Explanation & Value of Swami Narayan Tirtha's Siddhayoga Mantra Sadhana
by Swami Sada Shiva Tirtha
Part 2
For a more intellectual understanding of the value of mantra, we look to Yoga Vani: Instructions for the Attainment of Siddhayoga by His Holiness 1008, Sri Sri Srimat Swami Shankar Purushottam Tirthaji Maharaj.
In the third discourse (chapter) he states that mantra saves one from the noise and nightmares the mind projects and harasses onto people. Through repetition of mantra, eventually mental stresses, worries, fears, angers, etc. cease. When mental activity ceases yoga is attained.
It is like a turbulent ocean, with waves crashing everywhere. Yet when the storm is over, the sea is calm. Through the grace of the Preceptor, the life-force or kundalini shakti is properly guided and raised, gradually stilling the mind.
The following is a synopsis of various parts of the book, Yoga Vani that discusses the value of name/form medtation.
Yoga Vani By Swami Shankar Purushottam Tirtha
Discourse 1
Lord Brahma asked Mahadeva, "All creatures are enveloped in the illusory meshes of happiness and misery. Be so kind as to tell me, Lord, how these can attain Salvation by pursuing such easy and cheering means that produces complete satisfaction, cutting asunder the meshes of illusion and annihilating the causes of birth, death, lassitude and sickness".
Lord Shankara replied, "There are various ways of attaining Salvation but the means are not east to pursue or practice. Salvation can easily be obtained only by means of Siddhayoga and by no other means."
The object of humanity is the attainment of salvation. Sorrows and miseries finally vanish when Salvation comes.
Shishya: Father, please explain what is Siddhayoga
Preceptor: Siddhayoga is that means by which yoga (union) can be attained without difficulty. Through the use of sushumna one gains inner perfection. When the kundalini shakti proceeds through this tube, reaching the brahmarandhra at the crown chakra (sahasrara) the devotee attains yoga, knowing by experience of the oneness of life-the unity of self and Brahma.
Kundalini shakti is first aroused when the Preceptor or Guru infuses the shaktipat into the disciple. Then by gradual uplifting, the disciple then attains yoga. In short, the Guru prepares and serves the shakti and the disciple has no difficult effort to make. It is like having your hunger appeased through the grace of one who cooks your meal-you have no difficulty to buy, clean and cook the meal. So by virtue of the Preceptor's will-force, Kundalini shakti is aroused in you and you naturally obtain the path of yoga without having recourse to the precepts of the Yoga Shastras (e.g., asana, pranayam, mudra, etc.) in an unusual and difficult way. Gita calls this sahaja karma or the easy way.
That which comes from nature is easy. That which is against nature is artificial or unnatural. There is no possibility of danger in following natural ways. Mental delight and physical comfort is easily felt when we satisfy the calls of nature such as sleep, hunger, etc. So if Siddhayoga is attained by infusion of kundalini shakti through the good grace of a saintly preceptor, all accompaniments of yoga, asan, mudra, pranayam, pratyahar, dharana, dhyan, etc. will be naturally and easily attained by sadhana or recitation of mantra given by the Preceptor.
By gradual advancement in this way, you will attain moksha and be eternally happy It is delirium to think oneself wise until the kundalini shakti enters the brahmarandhra in the sahasrara. It is by this 'experiential knowledge', and not the intellectual understanding of knowledge that brings salvation. Intellectual knowledge (e.g., reading Vedas, listening to Guru's talk) is useful to understand the goal and to confirm spiritual experiences, but by itself cannot produce moksha any more than teaching a parrot to repeat the maxim, 'Aham Brahmasmi' produces moksha in the parrot. Both experience and intellectual knowledge are necessary, but without experience, nothing can be attained.
[Swami Narayan Tirtha says that moksha is far off and almost inaccessible unless they are bestowed with the grace of the Siddhayoga Preceptor (gurukripa).]
---
Discourse 2
Shishya: Guruji, how does the Siddhayoga Preceptor infuse the kundalini shakti?
Preceptor: Through gurukripa, the preceptor can infuse the disciple through three methods, touch, observation and volition or will. As a bird hatches (its offspring by touching (warming/ infusing energy)) the egg; as a fish raises its offspring (infuses energy) through observation; and as the tortoise hatches its eggs from a distance using will alone, so too the Preceptor infuses his disciples through these three means. This is known as sambhabi diksha in the Bayabiya Samhita.
A real preceptor is one who can animate the mantra (awakening kundalini shakti).
---
Discourse 3
Shishya: Guruji, what is mantra?
Preceptor: Mantra saves one from the noise and nightmares the mind projects and harasses onto people. Through repetition of mantra, eventually mental stresses, worries, fears, angers, etc. cease. When mental activity ceases yoga is attained.
It is like a turbulent ocean, with waves crashing everywhere. Yet when the storm is over, the sea is calm. Through the grace of the Preceptor, the life-force or kundalini shakti is properly guided and raised, gradually stilling the mind.
Shishya: What is the significance of mantra?
Preceptor: The import of mantra is the deity established by it. Name and form are two sides of the same coin. By repeating the name of one's ishta deva and envisioning their form, the disciple gradually becomes transformed into that energy form.
Further, it is difficult and impersonal for one to imagine God as formless, so by envisioning the form of God most dear to you, the goal is already seen. Devotion grows and the disciple grows ever closer to that form.
Of course, as mentioned earlier, mantra must be enlivened by a qualified guru for the mantra to effectively awaken the disciple. Yoga is the union of Krishna and Radha; of Shiva and Shakti.
---
Discourse 4
Shishya: My Lord, in addition to following the Preceptor's commands (i.e., practicing mantra sadhana) is there anything else that can be done to assist the process of Self-realization?
Preceptor: It would be wise for the disciple to follow the rules of Yama and Niyama and as well to follow their Ayurvedic nutritional and lifestyle advice.
Yama
Ahimsa: or non-envy or non-harming any person or creature in action, word or thought.
Truth: Speech is for making others understand what you are trying to say, not for deceiving or creating false impressions. Always speak the full and complete truth. Even a partial truth is harmful.
Non-Stealing: Don't desire for the material possessions of others in action, word or thought.
Brahmacharya: There are two forms of celibacy - one for monks and one for householders. Follow brahmacharya in action, word and thought.
Non-acceptance: Do not run after wealth and fame in action, word or thought.
Niyama
Purity: External- Ayurvedic diet (pure foods and water)
Internal- pranayam, reading scripture, sadhana
Contentedness: Be content with what is obtained through luck or grace of God.
Tapas: Don't be swayed by warm words of praise or angered by cold words of disregard-be even in all social climates. This conditions the ego to humility.
Study the Vedas: Reading scriptures and practicing sadhana as instructed by Guru.
Think of God as All: Devote all actions to God. Accept all success as brought by Him. Say, 'I am not the doer, God is'. Just as a warrior fights in the name of his king, so disciples should work in this world in the name of God.
---
Discourse 6
Shishya: When and how do I practice my sadhana?
Preceptor: 1. With eyes closed, sit on your personal asan in a quiet room reserved for sadhana (at your altar or meditation room). The room should have incense, photos and murtis of gods and preceptor. Incense purifies the mind. Photos remind and inspire one towards divinity and worldly indifference and detachment. No mundane discussions are to be held in this room. If such a room is not available, then make a portion of a room in this manner-away from social traffic.
Sit comfortably without strain or force. Allow the body to move and breathe as it naturally wishes. Begin with envisioning your ishta deva and mentally repeating the Name. If you begin to daydream or fall asleep that is fine as it happens naturally. But when you realize you are not on the mantra, gently and easily return to it without strain. [Sleep during sadhana is a special kind of sleep and is not to cause disheartenment]
Set aside some sadhana time in early morning, before lunch, after work and when going to sleep. Any other time is also helpful (e.g., also can practice with eyes open while driving, or waiting or walking, etc.).
---
There are many sensations and movements the disciple can experience during diksha and thereafter, during sadhana practice. They are discussed in Discourses 8 and 9. Read dispel any concerns about whether they are normal to experience. The satisfied mind allows for deeper sadhana.
by Swami Sada Shiva Tirtha
Part 2
For a more intellectual understanding of the value of mantra, we look to Yoga Vani: Instructions for the Attainment of Siddhayoga by His Holiness 1008, Sri Sri Srimat Swami Shankar Purushottam Tirthaji Maharaj.
In the third discourse (chapter) he states that mantra saves one from the noise and nightmares the mind projects and harasses onto people. Through repetition of mantra, eventually mental stresses, worries, fears, angers, etc. cease. When mental activity ceases yoga is attained.
It is like a turbulent ocean, with waves crashing everywhere. Yet when the storm is over, the sea is calm. Through the grace of the Preceptor, the life-force or kundalini shakti is properly guided and raised, gradually stilling the mind.
The following is a synopsis of various parts of the book, Yoga Vani that discusses the value of name/form medtation.
Yoga Vani By Swami Shankar Purushottam Tirtha
Discourse 1
Lord Brahma asked Mahadeva, "All creatures are enveloped in the illusory meshes of happiness and misery. Be so kind as to tell me, Lord, how these can attain Salvation by pursuing such easy and cheering means that produces complete satisfaction, cutting asunder the meshes of illusion and annihilating the causes of birth, death, lassitude and sickness".
Lord Shankara replied, "There are various ways of attaining Salvation but the means are not east to pursue or practice. Salvation can easily be obtained only by means of Siddhayoga and by no other means."
The object of humanity is the attainment of salvation. Sorrows and miseries finally vanish when Salvation comes.
Shishya: Father, please explain what is Siddhayoga
Preceptor: Siddhayoga is that means by which yoga (union) can be attained without difficulty. Through the use of sushumna one gains inner perfection. When the kundalini shakti proceeds through this tube, reaching the brahmarandhra at the crown chakra (sahasrara) the devotee attains yoga, knowing by experience of the oneness of life-the unity of self and Brahma.
Kundalini shakti is first aroused when the Preceptor or Guru infuses the shaktipat into the disciple. Then by gradual uplifting, the disciple then attains yoga. In short, the Guru prepares and serves the shakti and the disciple has no difficult effort to make. It is like having your hunger appeased through the grace of one who cooks your meal-you have no difficulty to buy, clean and cook the meal. So by virtue of the Preceptor's will-force, Kundalini shakti is aroused in you and you naturally obtain the path of yoga without having recourse to the precepts of the Yoga Shastras (e.g., asana, pranayam, mudra, etc.) in an unusual and difficult way. Gita calls this sahaja karma or the easy way.
That which comes from nature is easy. That which is against nature is artificial or unnatural. There is no possibility of danger in following natural ways. Mental delight and physical comfort is easily felt when we satisfy the calls of nature such as sleep, hunger, etc. So if Siddhayoga is attained by infusion of kundalini shakti through the good grace of a saintly preceptor, all accompaniments of yoga, asan, mudra, pranayam, pratyahar, dharana, dhyan, etc. will be naturally and easily attained by sadhana or recitation of mantra given by the Preceptor.
By gradual advancement in this way, you will attain moksha and be eternally happy It is delirium to think oneself wise until the kundalini shakti enters the brahmarandhra in the sahasrara. It is by this 'experiential knowledge', and not the intellectual understanding of knowledge that brings salvation. Intellectual knowledge (e.g., reading Vedas, listening to Guru's talk) is useful to understand the goal and to confirm spiritual experiences, but by itself cannot produce moksha any more than teaching a parrot to repeat the maxim, 'Aham Brahmasmi' produces moksha in the parrot. Both experience and intellectual knowledge are necessary, but without experience, nothing can be attained.
[Swami Narayan Tirtha says that moksha is far off and almost inaccessible unless they are bestowed with the grace of the Siddhayoga Preceptor (gurukripa).]
---
Discourse 2
Shishya: Guruji, how does the Siddhayoga Preceptor infuse the kundalini shakti?
Preceptor: Through gurukripa, the preceptor can infuse the disciple through three methods, touch, observation and volition or will. As a bird hatches (its offspring by touching (warming/ infusing energy)) the egg; as a fish raises its offspring (infuses energy) through observation; and as the tortoise hatches its eggs from a distance using will alone, so too the Preceptor infuses his disciples through these three means. This is known as sambhabi diksha in the Bayabiya Samhita.
A real preceptor is one who can animate the mantra (awakening kundalini shakti).
---
Discourse 3
Shishya: Guruji, what is mantra?
Preceptor: Mantra saves one from the noise and nightmares the mind projects and harasses onto people. Through repetition of mantra, eventually mental stresses, worries, fears, angers, etc. cease. When mental activity ceases yoga is attained.
It is like a turbulent ocean, with waves crashing everywhere. Yet when the storm is over, the sea is calm. Through the grace of the Preceptor, the life-force or kundalini shakti is properly guided and raised, gradually stilling the mind.
Shishya: What is the significance of mantra?
Preceptor: The import of mantra is the deity established by it. Name and form are two sides of the same coin. By repeating the name of one's ishta deva and envisioning their form, the disciple gradually becomes transformed into that energy form.
Further, it is difficult and impersonal for one to imagine God as formless, so by envisioning the form of God most dear to you, the goal is already seen. Devotion grows and the disciple grows ever closer to that form.
Of course, as mentioned earlier, mantra must be enlivened by a qualified guru for the mantra to effectively awaken the disciple. Yoga is the union of Krishna and Radha; of Shiva and Shakti.
---
Discourse 4
Shishya: My Lord, in addition to following the Preceptor's commands (i.e., practicing mantra sadhana) is there anything else that can be done to assist the process of Self-realization?
Preceptor: It would be wise for the disciple to follow the rules of Yama and Niyama and as well to follow their Ayurvedic nutritional and lifestyle advice.
Yama
Ahimsa: or non-envy or non-harming any person or creature in action, word or thought.
Truth: Speech is for making others understand what you are trying to say, not for deceiving or creating false impressions. Always speak the full and complete truth. Even a partial truth is harmful.
Non-Stealing: Don't desire for the material possessions of others in action, word or thought.
Brahmacharya: There are two forms of celibacy - one for monks and one for householders. Follow brahmacharya in action, word and thought.
Non-acceptance: Do not run after wealth and fame in action, word or thought.
Niyama
Purity: External- Ayurvedic diet (pure foods and water)
Internal- pranayam, reading scripture, sadhana
Contentedness: Be content with what is obtained through luck or grace of God.
Tapas: Don't be swayed by warm words of praise or angered by cold words of disregard-be even in all social climates. This conditions the ego to humility.
Study the Vedas: Reading scriptures and practicing sadhana as instructed by Guru.
Think of God as All: Devote all actions to God. Accept all success as brought by Him. Say, 'I am not the doer, God is'. Just as a warrior fights in the name of his king, so disciples should work in this world in the name of God.
---
Discourse 6
Shishya: When and how do I practice my sadhana?
Preceptor: 1. With eyes closed, sit on your personal asan in a quiet room reserved for sadhana (at your altar or meditation room). The room should have incense, photos and murtis of gods and preceptor. Incense purifies the mind. Photos remind and inspire one towards divinity and worldly indifference and detachment. No mundane discussions are to be held in this room. If such a room is not available, then make a portion of a room in this manner-away from social traffic.
Sit comfortably without strain or force. Allow the body to move and breathe as it naturally wishes. Begin with envisioning your ishta deva and mentally repeating the Name. If you begin to daydream or fall asleep that is fine as it happens naturally. But when you realize you are not on the mantra, gently and easily return to it without strain. [Sleep during sadhana is a special kind of sleep and is not to cause disheartenment]
Set aside some sadhana time in early morning, before lunch, after work and when going to sleep. Any other time is also helpful (e.g., also can practice with eyes open while driving, or waiting or walking, etc.).
---
There are many sensations and movements the disciple can experience during diksha and thereafter, during sadhana practice. They are discussed in Discourses 8 and 9. Read dispel any concerns about whether they are normal to experience. The satisfied mind allows for deeper sadhana.
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