31st March 1982

31st March 1982 was the day when Acharya ji got his first Jee­van­daan. He got the dar­shan of Lord Shiva and Lord Shiva cured him. Dur­ing med­i­ta­tion he expe­ri­enced the inci­dent of Lord Shiva drink­ing the poi­son for the ben­e­fit of the whole world.

Possible location of HH Sri RamLal ji Maharaj

10565 34791 dhaulagiri dhaulagiri2It is said that HH Sri Ram­lal ji Maharaj lives in Nepal Himalayas. For a mind that is edu­cated with mod­ern sci­ence and ratio­nal think­ing, it would seem unbe­liev­able. But then so are a lot of things said in yoga scrip­tures, sid­dhis and mir­a­cles per­formed by Saints and Gods. This is pos­si­ble in yoga because a sid­dha yogi can cre­ate mul­ti­ple phys­i­cal bod­ies or leave them at will. Acharya Chan­dra­has ji used to talk about it a few times and tell me that Prabhuji’s abode is near Kali­Gan­daki river on the peaks of Dhaula­Giri mountains.

https://maps.google.com/maps?f=q&source=s_q&hl=en&geocode=&q=Dhaulagiri&aq=&sll=41.500765,-72.757507&sspn=1.569499,3.002014&vpsrc=6&ie=UTF8&hq=&hnear=Dhaulagiri&t=m&ll=28.047743,83.968506&spn=3.6985,6.004028&z=8&iwloc=A

This was also con­firmed by HH Chan­dramo­han ji Maharaj. Late Sri Lal ji Bhai had decided to travel to these peaks and find HH Prab­huji. After a long jour­ney he met Sri Prab­huji. Prab­huji gave him freshly pre­pared food to eat. It was sur­pris­ing because there was no veg­e­ta­tion around and no vil­lage nearby to find food. After he ate, Prab­huji ordered him to go back to Ayo­d­hya where he came from and never to embark such dif­fi­cult jour­ney because when Prabhuji’s desci­ples take up such jour­neys , Prab­huji has to take care of their well­be­ing dur­ing the tor­tur­ous long route. Acharya Chan­drhas ji always wanted to go to these peaks him­self and his desire grew after gain­ing dar­shan of HH Sri Ram­lal ji Maharaj in his phys­i­cal form 28 years ago at Pashu­pati Nath Tem­ple, Nepal. Another proof of Prabhuji’s loca­tion is that dur­ing the Kargil con­flict, Prab­huji told a shishya in med­i­ta­tion that he trav­eled from Dhaula­Giri moun­tains in Nepal to Kargil to pro­tect san­skari Indian sol­diers. It is my firm belief that Acharya ji might be here in his ‘sook­shama’ body along with HH Chan­dramo­han ji Maharaj after leav­ing his body at the lotus feet of HH Ram­lal ji Maharaj. May these great yogis con­tinue to shower their bless­ings on us.

What is Holi and what is the science of colors according to Yoga: Some notes.

Holi, also known as Rang Pan­chami is impor­tant for Yoga Sadhna. One needs to burn all impu­ri­ties of self such as ego, greed, lust through the fire of bhakti, gyan and karma. Light­ing the inner light through the prac­tice of Siddha-yoga is the real holi. One should burn the Rajo­gun and Sato­gun vri­tis inside our­selves on this occa­sion. Once these Vri­tis are burned, sato­gun shines in five bril­liant col­ors inside dur­ing med­i­ta­tion expe­ri­ence. Each color sig­ni­fies a deity. Each of these deities or shak­tis that reside in us, then help us attain higher states in our sadhna.

God/prakriti has used col­ors to paint the world. We are part of its cre­ation. What­ever is out­side is also inside. We can also our­selves cre­ate a shrishti/our own maya/colorful world by our men­tal imag­i­na­tion in a heart­beat. Our body/prakriti is made up of col­ors. Sattwa is white, Rajas is red and Tamas is black. Our chitta is like a clear reflec­tive mir­ror that reflects what­ever Gunas we have at that point of time. When the light of Atma falls on the chitta/mind, we can see its mul­ti­ple col­ors as body and its aura. Through prac­tice of yoga, we tran­scend beyond these col­ors and reach a state beyond col­ors called samadhi. The start­ing point of col­ors is Mulad­har Chakra. Each chakra has its own col­ors. This is why when we speak, our speech car­ries col­ors based on the chakras it crosses from Mulad­har (para), Ana­hata (pashyanti), Vishud­dhakya (Mad­hyama), Vaikhari (tongue). This is why when we go deep in med­i­ta­tion, we can see the divin­ity of colors.

As we pro­ceed in med­i­ta­tion first we will expe­ri­ence the state of Hiranayakashyap where we will see our­self as part of God. A state of mis­un­der­stand­ing that there is no God but one­self is the only God. As we go deeper by burn­ing all our impu­ri­ties of self such as ego, greed, lust through the fire of bhakti, gyan and karma we will reach a higher state of consciousness/self real­iza­tion. We expe­ri­ence ulti­mate bliss, prahlaad con­scious­ness where we are hum­bled and merge with the supreme consciousness.

In Ayurveda, the doshas– Vata, pitta and Kapha are also related to the 3 col­ors. Blue gives peace and cures pitta dosha. Green cures doshas in the nadis and pro­vides sta­bil­ity to body. Red increases makes a per­son strong men­tally and phys­i­cally by affect­ing the blood flow. Indigo color helps uplift our mood and atti­tude. Vio­let helps in set­ting us free. Orange increases the sharp­ness of mind and inner energy by pro­vid­ing energy of the surya. Yel­low helps increase our intel­lect, moral val­ues and ener­gies our naadis. White helps in inner peace and purity. Yogis use col­ors as a med­i­cine to keep body, mind and spirit healthy.

The day of Holi is marked by a full moon and cos­mic vibra­tions help us take a sankalp in med­i­ta­tion. This is why it is called ‘Utsav’. In san­skrit ‘Utsa’ means sankalp. One could do a sankalp to be happy and desire to explore the source of inner hap­pi­ness. This dis­cov­ery will enable the sad­hak to expe­ri­ence the play of col­ors in his sadhna and make every day a Holi lead­ing to a state beyond col­ors, a state where all col­ors merge that is Samadhi.

Let us give new life to our spir­i­tual sadhna on this day by fol­low­ing the path shown by Acharya ji.

Ded­i­cated to the holy feet of Acharya Chan­dra­has ji. Siddha-yoga.com

Acharyaji with his Gurudev

Acharya Chandrahas ji with HH ChandraMohan ji Maharaj

Acharya Chan­dra­has ji with HH Chan­draMo­han ji Maharaj

This rare photo of Acharyaji in his youth was taken prob­a­bly in early 1960s. Acharya ji is seen sit­ting at the lotus feet of his Guru HH Chan­dramo­han ji Maharaj. HH Ram­lalji Maharaj’s photo is seen towards the right.

Shambhavi State of consciousness: A secret Yoga state of being explained

All the Yoga books have gone com­pletely silent after talk­ing about Shamb­havi Mudra.It is a secret mudra in Yoga and one has to col­lect sev­eral ref­er­ences in scrip­tures to fully under­stand this mys­te­ri­ous yoga mudra. In the prac­tice of shamb­havi mudra, the most pow­er­ful mudra, eyes are focused on the eye­brow cen­ter, there­fore it is also called as “Eye­brow cen­ter gaz­ing”. This prac­tice is widely quoted in the scrip­tures like Gherand samhita. You can tran­scend the fet­ters of indi­vid­ual ego by prac­tic­ing shamb­havi mudra for a suf­fi­ciently long period of time. In Shamb­havi Mudra’s place is said to be between the throat and the fore­head. This is a secret Mudra in which the per­son doing it should sit still and con­cen­trate. He should then close his eyes par­tially as some peo­ple do when they sleep. Reg­u­lar prac­tice of Shamb­havi Mudra makes a yogi per­fect in doing it and makes him one step closer to sal­va­tion. Shamb­havi Mudra makes a per­son free from all his sins and helps in the attain­ment of knowl­edge and ulti­mate truth. It also pro­vides peace to the body and the mind.

Shamb­havi mudra, also call Bhairavi mudra, is a sub­tle inter­nal tech­nique involv­ing the eyes which can lead one to the depths of yogic med­i­ta­tion. It is described in many texts includ­ing Hathapradipika, Gherandha Samhita, Amanaskya Yoga, and Vij­nan­ab­hairava Tantra. These texts how­ever do not give full instruc­tions of this pow­er­ful tech­nique but rather only hint at what it truly is. It has been a well guarded secret in yoga and only dis­closed to a deserv­ing dis­ci­ple on whom a guru is extremely happy. The Agya Chakra opens dur­ing this mudra and the yogi becomes aware of the divine knowl­edge. A yogi can eas­ily awaken kun­dalini shakti in oth­ers when he is in this state of being and per­form shak­ti­pat. Not every­one is autho­rized to do shak­ti­pat and with­out being con­nected to the supreme guru con­scious­ness (shiva con­scious­ness) the a guru who attempts to do shak­ti­pat risks his own down­fall. On the other hand a yogi who is per­fect in shamb­havi mudra can eas­ily do shak­ti­pat, awaken kun­dalini , open not only the lower chakras in oth­ers but also the most difficult/premium agya chakra and sahas­trar chakra in oth­ers. Very few known yogis are known to have per­fected this mudra like — Chai­tanya Mahaprabhu ji, Guru Nanak Dev ji and Lahiri Mahashaya in KalaYuga. There could be oth­ers but very few yogis come out in the open in pub­lic dur­ing their shamb­havi state. Yogis pre­fer to stay secluded from pub­lic and pub­lic­ity and live this state of bliss. Acharya Chan­dra­has Ji was one such yogi who was blessed with this mudra when his guru was extremely happy with him. In his med­i­ta­tion he saw the rea­son why he was blessed with this extremely rare bless­ing. It was in one of the past births HH Ram­lal ji Maharaj promised him after meet­ing Acharya ji’s dur­ing penance that he would be granted a higher state of yoga in his next birth. It was dur­ing his life time he per­fected this mudra over a period of con­sis­tent prac­tice of 30 years. The photo of Acharya ji with this arti­cle shows him in this state of con­scious­ness. Peo­ple have seen him med­i­tat­ing for tens of hours in this samadhi state. He could eas­ily enter or get out of this samadhi state while talk­ing to peo­ple and describ­ing his Guru, stand­ing, lis­ten­ing to devo­tional songs or while med­i­tat­ing in cross legged pos­ture. The nice thing about Shamb­havi is that it can be done any­where and at any time. It is not lim­ited to seated ses­sions of prac­tice. It takes our asana and phys­i­cal prac­tices to a whole other level.

Shamb­havi is the name of the wife or con­sort of Shambhu (Shiva). She has many other names, such as Par­vati, Shakti, etc., all of which have spe­cial sig­nif­i­cance in Indian mythol­ogy. It is believed that Shambhu taught Shamb­havi the prac­tice of shamb­havi mudra and urged her to prac­tice it dili­gently if she wanted higher aware­ness. It is said that the prac­tice of shamb­havi mudra will stir Shambhu (super­con­scious­ness) and make him appear before you.

The prac­tice is also known as bhru­mad­hya drishti. The word bhru­mad­hya means ‘eye­brow cen­tre’, and drishti means ‘gaz­ing’. This name describes the prac­tice exactly – eye­brow cen­tre gazing.

Scrip­tural references

This prac­tice (like agochari mudra) is widely quoted in the yogic scrip­tures. For exam­ple, in the Gherand Samhita it states: “Direct your eyes towards the mid­dle of the eye­brows. Reflect on your real nature. This is shamb­havi mudra, the most secret of all tantric scrip­tures.” (3: 59)

The same text devotes the next few verses to show­er­ing praise on this mudra. Among other things it says: “The man who dili­gently prac­tises and knows shamb­havi mudra becomes Lord Shiva him­self. He becomes Narayana (Vishnu), the sus­tainer of all and also Brahma, the cre­ator of the universe.”

This means many things, most of which are under­stand­able only when one knows the sig­nif­i­cance of the Hindu gods. But we can say that one of the mean­ings is that one can tran­scend the fet­ters of the indi­vid­ual ego through prac­tic­ing shamb­havi mudra for a suf­fi­ciently long period of time. Through this one is able to expand aware­ness and see a sig­nif­i­cance and essence behind every­thing. Fur­ther­more, one real­izes that one’s real nature is far more than we can nor­mally conceive.

The seal (mudra) that pro­duces hap­pi­ness (shamb­havi). Shambhu (from which the word shamb­havi is derived), or Shiva, then refers to the Self-realized state, which pro­duces hap­pi­ness. A mudra is thought to be like a seal­ing device with a raised sur­face, like a signet ring. In the same way the ring stamps an impres­sion on a soft wax like sur­face, so Shamb­havi Mudra stamps, or seals, its divine imprint on the recep­tive con­scious­ness of the med­i­ta­tor, who is trans­formed into an image of the Divine. Through some type of phys­i­cal or men­tal tech­nique, a mudra also seals, or closes off, a nor­mally open energy chan­nel, thereby seal­ing in and recir­cu­lat­ing the body’s energy to inten­sify the med­i­ta­tive effort.

Shamb­havi Mudra, is an open-eyed med­i­ta­tion designed to inte­grate (or per­haps rein­te­grate) our inner and outer worlds. In the his­toric texts, the instruc­tions for prac­tic­ing Shiva’s Seal don’t extend beyond prac­tic­ing the seal in med­i­ta­tion. It is highly secre­tive and only passed to a devo­tee through a fully real­ized Yogi guru who is attached to the supreme con­scious­ness 24/7. Such yogis are extremely rare to find and the prob­a­bly of this ‘purna siddha-yogi’ extremely happy with his devo­tee to bless him with ‘Shammb­havi mudra’ state of con­scious­ness is rarest of rare blessing.

Through Shamb­havi Mudra, as Hindu scholar Mark Dyczkowski writes in his book The Doc­trine of Vibra­tion, the power of aware­ness “man­i­fests itself on two lev­els simul­ta­ne­ously,” that is, indi­vid­u­ally and cos­mi­cally, so that these “two aspects are expe­ri­enced together in the bliss­ful real­iza­tion that results from the union of the inner and outer states of absorp­tion.” It is in this way that we are sealed and stamped with Shiva-consciousness. To para­phrase Patan­jali, is that the phys­i­cal and psy­cho­log­i­cal grip of your lim­ited indi­vid­ual body-mind relaxes. Your con­scious­ness expands beyond its nor­mally per­ceived bound­aries to encounter what Patan­jali calls the “end­less,” the con­scious­ness that per­vades all space. At this stage of the med­i­ta­tion, one often expe­ri­ence a –feel­ing of great open­ness and peace, as if “I” am still there, but there’s more to that “I” than I am usu­ally aware of.

Mudra is a ges­ture that starts in a very sub­tle way and then fol­lows a pow­er­ful move­ment gra­di­ent to affect objec­tive per­cep­tion, trans­form­ing the energy that under­lies this objec­tive man­i­fes­ta­tion to one of pure clar­ity. This clar­ity can be fol­lowed inter­nally to the cen­tral nadi Susumna. At this point many “doors” open, through which the move­ment can be con­tin­ued and the expan­sion of knowl­edge through one of these door­ways can be facilitated.

The tech­nique of Shamb­havi mudra begins with the eyes. We keep the eyes open. The texts say not to blink but in my opin­ion this mat­ters not in the slight­est because it doesn’t mat­ter what we are see­ing. The impor­tant point is the see­ing itself. This tech­nique in my opin­ion is also not about direct­ing the gaze. Gaz­ing is not Shamb­havi mudra. Gaz­ing at the mid­brow or third eye only puts the atten­tion on an object and not on the see­ing itself. The see­ing itself is what draws us in, not what the eyes are look­ing at. The open­ing of the third eye comes when the ordi­nary two eyes become clear of the men­tal pro­jec­tions. Ordi­nar­ily our eyes are com­pletely con­t­a­m­i­nated by the “eye of the mind” which dis­torts what we are see­ing through the pure­ness of the see­ing itself. I have given the exam­ple before of try­ing to see purely when one is think­ing of one’s favorite movie. Try it. Can you do it? Can you see with com­plete clar­ity and focus while the mind thinks of some topic? It can’t be done. We are either see­ing through the mind’s eye or the 2 eyes of the body. Both can­not be simul­ta­ne­ously acti­vated. In our every­day func­tion­ing, we are bounc­ing back and forth between objec­tive and instru­men­tal aware­ness, nor­mally so quickly that we are not even aware of it. And our home base is in the objec­tive level of per­cep­tion. Con­tin­ued appli­ca­tion of Shamb­havi mudra takes our home base lower into the instru­men­tal realm, a vast realm com­pletely unlike the objec­tive reality.

The Book “The Secret of Golden Flower” also advo­cates the half opened eyes; it tells amaz­ing facts regard­ing this. It says closed eyes rep­re­sent anima and fully opened eyes rep­re­sent ani­mus, or bet­ter under­stand that anima is fem­i­nine energy and ani­mus is male energy. And with half opened eyes both energy get bal­anced. The reg­u­lar prac­tice of Shamb­havi Mudra leads to Turiya State (super con­scious state).

As per Gheranda Samhita a yogi who mas­ters Shamb­havi Mudra is a liv­ing Adi­nath and Brahma him­self! ‘नेत्रांजन समालोक्य आत्मारामं निरीक्षयेत .. ” Netran­jan Samalokya Aat­mara­mam Nireek­shyayet”. Other Yoga prac­tices and tech­niques are to raise the life force up, but after Shamb­havi Mudra, the prana stays up on its own.Lahiri Mahasaya had writ­ten some com­ments about it in his diaries. Yogananda Paramhansa repro­duced those com­ments in his ‘Auto­bi­og­ra­phy of a Yogi’. No other guru has claimed expe­ri­enc­ing it. It’s a rare occurrence.

Gen­er­ally speak­ing, prac­tic­ing the Shamb­havi Mudra stim­u­lates and opens up the third eye, which is located between the eye­brows. The third eye is also known as the Ajna Chakra. When this chakra is open, a Yogi or Yogini is more read­ily able to com­mu­ni­cate with a teacher, guru or other spir­i­tual guide. He or she may also develop the abil­ity to read minds, become omni­scient and even align with Shiva and Shakti in cre­at­ing, main­tain­ing, destroy­ing and then re-creating the three planes of exis­tence. Neu­rol­o­gists have deter­mined that each eye is con­nected to the oppo­site side of the brain. The right eye is directly con­nected to the left side of the brain, and the left eye is con­nected to the right side of the brain. When the prac­tice of Shamb­havi Mudra is sus­tained for some time, the left and right sides of the brain bal­ance and inte­grate with each other. The inte­gra­tion helps the Yoga prac­ti­tioner to expand his or her nor­mal range of aware­ness. This expanded state of aware­ness enables a Yogi or Yogini to pen­e­trate into the sub­tle lev­els of real­ity that are nor­mally not acces­si­ble to most peo­ple. With this expanded state of aware­ness comes an under­stand­ing of the inter­con­nect­ed­ness of the web of life and a rev­er­ence for all life forms, includ­ing one’s self.

Siddha-Yoga Channel on YouTube

We now have a Siddha-Yoga Chan­nel on YouTube

Videos will be uploaded here. We are in the process of col­lect­ing them from our Gurubhais.

I request all gurub­hais to please send videos, audios and pho­tos of HH Chan­draMo­han ji Maharaj and Acharya Chan­dra­Has ji so that we can have it all in one place on the inter­net. It would help pro­vide yoga guid­ance to devo­tees around the world.

Note: The audio of this video starts after 5–6 seconds.

A Request: Please share these videos on your Face­book pages and tweet about them. Spread­ing the teach­ings of Guru is also a Guruseva.