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I Myself am the Truth. Otherwise, who is it who gives fulllment
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 impeller who instigates

interest that leads to initiation; 2) suchaka is the indicator who describes the sadhana in which interest has been awakened; 3) vachana is the explainer who describes the process and its object; 4)
darshaka is the shower who denitely points out the working and
aims of the path in greater detail; 5) shikshaka is the trainer who
actually instructs how to do sadhana; 6) bodhaka is the illuminator,
the satguru who lights in the shishya the lamp of spiritual knowledge. He is the cause of the other ve.

niverse is looked on as peraguru, what mantra can fail

pose for the shishya? When
apas is necessary, neither by
ither pilgrimage nor puricais as scripture.

d not separate from him, and

n. Whatever is benecial to
al to him. Whether moving
king, performing japa or makthe injunctions of your guru
ling in him.

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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 procient 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 afictions
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

art by a. manivel

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 ows the supreme

bliss called ananda. The intelligent person will choose such a one as
satguru and none other.

50 JD5 X>NDY "OD

A knower of God strides along the path of enlightenment. Having lived many lives,
FOUR
FROM CHAPTER SIX
50P>N
V
YZ"V
mastered his energies and resolved
his karmas, he has
reached Siva consciousness,AD
which symbolically surrounds him as the Ganges water flowing from Sivas hair.
Guru Protocol
58
[D
\-:]A
I not act directly?
I am really all-pervading,
subtle, above the mind, DDY
with and without form, imperishable, of the form of ether, eternal
and innite. How can such a One be worshiped? That is why, out
hen entering the presence of a satguru, be calm of mind
re
50
D"O^
58>`D
of compassion
for My creations, I take the form
of the satguru, and .
and devoted in the extreme. Dress traditionally or conserroot of dhyana, meditation, is the form when so worshiped in devotion grant Liberation and fulllment.
vatively. Leave outside your sandals, umbrella, fan, makee root of puja, worship, is the feet of the
up and other stimulating things.
(!"O!5 725)
f mantra, incantation, is the word of the Because I have no binding form that is perceived by the human eye,

Liberation is the grace of the satguru. In

re rooted in the satguru. Therefore, he is
h devotion for fulllment.

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 rst to the guru
and enjoy only what he leaves as prasadam.

tedly remembers, My guru is actually

beration, fulllment 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 condential 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

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"V.
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
selessness, 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 owing 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

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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 ow: 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 ow through the ida and pingala. This
energy ow 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 ows 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

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