The lessons of Rajadhiraja Yoga , if done perfectly, can lead a person to Savikalpa Samadhi.This Savikalpa Samadhi is Brahma-jinana. Each of the lessons of sahaja marga of Rajadhiraja Yoga as devised by Shrii Shrii Anandamurtiiji contribute towards the same spiritual goal. However, at the heart of these lessons is the endeavour to cultivate kevala'-bhakti (devotion) or shuddha'-bhakti or raga'tmika'-bhakti. 

Part One The first lesson of Tantra Yoga is known as Iishvara Pran’idhána. In Iishvara Pran’idhána in the first phase, three things are very important: mantra diipanii, mantrágháta, and mantra caetanya. In this process the principle of one’s conversion of subjectivity into objectivity is applied. Oneness with objectivity results in oneness with subjectivity. Mind is a most restless thinking entity and the existence of mind is due to the expression of “I”ness. This “I”ness remains scattered all over. So first of all the withdrawal of the mind from the subjective physicality and then the expansion of the mind are taken into account. It is a must to withdraw the mind from the objective physicalities because a scattered mind has neither strength not the capacity to achieve something. When the mind is withdrawn from the objective physicality it comes to the body, but still it remains scattered through all parts of the body. Hence it also has to be withdrawn from the body by concentrating it on a point. This giving of a point is a most essential factor because when the scattered mind gets concentrated on a point it gains in strength and power. Secondly this point must be in that part of the body which is dominated by the sentient force. It is simply because the static and mutative forces are the causes of restlessness, sleep and drowsiness and the domination of the sentient force is the cause of stillness and peace. Hence the mind is given a point in the sentient part of the body. This “I”ness which has been seated at a point is now to ideate on the highest entity for it conversion into its object. Hence the highest idea is given to it. The withdrawal of mind from matter, from objective physicality is known as Bhúta Shuddhi, because Bhúta means: five factors, shuddhi means: purity. Here it means the withdrawal of the mind from the external vibrations of the five fundamental factors. Then the “I”ness is withdrawn right from the toes of the feet and given a suitable point, because this “I”ness remains all over the body. So it has to be concentrated and given a point. This giving of a suitable point is known as Asana Shuddhi. This Asana Shuddhi means that the mind is seated at a pure seat. As a person makes a temple or a mosque neat and clean and pure for the sake of worship, so the mind in a natural way is seated at the purest place wherefrom it can ideate on the Lord. Here it must be borne in mind that the point which is given must touch the controlling nucleus of the three parts of the mind, the conscious, subconscious and unconscious part of the mind, because when this point is not taken into consideration, the control of the mind becomes an impossibility. This is simply because the nucleus controls, as the sun as the nucleus of the solar system controls it. So the controlling part of the three parts of the mind controls the three parts. Hence it has got to be taken into consideration. The more a person is able to withdraw, the more able he is to link himself into the domain of divine bliss. People fail to withdraw or take time to withdraw. It is one of the vital reasons that one is not able to feel bliss in Sadhana. So this withdrawal from objective physicality and subjective physicality is known as Mantra diipanii. Mantra is a holy word, charged spiritually by a realized soul, and diipanii is a light or throws the light. So this withdrawal enables one to ideate and strengthen Mantrágháta and Mantra caetanya. The awareness of the mantra and the repeated forcing of the Mantra uncurls the serpentine. Here it is to be born in mind that a Sádhaka must devote quite considerable time in withdrawal and in the shuddhis and then the other things are to be done. By doing more of the shuddhis the other higher things are much facilitated. Suppose a spiritualist practices meditation for half an hour. He should devote fifteen minutes minimum in the withdrawal. (The technique of withdrawal is practically taught by any Acarya of A’nanda Márga). One more point is to be born in mind here. That is the withdrawal should be from the objects and well as from the ideas and varieties of thoughts and to achieve this end the same technique is sufficient. After Bhúta shuddhi and Asana shuddhi comes Mantrágháta and Mantra caetanya. Mantrágháta is the repetition of the Mantra. This repetition is of three kinds: speaking loudly which is known as vácanika in Sam’skrta. Secondly there is whispering where the words are not clearly audible. This is known as upám’su in Sam’skrta. The last and best kind of repetition is the psychic repetition. This psychic repetition does not come in the category of japakriyá (repetition) but it is in the category of Dháran’á and Dhyána (conception and meditation). It is because by repeating psychically one tries to establish parallelism with the word and its meaning applied. That is one wants to get the ideation of this mantra. This kind of psychic repetition at the cakra creates Mantrágháta. This kind of repetition is followed by Mantra caetanya which is full awareness of the meaning of the mantra. When Mantra caetanya is not taken into consideration, the Mantra cannot be so effective. So Mantra caetanya is indispensable. A parrot repeating this mantra can never get liberation because it will not have Mantra caetanya. This mantra caetanya of Is’t’a Siddha Mantra is of vital importance. Hence it is rightly said in the Kularnava Tantra that a mantra without Caetanya is nothing but a general word that does not and cannot yield positive results. It is just like different words. This Mantra caetanya has two aspects: first the Sadguru has charged it with power. Secondly it is taken with awareness of its meaning. Therefore Mantra diipanii, Mantrágháta and Mantra caetanya are collectively able to arouse Kulakun’d’alinii, the coiled serpentine. This coiled serpentine is nothing but jiivabháva (fundamental negativity). Since this jiivabháva is seated at the spines of all individuals it varies from person to person, because this jiivabháva coming in contact with higher Bháva or Shivabháva partakes those qualities. But the jiivabháva of others, where it has not come in contact with higher Bháva or Cosmic Bháva, is different. Hence kun’dalinii of all the persons is not one and the same. This kun’dalinii remains seated at the base of the spine. This base is known as Kula and the person who arouses this kun’dalinii from Kula is known as Kulaguru. Kula generally means family. Here it does not mean family in that sense but it is the base of the spine and the Sadguru can arouse it. Hence the Sadguru is known as Kulaguru: the preceptor who is able to arouse kun’dalinii. Iishvara Pran’idhána does not only finish here. It includes within itself the ten commandments and ásanas. The following of the commandments help in the withdrawal of mind otherwise the mind suffers from guilty consciousness and the withdrawal may not take place. The ten commandments of Yama/Niyama are the base for spiritual progress and spiritual practice helps to raise this Kulakun’d’alinii which thereby strengthens the moral code. So moral code and spiritual practice are interdependent. Morality is the base of spirituality but it is not the end. Ásanas are also included in the first lesson. These yogic ásanas are not crude exercises. They are physico-psychic in character. Analyzing the different psychic tendencies of man, different ásanas have been given. Seeing the particular posture and benefit the particular name of an asana has been given. Mayúrásana if done for example looks like a peacock. By doing this posture one can be able to digest even a snake like the peacock taking it and digesting it, but it should not be done like that. This goes to show that this asana can give a lot of capacity of digestion and any heaviness of the body or in the stomach can be removed by the practice of this asana. Gomukhásana is a posture that looks like a cow. So it is known as cow posture. It brings about gentility that we generally find in a cow. All ásanas have been researched by great seers and it is a very vital part of Hath’a Yoga. Generally the psychic exercise is not able to give purity of the body and mind quickly. So ásanas are given so that the glands and nerves are regulated and made balanced by its practice. Ásanas in themselves cannot give realization because they remain confined to physicality and to some extent of the psychic sphere, that is, ásanas purify annamaya kos’a. This annamaya kos’a or physical body becomes impure, that is, it becomes static and mutative. Hence purity is necessary. Ásanas regulate the secretion of the glands and because of the balance secretion from the glands mind is not overpowered by the Vrttis. Hence for controlling the Vrttis ásanas have a vital role. All the physical postures are some kind of ásanas or the other. There are innumerable ásanas but some main ásanas are there which are about forty or fifty in number. It has been told earlier that the ásanas are no crude physical exercises hence there are some definite rules for yogic exercise. In the absence of following rules one can invite trouble and danger. Hence it is advised that ásanas should not be done reading from the books but should learned from some expert. Moreover all ásanas are not suitable for all hence suitable ásanas have to be done, as for example a man suffering from high blood pressure should not do shoulder-stand or headstand and so on and so forth. Without ásanas also body and mind can be purified but it will take too long and the aspirant will loose patience and thereby leave the path. Together with the ásanas there is need of sentient food which has a definite affect in the formation of physical and psychic bodies. Therefore the first lesson of Rájádirája Yoga, if done perfectly, can lead a person to Savikalpa Samadhi. This Savikalpa Samádhi is Brahmajiņana. Here one knows what is and all one’s eight fetters (As’t’apásha), that is Ghrn’á (hatred), Shaņká (doubt), Bhaya (fear), Lajjá (shame), Jupgupsá (backbiting), Kula (vanity of lineage), Shiila (pride of culture), Mána (false sense of prestige), and six enemies (S’ad’ ripu), Káma (physical longing), Krodha (anger), Lobha (greed), Moha (attachment to objects), Mada (vanity), Mátsarya (envy)- are controlled. The culmination of the first lesson is the pinnacle of sentient force and under this sentient force all the static and mutative forces remain. They are not able to disturb the person. It is too difficult to give in writing their state of mind of this attainment. In one sentence only it can be said that the mind is completely stilled. It remains internally unaffected although externally it seems to be affected. The first lesson can lead a man to Savikalpa Samadhi but Sadguru for the good of the disciple keeps the doors of occult powers closed because by the exhibition of those powers the higher state of Nirvikalpa can be disturbed. In the first lesson of Rájádirája Yoga the Is’t’a Mantras have been given by Lord Kr’s’n’a, Bhaerava, the son of Shiva and by Lord Shiva himself. Different Mantras are given to different people according to their sam’skáras. The matter is known to the acaryas which is prohibited to say in the book. So it is not given here. Part Two The Second Lesson is Guru Mantra The first lesson of Tantra Yoga teaches a person to realize who he or she actually is. But the send lesson teaches a person what the universe is. Really speaking, meditation begins with the sense of the second lesson and ends with the second lesson. One who is established in the second lesson is a Siddha. Therefore it is said: Gurumantre yaha pratisthitah saha siddhana. The first lesson is practiced for a few times in twenty-four hours. Generally twice for general people in the morning and evening. But all the time the psychic waves of a person remains in contact with physical waves and is away from spiritual practice. Hence Guru Mantra has been given to facilitate a person to remain in the idea of Brahma all the time. Second lesson repeatedly hammers the mind that all is Brahma. Generally people are guided by name and form and this name and form of different animate or inanimate objects are the cause of Maya or illusion. Where there is vision of many there is bondage. The vision of diversity and differences is the cause of anxiety. The vision of one harmonious indivisible is the cause of peace and bliss. By the constant occupation of the mind with the Guru mantra the wave of diversity and differences goes away from the mind and one realizes the singular entity Brahma. Really speaking nothing exists, neither the world not the objects of the world but because of Maya different objects with different colours and forms are seen differently. A person with knowledge sees that name and form are nothing but the causes of bondage and a trick played by the almighty to make the people deluded and not understand their true nature. When Maya is off from the mind the person sees that all is one and only one. One beginning-less, middle-less and endless entity can never be two or more than one. One who has faith in this is a liberated person. Therefore in Yoga Vashista it is rightly said: Náhambrahmeti drih Samkalpata badho vavati manah, Sarvambrahmeti drih Samkalpata mukto bhavati manah. By the strong faith and determination that I am not Brahma, the mind is bound up and by the strong faith and determination that all is Brahma, mind is liberated. King Janaka also said the same thing to Sukdeva, that in this universe there is nothing other than Paramátmá. The Giita says that untruth (Asat) does never exist in the universe and the truth does never lack in this universe. Hence the ignorant persons think that there are other things than Brahma and thereby they get disturbed and then clash and cohesion follows. Brahma has three phases: Aks’ara Brahma, Ks’ara Brahma and Niraks’ara Brahma. The expressed universe is Ks’ara Brahma as it perishes. Aks’ara is imperishable and Niraks’ara controls all, Aks’ara and Ks’ara. Though everything is Brahma the object of concentration should be Niraks’ara who is capable to send a person in Aks’ara. Really speaking all is Aks’ara but people see body and mind which are Ks’ara but they do not see soul which is Niraks’ara. The soul is everywhere. All is soul and from the highest point of view also there is no question of Ks’ara, Aks’ara and Niraks’ara. It is because He controls, He is controlled and He is the controller is the cause of bliss. A Brahmajiņani does not feel separation from Him at all. So He is always eternally like He as He is He alone. This truth can be uttered by a realized soul. Just like Bhúta Shuddhi and Asana Shuddhi of the first lesson, so the second lesson helps a person to withdraw the “I”ness and to remain unaffected by physical waves. Secondly when the idea of cosmos of infinity is taken on the object, attachment and hatred flee away from the mind because all attachment and hatred linger only when the idea is not the idea of the whole of infinity. Fear complex also vanishes away and thereby when this is established one goes into Dharma Megha Samadhi. Dharma Megha Samadhi is got when the mind is clouded with the Dharma or infinity. The external objects and internal feelings are then not so but are clouded by Dharma. They become also one indivisible cosmic consciousness. So the objects are also He. The ideas are also He. All, right from the soul to so-called matter are He. At this moment a Sádhaka understands that there is nothing crude or material in this universe. For a realized man one exists and nothing more than one. Here I must say that in the practical behavior in the world a person should be careful and cautious because the realization of one is rare and almost all the people are under bondage, hence have fear complex, guilty consciences and different complexes which they have not been able to conquer by spiritual practice. Without attainment, complete fearlessness does not come. So one should try to attain rather than speak theoretically though theoretical speaking will also help because as one thinks so one becomes. Realized persons are like lions. They do fear anything because that which creates fear is conquered. It is the stage in A’jiņá cakra and above it. Those who are below A’jiņá cakra will not have unflinching faith. Such persons who have got the Brahmajiņana feel some effect of physicality but knows that he is not that and secondly because the effect is because of billions and millions of protozoic and metazoic minds in the whole body. He becomes the witness of these minds and remains separate. In Guru Mantra, the ideation is more important than the repetition of the Mantra. Here the mind is given the highest ideation and since that highest is the singular infinite entity a spiritualist dances in rapture when considers everything as God. Then whom will he accept? Whom he will get away and whom he will embrace when all are one? It is said in a Bangla verse: Sáp baneya káto re bandá Djhá baneja Jharo Khub kamal ganove bandá Khum kamal jáno That is, “You come in the form of a snake and bite and You alone cure the poison by becoming snake charmer- You know the great trick, the great trick.” By the Grace of Guru and practicing sadhana one can realize this state. Third lesson is Tattva Dháran’á (conception) Tattva Dháran’á is a conception on different factors of the body with their centres at different plexii or cakras. The whole physical body is made out of five fundamental factors: ether, air, luminous, liquid, solid. These five factors remain all over the body but the different factors are controlled from different centres of the body. Múládhára cakra which is at the base of the spine controls the solid factor. Svádis’thána, which is six fingers above it, controls the liquid factor. The luminous factor is controlled by Manipur which is at the navel. Anáhata cakra controls the aerial factor and Vishuddha controls the ethereal factor. It is essential for the preservation and well-being of the body to keep all these factors in a balanced way and also to keep control over them. By doing third lesson man develops this quality of control and keeping balance in these factors. Secondly the “I”ness remains stuck up with these cakras. Hence a sort of concentration which applies a little mental force on different cakras is needed. Simple thought or withdrawal of the mind does not serve the purpose and the mind is not withdrawn actually. So very scientifically this process of conception has been given so that this sort of withdrawal might be stronger and control over the five factors might come. This third lesson is known as Dháran’á. Dháran’á is dynamic in character, with changing objects and based on the five factors. Here a long concentration is not done. It is simply because Dháran’á is included only within the five factors. It in itself is not able to liberate the mind because liberation is beyond the five factors and even above mind. But Dháran’á helps the mind to withdraw itself from the five fundamental factors. Hence concentration or Iishvara Pran’idhána is helped a lot. One has to continue with the first lesson or with the sixth lesson because the first lesson is the goal in itself of one very high stage. The last lesson is the goal for the highest stage. The third lesson also enables one to get detachment because by control of the five fundamental factors man gets detached because all the objects with which one gets attached are nothing but made out of the five fundamental factors. Hence the control of the five fundamental factors gives control over all the objects which are made out of the five fundamental factors. Next it gives thereby a lot of mental force to bear the pains and sufferings created in the world by the five fundamental factors. It gives tremendous mental force which ultimately brings about many occult powers. These powers come automatically by practice and the effect of the conception is felt on the body in a positive way. General physical pains and sufferings coming out of physical objects are controlled. There is a special posture known as viirásana (brave pose). This brave posture is very scientifically given because in other postures one is not able to focus the mind with that much strength and power as one is able to do in this posture. Therefore this special posture has been selected because it is able to bring about most positive results by its scientific pose. I told earlier that third lesson gives some occult power but in no condition a Sádhaka should be conscious of it nor should he attach any importance to it. If it is done so, there is immediate downfall because first it gives rise to ego and secondly this ego deviates a person from Brahmabháva which knows no complex either superiority or inferiority. Those who go ahead fast on the path of God become quiet, egoless and most benevolent. Here benevolence does not mean attachment. It has been said that many spiritualists where punished for using occult powers and ultimately they got deviated from their goal which is Mukti and Moks’a. The acoustic roots of the different fundamental factors are also applied with a particular description of the true nature of the fundamental factors and their results. All this helps in the withdrawal and control over the five fundamental factors. Some people feel some pain in the head in the beginning of doing this lesson. It has two reasons: first the body is not able to tolerate the force and secondly the body is impure but by following the instructions from the beginning and continually doing it one is able to conquer it. One more important play which the Sadguru plays is that even if power comes He does not make the spiritual aspirant conscious of it and by doing so he helps in saving the disciple from falling down. Part Three Fourth Lesson The fourth lesson is known as Prán’áyáma. It is said: Indriyánám manonathah manonathastu marutah. That is: The mind is the master of sense and the master of mind. Marutah is the wind. We know it that when respiration is controlled and balanced and in pause stage, mind is able to think deeply and do something. A person who is running is not able to think something seriously nor is he able to keep his mind peaceful. It is because the respiration is disturbed or becomes full motion by running and thereby the mind is also affected. When the respiration is fast one is not able to sleep or have some rest, not to mention of thinking some high thing. By doing Prán’áyáma the respiration is extended because we know that after every inhalation and exhalation there is pause and this very pause is the cause of some higher intellectual or spiritual thoughts or experience. In the first lesson also there is some kind of Prán’áyáma which naturally happens but in the fourth lesson the Prán’áyáma is separately given to control the breath system. Thus by the increase of this pause period Prán’áyáma is able to help in quietening the wanderings of the mind. Hence it is a very very important lesson. Secondly there are five external and internal váyus such as Prán’a, Apána, Samána, Vyána, Udána and Nága, Kúrma, Krkara, Devadatta and Dhanaiņjaya. These váyus are responsible for the maintenance of life and by doing Prán’áyáma one is able to bring all these váyus under control. Therefore it is said that it is Prán’a which is life. By control over Prán’áyáma one is the controller of life. Next Prán’áyáma gives a lot of energy and thus the physical body gets glamour and strength. The extension of the life-period of persons is also done as a person practicing Prán’áyáma is able to do less number of respirations. Hence the period of life is also extended. Thirdly Prán’áyáma of different types makes different sleeping nerves awake and work properly. Impurity in the nerves and thereby glands and body are also removed because everything remains connected in the body. In Prán’áyáma a very great caution is necessary since it gives a lot of physical and psychic force. A suitable point and the ideation on the Great are of vital importance. If some suitable point is not there and ideation is not there, Prán’áyáma, instead of doing good is able to do harm because the mind’s strength gets quickly converted into the objects of its thought at the time of Prán’áyáma. Hence Prán’áyáma, like the other lessons should also not be done without the guidance of an expert because there is a special technique and some regulation. Prán’áyáma is of various types, Sádháran’a Prán’áyáma; Sahaja Prán’áyáma etc. Different types of Prán’áyáma can be given with the primary Prán’áyáma to greater ones in different degrees. If higher Prán’áyáma is done in the beginning it will tell upon body and mind. Hence the force of Prán’áyáma should be tolerated by the body. Therefore in the first to third lesson this separate Prán’áyáma is not given. A system of Prán’áyáma of the Prán’áyáma-like thing which happens naturally in these lessons prepares the body and mind for this special separate Prán’áyáma. Hence Prán’áyáma is given in the fourth lesson. Of course if Sadguru wants he can change the sequence of the lessons and given lessons to disciples as per His wish but generally, if Sadguru is not there, there should be strict sequence in giving lessons. The point and the ideation in Prán’áyáma are given by the Acaryas. All points in all the cases must not be the point of concentration. Prán’áyáma like all the lessons is also a great help in withdrawing the mind and making it subtle and peaceful. In deep concentration kumbhaka is automatically done and thereby one is able to experience difference spiritual experiences during that time. Therefore its name is Prán’áyáma. Prán’a means life or respiration, yama means exercise: exercise of respiration or regulation of respiration. Concentration helps Prán’áyáma by enabling it to have some sort of patience and steadiness which is very essential in Prán’áyáma. Very very slowly the breath is inhaled and exhaled and Prán’áyáma helps concentration in the sense that the mind is withdrawn or becomes still because of the regulation of respiration. Prán’áyáma is done in a particular posture because the regulation of breath, point and ideation all are taken into consideration. One who does Prán’áyáma should keep away from smoke and dust and much sun. One must in the beginning take some healthy food because the matter in the body gets converted into mind and then a practitioner starts to become lean and thin in the beginning. Hence healthy food is to be taken. Prán’áyáma develops intelligence and opens the higher layers of the mind. It also increases appetite by digesting food quickly like the first and third lesson. Fifth Lesson The fifth lesson is known as Cakra shuddhi. Cakra shuddhi is named so because cakras remain impure and by a particular process they are purified. So this is the lesson for purifying the cakras. What is impurity and why the impurity of the cakras is to be removed? Impurity like all cases is nothing but the dominance of static force and mutative force. The same thing by the force of staticism and mutative becomes impure and the same becomes most pure when these two forces are gone. Here, gone does not mean that these two forces are absent. It is not at all possible also because all these three forces of Prakrti, that is sentient, mutative and static remain together. Going away means the dominance of the sentient force over the mutative and static force. So it is clear that impurity is static and mutative and purity is sentient. The cakras are purified because first of all static force and mutative force are waned and secondly because of this dominance of the sentient force the “I”ness is easily withdrawn. By static force the “I”ness we can say remains in an inert sleeping state. By the mutative force it is made completely restless. Both, inertness and restlessness check in the withdrawal of “I”ness. “I”ness remains stuck up to the cakras. So “I”ness is withdrawn by the practice of fifth lesson. Thirdly this fifth lesson is vibrated in a rhythmical way with the ideation of the Great. This rhythmical vibration of the Great creates a thrill and bliss in the whole body because Supreme Idea is given to different plexuses which are the controlling points of the five different fundamental factors of which the body is made. So it creates a thrill and joy. Nest, when mind is withdrawn it gains in concentration. Different Vrttis remain at different cakras. As for example there are four Vrttis in the Múládhára Cakra and six in Svádis’thána Cakra. The chart of the Vrttis is given below:- Múládhára Cakra: (four Vrttis) dharma (psycho-spiritual longing); artha (psychic longing); káma (physical longing); mokśa (spiritual longing). Svádhiśt́hána Cakra: (six Vrttis) avajiṋá (belittlement of others); múrcchá (psychic stupor, lack of common sense); prashraya (indulgence); avishvása (lack of confidence); sarvanásha (thought of sure annihilation) krurata (cruelty). Mańipura Cakra: (ten Vrttis) lajjá (shyness, shame); pishunata (sadistic tendency); iirśá (envy); suśupti (staticity, sleepiness); viśada (melancholia); kaśáya (peevishness); trśńá (yearning for acquisition); moha (infatuation); ghrńá (hatred, revulsion); bhaya (fear). Anáhata Cakra: (twelve Vrttis) áshá (hope); cintá (worry); ceśt́á (effort); mamatá (mine-ness, love); dambha (vanity); viveka (conscience, discrimination); vikalatá (mental numbness due to fear); ahaḿkára (ego); lolatá (avarice); kapat́atá (hypocrisy); vitarka (argumentativeness to point of wild exaggeration); anutápa (repentance). Vishuddha Cakra: (sixteen vrttis) śad́aja (sound of peacock); rśabha (sound of bull or ox); gándhára (sound of goat); madhyama (sound of deer); paiṋcama (sound of cuckoo); dhaevata (sound of donkey); niśáda (sound of elephant); oṋm (acoustic root of creation, preservation, dissolution); hummm (sound of arousing kulakuńd́alinii); phat́ (practication, i.e., putting a theory into practice); vaośat́ (expression of mundane knowledge); vaśat́ (welfare in the subtler sphere); sváhá (performing noble actions); namah (surrender to the Supreme); viśa (repulsive expression); amrta (sweet expression). Ájiṋá Cakra: (2 vrttis) apará (mundane knowledge); pará (spiritual knowledge). Vrttis are the occupation of the mind. Mind remains in some occupation or another. It cannot remain in vacuity and if it remains in vacuity it is not mind but it has its parallelism with the soul. So it is rightly said in the Upanishads that the mind of a realized soul remains still without any thought in vacuum. It is compared with a flame which is steady and still in a tempest. Here tempest stands for innumerable favorable and unfavorable vibrations coming from the external world and putting impact on the mind. The mind in a still state does not get waved. Fifth lesson brings about perfume in the body which is a spiritual perfume. In comes into existence because the mind tries to vibrate the spiritual consciousness in every cakra and the cakras start loosing their static and mutative impact. They start becoming sentient. Hence this perfume is felt. Fifth lesson also brings about lightness to the body. Here lightness does not mean that a man becomes thin. Here lightness means freshness and joy. It seems as if some heavy burden or covering from the body is taken off and the body feels fresh and light. Together with this freshness and lightness it brings thrill and bliss, because the ideation is imposed in a rhythmic way and this creates a vibration and then one starts feeling joy and bliss. Cakra shuddhi also brings about easing of the tension of mind. A person attacked by innumerable conflicts and ideas and great tension can get ease and comfort of mind. A person suffering from blood pressure is also helped a lot by this. The nerves, the glands and the whole body together with mind enjoy rest and ease. Since different nuclei of the different cakras are also touched and vibrated, a lot of force is also created in the mind and a spiritualist practically feels energized after doing this lesson. The first lesson is helped a lot by the fifth lesson. Because of the cosmic ideation of different cakras one is transported into a different high realm of joy and bliss. When bliss starts coming one does not want to loose it by opening the eyes and attending to different things. The rhythmic vibration in cakras have different experiences, which on the whole are very blissful and joyous. Since Vrttis are also touched at different cakras by it vibration they are also controlled by fifth lesson. Therefore it is said that if by chance one misses ásanas one should do fifth lesson which will check the retardation happening because of not doing ásanas. It does not mean that ásanas are irrelevant and fifth lesson will do the job. Because of the physical yogic exercise done physically, ásanas leave a different physical positive impact. Fifth lesson is only psychic whereas ásanas are physical which has a definite affect on the regulation of the secretion of the glands and the purity of the nerves. The different between the third lesson and the fifth lesson is that the former increases much more of the capacity of retention and conception whereas the latter gives more of joy and thrill. The third lesson is only done up to Vishuddha cakra and the fifth lesson up to Sahasrára. So we can say very clearly that the third lesson deals with the five fundamental factors especially whereas the fifth lesson deals with the five fundamental factors plus mind and soul. The seat of mind is mainly in A’jiņá cakra and the seat of soul is in Sahasrára cakra. Hence this Cakra shuddhi deals with the physico-psycho-spiritual spheres because it touches directly all the points and plexii and indirectly all the subsidiary plexii and glands and thereby the whole body is made blissful. The third lesson gives strength of mind and the fifth lesson joy to it. By the rhythmic vibration of the Mantra the innumerable protozoic and metazoic minds are also helped indirectly. It does the great work of a tranquilizer which helps one to ease and then to sleep. Fifth lesson must not be done in applying the mental force. It should be smoothly and easily practiced by giving complete relaxation to the body. The best enjoyable posture we can say of doing this lesson is Shavásana (corpse pose). Of course it can be done in all the postures. The only trouble in doing fifth lesson in Shavásana can be that the person might fall asleep against which one has to guard carefully because sleep is static in character. Hence half sleep or full sleep cannot be able to give the thrill derived from this lesson which is not a thing which can be done on a particular limit or number or time. It can be done to any extent of time. The main difference between the first and fifth lesson is that in the former one tries to establish oneness with the meaning of the Mantra and thereby one can get into Savikalpa Samadhi but in the latter this ideation of oneness with the mantra is not so much there. But because of the vibration of the Is’t’a Siddha Mantra the cakras get purified and the “I”ness is withdrawn. When the purity of the body is brought the ideation can also be brought about and then it supplies more of thrill and joy. Some centres and points in the body are touched by this vibration and then the body starts feeling rapture. Part Four Sixth Lesson (Dhyána) As the first lesson is capable of reaching a person to a very high stage of meditation, that is Savikalpa Samadhi, so the last lesson gives the highest stage, that is Nirvikalpa Samadhi. Truly the lessons do not give liberation and salvation. It is the power of Guru behind the lessons that serves the purpose. When the power is withdrawn from the lessons, the lessons are as well as dead. Therefore it is said that: Gurushakti Dáyakah na Tantra na Mantrah. That is: the Guru is the giver of force, liberation and salvation and nothing else. Lessons have importance but without Guru they have not importance at all. They become dry and barren. So the Guru plays a vital part in the life of a spiritualist in particular. The sixth lesson is done is Guru Cakra which is above the A’jiņá and below the Sahasrára. It is rightly said that the root of Dhyána is the figure of the Guru, that one should meditate on the figure of the Guru. By singular love to Him and complete surrender one can get achievement in sixth lesson. Who is Guru and what is singular love with Him? Guru is of three types: 1) Uttamguru- who is known as first class or Sadguru. 2) Madhyamguru. 3) Anyaguru. Anyaguru is that Guru who comes to the decuple, gives something and goes away. He does not concern himself with the rise and fall of the disciple. Madhyamguru comes, gives the guidance to some extent but he also leaves. Uttamguru is Mahákaola who is not only a God-realized person but can impart God-realization in the twinkling of an eye to any number of people by His wish. He is omniscient, omnipotent and omnipresent. Really speaking there is no difference between a Sadguru and God. Ananda Sútram says: Brahmaeva gururekah náparah. It means: Guru and Brahma are the same and not different. Actually the physical body in all-pervading manner is Guru. Guru is without form and shape in the true sense but sometimes Mahákaola takes the help of the five fundamental factors and comes to the world for the welfare of humanity. When He takes the help of the five fundamental factors He is known as Sambhúti. This Mahákaola or Sadguru has no spiritual Guru. He is born as a realized personality. He is Nirvanacitta: that is He has taken the promise to come to the world for the sake of welfare. Mahásambhúti touches all the spheres of life and wants to bring a radical change in the whole of human society. Human beings are compelled to hear Him. They are just like puppets in His hands. He, as has been told earlier is an all-powerful personality. Hence the real Guru is the Sadguru who has unlimited powers. In Tantra He is known as Táraka Brahma. The abode of Táraka Brahma is the transit point of Sagun’a and Nirgun’a Brahma. The philosophy of Táraka Brahma is a universal practical philosophy. He is the Great Cosmic Father to whom the devotees pay homage for the sake of His benediction and kindness so that the people of the world can have the real path of development. In sixth lesson such a personality is meditated upon. While meditating on Him many blissful experiences take place and ultimately one establishes oneness with Nirgun’a Brahma. Here the “I”ness also looses itself. It is not fainting or sleep but the loosing of “I”ness into consciousness and therefore when this state is broken an inexpressible joy and peculiar state of mind are experienced. In Ananda Sútram it is said: Abhávottaránanda pratyayálam baniivrtih tasya pramán’am. That is the after state of Nirvikalpa Samadhi is of inexpressible bliss and then one knows that the previous state must have been the state of Nirgun’a. In this lesson there is the upward movement of all the tendencies and their merger in the Supreme. The full mind with everything in it whatsoever merges into that Supreme Consciousness. Therefore the flow of mind in this lesson is an upward flow, that is the mind leaving the static part, the mutative part and even the sentient part of the body wants to merge in the Attribute-less Consciousness and the seat of Attribute-less Consciousness is the Sahasrára Cakra. Purus’ottoma who is a witness of the different activities of mind is not this state. This state is completely attribute-less. With Purus’ottoma remains controllership and authority-ship but in this state nothing remains except Attribute-less Entity, that is, Nirgun’a Brahma. First lesson brings about a smoothness and thinness of the skin while sixth lesson brings about brightness and glow. This brings joy and alone gives bliss immeasurable. It is rightly said that Dhyána is not done but it happens. Practical spiritualists know it quite well that it is too difficult to bring Sadguru in totality in the mind. Even if one has seen Him many times He does not come and even if He comes He comes very partially and for a very short time. The strength of the human mind is unable to catch His vibration but the very trial to meditate on Him and to catch Him is very beneficial. So trial must never be left. The modern minds with the intellectual development take it to be idol worship but it is never so. It is because first of all Sadguru is Nirvanacitta and by concentrating on Him one can get Nirvana or salvation. His body is no ordinary body of mortals, hence this is never idol worship. The idol is made of clay by some artist and it is put in a temple but it is never Nirvanacitta. It has the dominance of the static force of Prakrti. Hence the persons ideating on it pave the path of their crudification, like the idol made of clay which can neither speak nor guide nor has any value. Therefore it is said that idol worship is the lowest kind of worship. The infinity which is subtler than mind can never be confined to the four walls of a temple. None is able to hold Him. Even the whole universe is held in Him. How can He be held in it? Therefore it is said that God is He from whom the grace has come, in whom it finds its subsistence and to whom it goes. That which is beginning-less, middle-less and endless, imperishable non-changing entity is alone God and that can never be given a form. Hence it is clear that idol worship is defective but not the worship or meditation upon the Sadguru. Complete surrender means constant occupation of mind with God and accepting the pains and pleasures of life ungrudgingly. It is becoming a machine in the hand of the Supreme and remaining cheerful in all the pains and pleasures of life, leaving everything on Him. “Clean or unclean, if one remembers the sandals of the Guru with devotion, he obtains effortlessly fulfillment in truth- life, wealth, desire and liberation.” (Kularnava Tantra)