO!ர5 725) f mantra, incantation, is the word of the Because I have no binding form that is perceived by the human eye,
W
Liberation is the grace of the satguru. In re rooted in the satguru. Therefore, he is h devotion for fulÞllment.
I protect the shishya, revealing the dharma in the form of the guru. Therefore, the satguru is none other than the Supreme Siva enclosed in a human skin. Within him I walk the Earth concealed.
If the spiritual preceptor speaks harshly, take it as a benediction. Whatever objects of enjoyment there be, offer these Þrst to the guru and enjoy only what he leaves as prasadam.
tedly remembers, ÒMy guru is actually beration,Ó fulÞllment is not far off. Look er, as father, as Siva. The satguru, it is to
To the jivas, embodied souls laden with beclouding karmas, the satguru appears to be merely human. But to them whose karmas are auspicious, meritful, the satguru appears as Lord Siva Himself.
To the satguru you shall not command or talk to as an equal. Do not enter into argument with those who deny your guru, nor even talk to them. Avoid them from afar. Do not sit in their company at any
A satguru sits in samadhi, immersed in pure consciousness, having withdrawn his awareness from the swirling forces of the world that surround him, radiating blessings and stabilizing humanity on Earth
When he bestows conÞdential knowledge, do not speak of it to others, for sacred is secret. To talk of it is to weaken the guru-shishya understanding. Even your own wealth you shall utilize only after mentally offering it to your satguru. Do not lend your ear to any censure of your guru. Where such criticism appears, close your ears, leave immediately and chant his name to counteract. Do not disrespect the retinue of a satguru. Do not criticize his traditions, whether based on the Vedas, Agamas or other scriptures. In the presence of a satguru, take care to avoid dozing, harsh speech, ordering others, frivolous laughter, uncontrolled weeping, loosening
!"#ல% அ"'ய #)*+ப-./
அQடாSகTக5 எDறா: எDன ?
!"#ல% அ"'ய #)*+ப-./ அQடாSகTக5 எDப^, 1. இயம5 - ]:லாைம, Zabறாைம, களவாைம, ஆராaOதcத:, ந:லாD, அட>க5 உைடயாD, நBeைல தவறாைம, பN[^Afத:. 2. eயம5 - பg*[தமான மன5, க"ைண காQB5 உVள5, Nைறவான உணh உAfத:, ZYைம, ேந%ைம, உAைமேய ேப*த:, நBeைல தவறாைம, ம.Y5 காம5, களh, ]ைல ெசaயாைம. 3. ஆதன5 - இ">ைக. 4. 0ராணயாம5 - #)*+ப-./. 5. 0ர[!யாகார5 - 8லDகைள அக[ேத ஒB>Nத:. 6. தாரைண - மனைத ஒ" eைல+பB[^த:. 7. !யான5 - Tகeைல. 8. சமா! - உண%h5 eைனh5 அ.ற eைல (தD eைல அ.ற eைல).
!"#ல% அ"'ய #)*+ப-./
0ராணாயாம5 எDறா: எDன ?
!"#ல% அ"'ய #)*+ப-./
0ராணாயாம5 எDறா:, 0ராணைன ப.cய அch ம.Y5 அைத நம^ வய+பk அட>Nத: எDY Z"V.
வ'-ைன வாS` வய[!: அட>`: ப'S][^> காய5 பX>`P5 0lசாO ெத'ய> N"mD !"வ"V ெப.றா: வ'-P5 ேவQB வ'யP மாேம. (!"மO!ர5 569)
!"#ல% அ"'ய #)*+ப-./
0ராணாயாம5 ெசaவ!D பயD எDன ?
!"#ல% அ"'ய #)*+ப-./
நா5 வாX5 இOத மEத உலக5, ம.Y5 அAடெவ', 0ராணD எP5 எ:ைலய.ற ச>!யா: eர50UVள^.
!"#ல% அ"'ய #)*+ப-./ அOத 0ராணD தாD, ந5ைம, நம^ உட5ைப, நம^ உ-ைர இய>N`ற^. உ-">N ஆதாரமாக இ"+ப^ #)*தாD. எனேவதாD அைத உ-% #)* எD`n5. ஆக, நா5, நம^ #)ைச (இட^ நா/, வல^ நா/) இைறவD அ"oB, கQB+பB[! அட>NவதD #ல5, 0ராணைன வச+பB[த JkU5. ஆgயD ந:லD N!ைர இரABள p/+ 0k>N5 mரNஅc வா%இ:ைல bgய நாதD N"mD அ"Vெப.றா: வாg+ 0k>க வச+பB5 தாேன. (!"மO!ர5 565)
!"#ல% அ"'ய #)*+ப-./ பறைவையmட* ேவகமாக) ெச:ல>bkய இOத 0ராணனா`ய N!ைரைய ந5 வச+பB[!> ]Aடா:, கV உAணாமேலேய கV உAட ஆனOத eைலைய உணரJkU5. *Y*Y+85, ^Vளq5 தாேன ஏ.பB5. * 8V எP5 பறைவ, Nl* Zg[தhடேனேய ேவகமாக பற>N5 தDைமUைடய^. அ^wலேவ நம^ #)*5.
8V'P5 s>க 8ரmைய ேம.]Aடா: கVஉAண ேவAடா5 தாேன க'த"5 ^V' நட+0>N5 t58 தm%+0>N5 உVள^ uDv5 உணhைடயா%>ேக. ! ! ! ! (!"மO!ர5 566)
!"#ல% அ"'ய #)*+ப-./
0ராணாயாம5 ெசaU5 வIJைற எDன ?
!"#ல% அ"'ய #)*+ப-./ ஆசன5 xAட ேநர5 அம%O^ 0ராணாயாம5 ெசaய /றOத இ">ைக Jைற (ஆசன5) sகh5 J>`ய5. ஆசன5 y[த5 126 eைலகV உVளன. அவ.c: 8 *காசன5 என+ெபய%பB5. அைவ ப[ம5, ப[!ர5, \Jக5, ேகசg, u[!ர5, pர5, *காதன5, *வ[!க5 எDபைவ. பSகய5 ஆ! பரOதப: ஆதன5 அSN உளவா5இ" நாq5 அவ.cPV uSNஇ:ைல யாக) *வ[!க5 எனsக[ தSக இ"+ப[ தைலவP5 ஆேம. ! ! ! ! (!"மO!ர5 558)
!"#ல% அ"'ய #)*+ப-./ 0ராணாயாம5 zரக5
16 மா[!ைரகV அளh இட^ நா/ வIயாக #)ைச உV'X[^, 64 மா[!ைரகV அளh உVளட>`, 32 மா[!ைரகV அளh வல^ நா/ வIயாக ெவ'mட ேவAB5. ஏYத: zரக5 ஈெரQB வாம[தா: ஆYத: N5பக5 அYப[^ நால!: ஊYத: J+ப[ !ரAட! ேரசக5 மாYத: ஒDcDகA வlசக மாேம ! ! ! ! (!"மO!ர5 568)
N5பக5
இேரசக5
ஏYத: zரக5 - உV'X[த: - ஈெரQB = 16 மா[!ைரகV ஆYத: N5பக5 - அட>Nத: - 64 மா[!ைரகV ஊYத: இேரசக5 - ெவ'mBத: - 32 மா[!ைரகV மாYத: - இட^ நா/, வல^ நா/ என மாYத:.
!"#ல% அ"'ய #)*+ப-./ 0றN வல^ நா/ வIயாக #)ைச உV'X[^, இட^ நா/ வIயாக ெவ'mட ேவAB5.
zரக5
ஆர5ப[!: இOத 16:64:32 எDற கண>`: ப-./ ெசaவ^ இயலாத காgயமாகலா5. எனேவ, 4:16:8 எDற கால அளm: ^வS`, பk+பkயாக ேநர[ைத அ!கg>கலா5.
N5பக5
இேரசக5
!"#ல% அ"'ய #)*+ப-./ ேம: என+பB5 தைல, கA, கா^கM5 }= என+பB5 Our Subtle கா:, ெப"mர: Jத~யைவகM5, நB என+பB5 Energy Highways ெநlசக5, ]+z= Jத~யைவகM5 eைறUமாY T #)ைச உV'X[த: ேவAB5. அ•வாY உV'X[த #)ைச உVேள தSக) ெசa^ அள€B ெவ'-ட ேவAB5. அ•வாY ெசaய ஆலால5 உAடாD - /வD அ"Vெபறலாேம. CHAPTER 17
Insights from Scriptures, Saints And Scholars
The sushumna ascends upward and conducts prana. It is se between the two sides of the palate. Uniting the prana wit lable Om and the mind, the yogi ascends upward. And as h the tip of his tongue towards the palate and collects the sen into a unity, he sees greatness. Through that he attains to t selßessness, and does not participate in joy or sorrow. Krishna Yajur Veda, Maitrayana Upan
Where on the left guards ida and on the right the pingala. Between them is the chief spot. He who knows it, knows th Dustless, entering into Brahman, the sushumna is related t pillow on which rest the 72,000 arteries. Atharva Veda, Kshurika Upanisha
When the breaths of ida-moon and pingala-sun course the hindered through the spinal channel, your body will be im and abiding joys shall arise even here in this world below. T true way of Siva yoga. Tirumantiram, v
here are two basic energy currents within our subtle body. These are ida and pingala, which surround a central major current, sushumna. The ida current is feminine and the channel of physical-emotional energy. When energy is ßowing through ida, we are more conscious of the physical body. We are not in the world of thought but in the world of feeling. We feel strongly and experience strong emotions. The pingala current is masculine and the channel of intellectual-mental energy. When energy is flowing through the pingala, we are aware in the mind. We are inquisitive. We like to talk a lot. We tend to argue and to reason. Sushumna is the central energy current, rising through the spine up to the crown of the head. The life force within the sushumna becomes very powerful when the ida and pingala forces are balanced. Through yoga, the kundalini energy is awakened and made to rise up sushumna through each chakra to the sahasrara at the top of the head.
162
ேம:}= நB+ப>க s>Nற+ zg[^+ பாலா5 இேரசக[ தாqQ ப!m[^ மாலா` UO!UQ N50[^ வாSகேவ ஆலால5 உAடாD அ"Vெபற லாேம. ! ! ! ! ! (!"மO!ர5 572)
w h at i s h i n d u i s m ?
© photodisc
a. manivel
The ida and pingala nadis govern, on the physical level, res of the sympathetic and parasympathetic nervous systems. controlled breathing in which life force is guided along the yogis can speed up their heart rate and metabolism and im sight and hearing. And, through controlled breathing in wh force is conducted along the ida, yogis can greatly slow dow metabolism. This can be pushed to the point where expert remain underground in an airtight container for hours, eve Georg Feuerstein, in The Yoga T
a. manivel
Energy ßow: The ida current, pink in color, begins on the left side of the body, while the pingala current, blue, begins on the right. The ida and pingala cross at the chakras. The yellow current in the middle is the sushumna, the central source of energy. The kundalini energy can ßow through the ida and pingala. This energy ßow appears psychically like two serpents.
The yogi ascends along the sushumna from chakra to chak ascent is made gradually by patient efforts. Even a mere sh the opening of sushumna causes a great deal of bliss. You b intoxicated. You will entirely forget the world. When the o sushumna is shaken a bit, the kundalini shakti tries to ente na. Great dispassion comes in. You will become fearless. W sushumna nadi is working, i.e., when the breath ßows thro the nostrils, meditation proceeds with ease and joy. The m is calm. When the mind is in the sushumna, the yogi is shu the objective, physical consciousness of the world. He is pr dead to the world, sees various visions and moves in the m real space. Samadhi starts. Swami Siv
a curious correlation to the ida, pingala and umna currents is found in the caduceus of Greek myt The caduceus was a winged staff with two s twined around it, carried by Hermes, messe the Gods, as a symbol of peace. Romans b serpents discovered the secret of eternal life, in ing shedding of skin as a return to youth. In m times the caduceus was adopted as the physicia bol and as the emblem of the US Army Medical C
chapter 17: subtle energy highw
!"#ல% அ"'ய #)*+ப-./
0ராணாயாம5 ெசaய ஏ.ற ேநர5 எ^ ?
!"#ல% அ"'ய #)*+ப-./ 0ராணாயாம5 மாைல-: ெசaதா: உடq>N[ ^Dப5 த"5 கப5 xSN5. ம[!யான[!: ெசaதா: வlசக வாத5 xSN5. mkய.காைல-: ெசaதா: 0[த5 xSN5.
அlசன5 wDY உட:ஐஅY5 அO!-: வlசக வாத5 அY5ம[! யான[!: ெசl/Y காைல-: ெசa!k: 0[தY5 நlசற) uDv5 நைர!ைர நாசேம. (!"மO!ர5 727)
!"#ல% அ"'ய #)*+ப-./
0ராணாயாம5 எ•வளh கால5 ெசaய ேவAB5?
!"#ல% அ"'ய #)*+ப-./ ப[^ ஆABகV !யான Tக[தா: 0ராணைன }ேழ w>காம:, உVளட>N5 வ:லைம ைகவர+ ெப.றவ%கV !"xலகAட+ ெப"மாP>N ஒ+பாவ%. ப!vராAB+ ப-./-: அQடமா/[!கV அைடய+ ெபYவ%. பDEரAB ஆAB+ ப-./-: ேமேல=, }ேழ= உலகSகV ெசDY அழN Z"Oத eைறO^ e.ப%. ஈைரO!. zg[^[ !யான உ"[!ரD ஏ%ƒDY பD„Dc: ஈராறா5 எA/[! …†DY ேமேல= }ேழ= 8m)ெசDY ஏ†DY mயா0யாa e.ற:ஈ ராேற. (!"மO!ர5 648)
!"#ல% அ"'ய #)*+ப-./
நா5 அைனவ"5 இைறவD அ"oB, !"#ல% அ"'ய #)*+ப-./ ெசa^, ‡-Dc ெநBநாV வா=€5.
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