!"#ல% அ"'ய #)*+ப-.

/
0ராணாயாம5
 !"#ல% அ"'ய #)*+ப-./
THREE I Myself am the Truth. Otherwise, who is it who gives fulÞllment
and Liberation? There is no difference between God Siva and Sat-
sivaguru. It is ignorance to make such a distinction.
e Guru Gurus are of six kinds: 1) preraka is the ÒimpellerÓ who instigates
niverse is looked on as per- interest that leads to initiation; 2) suchaka is the ÒindicatorÓ who de-
aguru, what mantra can fail scribes the sadhana in which interest has been awakened; 3) vacha-
pose for the shishya? When na is the ÒexplainerÓ who describes the process and its object; 4)
apas is necessary, neither by darshaka is the ÒshowerÓ who deÞnitely points out the working and
ither pilgrimage nor puriÞca- aims of the path in greater detail; 5) shikshaka is the ÒtrainerÓ who
is as scripture. actually instructs how to do sadhana; 6) bodhaka is the Òilluminator,Ó
the satguru who lights in the shishya the lamp of spiritual knowl-
d not separate from him, and edge. He is the cause of the other Þve.

06, !ைர, #+8 இ:லாத வா=>ைக ேவAB5 எDபேத

n. Whatever is beneÞcial to
al to him. Whether moving
king, performing japa or mak-
The Vedas and shastras are many, but life is very short. Moreover, in
this life there are millions of hindrances. Therefore, one should ac-
the injunctions of your guru quire only the essence of all shastras, just as the swan takes the milk
ling in him.
மEதED ஆைச. இத.கான வIJைறகைள+ ப:லா-ர5 out of water with which it has been mixed.

butter gets melted, so in the Neither the Vedas nor the philosophies are causes of Liberation. Re-

ஆABகM>N JDேப !"#ல% ʻ!"மO!ர5ʼ எP5

guru all bad karmas dissolve.
fuel, dry and moist, so the
rns up in a moment the kar-
alization 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
heap of cotton blown up by a knowledge.
!"Jைற-: அQடாSக Tக5 எDற தைல+0:
he ten directions, so the heap
n away by the compassion of Only from the mouth of a satguru can a jiva realize the one immuta-
s destroyed at the very sight ble Brahman which has been taught by Siva Himself. Such knowledge

அ"'UVளா%.
destroyed at the sight of the 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
an be no Liberation without is the satguru who illumines the village like the sun. Many are the
there be initiation without a gurus who are proÞcient to the utmost in the Vedas and shastras. But
ma, the shakti and the tradi- rare is the satguru who has attained Parasiva. Many are the gurus on
masters, called parampara. 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
osophy, knowledge and man- of their wealth. But rare is the satguru who removes the afßictions
e the Gods praise who is the of the shishya.
art by a. manivel

at is handed down to him by

hould seek with all effort to
unbroken tradition, born of
FOUR
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 satguru sits in samadhi, immersed in pure consciousness, having with-
drawn his awareness from the swirling forces of the world that surround
உட50P>N உVேள
mastered his energies and resolved உYZ"V
his karmas, he has reached Siva consciousness,கAேடD
A knower of God strides along the path of enlightenment. Having lived many lives,

which symbolically surrounds him as the Ganges water flowing from Siva’s hair.
FROM CHAPTER SIX
him, radiating blessings and stabilizing humanity on Earth

When he bestows conÞdential knowledge, do not speak of it to oth-

உட58ேள உ[தமD
I not act directly? \-:]A
I am really all-pervading, subtle, above the mind, டாDஎDY
Guru Protocol ers, for sacred is secret. To talk of it is to weaken the guru-shishya
understanding.
with and without form, imperishable, of the form of ether, eternal
re உட50ைன யாDஇ"O^ ஓ58>`D
of the satguru, and ேறேன.
and inÞnite. How can such a One be worshiped? That is why, out hen entering the presence of a satguru, be calm of mind Even your own wealth you shall utilize only after mentally offering
of compassion for My creations, I take the form
root of dhyana, meditation, is the form when so worshiped in devotion grant Liberation and fulÞllment.
e root of puja, worship, is the feet of the
W
(!"மO!ர5 725)
and devoted in the extreme. Dress traditionally or conser-
vatively. Leave outside your sandals, umbrella, fan, make-
up and other stimulating things.
it to your satguru.

Do not lend your ear to any censure of your guru. Where such criti-
f mantra, incantation, is the word of the Because I have no binding form that is perceived by the human eye, cism appears, close your ears, leave immediately and chant his name
Liberation is the grace of the satguru. In I protect the shishya, revealing the dharma in the form of the guru. If the spiritual preceptor speaks harshly, take it as a benediction. to counteract.
re rooted in the satguru. Therefore, he is Therefore, the satguru is none other than the Supreme Siva enclosed Whatever objects of enjoyment there be, offer these Þrst to the guru
h devotion for fulÞllment. in a human skin. Within him I walk the Earth concealed. and enjoy only what he leaves as prasadam. Do not disrespect the retinue of a satguru. Do not criticize his tradi-
tions, whether based on the Vedas, Agamas or other scriptures.
tedly remembers, ÒMy guru is actually To the jivas, embodied souls laden with beclouding karmas, the To the satguru you shall not command or talk to as an equal. Do not
beration,Ó fulÞllment is not far off. Look satguru appears to be merely human. But to them whose karmas enter into argument with those who deny your guru, nor even talk In the presence of a satguru, take care to avoid dozing, harsh speech,
er, as father, as Siva. The satguru, it is to are auspicious, meritful, the satguru appears as Lord Siva Himself. to them. Avoid them from afar. Do not sit in their company at any 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 N5பக5

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. இேரசக5
ஏYத: zரக5 ஈெரQB வாம[தா: ஏYத: zரக5 - உV'X[த: - ஈெரQB = 16 மா[!ைரகV
ஆYத: N5பக5 அYப[^ நால!: ஆYத: N5பக5 - அட>Nத: - 64 மா[!ைரகV
ஊYத: J+ப[ !ரAட! ேரசக5 ஊYத: இேரசக5 - ெவ'mBத: - 32 மா[!ைரகV
மாYத: ஒDcDகA வlசக மாேம மாYத: - இட^ நா/, வல^ நா/ என மாYத:.
! ! ! ! (!"மO!ர5 568)
 !"#ல% அ"'ய #)*+ப-./

0றN வல^ நா/ வIயாக #)ைச

உV'X[^, இட^ நா/ வIயாக
zரக5 N5பக5
ெவ'mட ேவAB5.

ஆர5ப[!: இOத 16:64:32 எDற கண>`: ப-./

ெசaவ^ இயலாத காgயமாகலா5. எனேவ, 4:16:8 எDற
கால அளm: ^வS`, பk+பkயாக ேநர[ைத இேரசக5

அ!கg>கலா5.
 !"#ல% அ"'ய #)*+ப-./

ேம: என+பB5 தைல, கA, கா^கM5 }= என+பB5CHAPTER 17

Insights from
Our Scriptures, Saints
And Scholars

கா:, ெப"mர: Jத~யைவகM5, நB என+பB5 Subtle 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

Energy
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

ெநlசக5, ]+z= Jத~யைவகM5 eைறUமாY Highways

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
here are two basic energy currents and abiding joys shall arise even here in this world below. T

T within our subtle body. These are ida and true way of Siva yoga. Tirumantiram, v

#)ைச உV'X[த: ேவAB5. அ•வாY உV'X[த

pingala, which surround a central major cur- The yogi ascends along the sushumna from chakra to chak
rent, sushumna. The ida current is feminine and the ascent is made gradually by patient efforts. Even a mere sh
channel of physical-emotional energy. When energy the opening of sushumna causes a great deal of bliss. You b
intoxicated. You will entirely forget the world. When the o
is ßowing through ida, we are more conscious of the sushumna is shaken a bit, the kundalini shakti tries to ente
physical body. We are not in the world of thought na. Great dispassion comes in. You will become fearless. W
sushumna nadi is working, i.e., when the breath ßows thro
but in the world of feeling. We feel strongly and ex- the nostrils, meditation proceeds with ease and joy. The m
perience strong emotions. The pingala current is is calm. When the mind is in the sushumna, the yogi is shu

#)ைச உVேள தSக) ெசa^ அள€B ெவ'-ட

masculine and the channel of intellectual-mental the objective, physical consciousness of the world. He is pr
dead to the world, sees various visions and moves in the m
energy. When energy is flowing through the pin- real space. Samadhi starts. Swami Siv
gala, we are aware in the mind. We are inquisitive.
We like to talk a lot. We tend to argue and to rea- The ida and pingala nadis govern, on the physical level, res
of the sympathetic and parasympathetic nervous systems.
son. Sushumna is the central energy current, rising controlled breathing in which life force is guided along the
through the spine up to the crown of the head. The yogis can speed up their heart rate and metabolism and im
life force within the sushumna becomes very pow- sight and hearing. And, through controlled breathing in wh
force is conducted along the ida, yogis can greatly slow dow
erful when the ida and pingala forces are balanced. metabolism. This can be pushed to the point where expert

ேவAB5. அ•வாY ெசaய ஆலால5 உAடாD - /வD

Through yoga, the kundalini energy is awakened remain underground in an airtight container for hours, eve
Georg Feuerstein, in The Yoga T
and made to rise up sushumna through each chakra
to the sahasrara at the top of the head.
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
Energy ßow: The ida current, pink in color, begins on the left side

அ"Vெபறலாேம.
serpents discovered the secret of eternal life, in
of the body, while the pingala current, blue, begins on the right.
The ida and pingala cross at the chakras. The yellow current in ing shedding of skin as a return to youth. In m

© photodisc
a. manivel
times the caduceus was adopted as the physicia

a. manivel
the middle is the sushumna, the central source of energy. The
kundalini energy can ßow through the ida and pingala. This bol and as the emblem of the US Army Medical C
energy ßow appears psychically like two serpents.

162 w h at i s h i n d u i s m ? chapter 17: subtle energy highw

ே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)
!"#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.

நDc