சுவாமி சிவானந்தா யோகா வேதாந்த ரகசியம்







The word YOGA comes from the root Yuj which means to join, and in its spiritual sense, it
is that process by which the human spirit is brought into near and conscious communion with, or is
merged in, the Divine Spirit, according as the nature of the human spirit is held to be separate from
(Dvaita, Visishtadvaita) or one with (Advaita) the Divine Spirit. As, according to Vedanta, the latter
proposition is affirmed, Yoga is that process by which the identity of the two (Jivatman and
Paramatman)—which identity ever exists, in fact—is realised by the Yogin or practitioner of Yoga.
It is so realised because the Spirit has then pierced through the veil of Maya which as mind and
matter obscures this knowledge from itself. The means by which this is achieved is the Yoga
process which liberates the Jiva from Maya. So the Gheranda-Samhita says: “There is no bond
equal in strength to Maya, and no power greater to destroy that bond than Yoga.” From an Advaitic
or Monistic standpoint, Yoga in the sense of a final union is inapplicable, for union implies a
dualism of the Divine and human spirit. In such case, it denotes the process rather than the result.
When the two are regarded as distinct, Yoga may apply to both. A person who practises Yoga is
called a Yogin. All are not competent to attempt Yoga; only a very few are. One must, in this or in
other lives, have gone through Karma or selfless service and ritualistic observances, without
attachment to the actions or their fruits, and Upasana or devotional worship, and obtained the fruit
thereof, viz., a pure mind (Chittasuddhi). This does not mean merely a mind free from sexual
impurity. The attainment of this and other qualities is the A B C of Sadhana. A person may have a
pure mind in this sense, and yet be wholly incapable of Yoga. Chittasuddhi consists not merely in
moral purity of every kind, but in knowledge, detachment, capacity for pure intellectual
functioning, attention, meditation and so forth. When by Karma Yoga and Upasana, the mind is
brought to this point and when, in the case of Jnana Yoga, there is dispassion and detachment from
the world and its desires, then the Yoga path is open for the realisation of the ultimate Truth. Very
few persons indeed are competent for Yoga in its higher form. The majority should seek their
advancement along the path of Karma Yoga and devotion.
There are four main forms of Yoga, according to one school of thought, namely Mantra
Yoga, Hatha Yoga, Laya Yoga and Raja Yoga; Kundalini Yoga is really Laya Yoga. There is
another classification: Jnana Yoga, Raja Yoga, Laya Yoga, Hatha Yoga and Mantra Yoga. This is
based on the idea that there are five aspects of spiritual life:-Dharma, Kriya, Bhava, Jnana and
Yoga; Mantra Yoga being said to be of two kinds according as it is pursued along the path of Kriya
or Bhava. There are seven Sadhanas of Yoga, namely Sat-Karma, Asana, Mudra, Pratyahara,
Pranayama, Dhyana and Samadhi, which are cleansing of the body, seat postures for Yoga
purposes, the abstraction of the senses from their objects, breath-control, meditation, and ecstasy
which is of two kinds—imperfect (Savikalpa) in which dualism is not wholly overcome, and

perfect (Nirvikalpa) which is complete Monistic experience–the realisation of the Truth of the
Mahavakya AHAM BRAHMASMI—a knowledge in the sense of realisation which, it is to be
observed, does not produce Liberation (Moksha) but is Liberation itself. The Samadhi of Laya
Yoga is said to be Savikalpa Samadhi and that of complete Raja Yoga is said to be Nirvikalpa
Samadhi. The first four processes are physical, last three mental and supramental. By these seven
processes respectively certain qualities are gained, namely, purity (Sodhana), firmness and strength
(Dridhata), fortitude (Sthirata), steadiness (Dhairya), lightness (Laghava), realisation (Pratyaksha)
and detachment leading to Liberation (Nirliptatva).
What is known as the eight-limbed Yoga (Ashtanga Yoga) contains five of the above
Sadhanas (Asana, Pranayama, Pratyahara, Dhyana and Samadhi) and three others, namely, Yama
or self-control by way of chastity, temperance, avoidance of harm (Ahimsa), and other virtues;
Niyama or religious observances, charity and so forth, with devotion to the Lord
(Isvara-Pranidhana); and Dharana, the fixing of the internal organ on its object as directed in the
Man is a microcosm (Kshudra Brahmanda). Whatever exists in the outer universe exists in
him. All the Tattvas and worlds are within him and so is the Supreme Siva-Sakti. The body may be
divided into two main parts, namely, the head and trunk on the one hand, and the legs on the other.
In man, the centre of the body is between these two, at the base of the spine where the legs begin.
Supporting the trunk and throughout the whole body there is the spinal cord. This is the axis of the
body, just as Mount Meru is the axis of the earth. Hence, man’s spine is called Merudanda, the Meru
or axis-staff. The legs and feet are gross which show less signs of consciousness than the trunk with
its spinal white and grey matter; which trunk itself is greatly subordinate in this respect to the head
containing the organ of mind, or physical brain, with its white and grey matter. The positions of the
white and grey matter in the head and spinal column respectively are reversed. The body and legs
below the centre are the seven lower or nether worlds upheld by the sustaining Sakti or Powers of
the universe. From the centre upwards, consciousness more freely manifests through the spinal and
cerebral centres. Here there are the seven upper regions or Lokas, a term which means “What are
seen” (Lokyante), that is, experienced, and are hence the fruits of Karma in the form of particular
rebirth. These regions, namely, Bhuh, Bhuvah, Svah, Tapa, Jana, Maha and Satya Lokas
correspond with the six centres; five in the trunk, the sixth in the lower cerebral centre; and the
seventh in the upper brain or Satyaloka, the abode of the Supreme Siva-Sakti.
The six centres are: the Muladhara or root-support situated at the base of the spinal column
in a position midway in the perineum between the root of the genitals and the anus; above it, in the
region of the genitals, abdomen, heart, chest and throat, and in the forehead between the two eyes,
are the Svadhishthana, Manipura, Anahata, Visuddha and Ajna Chakras or lotuses respectively.
These are the chief centres, though some texts speak of others such as the Lalana and Manas and
Soma Chakras. The seventh region beyond the Chakras is the upper brain, the highest centre of
manifestation of consciousness in the body and therefore, the abode of the Supreme Siva-Sakti.
When it is said to be the “abode”, it is not meant that the Supreme is there placed in the sense of our
“placing”, namely, it is there and not elsewhere! The Supreme is never localised, whilst its
manifestations are. It is everywhere both within and without the body, but it is said to be in the
Sahasrara, because it is there that the Supreme Siva-Sakti is realised. And, this must be so, because
consciousness is realised by entering in and passing through the higher manifestation of mind, the

Sattvamayi Buddhi, above and beyond which is Chit and Chidrupini Saktis themselves. From their
Siva-Sakti Tattva aspect are evolved Mind in its form as Buddhi, Ahamkara, Manas and associated
senses (Indriyas) the centre of which is above the Ajna Chakra and below the Sahasrara. From
Ahamkara proceed the Tanmatras, or generals of the sense-particulars, which evolve the five forms
of sensible matter (Bhuta), namely, Akasa (ether), Vayu (air), Agni (fire), Apah (water) and Prithvi
(earth). The English translation given does not imply that the Bhutas are the same as the English
elements of air, fire, water, earth. The terms indicate varying degrees of matter from the ethereal to
the solid. Thus Prithvi or earth is any matter in the Prithvi state; that is, which may be sensed by the
Indriya of smell. Mind and matter pervade the whole body. But there are centres therein in which
they are predominant. Thus Ajna is the centre of mind, and the five lower Chakras are the centres of
the five Bhutas; Visuddha of Akasa, Anahata of Vayu, Manipura of Agni, Svadhishthana of Apah,
and Muladhara of Prithvi.
In short, man as a microcosm is the all-pervading Spirit (which most purely manifests in the
Sahasrara) vehicled by Sakti in the form of mind and matter, the centres of which are the sixth and
following five Chakras respectively.
The six Chakras have been identified with the following plexuses commencing from the
lowest, the Muladhara; the sacrococcygeal plexus, the sacral plexus, the solar plexus, (which forms
the great junction of the right and left sympathetic chains Ida and Pingala with the cerebro-spinal
axis). Connected with this is the lumbar plexus. Then follows the cardiac plexus (Anahata),
laryngeal plexus, and lastly the Ajna or cerebellum with its two lobes. Above this is the
Manas-Chakra or middle cerebrum, and finally, the Sahasrara or upper cerebrum. The six Chakras
themselves are vital centres within the spinal column in the white and grey matter there. They may,
however, and probably do, influence and govern the gross tract outside the spine in the bodily
region lateral to, and co-extensive with, that section of the spinal column in which a particular
centre is situated. The Chakras are centres of Sakti as vital force. In other words these are centres of
Pranasakti manifested by Pranavayu in the living body, the presiding Devatas of which are names
for the Universal Consciousness as It manifests in the form of those centres. The Chakras are not
perceptible to the gross senses. Even if they were perceptible in the living body which they help to
organise, they disappear with the disintegration of organism at death. Just because post-mortem
examination of the body does not reveal these Chakras in the spinal column, some people think that
these Chakras do not exist at all, and are merely the fabrication of a fertile brain. This attitude
reminds us of a doctor who declared that he had performed many post-mortems and had never yet
discovered a soul!
The petals of the lotuses vary, being 4, 6, 10, 12, 16 and 2 respectively, commencing from
the Muladhara and ending with Ajna. There are 50 in all, as are the letters of the alphabet which are
in the petals; that is, the Matrikas are associated with the Tattvas; since both are products of the
same creative Cosmic process manifesting either as physiological or psychological function. It is
noteworthy that the number of the petals is that of the letters leaving out either Ksha or the second
La, and that these 50 multiplied by 20 are in the 1000 petals of the Sahasrara, a number which is
indicative of infinitude.
But why, it may be asked, do the petals vary in number? Why, for instance, are there 4 in the
Muladhara and 6 in the Svadhishthana? The answer given is that the number of petals in any Chakra

is determined by the number and position of the Nadis or Yoga-nerves around that Chakra. Thus,
four Nadis surrounding and passing through the vital movements of the Muladhara Chakra, give it
the appearance of a lotus of four petals which are thus configurations made by the positions of
Nadis at any particular centre. These Nadis are not those which are known to the Vaidya. The latter
are gross physical nerves. But the former, here spoken of, are called Yoga-Nadis and are subtle
channels (Vivaras) along which the Pranic currents flow. The term Nadi comes from the root Nad
which means motion. The body is filled with an uncountable number of Nadis. If they were
revealed to the eye, the body would present the appearance of a highly-complicated chart of ocean
currents. Superficially the water seems one and the same. But examination shows that it is moving
with varying degrees of force in all directions. All these lotuses exist in the spinal columns.
The Merudanda is the vertebral column. Western anatomy divides it into five regions; and it
is to be noted in corroboration of the theory here expounded that these correspond with the regions
in which the five Chakras are situated. The central spinal system comprises the brain or encephalon
contained within the skull (in which are the Lalana, Ajna, Manas, Soma Chakras and the
Sahasrara); as also the spinal cord extending from the upper border of the Atlas below the
cerebellum and descending to the second lumbor vertebra where it tapers to a point called the filum
terminale. Within the spine is the cord, a compound of grey and white brain matter, in which are the
five lower Chakras. It is noteworthy that the filum terminale was formerly thought to be a mere
fibrous cord, an unsuitable vehicle, one might think, for the Muladhara Chakra and Kundalini Sakti.
More recent microscopic investigations have, however, disclosed the existence of highly sensitive
grey matter in the filum terminale which represents the position of the Muladhara. According to
Western science, the spinal cord is not merely a conductor between the periphery and the centres of
sensation and volition, but is also an independent centre or group of centres. The Sushumna is a
Nadi in the centre of the spinal column. Its base is called Brahma-Dvara or Gate of Brahman. As
regards the physiological relations of the Chakras all that can be said with any degree of certainty is
that the four above Muladhara have relation to the genito-excretory, digestive, cardiac and
respiratory functions and that the two upper centres, the Ajna (with associated Chakras) and the
Sahasrara denote various forms of its cerebral activity ending in the repose of Pure Consciousness
therein gained through Yoga. The Nadis of each side Ida and Pingala are the left and right
sympathetic cords crossing the central column from one side to the other, making at the Ajna with
the Sushumna a threefold knot called Triveni; which is said to be the spot in the Medulla where the
sympathetic cords join together and whence they take their origin—these Nadis together with the
two lobed Ajna and the Sushumna forming the figure of the Caduceus of the God Mercury which is
said by some to represent them.
How is it that the rousing of Kundalini Sakti and Her union with Siva effect the state of
ecstatic union (Samadhi) and spiritual experience which is alleged?
In the first place, there are two main lines of Yoga, namely, Dhyana or Bhavana-Yoga and
Kundalini Yoga; and there is a marked difference between the two. The first class of Yoga is that in
which ecstasy (Samadhi) is obtained by intellective processes (Kriya-Jnana) of meditation and the
like, with the aid, it may be, of auxiliary processes of Mantra or Hatha Yoga (other than the rousing
of Kundalini) and by detachment from the world; the second stands apart as that portion of Hatha
Yoga in which, though intellective processes are not neglected, the creative and sustaining Sakti of
the whole body is actually and truly united with the Lord Consciousness. The Yogin makes Her
introduce him to Her Lord, and enjoys the bliss of union through her. Though it is he who arouses
Her, it is She who gives knowledge or Jnana, for She is Herself that. The Dhyana Yogin gains what
acquaintance with the Supreme state his own meditative powers can give him and knows not the
enjoyment of union with Siva in and through the fundamental Body-power. The two forms of Yoga
differ both as to method and result. The Hatha Yogin regards his Yoga and its fruit as the highest;
the Jnana Yogin may think similarly of his own. Kundalini is so renowned that many seek to know
her. Having studied the theory of this Yoga, one may ask: “Can one get on without it?” The answer
is: “It depends upon what you are looking for”. If you want to rouse Kundalini Sakti, to enjoy the
bliss of union of Siva and Sakti through Her and to gain the accompanying powers (Siddhis), it is
obvious that this end can be achieved only by the Kundalini Yoga. In that case, there are some risks
incurred. But if Liberation is sought without desire for union through Kundalini, then, such Yoga is
not necessary; for, Liberation may be obtained by Pure Jnana Yoga through detachment, the
exercise and then the stilling of the mind, without any rousing of the central Bodily-power at all.
Instead of setting out in and from the world to unite with Siva, the Jnana Yogin, to attain this result,
detaches himself from the world. The one is the path of enjoyment and the other of asceticism.
Samadhi may also be obtained on the path of devotion (Bhakti) as on that of knowledge. Indeed, the
highest devotion (Para Bhakti) is not different from Knowledge. Both are Realisation. But, whilst
Liberation (Mukti) is attainable by either method, there are other marked differences between the
two. A Dhyana Yogin should not neglect his body, knowing that as he is both mind and matter, each
reacts, the one upon the other. Neglect or mere mortification of the body is more apt to produce
disordered imagination than a true spiritual experience. He is not concerned, however, with the
body in the sense that the Hatha Yogin is. It is possible to be a successful Dhyana Yogin and yet to
be weak in body and health, sick and short-lived. His body, and not he himself, determines when he
shall die. He cannot die at will. When he is in Samadhi, Kundalini Sakti is still sleeping in the
Muladhara, and none of the physical symptoms and psychical bliss or powers (Siddhis) described
as accompanying Her rousing are observed in his case. The ecstasy which he calls “Liberation
while yet living” (Jivanmukti) is not a state like that of real Liberation. He may be still subject to a
suffering body from which he escapes only at death, when if at all, he is liberated. His ecstasy is in
the nature of a meditation which passes into the Void (Bhavana-samadhi) effected through negation
of all thought-form (Chitta-Vritti) and detachment from the world—a comparatively negative
process in which the positive act of raising the Central Power of the body takes no part. By his
effort, the mind which is a product of Kundalini as Prakriti Sakti, together with its worldly desires,
is stilled so that the veil produced by mental functioning is removed from Consciousness. In Laya
Yoga, Kundalini Herself, when roused by the Yogin (for such rousing is his act and part), achieves
for him this illumination.
But why, it may be asked, should one trouble over the body and its Central power, the more
particularly as there are unusual risks and difficulties involved? The answer has been already given.
There is completeness and certainty of Realisation through the agency of the Power which is
Knowledge itself (Jnanarupa Sakti), an intermediate acquisition of powers (Siddhis), and
intermediate and final enjoyment.
If the Ultimate Reality is the One which exists in two aspects of quiescent enjoyment of the
Self, and of liberation from all form and active enjoyment of objects, that is, as pure spirit and spirit
in matter, then a complete union with Reality demands such unity in both of its aspects. It must be
known both here (Iha) and there (Amutra). When rightly apprehended and practised, there is truth
in the doctrine which teaches that man should make the best of both worlds. There is no real
incompatibility between the two, provided action is taken in conformity with the universal law of
manifestation. It is held to be false teaching that happiness hereafter can only be had by absence of
enjoyment now, or in deliberately sought for suffering and mortification. It is the one Siva who is
the Supreme Blissful Experience and who appears in the form of man with a life of mingled
pleasure and pain. Both happiness here and the bliss of Liberation here and hereafter may be
attained, if the identity of these Sivas be realised in every human act. This will be achieved by
making every human function, without exception, a religious act of sacrifice and worship (Yajna).
In the ancient Vaidik ritual, enjoyment by way of food and drink was preceded and accompanied by
ceremonial sacrifice and ritual. Such enjoyment was the fruit of the sacrifice and the gift of the
Devas. At a higher stage in the life of a Sadhaka, it is offered to the One from whom all gifts come
and of whom the Devatas are inferior limited forms. But this offering also involves a dualism from
which the highest Monistic (Advaita) Sadhana is free. Here the individual life and the world life are
known as one. And the Sadhaka, when eating or drinking or fulfilling any other of the natural
functions of the body, does so, saying and feeling “Sivoham”. It is not merely the separate
individual who thus acts and enjoys. It is Siva who does so in and through him. Such a one
recognises, as has been said, that his life and the play of all its activities are not a thing apart, to be
held and pursued egotistically for its and his own separate sake, as though enjoyment was
something to be filched from life by his own unaided strength and with a sense of separatedness; but
his life and all its activities are conceived as part of the Divine action in Nature (Shakti) manifesting
and operating in the form of man. He realises in the pulsating beat of his heart the rhythm which
throbs through and is the song of the Universal Life. To neglect or to deny the needs of the body, to
think of it as something not divine, is to neglect and deny the greater life of which it is a part, and to
falsify the great doctrine of the unity of all and of the ultimate identity of Matter and Spirit.
Governed by such a concept, even the lowliest physical needs take on a cosmic significance. The
body is Shakti; its needs are Shakti’s needs. When man enjoys, it is Shakti who enjoys through him.
In all he sees and does, it is the Mother who looks and acts, His eyes and hands are Hers. The whole
body and all its functions are Her manifestations. To fully realise Her as such is to perfect this
particular manifestation of Hers which is himself. Man when seeking to be the master of himself,
seeks so on all the planes physical, mental and spiritual nor can they be severed, for they are all
related, being but differing aspects of the one all-pervading Consciousness. Who, it may be asked,
is the more divine; he who neglects and spurns the body or mind that he may attain some fancied
spiritual superiority, or he who rightly cherishes both as forms of the one Spirit which they clothe?
Realisation is more speedily and truly attained by discerning Spirit in and as all being and its
activities, then by fleeing from and casting these aside as being either unspiritual or illusory and
impediments in the path. If not rightly conceived, they may be impediments and the cause of fall;
otherwise they become instruments of attainment; and what others are there to hand? And so, when
acts are done in the fight feeling and frame of mind (Bhava), those acts give enjoyment; and the
repeated and prolonged Bhava produces at length that divine experience (Tattva-Jnana) which is
Liberation. When the Mother is seen in all things, She is at length realised as She who is beyond
them all.
These general principles have their more frequent application in the life of the world before
entrance on the path of Yoga proper. The Yoga here described is, however, also an application of
these same principles, in so far as it is claimed that thereby both Bhukti and Mukti (enjoyment and
liberation) are attained.

By the lower processes of Hatha Yoga it is sought to attain a perfect physical body which
will also be a wholly fit instrument by which the mind may function. A perfect mind, again,
approaches and, in Samadhi, passes into Pure Consciousness itself. The Hatha Yogin thus seeks a
body which shall be as strong as steel, healthy, free from suffering and therefore, long-lived. Master
of the body he is—the master of both life and death. His lustrous form enjoys the vitality of youth.
He lives as long as he has the will to live and enjoys in the world of forms. His death is the death at
will (Iccha-Mrityu); wheh making the great and wonderfully expressive gesture of dissolution,
(Samhara-Mudra) he grandly departs. But, it may be said, the Hatha Yogins do get sick and die. In
the first place, the full discipline is one of difficulty and risk, and can only be pursued under the
guidance of a skilled Guru. Unaided and unsuccessful practice may lead not only to disease, but
death. He who seeks to conquer the Lord of death incurs the risk, on failure, of a more speedy
conquest by Him. All who attempt this Yoga do not, of course, succeed or meet with the same
measure of success. Those who fail not only incur the infirmities of ordinary men, but also others
brought on by practices which have been ill-pursued or for which they are not fit. Those again who
do succeed, do so in varying degrees. One may prolong his life to the sacred age of 84, others to 100,
others yet further. In theory at least those who are perfected (Siddhas) go from this plane when they
will. All have not the same capacity or opportunity, through want of will, bodily strength, or
circumstance. All may not be willing or able to follow the strict rules necessary for success. Nor
does modern life offer in general the opportunities for so complete a physical culture. All men may
not desire such a life or may think the attainment of it not worth the trouble involved. Some may
wish to be rid of their body and that as speedily as possible. It is, therefore, said that it is easier to
gain Liberation than Deathlessness! The former may be had by unselfishness, detachment from the
world, moral and mental discipline. But to conquer death is harder than this, for these qualities and
acts will not alone avail. He who does so conquer, holds life in the hollow of one hand and, if he be a
successful (Siddha) Yogin, Liberation in the other hand. He has Enjoyment and Liberation. He is
the Emperor who is Master of the World and the possessor of the Bliss which is beyond all worlds.
Therefore, it is claimed by the Hatha Yogin that every Sadhana is inferior to Hatha Yoga!
The Hatha Yogin who works for Liberation does so through Laya Yoga Sadhana or
Kundalini Yoga which gives both enjoyment and Liberation. At every centre to which he rouses
Kundalini he experiences special form of Bliss and gains special powers. Carrying Her to Siva of
his cerebral centre, he enjoys the Supreme Bliss which in its nature is that of Liberation, and which
when established in permanence is Liberation itself on the loosening of Spirit and Body.
Energy (Shakti) polarises itself into two forms, namely, static or potential (Kundalini), and
dynamic (the working forces of the body as Prana). Behind all activity there is a static background.
This static centre in the human body is the central Serpent Power in the Muladhara (root-support). It
is the power which is the static support (Adhara) of the whole body and all its moving Pranic forces.
This Centre (Kendra) of Power is a gross form of Chit or Consciousness; that is, in itself (Svarupa),
it is Consciousness; and by appearance it is a Power which, as the highest form of Force, is a
manifestation of it. Just as there is a distinction (though identical at base) between the Supreme
Quiescent Consciousness and Its active Power (Shakti), so when Consciousness manifests as
Energy (Sakti), it possesses the twin aspects of potential and kinetic Energy. There can be no
partition in fact of Reality. To the perfect eye of the Siddha the process of becoming is an ascription
(Adhyasa). But to the imperfect eye of the Sadhaka, that is, the aspirant for Siddhi (perfected
accomplishment), to the spirit which is still toiling through the lower planes and variously
identifying itself with them, becoming is tending to appear and an appearance is real. The Kundalini
Yoga is a rendering of Vedantic Truth from this practical point of view, and represents the
world-process as a polarisation in Consciousness itself. This polarity as it exists in, and as, the body
is destroyed by Yoga which disturbs the equilibrium of bodily consciousness, which consciousness
is the result of the maintenance of these two poles. The human body, the potential pole of Energy
which is the Supreme Power, is stirred to action, upon which the moving forces (dynamic Shakti)
supported by it are drawn thereto, and the whole dynamism thus engendered moves upwards to
unite with the quiescent Consciousness in the Highest Lotus.
There is polarisation of Shakti into two forms—static and dynamic. In the mind or
experience this polarisation is patent to reflection; namely, the polarity between pure Chit and the
Stress which is involved in it. This Stress or Shakti develops the mind through an infinity of forms
and changes in the pure unbounded Ether of Consciousness—the Chidakasa. This analysis exhibits
the primordial Shakti in the same two polar forms as before, static and dynamic. Here the polarity is
most fundamental and approaches absoluteness, though of course, it is to be remembered that there
is no absolute rest except in pure Chit. Cosmic energy is in an equilibrium which is relative and not
Passing from mind, let us take matter. The atom of modern science has ceased to be an atom
in the sense of an indivisible unit of matter. According to the electron theory, the atom is a miniature
universe resembling our solar system. At the centre of this atomic system we have a charge of
positive electricity around which a cloud of negative charges called electrons revolve. The positive
charges hold each other in check so that the atom is in a condition of equilibrated energy and does
not ordinarily break up, though it may do so on the dissociation which is the characteristic of all
matter, but which is so clearly manifest in the radioactivity of radium. We have thus here again, a
positive charge at rest at the centre, and negative charges in motion round about the centre. What is
thus said about the atom applies to the whole cosmic system and universe. In the world-system, the
planets revolve around the Sun, and that system itself is probably (taken as a whole) a moving mass
around some other relatively static centre, until we arrive at the Brahma-Bindu which is the point of
Absolute Rest, around which all forms revolve and by which all are maintained. Similarly, in the
tissues of the living body, the operative energy is polarised into two forms of energy—anabolic and
catabolic, the one tending to change and the other to conserve the tissues; the actual condition of the
tissues being simply the resultant of these two co-existent or concurrent activities.
In short, Shakti, when manifesting, divides itself into two polar aspects—static and
dynamic—which implies that you cannot have it in a dynamic form without at the same time having
it in a static form, much like the poles of a magnet. In any given sphere of activity of force, we must
have, according to the cosmic principle of a static back-ground—Shakti at rest or “coiled”. This
scientific truth is illustrated in the figure Kali, the Divine Mother moving as the Kinetic Shakti on
the breast of Sadasiva who is the static background of pure Chit which is actionless, the Gunamayi
Mother being all activity.
The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundalini in
particular bodies is the Vyashti (individual) Shakti. The body is, as I have stated, a microcosm
(Kshudrabrahmanda). In the living body there is, therefore, the same polarisation of which I have
spoken. From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest,
coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils
Herself to manifest. Here the three coils of which the Kundalini Yoga speaks are the three Gunas
and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50
coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the
Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to
move in the Tattvas so created. For, as they are born of movement, they continue to move. The
whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting
until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. This
latter becomes more and more dense. It has been suggested that the Mahabhutas are the Densities of
modern science:—Air density associated with the maximum velocity of gravity; Fire density
associated with the velocity of light; Water or fluid density associated with molecular velocity and
the equatorial velocity of the earth’s rotation; and Earth density, that of basalt associated with the
Newtonian velocity of sound. However this be, it is plain that the Bhutas represent an increasing
density of matter until it reaches its three dimensional solid form. When Shakti has created this last
or Prithvi Tattva, what is there further for Her to do? Nothing. She therefore then again rests. At
rest, again, means that She assumes a static form. Shakti, however, is never exhausted, that is,
emptied into any of its forms. Therefore, Kundalini Shakti at this point is, as it were, the Shakti left
over (though yet a plenum) after the Prithvi, the last of the Bhutas, has been created. We have thus
Mahakundalini at rest as Chidrupini Shakti in the Sahasrara, the point of absolute rest; and then the
body in which the relative static centre is Kundalini at rest, and around this centre the whole of the
bodily forces move. They are Shakti, and so is Kundalini Shakti. The difference between the two is
that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is
undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means
‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and
of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two
poles. The Muladhara, in so far as it is the seat of Kundalini Shakti, a comparatively gross form of
Chit (being Chit-Shakti and Maya Shakti), is the static pole in relation to the rest of the body which
is dynamic. The working that is the body necessarily presupposes and finds such a static support,
hence the name Muladhara. In sense, the static Sakti at the Muladhara is necessarily coexistent with
the creating and evolving Shakti of the body; because the dynamic aspect or pole can never be
without its static counterpart. In another sense, it is the residual Shakti left over after such operation.
What then happens in the accomplishment of this Yoga? This static Shakti is affected by
Pranayama and other Yogic processes and becomes dynamic. Thus, when completely dynamic,
that is when Kundalini unites with Siva in the Sahasrara, the polarisation of the body gives way. The
two poles are united in one and there is the state of consciousness called Samadhi. The polarisation,
of course, takes place in consciousness. The body actually continues to exist as an object of
observation to others. It continues its organic life. But man’s consciousness of his body and all other
objects is withdrawn because the mind has ceased so far as his consciousness is concerned, the
function having been withdrawn into its ground which is consciousness.
How is the body sustained? In the first place, though Kundalini Sakti is the static centre of
the whole body as a complete conscious organism, yet each of the parts of the body and their
constituent cells have their own static centres which uphold such parts or cells. Next, the theory of
the Yogins themselves is that Kundalini ascends and that the body, as a complete organism, is
maintained by the nectar which flows from the union of Siva and Sakti in the Sahasrara. This nectar
is an ejection of power generated by their union. The potential Kundalini Sakti becomes only partly
and not wholly converted into kinetic Sakti; and yet since Sakti—even as given in the
Muladhara—is an infinitude, it is not depleted; the potential store always remains unexhausted. In
this case, the dynamic equivalent is a partial conversion of one mode of energy into another. If,
however, the coiled power at the Muladhara became absolutely uncoiled, there would result the
dissolution of the three bodies—gross, subtle and causal, and consequently, Videha-Mukti,
bodiless Liberation—because the static background in relation to a particular form of existence
would, according to this hypothesis, have wholly given way. The body becomes cold as a corpse as
the Sakti leaves it, not due to the depletion or privation of the static power at the Muladhara but to
the concentration or convergence of the dynamic power ordinarily diffused over the whole body, so
that the dynamic equivalent which is set up against the static background of Kundalini Sakti is only
the diffused fivefold Prana gathered home—withdrawn from the other tissues of the body and
concentrated along the axis. Thus, ordinarily, the dynamic equivalent is the Prana diffused over all
the tissues: in Yoga, it is converged along the axis, the static equivalent of Kundalini Sakti enduring
in both cases. Some part of the already available dynamic Prana is made to act at the base of the axis
in a suitable manner, by which means the basal centre or Muladhara becomes, as it were,
oversaturated and reacts on the whole diffused dynamic power (or Prana) of the body by
withdrawing it from the tissues and converging it along the line of the axis. In this way, the diffused
dynamic equivalent becomes the converged dynamic equivalent along the axis. What, according to
this view, ascends is not the whole Sakti but an eject like condensed lightning, which at length
reaches the Parama-Sivasthana. There the Central Power which upholds the individual
world-Consciousness is merged in the Supreme Consciousness. The limited consciousness,
transcending the passing concepts of worldly life, directly intuits the unchanging Reality which
underlies the whole phenomenal flow. When Kundalini Sakti sleeps in the Muladhara, man is
awake to the world; when she awakes to unite, and does unite, with the supreme static
Consciousness which is Siva, then consciousness is asleep to the world and is one with the Light of
all things.
The main principle is that when awakened, Kundalini Sakti, either Herself or Her eject,
ceases to be a static Power which sustains the world-consciousness, the content of which is held
only so long as She sleeps; and when once set in movement is drawn to that other static centre in the
Thousand-petalled Lotus (Sahasrara) which is Herself in union with the Siva-consciousness or the
consciousness of ecstasy beyond the world of form. When Kundalini sleeps, man is awake to this
world. When She wakes, he sleeps—that is, loses all consciousness of the world and enters his
causal body. In Yoga, he passes beyond to formless Consciousness.
Glory, glory to Mother Kundalini, who through Her Infinite Grace and Power, kindly leads
the Sadhaka from Chakra to Chakra and illumines his intellect and makes him realise his identity
with the Supreme Brahman! May Her blessings be upon you all!


During meditation you behold divine visions, experience divine smell, divine taste, divine
touch, hear divine Anahata sounds. You receive instructions from God. These indicate that the
Kundalini Shakti has been awakened. When there is throbbing in Muladhara, when hairs stand on
their roots, when Uddiyana, Jalandhara and Mulabandha come involuntarily, know that Kundalini
has awakened.
When the breath stops without any effort, when Kevala Kumbhaka comes by itself without
any exertion, know that Kundalini Shakti has become active. When you feel currents of Prana rising
up to the Sahasrara, when you experience bliss, when you repeat Om automatically, when there are
no thoughts of the world in the mind, know that Kundalini Shakti has awakened.
When, in your meditation, the eyes become fixed on Trikuti, the middle of the eyebrows,
when the Shambhavi Mudra operates, know that Kundalini has become active. When you feel
vibrations of Prana in different parts inside your body, when you experience jerks like the shocks of
electricity, know that Kundalini has become active. During meditation when you feel as if there is
no body, when your eyelids become closed and do not open in spite of your exertion, when
electric-like currents flow up and down the nerves, know that Kundalini has awakened.
When you meditate, when you get inspiration and insight, when the nature unfolds its
secrets to you, all doubts disappear, you understand clearly the meaning of the Vedic texts, know
that Kundalini has become active. When your body becomes light like air, when you have a
balanced mind in perturbed condition, when you possess inexhaustible energy for work, know that
Kundalini has become active.
When you get divine intoxication, when you develop power of oration, know that Kundalini
has awakened. When you involuntarily perform different Asanas or poses of Yoga without the least
pain or fatigue, know that Kundalini has become active. When you compose beautiful sublime
hymns and poetry involuntarily, know that Kundalini has become active.
The Chakras are centres of Shakti as vital force. In other words, these are centres of
Pranashakti manifested by Pranavayu in the living body, the presiding Devatas of which are the
names for the Universal Consciousness as It manifests in the form of these centres. The Chakras are
not perceptible to the gross senses. Even if they were perceptible in the living body which they help
to organise, they disappear with the disintegration of organism at death.
Purity of mind leads to perfection in Yoga. Regulate your conduct when you deal with
others. Have no feeling of jealousy towards others. Be compassionate. Do not hate sinners. Be kind
to all. Success in Yoga will be rapid if you put your maximum energy in your Yogic practice. You
must have a keen longing for liberation and intense Vairagya also. You must be sincere and earnest.
Intense and constant meditation is necessary for entering into Samadhi.

The mind of a worldly man with base desires and passions moves in the Muladhara and
Svadhishthana Chakras or centres situated near the anus and the reproductive organ respectively.
If one’s mind becomes purified the mind rises to the Manipura Chakra or the centre in the
navel and experiences some power and joy.
If the mind becomes more purified, it rises to the Anahata Chakra or centre in the heart,
experiences bliss and visualises the effulgent form of the Ishta Devata or the tutelary deity.
When the mind gets highly purified, when meditation and devotion become intense and
profound the mind rises to Visuddha Chakra or the centre in the throat, and experiences more and
more powers and bliss. Even when the mind has reached this centre, there is a possibility for it to
come down to the lower centres.
When the Yogi reaches the Ajna Chakra or the centre between the two eyebrows he attains
Samadhi and realises the Supreme Self, or Brahman. There is a slight sense of separateness between
the devotee and Brahman.
If he reaches the spiritual centre in the brain, the Sahasrara Chakra, the thousand-petalled
lotus, the Yogi attains Nirvikalpa Samadhi or superconscious state. He becomes one with the
non-dual Brahman. All sense of separateness dissolves. This is the highest plane of consciousness
or supreme Asamprajnata Samadhi. Kundalini unites with Siva.
The Yogi may come down to the centre in the throat to give instructions to the students and
do good to others (Lokasamgraha).
When you practise the following, concentrate on the Muladhara Chakra at the base of the
spinal column, which is triangular in form and which is the seat of the Kundalini Shakti. Close the
right nostril with your right thumb. Inhale through the left nostril till you count 3 Oms slowly.
Imagine that you are drawing the Prana with the atmospheric air. Then close the left nostril with
your little and ring fingers of the right hand. Then retain the breath for 12 Oms. Send the current
down the spinal column straight into the triangular lotus, the Muladhara Chakra. Imagine that the
nerve-current is striking against the lotus and awakening the Kundalini. Then slowly exhale
through the right nostril counting 6 Oms. Repeat the process from the right nostril as stated above,
using the same units, and having the same imagination and feeling. This Pranayama will awaken
the Kundalini quickly. Do it 3 times in the morning and 3 times in the evening. Increase the number
and time gradually and cautiously according to your strength and capacity. In this Pranayama,
concentration on the Muladhara Chakra is the important thing. Kundalini will be awakened quickly
if the degree of concentration is intense and if the Pranayama is practised regularly.

In this Pranayama, the Bhavana is more important than the ratio between Puraka,
Kumbhaka and Rechaka.
Sit in Padma or Siddha Asana, facing the East or the North.
After mentally prostrating to the lotus-feet of the Sat-guru and reciting Stotras in praise of
God and Guru, commence doing this Pranayama which will easily lead to the awakening of the
Inhale deeply, without making any sound.
As you inhale, feel that the Kundalini lying dormant in the Muladhara Chakra is awakened
and is going up from Chakra to Chakra. At the conclusion of the Puraka, have the Bhavana that the
Kundalini has reached the Sahasrara. The more vivid the visualisation of Chakra after Chakra, the
more rapid will be your progress in this Sadhana.
Retain the breath for a short while. Repeat the Pranava or your Ishta Mantra. Concentrate on
the Sahasrara Chakra. Feel that by the Grace of Mother Kundalini, the darkness of ignorance
enveloping your soul has been dispelled. Feel that your whole being is pervaded by light, power and
Slowly exhale now. And, as you exhale feel that the Kundalini Shakti is gradually
descending from the Sahasrara, and from Chakra to Chakra, to the Muladhara Chakra.
Now begin the process again.
It is impossible to extol this wonderful Pranayama adequately. It is the magic wand for
attaining perfection very quickly. Even a few days’ practice will convince you of its remarkable
glory. Start from today, this very moment.
May God bless you with joy, bliss and immortality.
The word Kundalini is a familiar one to all students of Yoga, as it is well known as the
power, in the form of a coiled serpent, residing in Muladhara Chakra, the first of the seven Chakras,
the other six being Svadhishthana, Manipuraka, Anahata, Visuddha, Ajna and Sahasrara, in order.
All Sadhanas in the form of Japa, meditation, Kirtan and prayer as well as all development
of virtues, and observance of austerities like truth, non-violence and continence are at best
calculated only to awaken this serpent-power and make it to pass through all the succeeding
Chakras beginning from Svadhishthana to Sahasrara, the latter otherwise called as the

thousand-petalled lotus, the seat of Sadasiva or the Parabrahman or the Absolute separated from
whom the Kundalini or the Shakti lies at the Muladhara, and to unite with whom the Kundalini
passes through all the Chakras, as explained above, conferring liberation on the aspirant who
assiduously practises Yoga or the technique of uniting her with her Lord and gets success also in his
In worldly-minded people, given to enjoyment of sensual and sexual pleasures, this
Kundalini power is sleeping because of the absence of any stimulus in the form of spiritual
practices, as the power generated through such practices alone awakens that serpent-power, and not
any other power derived through the possession of worldly riches and affluence. When the aspirant
seriously practises all the disciplines as enjoined in the Shastras, and as instructed by the preceptor,
in whom the Kundalini would have already been awakened and reached its abode or Sadasiva,
acquiring which blessed achievement alone a person becomes entitled to act as a Guru or spiritual
preceptor, guiding and helping others also to achieve the same end, the veils or layers enmeshing
Kundalini begin to be cleared and finally are torn asunder and the serpent-power is pushed or
driven, as it were upwards.
Supersensual visions appear before the mental eye of the aspirant, new worlds with
indescribable wonders and charms unfold themselves before the Yogi, planes after planes reveal
their existence and grandeur to the practitioner and the Yogi gets divine knowledge, power and
bliss, in increasing degrees, when Kundalini passes through Chakra after Chakra, making them to
bloom in all their glory which before the touch of Kundalini, do not give out their powers,
emanating their divine light and fragrance and reveal the divine secrets and phenomena, which lie
concealed from the eyes of worldly-minded people who would refuse to believe of their existence
When the Kundalini ascends one Chakra or Yogic centre, the Yogi also ascends one step or
rung upward in the Yogic ladder; one more page, the next page, he reads in the divine book; the
more the Kundalini travels upwards, the Yogi also advances towards the goal or spiritual perfection
in relation to it. When the Kundalini reaches the sixth centre or the Ajna Chakra, the Yogi gets the
vision of Personal God or Saguna Brahman, and when the serpent-power reaches the last, the top
centre, or Sahasrara Chakra, or the Thousand-petalled lotus, the Yogi loses his individuality in the
ocean of Sat-Chit-Ananda or the Existence-Knowledge-Bliss Absolute and becomes one with the
Lord or Supreme Soul. He is no longer an ordinary man, not even a simple Yogi, but a fully
illumined sage, having conquered the eternal and unlimited divine kingdom, a hero having won the
battle against illusion, a Mukta or liberated one having crossed the ocean of ignorance or the
transmigratory existence, and a superman having the authority and capacity to save the other
struggling souls of the relative world. Scriptures hail him most, in the maximum possible glorifying
way, and his achievement. Celestial beings envy him, not excluding the Trinity even, viz., Brahma,
Vishnu and Siva.
Kundalini Yoga actually belongs to Tantrik Sadhana, which gives a detailed description
about this serpent-power and the Chakras, as mentioned above. Mother Divine, the active aspect of
the Existence-Knowledge-Bliss Absolute, resides in the body of men and women in the form of

Kundalini, and the entire Tantrik Sadhana aims at awakening Her, and making Her to unite with the
Lord, Sadasiva, in the Sahasrara, as described in the beginning in detail. Methods adopted to
achieve this end in Tantrik Sadhana are Japa of the name of the Mother, prayer and various rituals.
Hatha Yoga also builds up its philosophy around this Kundalini and the methods adopted in
it are different from Tantrik Sadhana. Hatha Yoga seeks to awaken this Kundalini through the
discipline of the physical body, purification of Nadis and controlling the Prana. Through a number
of physical poses called Yoga Asanas it tones up the entire nervous system, and brings it under the
conscious control of the Yogi, through Bandhas and Mudras it controls the Prana, regulates its
movements and even blocks and seals it without allowing it to move, through Kriyas it purifies the
inner organs of physical body and, finally, through Pranayama it brings the mind itself under the
control of the Yogi. Kundalini is made to go upwards towards Sahasrara through these combined
But Raja Yoga mentions nothing about this Kundalini, but propounds a still subtle, higher
path, philosophical and rational, and asks the aspirant to control the mind, to withdraw all the senses
and to plunge in meditation. Unlike Hatha Yoga which is mechanical and mystical, Raja Yoga
teaches a technique with eight limbs, appealing to the heart and intellect of aspirants. It advocates
moral and ethical development through its Yama and Niyama, helps the intellectual and cultural
development through Svadhyaya or study of holy Scriptures, satisfies the emotional and devotional
aspect of human nature by enjoining to surrender oneself to the will of the Creator, has an element
of mysticism by including Pranayama also as one of the eight limbs and finally, prepares the
aspirant for unbroken meditation on the Absolute through a penultimate step of concentration.
Neither in philosophy nor in its prescription of methods of Raja Yoga mentions about Kundalini,
but sets the human mind and Chitta as its targets to be destroyed as they alone make the individual
soul to forget its real nature and brings on it birth and death and all the woes of phenomenal
But when we come to Vedanta, there is no question about Kundalini or any type of mystical
and mechanical methods. It is all enquiry and philosophical speculation. According to Vedanta the
only thing to be destroyed is ignorance about one’s real nature, and this ignorance cannot be
destroyed either by study, or by Pranayama, or by work, or by any amount of physical twisting and
torturing, but only by knowing one’s real nature, which is Sat-Chit-Ananda or
Existence-Knowledge-Bliss. Man is divine, free and one with the Supreme Spirit always, which he
forgets and identifies himself with matter, which itself is an illusory appearance and a
superimposition on the spirit. Liberation is freedom from ignorance and the aspirant is advised to
constantly dissociate himself from all limitations and identify himself with the all-pervading,
non-dual, blissful, peaceful, homogeneous spirit or Brahman. When meditation becomes
intensified, in the ocean of Existence or rather the individuality is blotted or blown out completely.
Just as a drop of water let on a frying pan is immediately sucked and vanishes from cognition, the

individual consciousness is sucked in by the Universal Consciousness and is absorbed in it.
According to Vedanta there cannot be real liberation in a state of multiplicity, and the state of
complete Oneness is the goal to be aspired for, towards which alone the entire creation is slowly
moving on.

சிவானந்த அருளமுதம்

தெய்வீக வாழ்கை
தெய்வீக உணர்வை அடைவதே மனித ஜன்மம் எடுத்ததின் நோக்கம் வாழ்க்கையின் லட்சியம் தன்னை அறிதல் ஆத்மாவில் எல்லையற்ற சுதந்தரத்தை அனுபவிப்பதாகும். ,து உனது பிறப்புரிமை. ,துவே உன் வாழ்க்கையின் ,லட்சியம். ,துவே முடிவு ,தை உண்மை, தூய்மை, சேவை, பக்தி ஆகியவற்றோடு கூடிய வாழ்க்கையின் மூலமாக உணர்வதே தெய்வீக வாழ்க்கை ,யக்கத்தின் முக்கிய குறிக்கோள்
தெய்வீக வாழ்கை வாழ்வது எப்படி ?
1.    புத்திக்கும் சூரியனுக்கும் ஒளியூட்டும் பகவான் அல்லது ஆத்துமாவில் தான் நித்தியசுகம் பூரண சாந்தி, நித்திய திருப்தி, எல்லையற்ற ,ன்பம் ஞானம். அமரத்துவம் ஆகியவற்றை அடைதல் முடியும், ஆகவே மனத்தைக் தூய்மைப்படுத்துவதாலும் ,ந்த வினாடியே ,ப்போதே தியானிப்பதன் மூலமும் சச்சிதானந்த ஆத்துமாவை அடை.
2.    சம்சாரம், மித்யை, அசாரமானது, நிலையற்றது துயரங்கள் பொய், வெறுப்பு, சுயநலம், நோய், துன்பம், ஆகியவை நிறைந்தது அது ஒரு நீண்ட கனவு நீ லோகாயதனாக ,ராதே.
3.    காலம் மிகுந்த மதிப்புள்ளது ஒவ்வொரு வினாடியையும் லாபகரமாகப் பயன்படுத்து.
4.    சாதுக்கள் சந்நியாஸிகள், நோயாளிகள், ஏழைகள் ,வர்களுக்கும் நாட்டுக்கும் பணி செய்.  ,து பகவானுக்கும் பாதசேவனம் ஆகும்..
5.    உன் நண்பன் உன்னிடம் கோபம் கொண்டால், முதலில் அவனோடு புன்னகையோடு பேசி உன்னிடத்திலேயே நியாயம் ,ருந்தாலும் கண்ணீர் விட்டு உண்மையாக அவனிடம் மன்னிப்புக் கேட்டுக்கொள். பிரமையோடு அவனுக்கு சேவை செய் பழிவாங்கும் மனப்பான்மை சாந்தி, பக்தி, ஞானம் ஆகியவற்றிற்குப் பரம சத்துரு.
6.    சாப்பிடும்போது மௌனத்தைக் கைக்கொள்ளு ஞாயிற்றுக்கிழமைகளில் ஆறு மணி நேரம் மௌனமாக ,ரு.
7.    உன் படுக்கையறையிலும் முன்னறையிலும் ஞானிகள் ரிஷிகள் ,வர்களின் படங்களை மாட்டி வை ஆபாஸப் படங்கள் எதையும் வீட்டில் வைக்காதே.;
8.    உண்மையே பேசு.  வீர்யத்தை காப்பாற்று. உன் மனதில் கோபத்தின் அறிகுறி சிறிது தெரியக்கண்டால் ‘ஓம் சாந்தி’ என்று பன்னிரண்டு முறை ஜபம் செய்து சிறிது தண்ணீரைக்குடி.
9.    எப்போதும் தனியாகத் தூங்கு. ஞாயிறன்று ஒரு வேளை சாப்பிட்டு ,ரவில் பால் பருகு ஞாயிறு தினங்களில் ஒரு லட்சம் ராம ஜபம் செய்.
10.    ஒரு நோட்டுப்புத்தகத்தில் உன் தேவதையின் மந்திரத்தையோ ‘ராம, ராம’ என்றோ தினமும் அரைமணி நேரம் எழுது.  துண்டுத் தாள்களில் கொட்டை எழுத்துக்களில் ‘உண்மை பேசு’  ‘ஓம் தைரியம்’ ‘ஓம் பரிசுத்தம்’ ‘நான் அழிவற்ற ஆத்துமன்’ நான் ,ப்போது பகவத்தர்சனம் பெறவேண்டும்.  ‘காலம் பெருமதி;;ப்புள்ளது’ ‘நான் உண்மையான பிரம்மசாரியாக ,ருப்பேன்’ ‘பிரம்மசர்யமே தெய்வீக வாழ்க்கை’ என்று எழுதி உன் படுக்கை அறையிலும் முன்புற அறைகளிலும் தாழ்வாரத்திலும் தொங்கவிடு சில துண்டுகளை உன் சட்டை;பபையில் வைத்துக்கொள்.
11.    உன் சட்டைப்பையில் எப்போதும் சில பைசாக்களை வைத்துக் கொண்டு தினந்தோறும் ஏழை எளியவர்களுக்கு வழங்கு.
12.    ,ரவில் ஹரிகீர்த்தனம் செய். ‘ஹரே ராமா ஹரே ராமா ராமா ராம ஹரே ஹரே – ஹரே கிருஷ்ணா ஹரே கிருஷ்ணா கிருஷ்ண கிருஷ்ண ஹரே ஹரே’ என்று உன் குடும்பத்தினரோடும் வீட்டு வேலைக்காரர்களோடும் ஒரு மணி நேரம் பாடு.
13.    மாலையில் உன் நண்பர்களோடு கீதை, உபநிஷத்துக்கள், ராமாயணம், பாகவதம், யோக வாசிஷ்டம் ஆகியவற்றில் சிலவற்றை ஒரு மணி நேரம் படி வீட்டுப்பெண்மணிகளும் ,வ்வாறு செய்யவேண்டும்.

சுவாமி சிவானந்தரின் பொன்னுரைகள்
1.    கடவுள் உண்டு உன்னுள்ளே கடவுள் ,ருக்கிறார், சாந்தம், ஆத்மா, பிரம்மம், கடவுள், சுதந்தரம், அமரத்தன்மை முக்தி எல்லாம் ஒரு பொருட்சொற்கள்.
2.    எப்போதும் கடவுளையே நினைத்தால் தீமைக்கே ,டமிராது.
3.    தொல்லை மோதும்போது நாத்திகன் கூடக் கடவுளை நினைக்கிறான்.
4.    தத்துவ வாதங்களும், வாய், வீச்சும் வீணே, உள்ளாழ்ந்தே கடவுளைக் காணலாம் உண்மை உள்ளே, ஆத்மானுபவம் ,ல்லாத வாயளப்புப் பாண்டித்தியம் காசு பெறாது.
5.    ஆத்ம சுகமே பரம சாந்தம் ஆத்ம சாந்தம் அடைந்தால் ,ந்திரிய விஷயங்கள் துச்சமாகத் தோன்றும் நிலையில்லாத ,ந்த உலகின் விஷயாதிகள் ஒருக்காலும் சுகமோ சாந்தமோ தரவா நீ உலகரசனாலும் சாந்தானந்தம் வராது மனதை அடக்கு: சித்த சுத்தி பேறு: அன்புப்பாலம் அமை. சாந்த ராஜ்பத்திற் புகு தன்னமைதியின்றி உலகமைதியில்லை.
6.    உலகம் மனோமாத்திரம் காலம் கானல் நீரோட்டம் ,றந்த காலம் ,ன்று கனவு போலத் தோன்றுகிறது: நிகழ் காலமும் நாளை, கனவு போலத் தோன்றும் உலகரங்கில் போலிப் புலன்களின் விஷயகானத்திற்கு ஏற்றபடி. மனப்பேயே பல வேஷம் போட்டு ஆடுகிறது உலகம் மாயா விலாசம். பிரம்ம ஞானம் உதித்தால் மாயை மறையும், பிறப்பும் ,றப்பும் உலக நாடகத்தின் ,ரண்டு காட்சிகளாகும், உலகைக் கண்டு அஞ்சாதே மயங்காதே உன் சொரூபத்தை அறி: அது சச்சிதானந்தம்.
7.    ‘சள சள’ வென்று பேசாதே: அது உன் சக்தியை வீணாக்கும் நூறாண்டுகள் பேசுவதினும் ஒரு நாள் தியானிப்பது மேல், ஊண், உறக்கம் பேச்சு, செயல் அனைத்திலும் மிதமாயிரு அளவறிந்து வாழ் சாதனம் செய்.
8.    உலகம் வேறு – நீ வேறு என்று எண்ணாதே: ஆத்ம உணர்ச்சி எல்லாம் உறுதியாயிருக்க வேண்டும். விடாது முயல்: முறையாகப் பயில், ,ந்தப் பிறவியிலேயே கடவுளை அடையத் தீவிரமான சாதனம் செய்.
9.    உடல், மனம், உள்ளம், ஒழூக்கம், ஆத்ம உணர்ச்சி எல்லாம் உறுதியாயிருக்க வேண்டும். விடாது முயல்: முறையாகப் பயில், ,ந்தப் பிறவியிலேயே கடவுளை அடையத் தீவிரமான சாதனம் செய்.
10.    ஞானத்தால் அஞ்ஞானம் ஒழிதலே. துன்பமொழிந்து ,ன்பம் வளரும் வழி அவித்தையாலேதான் மனிதன் துன்பவெள்ளத்தில் விழுந்து தத்தளிக்கிறான். அந்தரங்கத்தில் எல்லாரும் ஞானவான்களே! அதனாலே தான் முட்டாள் கூடத் தன்னைக் கெட்டிக்காரன் என்று நினைக்கிறான்
11.    உலகில் பல துக்க அனுபவங்களால் மனிதன் புத்தி தெளிகிறான் அனுபவம் அறிவைத்தருகிறது.  ,டர்களைப் பொறுப்பதால் மனத்திட்பமும் கடவுளுறுதியும் உண்டாகும். அகம்பாவம ஒழியும். ,டர் வரும் போது கலங்காதே.  ஐதரியமாகவெல் ஒவ்வொரு ,டரும் மனவுறுதியைத் திண்மையாக்கும் சாதனமாகும் வைரவுறுதியுடன் ,டர்களையும் அபாயங்களையும் எதிர்த்து நின்று வெற்றிகொள்.  எப்போதும் மகிழ் தொல்லைகளை நகைத்தொழி மூடக்கோழை போல முனங்காதே.  தீரனாயிரு.
12.    நூனா பாவனை செய்வது மனமே மனம் பிரம்மத தினின்றே தோன்றி சங்கற்பமாக விரிகிறது. மனம் ஸம்ஸகார மூட்டை.  சித்த விடுத்திகளின் சமுதாயம்.  மனம் நிலையற்றது அது நிமிசத்திற்கு நிமிசம் உருவும் நிறமும் மாறுகிறது.  மனம் கண்ணிமைப்பதற்குள் உலகை ஆக்கும் நீக்கும் மனம் ஜடமே சைதன்யப்பிரமத்தாலே தான் அது அறிவுள்ளதாகக்காண்கிறது.  மனத்தின் உள்ளுருவே உணர்வு புறவுருவே உலகம்.  ;
13.    உருக்;கிய தங்கம் எதில் வார்த்தாலும் அதன் உருக்கொள்கிறது அதுபோல் மனமும் எந்த விஷயத்தை நினைக்கிறதோ அதன் உருவையடைகிறது.   ஆரஞ்சை நினைத்தால் உடனே அது ஆரஞ்சு;பபழமாகிறது.  பொறாமை கொண்டால் பொறாமைத் தீயாகிறது.  யார்மேல் பொறாமையோ அவர் தீமையெல்லாம் அதற்கும் வந்து சேருகிறது.  ஒரு பெண்ணை நினைத்தால் மனமே பெண்மயமாகிறது.  எந்தக் குண-தொந்த விவகாரத்தை நினைத்தாலும் மனம் அதுவாகிறது.  கடவுளை நினைத்தால் மனம் கடவுள் தன்மை பெறுகிறது.  முதலில் தாமஸ-ராஜஸ நினைவிலிருந்து மாற்றி மனதை ஸாத்வீக மயமாக்க வேண்டும்.  ஸாத்வீக மனது சுத்தமனதாகும்.  புpராணாயாமம் தியானம் முதலிய சாதனங்களால் சித்த சுத்தியும் மன ஒருமையும் பெறலாம்.
14.    சித்த சுத்தியும் ஏகாக்ரமும் ,ருந்தால் மனதை நல்ல பாவனையில் திருப்பலாம் கருணை, அன்பு, பக்தி, பரோபகாரம் முதலிய நல்ல குணங்களில் மனதை;ச செலுத்தினால் அந்தந்த குணவடிவுகளைக் கொண்டு மனம் சீர்பெறும் மனம் மின்சாரத்தைவிட வலியது.  மனம நினைவின் ஆட்டம்.  நினைவு எப்பழ வாழ்வு அப்படி.  தீய நினைவால் வாழ்வே தீமையாகும்.  நல்ல நினைவால் வாழ்வெல்லாம் நலமாகும்.  ஆத்திரம், பொறாமை வஞ்சம், காமக்குரோதாதி நினைவுகளால் மனம் நரகமாகி, வாழ்வும் எமகண்டமாகும்.  சாந்தம் தெய்வ பக்தி முதலியவற்றால் மனம் சக்தி பெற்று, வாழ்வும் நிம்மதியாக நடக்கும்.  மனதைப் பண்படுத்துவதே வாழ்வைப் பண்படுத்துவதாகும.  மனம் போல் மங்கலம்.
15.    பெரும்பாலோர் மனதை வெளியே அலையவிட்டு அமைதியிழந்து வருந்துகிறார்கள்.  மனம் அடங்கினாலே அமைதி கிடைக்கும்.  பிராணனாகிய கடிவாளத்தை ,ழுத்துப் பிடித்து, மனக்குதிரையை அடக்க வேண்டும்.  ஊலகில் காணும் கட்சி;ப் போர்கள் ராஜஸ மனத்தின் வேலையாகும்.  ஒருகுரு ஓர் ,டம், ஓரு சாதனத்தில் தீவிரமாக நின்றால் மனம் படிமானத்திற்கு வரும்.
16.    சொற்படி நினைப்பு: வினைவின்படி செயல் நிகழ வேண்டும்.  உண்மையொழுக்கத்தால் மனம் அடங்கி நடக்கும் மலையை உன்னால் தகர்க்க முடியாது.;  ஆனால் மலை நினைப்பதைத் தகர்க்கலாம்.  நினைப்பெல்லாம் ஒழிந்து நிச்சிந்தையானால் மனம் என்பதே ,ராது.
17.    முனதிற்கு அடிடையாகாதே சித்த விருத்திகளை அடக்கு மனதை மிஞ்சவிடாதே நிந்திப்பவன் மனம் நிந்திக்கத்தக்க தீமையுள்ளது.
18.    செருக்கை விடு;: செல்வச்செருக்கு, அதிகாரச்செருக்கு சாத்மீக அகங்காரம் ஆபத்தானது.  மனத்தொல்லை மனிதனைக் கெடுக்கும் மனம், சினம், ஆத்திரம், பொறாமையுற்றால் ,ரத்தம் கொதித்து விஷத்தன்மையுறும்.
19.    அச்சத்தை வென்றவன் மனதையும் வெல்வான்.  அனைத்தையும் பெறுவான்.  தைரிய உணர்ச்சி அச்சத்தை மாற்றும் மருந்தாகும்.
20.    புலனடக்கமின்றி எதுவும் நிறைவேறாது மனமின்றி புலன்களை தாமே ஒன்றும் செய்ய முடியாது. முனத்தை அடக்கினால் புறன்களும் அடங்கிப்போருன.  முனப்புலன்கள் அடங்கினாலே சுத்தாத்ம நாதம் கேட்கும் பொறிபுலன்களை அடக்கு:  மனதை நி;சசலமாக்கு:  உள்ளே ஆழ்ந்து தியானி:  அமரானந்த அமுதுண்.
21.    மனிதன் காமத்திற்கு அடிமையாகிக் கெட்டான்.  காமக்குழியில் விழ விழ நைப்பாசை அதிகரித்து அதை அடக்குவதே கடினமாய்விடும்.  வாளையும், சீறும் பாம்பையும் விடச் சினமும் காமமும் அபாயமானவை.  காம சிந்தனையே ஒழியவேண்டும்:  அப்போதுதான் சாதனம் ,யலும்.
22.    பிரமசரியமே பரிசுத்தம்:  அதுவே பரம சாந்தம்  பிரமசரியத்தால் தேஜஸ் வளரும்:  யோகசக்தி மிகும்  உன்னத நிலை அடையலாம்.  வீரிய பலமே பேரின்ப திறவுகோல்.  காமத்தை முற்றிலும் வென்றவன் பிரம்மசாரியாகிறான்.  நல்ல காரியங்களில் சதா ஈடுபட்ழருந்தால் பிரம்மசாரியாவதற்கு ஒருவழியாகும.;
23.    ஆசையே விஷயப்பற்றாகும் ஆசையறுந்தால் ஆனந்தம் ஆசைமேவிய ராஜஸ மனிதன் ஒரு அத்யாய வாழ்வு பெறமாட்டான்.  ஆசை ஒரு சித்த விருத்தி:  அமைதிக்குப்பகை.  போகத்தால் ஆசை தணியாது.  ஆசா பாச முனைப்பால் பலர் யோகமிழந்தனர்.  வுhஸனாத்ரயங்களைக் கிழித்தெறிந்து உன் கூட்டை விட்டுச்சிங்கம்போல் வெளியே வருக.  நிராசையாளனே உலகில் நிறைவான செல்வன்.  ஆசையை வென்ற முனிவன் அடையும் சுகத்தை ,ந்திரன் கூடப் பெறமுடியாது.
24.    ஏல்லாரும் உலகில் துன்பமொழிந்த ,ன்பம் வேண்டுகின்றனர் பற்றினாலேதான் நோவுந்துயரும் பந்தமு;ம் உண்டாகின்றன.  தேகாத்ம புத்தியும் தற்போதமுமே துன்பத்திற்கு காரணமாகும்.  சுகதுக்கங்களைச் சமமெனக் காண்.  ,சைவசைகளைப்பாராட்டாதே உலகை மகிழ்விப்பது கழனம்.  சுங்கரர் ராமகிருஷ்ணாதி மகான்களையும் உலகம் பழிக்கிறது!  உலகைத் திருப்தி செய்ய முழயாது:  ஆத்ம திருப்திபெறு.
25.    ஏகாக்ர தியானமே நித்யானந்த அமர நிலைக்கு வழியாகும்.  புரமாத்ம தியானமே துக்க நிவர்த்தி தரும்.  ஜபமாலையை விட லிகித ஜபத்தில் ஏகாக்ரம் அதிகமாகும்.  ,மய நியமாதிகளைப் பயின்றாலே தியானம் கைகூடி  வரும்.  மனம் தொல்லையற்று நிலைத்தாலே தியானம் ஓடும்.  மனோலயம், தியானப்பொருளில் மனதை ஈடுபடுத்தும்.  மனோ நாசமே பிரம்ம ஞானமும் முத்தியுந்தரும்.
26.    கடவுள் அன்பருக்கு உருவாக:  அறிஞருக்கு அருவாக உணர நிற்கும் பக்தர் தியானத்திற்கே பிரம்மம்பல பெயர் வடிவ பேதங்களாகத் தோன்றுகிறது.  பெயர் வடிவங்க்ள பலவானாலும் சத்துப்பொருள் ஒன்றே.  ஒன்றையே தியானித்து அதிலேயே லயித்துக் கலப்பதே ,ன்பம்.
27.    ஓங்காரத் தியானம் பிரம்மஞானந் தரும்.  ஆத்மத் தியானம் ஒதித்திய அமரானந்தம் அளிக்கும் .  தீவிர வைராக்கியமான ஒமக்குழலால் தியானாக்னியை தூண்டுக சூகூஷ்மமான சுத்த புத்தி பிரம்மத் தியானத்திற்கு அவசியமாகும்.  சுpரவணமனன் – நிதித்யாசங்களும் வைராக்கியமும் சித்தித்த பிறகே.  தியானமும் சித்திக்கும.
28.    தியானத்தில் ஒளிக்காட்சி நல்லதே.  நீ தூல உணர்வைத் தாண்டுவதன் அறிகுறியே ஒளி. ஆனால் ஒளிக்காட்சி பிர்மாதனமானதில்லை தீவிர தியானத்தால் மனம் முளை, நரம்புகளில் பெரிய மாறுதல்கள் உண்டாகும.  அமைதி நிலைக்கும்.
29.    தியானத்தில் ஒளிக்காட்சி நல்லதே.  நீ தூல உணர்வைத் தாண்டுவதன் அறிகுறியே ஒளி;.  ஆனால் ஒளிக்காட்சி பிர்மாதனமானதில்லை தீவிர தியானத்தால் மனம் முளை, நரம்புகளில் பெரிய மாறுதல்கள் உண்டாகும்.  அமைதி நிலைக்கும்.
30.    மனம் தியானத்தில் முழுவதும் கரைந்துபோதலே சமாதியாகும் சமாதி என்பது கல்லை போல் உட்கார்ந்திருப்பதன்று, சமாதியில் ஜுவாத்ம பரமாத்ம ஐக்கியம் உண்டாகிறது.  சுமாதியில் தற்போதம் ,ழந்து அருட்போகும் உதித்து அறிபொருளுடன் அறிவு கலந்து ஒன்றிப்போகின்றது.  நிர்வில்க சமாதியில் ஐனன மரணங்களை யோகி வெல்கிறான்.
31.    உலகாயதர் உறவை நீங்கு.  மகாத்மாக்களான புனிதர் உறவை நாடு.  நல்லார் உறவே பரமபாவனமாகும்.  நல்லாரைக் காண்பதுவும் நன்றே. தீயாரைக் காண்பதுவும் தீதே.
32.    ஜப சாதனத்தால் சித்த சுத்தியும் ஏகாக்ரமும் உண்டாகும் திவ்ய கானத்தால் ஆனந்தம் உண்டாகும்.  சுயநலத்தையும் அகமபாவத்தையும் உதறித்தள்ளி தெய்வத்தைச் சரண்புகு.  நிசகாம்ய கர்மமும் பரோபகாரமும் செய்.  அருள் வளரும்.