Dhyan Sadhna

 SAT CHIT ANAND.Photo0327_001

Scriptures confirm that happiness is the basic nature of Atman. Our core Self is described as sat-chit-anand. But how come we do not feel bliss all the time? That is because, the bliss of atman is reflected on our mind. If we have a mind which is pure, with least psychological negativities, and quiet, then the reflection of atman is better. So the bliss is felt. But if our mind is always wanting, scheming, judging, the reflection of atman will be poor. We feel perfect bliss in deep sleep stage, even when there are no objects before us. That is because the mind is not interfering, so the reflection of atman is perfect. That’s why we get so much enjoyment in deep sleep.

However, we cannot remain in deep sleep always. Our karma will wake us up. The factory of our mind will start again. But even during waking state, we have the option of making our mind quiet by meditation.

What do you do in meditation? You can sit in a quiet place, where there are less chances of being disturbed, and close your eyes. The purpose of meditation is to reduce the quantum and intensity of thoughts in mind. In order to exclude other thoughts one must focus on any one thought, picture, sound or breath, whatever suits us better. Visualising God’s idol or a natural scenery in full detail is also one way of stopping other thoughts filling up your mind. In Vipassana, for instance, you focus on breath.
meditation is a process of ‘being’ and not ‘doing’. It helps us in making our mind pure. Just as we take care to remove all the dust and dirt from our body, we need to clean our mind on a daily basis. We think we get happiness in our body. But without our mind co-operating, even the most lovable objects or relationships will not give us happiness. Mind is the central piece in the process of happiness.

We see an external object and interpret it as being good for our happiness. Then the mind becomes restless till we get that object. Once this object is acquired, the mind becomes quiet for some time, only until a new desire arises.The practice of asana and pranayama aids us in meditation. Once the body is made steady by practice of yogasana, and flow of prana is regularised by practice of pranayama, it is easy for us to meditate. The ultimate purpose of yoga is to understand who we are, through meditation on atma swarup. So with advancement, one must meditate on the Self as sat-chit-anandatman, which is also Brahmn, the only existential reality of the universe.


Low self-esteem can predispose you to developing a mental disorder, and developing a mental disorder can in turn deliver a huge knock to your self-esteem. In some cases, low self-esteem is in itself a cardinal feature of mental disorder, for example, in depression or in borderline personality disorder. The relationship between low self-esteem and mental disorder is complex, and a person with a mental disorder is more likely than most to suffer from long-term low self-esteem.

People with long-term low self-esteem generally see the world as a hostile place and themselves as its victim. As a result, they feel reluctant to express and assert themselves, miss out on experiences and opportunities, and feel helpless about changing things. All this merely lowers their self-esteem even further, and they end up getting caught in a downward spiral.

Thankfully, there are a number of simple things that anyone can do to boost his or her self-esteem and, hopefully, break out of this vicious circle. You may already be doing some of these things, and you certainly don’t need to do them all. Just do those that you feel most comfortable with.

Make three lists: one of your strengths, one of your achievements, and one of the things that you admire about yourself. Try to get a friend or relative to help you with these lists. Keep the lists in a safe place and read through them regularly.

Think positively about yourself. Remind yourself that, despite your problems, you are a unique, special, and valuable person, and that you deserve to feel good about yourself. Identify and challenge any negative thoughts that you may have about yourself, such as ‘I am a loser’, ‘I never do anything right’, or ‘No one really likes me’.

Pay special attention to your personal hygiene: for example, style your hair, trim your nails, floss your teeth.

Dress in clothes that make you feel good about yourself.

Eat good food as part of a healthy, balanced diet. Make meal times a special time, even if you are eating alone. Turn off the TV or radio, set the table, and arrange your food so that it looks attractive on your plate.

. Exercise regularly: go out for a brisk walk every day, and take more vigorous exercise (exercise that makes you break into a sweat) three times a week.

. Ensure that you are getting enough sleep.

. Manage your stress levels. If possible, agree with a close friend or relative that you will take turns to massage each other on a regular basis.

Make your living space clean, comfortable, and attractive. Display items that remind you of your achievements or of the special times and people in your life.

Do more of the things that you enjoy doing. Do at least one thing that you enjoy every day, and remind yourself that you deserve it.

Get involved in activities such as painting, music, poetry, and dance. Such artistic activities enable you to express yourself, acquire a sense of mastery, and interact positively with others. Find a class through your local adult education service or community centre.

Set yourself a challenge that you can realistically achieve, and then go for it! For example, take up yoga, learn to sing, or cook for a small dinner party at your appartment or house.

Do some of the things that you have been putting off, such as clearing out the garden, washing the windows, or filing the paperwork.

Do something nice for others. For example, strike up a conversation with the person at the till, visit a friend who is sick, or get involved with a local charity.

Get others involved: tell your friends and relatives what you are going through and enlist their advice and support. Perhaps they have similar problems too, in which case you might be able to band up and form a support group.

Try to spend more time with those you hold near and dear. At the same time, try to enlarge your social circle by making an effort to meet people.

On the other hand, avoid people, places, and institutions that treat you badly or that make you feel bad about yourself. This could mean being more assertive. If assertiveness is a problem for you, ask a healthcare professional about assertiveness training.

KAPALABHATI – Cleansing Breathing Exercise

* Kapalabhati cleanses the nasal passages, bronchial tubes, lungs and entire respiratory system.
* It strengthens and increase the capacity of the lungs and intercoastal (ribcage) muscles.
* Kapalabhati helps to drain the sinuses and eliminate accumulated excess mucus.
* Bronchial congestion is removed, as is spasm of the bronchial tubes. consequently, asthma is relieved and cured over a period of time.
* As the lungs are cleansed, excess carbon dioxide is eliminated. This permits the red-blood cells to suck in more oxygen, increasing the richness of the blood.
* The blood is purified and toned; the body gets an increased supply of oxygen to all cells.
* The abdominal contractions of kapalabhati massage the liver, spleen pancreas, stomach and heart, thus invigorating them.
* Abdominal muscles are strengthened; digestion is improved.
* the regular practitioner of kapalabhati enjoys blooming vigour and improved health.

* Kapalabhati refreshes and invigorates the mind.
* It brings an increase in alertness as a result of the increase of oxygen to the brain.
* It creates a feeling of exhilaration.
* Kapalabhati activates oranic energy.
* it increases the supply of stored-up prana in the solar plexus region.

|| Secret of Panchakshara ||1623210_632943606742729_271073629_n

~ ॐ नमः शिवाय ~
~ Om Namah Shivay ~

Panchakshara is a Mahamantra which is composed of five letters, Namassivaya. A Mantra is that which removes all obstacles and miseries of one who reflects on it and bestows eternal bliss and immortality. Panchakshara is the best among seven crores of Mantras. There are seven Skandhas in Yajurveda. There is Rudradhyayi in the centre of the middle Skandha. In this Rudradhyayi there are one thousand Rudra Mantras. Namassivaya or the Siva Panchakshara Mantra shines in the centre of these one thousand Rudra Mantras.

Yajurveda is the head of Paramesvara, who is the Veda Purusha. Rudram which is in the middle is the face, Panchakshara is His eye, Siva which is in the centre of the ‘Namassivaya’ is the apple of the eye. He who does Japa of this Panchakshara is freed from births and deaths and attains eternal bliss. This is the emphatic declaration of the Vedas. This Panchakshara is the body of Lord Nataraja. This is the abode of Lord Siva. If you add ‘Om’ to the ‘Namassivaya’ in the beginning, then it becomes Shadakshara or six-lettered Mantra. ‘Om Namo Mahadevaya’ is the eight-lettered Mantra or Ashtakshara.

Panchakshara is of six kinds, viz., Sthula Panchakshara (Namassivaya), Sukshma Panchakshara (Sivaya Namah), Karana Panchakshara (Sivaya Siva), Mahakarana Panchakshara (Sivaya), Mahamanu or Mukti Panchakshara (Si).

‘Namah’ means ‘Prostration’. ‘Sivaya Namah’ means ‘Prostration unto Lord Siva’. The Jiva is the servant of Lord Siva from the Deha-Drishti. ‘Namah’ represents Jivatman. ‘Siva’ represents Paramatman. ‘Aya’ denotes ‘Aikyam’ or identity of Jivatman and Paramatman. Hence ‘Sivaya Namah’ is a Mahavakya, like ‘Tat Tvam Asi’ which signifies the identity between the individual and the supreme soul.

Pranava denotes the external form (husk) of the Lord (paddy) and Panchakshara, the internal Svarupa (rice). Pranava and Panchakshara are one. The five letters denote the five actions or Pancha Krityas of the Lord, viz., Srishti (creation), Sthiti (preservation), Samhara (destruction), Tirodhana (veiling) and Anugraha (blessing). They also denote the five elements and all creations through the combination of the five elements.

‘Na’ represents Tirodhana; ‘Ma’, the Mala or impurity; ‘Si’, Lord Siva; ‘Va’, the Arul Sakti; and ‘Ya’, the individual soul.

Take bath or wash your face, hands and feet. Wear Bhasma and Rudraksha Mala. Sit on Padmasana or Sukhasana, facing East or North, in a quiet place or room. Repeat silently the Panchakshara and meditate on the form of Lord Siva. Keep the image in the heart or space between the eyebrows.

If you practise meditation regularly, your heart will be purified. All Samskaras and sins will be burnt in toto. You will attain Siva-Yoga-Nishtha or Nirvikalpa Samadhi. You will attain the glorious Siva-Pada or Siva-Gati and become one with Lord Siva. You will enjoy the eternal bliss of Sivanandam and become immortal.ffe5a-spiritual2bpower2b04

1. YOGA is the restraining of the modification of the thinking principle.
2. SAMADHI (Meditation) is the intentness on a single point; or that state of knowledge in which the
mind, having avoided the obstacles, is well fixed on, or confined to, one object only. It is a continual
concentration of thought, by means of which all external objects, and even one’s own individuality, are
forgotten, and the mind fixed completely and immovably on the One Being.
3. SAMPRAJNATA-SAMADHI (Meditation with distinct recognition) is that form of meditation which
arises from the attendance of argumentation (vitarka), deliberation (vichara), beatitude (ananda), and
egotism (asmita).
4. ASAMPRAJNATA-SAMADHI (Meditation without distinct recognition) is independent of any fresh
antecedent, being in the shape of the self-reproduction of thought, after the departure of all objects.
5. ABHYASA (Practice) is the repeated effort that the internal organ—Chitta—shall remain in its
unmodified state, and in a firm position observed out of regard for the end in view, and perseveringly
adhered to for a long time unintermittingly.
6. VAIRAGYA (Indifference) is the consciousness of having overcome one’s desires; this consciousness is
of one who neither thirsts after the objects that are seen on earth no those that are heard of in the Scriptures.
7. VRITTI (Modification of the internal organ) is the modification produced from either of the following
five causes:—
a.Pramana (Evidence or right notion) that which arises from perception, inference and testimony. b.Viparyaya (Misconception) is incorrect notion, not staying in the proper form of that in respect whereof
the misconception is entertained.
c.Vikalpa (Doubt);—a notion devoid of a thing in reality corresponding thereto, following upon knowledge
produced by words.
d.Nidra (Sleep) depends on the conception of nothing.
e.Smriti (Memory) is the not letting go of an object of which the mind has been aware.
8.ISWARA (Lord) is a particular Spirit (Purusha) untouched by troubles, works, fruits, or deserts, in whom
the germ of the omniscient becomes infinite, who is the preceptor even of the first, for he is not limited by
time, and whose name is Glory.
9. DRASHTA (Seer, soul) is vision simply, though pure, looking directly, it is spectator merely through
proximity. It is mere thought. It alone is the experiencer.
10. AVIDYA (Ignorance) is the notion that the uneternal, the impure evil and what is not-soul, are
severally eternal, pure, joy and soul.
11. ASMITA (Egotism) is the identifying of the power that sees with the power of seeing.
12. RAGA (Desire) is that which dwells on pleasure; it is longing for the means of enjoyment.
13. DWESHA (Aversion) is that which dwells on pain.
14. ABHINIVESA (Tenacity of life) is the attachment which every one feels naturally to the body through
dread of death.
15. YAMA (Forbearance) consists of not killing, veracity, not stealing, continence, and not coveting.
16. NIYAMA (Religious observances) are purification, contentment, austerity, inaudible mutterings, and
persevering devotion to the Lord (ISWARA).
17. ASANA (Posture) is the position which one sets himself to. It must be steady and pleasant.
18. PRANAYAMA (Regulation of the breath) is the cutting short of the motion of inspiration and
19. PRATYAHARA (Restraint) is the accomodation of the senses to the nature of the mind, in the absence
of the concernment with each one’s own object. It is the complete subjugation of the senses.
20. DHARANA (Attention) is the fixing of the internal organ (Chitta) to a place.
21. DHYANA (Contemplation) is the course of uniform (fixed only on one object) modification of
knowledge at that place where the internal organ is fixed in Dharana.
22. SAMADHI (Modification) [see Def. 2] is the same contemplation or Dhyana when it arises only about
a material substance or object of sense, and therefore it is then like non-existence of itself and like
23. SANYAMA is the three, Dharana, Dhyana and Samadhi operating on only one object; or the technical
name for the above three taken together is Sanyama.
24. ANTARANGA (Interior) is the name applied in Samprajnata Samadhi to the three Yogangas: Dharana,
Dhyana, and Samadhi.
25. BAHIRANGA (Exterior) is the name applied in Samprajnata Samadhi to the five Yogangas: Yama,
Niyama, Asana, Pranayama and Pratyahara.
26. DHARMA is that which follows upon, or has the properties in, the shape of Santa (tranquil), Udita
(risen), and Avyapradesya (incapable of denomination). In other words, Dharma means substance in which
the properties adhere.
27. SIDDHIS are the superhuman or psychic faculties developed from the practice of the Yoga Tonificacion Garuda Prabhu Kush Sachdeva (Dhruv Dass)

Fast Facts

Other Names and Nicknames:
Tuli Baba, Thulibaba, Tulibaba
Main Countries of Activity:
Date of Birth:
Place of Birth:
Tuticorin, Tamil Nadu, India
In His/Her Body (“alive”):
Other Related Gurus:
Vadivel Swamigal – his father who was his spiritual guru and taught Advaita


Thuli Baba is an impressive traditional guru.

His manner of speaking is more like a quiet song – melodic and fast. Though he looks stern, when he smiles, it’s a radiant and contagious smile that there is no doubt about what he says. And he almost always smiles.

He doesn’t speak English but his words are translated to English simultaneously.

He was born in Tuticorin in Tamil Nadu and was instructed spiritually on the path of Advaita by his father, Vadivel Swamigal.

He lives with his devotees and gives satsangs in his Anbin Kudil ashram at Komboor village near Nerinji Pettai.


Quotes of Thuli Baba:

It’s not something that can be reached from outside. No, no, no. Inside. You’re it. This is not a subject that you can get that Guru gives his followers. This is not such a thing. There is no distance that could get to it. It’s not so much that is somewhere to be, and you need to get there, that would get this.

When we look at the world and remind ourselves that we are what we eat. It takes many years of sadhana. Will you keep reminding yourself: We are what we eat. We are not different from the Lord, not different from the Almighty.


A gallery of photos of the guru and/or that are related to the guru


The Katha Upanishad.
“The Katha Upanishad is a most beautiful Upanishad. It is worth committing to memory, if possible. There are some Ashrams in India where the residents of the Ashram are expected to recite it the whole day. It is, first of all, a very pithy introduction to spiritual life.The Katha Upanishad also titled “Death as Teacher”, is one of the mukhya (“primary”) Upanishads commented upon by Shankara.UddAlaka was the son of Aruna performs a sacrifice in which he was required to give away all his worldly possessions. His son Nachiketa  saw that the cows given were all who had ‘drank-their-last-water’  ‘eaten-their-last-grass’ ‘milched-for-last’ ,’whose senses had been diminished’ (by old age) Such charity was not going to give his father any merits. Feeling disturbed by the inappropriateness of his father’s observance of the sacrifice, Nachiketa asks to whom was he given.The sage ignores him twice, but on third asking, the irritated sage said in anger, “Unto Yama, I give thee.”, whereupon Naciketas goes to the abode of Yama, and, finding him absent, waits there for three days and nights. Yama on his return, offers to grant him three wishes. Naciketas wishes the following:1. to be allowed to return to his father alive, and that his father not be angry with him.
2. to be instructed as to the proper performance of Vedic fire-sacrifice in order to gain immortality .
3. to be given knowledge about life after death .
Yama grants the first wish immediately.In answer to Naciketa’s second question, Yama expounds the performance of a special fire-sacrifice, which he states is to be named after Naciketa.Before answering the third question, Yama tests Nachiketa, offering him all sorts of worldly pleasures instead, but Naciketas insists.Yama begins his teaching by distinguishing between preya, “what is pleasant”, and shreya, “what is beneficial.Yama’s parable consists of the following equations:Atman, the “Self” is the chariot’s passenger
The body is the chariot itself
Consciousness (buddhi) is the chariot driver
The mind (manas) is the reins
The five senses (indriya) are the chariot horses
The objects perceived by the senses are the chariot’s pathThe Katha Upanishad is also notable for first introducing the term yoga (lit. “yoking, harnessing”) for spiritual exercise:”When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state. This firm holding back of the senses is what is known as Yoga.”The Good is called Sreyas, the pleasant is called Preyas. There are two roads along which we can tread. We can choose what is good, or we can choose what is pleasant. It is proper for a person to choose the good. It is improper for any person to choose the pleasant, because the good does not always look pleasant, and the pleasant is certainly not always good. That which is pleasant is nothing but the reaction of the sense organs in respect of objects outside. The pleasantness is only in the sensations.
If we are not hungry, no lunch can be delicious. If we are not healthy, the world looks meaningless. If the senses are not vigorous, nothing looks beautiful – everything is ugly and black.

The Katha Upanishad.</p><br /><br /><br /><br /> <p>February 2, 2011 at 12:49pm</p><br /><br /><br /><br /> <p>


So tantra says, accept whatsoever you are. You are a great mystery of many multidimensional energies. Accept it, and move with every energy with deep sensitivity, with awareness, with love, with understanding. Move with it! Then every desire becomes a vehicle to go beyond it. Then every energy becomes a help. And then this very world is nirvana, this very body is a temple – a holy temple, a holy place.

Yoga is negation; tantra is affirmation. Yoga thinks in terms of duality – that is the reason for the word ‘yoga’. It means to put two things together, to ‘yoke’ two things together. But two things are there; the duality is there. Tantra says there is no duality. If there is duality, then you cannot put them together. And howsoever you try they will remain two. Howsoever put together they will remain two, and the fight will continue, the dualism will remain.

If the world and the divine are two, then they cannot be put together. If really they are not two, if they are only appearing as two, only then can they be one. If your body and your soul are two, then they cannot be put together. If you and God are two, then there is no possibility of putting them together. They will remain two.

Tantra says there is no duality; it is only an appearance. So why help appearance to grow stronger? Tantra asks, why help this appearance of duality to grow stronger? Dissolve it this very moment! Be one! Through acceptance you become one, not through fight. Accept the world, accept the body, accept everything that is inherent in it. Do not create a different center in yourself, because for tantra that different center is nothing but the ego. Do not create an ego. Just be aware of what you are. If you fight, then the ego will be there.

So it is difficult to find a yogi who is not an egoist. And yogis may go on talking about egolessness, but they cannot be egoless. The very process they go through creates the ego. The fight is the process. If you fight, you are bound to create an ego. And the more you fight, the more strengthened the ego will be. And if you win your fight, then you will achieve the supreme ego.

Tantra says, no fight! Then there is no possibility of the ego. If we understand tantra there will be many problems, because for us, if there is no fight there is only indulgence. No fight means indulgence for us. Then we become afraid. We have indulged for lives together and we have reached nowhere. But for tantra indulgence is not “our” indulgence. Tantra says indulge, but be aware.

You are angry… tantra will not say do not be angry. Tantra will say be angry wholeheartedly, but be aware. Tantra is not against anger, tantra is only against spiritual sleepiness, spiritual unconsciousness. Be aware AND be angry. And this is the secret of the method – that if you are aware anger is transformed: it becomes compassion. So tantra says anger is not your enemy; it is compassion in seed form. The same anger, the same energy, will become compassion.

If you fight with it, then there will be no possibility for compassion. So if you succeed in fighting, in suppression, you will be a dead man. There will be no anger because you have suppressed it, but there will be no compassion either because only anger can be transformed into compassion. If you succeed in your suppression – which is impossible – then there will be no sex, but no love either, because with sex dead there is no energy to grow into love. So you will be without sex, but you will also be without love. And then the whole point is missed, because without love there is no divineness, without love there is no liberation, and without love there is no freedom


Paramahansa Sri Sri Nigamananda Saraswati Deva was born to a virtuous bramhin couple at Qutabpur in Nadia district (now in Bangladesh) in the year 1879. His father Bhuban Mohan Bhattacharya and mother Yogendra Mohini had named him ‘Nalinikanta’. As he grew to boyhood, Nalinikanta drew admiration of the people for his extraordinary fearlessness, intelligence and forthrightness. Leadership was natural to him. Nalinikanta was especially dear to his mother.

As the fate would have it the mother of Nalinikanta breathed her last immaturely from a brief illness. At that time, Nalinikanta was pursuing his primary education in his maternal uncle’s village Radhakantapur. Her death deeply shocked Nalinikanta as he was very much devoted to his mother. He came to know that just before she breathed her last, his mother had handed over his charges to the ‘Jaganmata’ the ‘Cosmic Mother’. He took the words of her mother to be literally true. As he was desperately in need of a mother, he single-heartedly prayed to the ‘Jaganmata’ to appear before him.

But alas! He failed to get a glimpse of ‘Her’ even in his dreams. He lost faith in God thinking that God does not exist, the religious rites and spiritual practices are worthless activities, and all those sadhus, ascetics or renunciates are lazy worthless cheats. His belief in God was shaken to such extent that he turned extremely antagonistic towards everything related to Him. Especially, the sadhus and the wandering ascetics used to face most of his ire. He convinced to himself that ‘death’ is the ‘end’ of everything in one’s life. Thereafter he decided for himself that – religion to him would be nothing other than ‘doing good to the fellow beings’, and his duty is to lead a disciplined and virtuous life. During his school days Nalinikanta used to read textbooks that the ‘Sun’ is a gigantic ball of burning gases and the ‘Moon’ and the other planets are composed of gross matters such as dust and rocks. He used to feel a pinch in his heart when his fellow countrymen were jeered at as superstitious folks paying obeisance to these insentient planets. Even though he had lost faith in God and religion, he used to wonder how all those ancient Rishis (seers) of his land could go wrong in putting such significance on these heavenly bodies. Later, during his sadhak (spiritual practitioner) life, he was delighted to find that thousands of years before Newton, the ancient Rishis of India knew the science of space and the principles of gravitation. His heart was urging him to spread the knowledge and ideals of those ancient Rishis among his fellow beings.

Turning Point

The death of Yogendramohini Devi created a void in the Bhattacharya household. Nalinikanta being the eldest son in the family had to be married soon to bring a daughter-in-law for the proper management of the household. Hence, at the early age of seventeen, Nalinikanta was married to an extremely beautiful and intelligent girl named Sudhansubala Devi.

Nalinikanta went to study at the Dhaka School of Survey and thereafter took up jobs at various places to earn his livelihood. His independent spirit and forthright attitude was forcing him to frequently change his jobs.

Once, while serving as the supervisor of the Narayanapur estate (Zamindari) Nalinikanta was working late in the night. He suddenly saw the shadowy image of Sudhansubala Devi standing at the table, sullen and silent.

Sudhansubala Devi was supposed to be away at Qutabpur at that time and was not expected to be present at Narayanpur at all. The image appeared there for a few moments only. Nalinikanta felt disturbed and rushed to his village Qutabpur. He came to know that Sudhansubala Devi had expired just an hour before he saw her image at Narayanapur. Since childhood Nalinikanta had a thoughtful disposition. This incidence drew him further inwards. Soon after, he happened to see the shadowy image of Sudhansubala Devi several times in quick succession.

Nalinikanta had thought that death is the ultimate end of an individual. But, now he couldn’t wish away the fact that it is not. By now, he was convinced that there must be ‘life’ after ‘death’. He solemnly resolved to get back his beloved wife at any cost. Never before in the history of mankind any bereaved husband had made such a resolution, being so much oblivious of the impossibility of his success.

Who am i?

Nakinikanta became desperate to know all about the subtle phenomena of life and death. Thoughts such as – “What’s death? How can I win over death? If death can come inevitably at any time in one’s life why am I wasting my time without exploring the secrets of it?” – began to worry him all the time. This inquest took him to the Theosophical Society at Adyar, in Chennai, India. He learnt all the theories and practices that Theosophy could offer and was able to talk to Sudhansu Devi through a medium. But, Nalinikanta could not see her physically. He was not satisfied with the experience at all. Through a discussion with the members of the Society he came to know that the knowledge about the phenomena of ‘life and death’ was the prerogative of the Hindu Yogis. He spared no time in looking for a true Yogi or Sadhu who could fulfill his desire to meet his dead wife as well as bring contentment to his seeking mind.

While searching for a true yogi, Nalinikanta came across Swami Purnananda, a highly educated renunciate. The Swami explained to him that all female beings are merely a partial manifestation of the ‘Mahamaya’ or the ‘Cosmic Mother’. Hence, it was extremely unwise and ridiculous on his part to run after an insignificant part (his wife) ignoring the whole (the Cosmic Mother). If he could get Mahamaya, he would automatically get his wife and there were sure ways to get Her. Swami Purnananda advised him to look for a ‘Sadguru’. Nalinikanta returned to his place of service a changed man. The belief in ‘life after death’ and ‘soul’ had turned him into a believer. He was desperately praying God for a chance to meet his destined Sadguru.

One night Nalinikanta saw one Sadhu with a brilliant aura around him in his dream. He woke up to find the Sadhu standing beside his bed in ‘reality’. The Sadhu handed out to him a leaf bearing a mantra on it and then disappeared. Nalinikanta was spellbound by the incident. He did not know what to do with the mantra. No sadhu or spiritual teacher, whom he consulted, could decipher the mantra nor could they give him any guidance about what to do with it. At this point of time a crestfallen Nalinikanta received directions in his dream to go to the greatest tantrik guru of that time – Bamakshepa, at the ‘Tarapitha’ of Birbhum, in West Bengal. Bama was extremely pleased to see the unique ‘veeja mantra’ (root/source mantra) of Goddess Tara which Nalinikanta had received in his dream, and readily accepted him as his disciple. Within a short span of one month, Nalinikanta was able to master the secrets of the Tantrik ways (tantra sadhana) of attaining spiritual success. As a mark of perfection of his sadhana (spiritual practice), ‘Tara’ or ‘Mahashakti’ (the embodiment of cosmic energy) appeared before him in the form of Devi Sudhansubala and granted him the boon that he would be able to see her in that form whenever he would so wish.
But, Nalinikanta became discontent when he was unable to touch that form. Moreover, to his amazement Nalinikanta saw that a brilliant light used to emanate from his body and take the shape of Devi Sudhansubala. He was puzzled. He wanted to know “if ‘Mahashakti’ originated from him only, then who ‘he’ is.”



Mahavatar Babaji is the name given to an Indian saint by Lahiri Mahasaya and several of his disciples who met Mahavatar Babaji between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first hand telling of Yogananda’s own meeting with Mahavatar Babaji. Another first hand account was given by Sri Yukteswar Giri in his book The Holy Science. All of these accounts, along with additional meetings with Mahavatar Babaji, are described in various biographies of those mentioned by Yogananda.

Mahavatar Babaji’s real name and date of birth are not sure, those who met him during that period all called him by the title first given to him by Lahiri Mahasaya. ‘Mahavatar’ means ‘great avatar’, and ‘Babaji’ simply means ‘revered father’. Some of the encounters included two or more witnesses — discussions between those who met Mahavatar Babaji indicate that they all met the same person.

A Version of His Early Life

Babaji was believed to be born on the 30th day of November 203 A.D., in a small coastal village now known as Parangipettai, in Tamil Nadu, India, near where the Cauvery River flows into the Indian Ocean. He was given the name “Nagaraj,” which means “serpent king,” referring to “kundalini,” our great divine potential power and consciousness. His birth coincided with the ascendancy (Nakshatra) of the star of Rohini, under which Krishna was also born. The birth took place during the celebration of Kartikai Deepam, the Festival of Lights, the night before the new moon during the Tamil month of Kartikai.

At the age of 5, he was kidnapped by a trader and taken as a slave to the area of today’s Calcutta. A rich merchant purchased him, only to give him his freedom. He joined a small band of wandering monks, and with them became learned in the sacred religious and philosophical literature of India. However, he was not satisfied. Hearing of the existence of a great siddha, or perfected master, named Agastyar, in the south, he made a pilgrimage to the sacred temple of Katirgama, near the southern most tip of Ceylon, the large island just south of peninsular India. There he met a disciple of Agastyar, whose name was Boganathar. He studied “dhyana,” or meditation, intensively and “Siddhantham,” the philosophy of the Siddhas, with Boganathar for four years. He experienced “sarvihelpa samadhi,” or cognitive absorption, and had the vision of Lord Muruga, the deity of the Katirgama temple.

At the age of 15, Boganathar sent him to his own guru, the legendary Agastyar, who was know to be living near to Courtrallam, in Tamil Nadu. After performing intensive yogic practices at Courtrallam for 48 days, Agastyar revealed himself, and initiated him into Kriya Kundalini Pranayama, a powerful breathing technique. He directed the boy to go to Badrinath, high in the Himalayas, and to practice all that he had learned, intensively, to become a “siddha.” Over the next 18 months, Babji lived alone in a cave practicing the yogic techniques which Boganathar and Agastyar has taught him. In so doing, he surrendered his ego, all the way down to the level of the cells in his body, to the Divine, which descended into him. He became a siddha, one who has surrendered to the power and consciousness of the Divine! His body was no longer subject to the ravages of disease and death. Transformed, as a Mah or great siddha, he dedicated himself to the uplift-ment of suffering humanity.

Babaji’s Longevity

Since that time, over the centuries, Babaji has continued to guide and inspire some of history`s greatest saints and many spiritual teachers, in the fulfillment of their mission. These include Adi Shankaracharya, the great 9th century A.D. reformer of Hinduism, and Kabir, the 15th century saint beloved by both the Hindus and Muslims. Both are said to have been personally initiated by Babaji, and refer to him in their writings. He has maintained the remarkable appearance of a youth of about 16 years of age. During the 19th century Madame Blavatsky, the founder of the Theosophical Society, identified him as the Matreiya, the living Buddha, or World Teacher for the coming era, described in C.W. Leadbetter’s “Masters and the Path.”

Although Babaji prefers to remain obscure and invisible to others, he does on occasion gradually reveals himself to his devotees and disciples, capturing their hearts in various types of personal devotional relationships in which he guides them in their developmen



knowledges from the sages, monks and ascetics. He deeply studied all the Vedas, 108 Upanishads and other ancient texts apart from obtaining PhD from Jodhpur University.

Each moment of His life, has been dedicated to the rejuvenation of these ancient Indian sciences and Sadhanas, which had once raised India to the highest echelons in all spheres, in the world scene. He started his work from the grassroots level, inviting the common men & women and imparting them the knowledge of Mantras, Tantras and Sadhnas, to make their magic work for themselves. There are special Mantras to solve problems like marital problems, marriage of children, increasing debts, enemies, problems at work etc.

Sadhna is a perfect science and if performed correctly under the guidance of an able Guru always succeeds and bestows results. And once the new-initiates had the first taste of success, they would with added vigour try more Sadhnas and even introduce their friends and relatives to this unique Guru. It was a sort of chain reaction which went on for years till millions of Sadhaks had been initiated into the world of Sadhnas by this selfless Guru.

Working day and night for over forty years, Dr. Narayan Dutt Shrimaliji sacrificed even his personal moments to help people gain awareness through thousands of Sadhana meditation camps organised all over India & outside India in countries like UK, Italy, Spain, USA, Mauritius, Nepal and several others. He made the new Sadhaks realise that Mantras do have powers, that divine powers can be summoned to help one out and that one does not need priests to perform rituals on one’s behalf i.e. one could learn from the Guru the correct way of chanting Mantras and succeed without any third person’s help.

There were occasions when several people with scientific bent of mind came to argue with him but returned completely transformed.To all common folks he taught and practically demonstrated that through the means of Sadhnas one can gain a lot in life. Not only can problem related to health, wealth, property tensions, children, education, job, business be solved permanently, rather one can also make spiritual achievements just by devoting only a hour or two daily. He knew that modern man has little time to spare. Hence he introduced the aspirant to quick acting rituals. Many Sadhaks thus went on to gain superb powers like clairvoyance, telepathy, hypnotism etc. Those who tried with devotion and dedication achieved hundred percent success. Thousands had the glimpse of their favourite deity.

Those who still failed to get results were given special treatment. In fact at the very first look at the person, Dr. Shrimaliji would know whether he could succeed in Sadhana himself or would need divine help. To the latter He would give Shaktipaat Diksha i.e. he would transfer a small part of His own Divine Power into the person through physical and eye contact and awaken his/her own latent divinity. Millions have been able to transform their lives by vanquishing sorrows, tensions, poverty; and imbibing the enlightenment of spiritualism into themselves.

Sadhaks under his guidance have gone onto successfully combat the worst ordeals of life. Many were cured of incurable ailments, others freed of tension. Those desperately in need of wealth found new avenues opening for them. Many childless couples effectively used Mantras in his guidance and others obtained Dikshas from him, and thus had a child. Many are living on borrowed time, for he saved them from sure death in accidents.

Besides the knowledge of Sadhnas, Tantra, Mantra and Yantra, he resurrected Astrology to its past glory by making astoundingly precise forecasts in general and for individuals; and he authored no less than 120 books on this subject. He was an authority on Ayurveda and set up special farms to grow the almost extinct herbs. Many disciples mastered the science of Ayurveda under him.

Apart from Astrology, He authored more than 150 books on diverse subjects like Sadhnas, Kundalini Tantra, Palmistry, Paarad Vigyan (alchemy), Hypnotism, Meditation, Numerology, Ayurveda , Signature Analysis, Yoga and other subjects of the spiritual field. He has also released hundreds of audio and video cassettes to detail the exact procedures of performing worship and to record the authentic sound vibration and pronunciation of the Mantras. Many of his articles have been published in leading newspapers and magazines



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Tat Wale Baba was born of spiritual parents who were middle-class farmers in Punjab, India. Tat Wale Baba received little formal education, spending most of his early childhood assisting his parents with farm work. At about the age of eight or nine years Tat Wale Baba’s innate spiritual nature led him to begin meditating. This he did ardently whenever time permitted between chores. As he grew into his teenage years Tat Wale Baba took on a mesomorphic stature. Because of his physical prowess his friends encouraged him to join the Army, which he did. He did not like military life. Therefore, after just two months of military service he left and sought the reclusive, sadhu life-style for himself. His search for a guru to guide him was fulfilled when he met Sri Jagannath Dasji at Ayodhya. This guru named him Sri Mahavir Dash Ji. However, later, when Tat Wale Baba started wearing jute people called him Tat Wale, meaning “one who wears jute.” The sobriquet stuck.
Tat Wale Baba lived at the ashram with his guru for about three months during which time he was initiated into Raja Yoga. He then left in search of a reclusive retreat for himself. He was intutively led to Manikut mountain where he came upon an old, emaciated man with very long gata (hair) living in a secluded cave. Tat Wale Baba approached the man and was invited to sit and talk. At the conclusion of their talk the old man left saying that his time was finished, and that he was going to the Himalayas to take mahasamadhi. He left the cave for Tat Wale Baba to occupy.
The cave was conveniently located near a fresh water spring. Tat Wale Baba lived off kandamulo leaves and roots, and fruits he found in the ambient forest. He preferred spending time in long meditations instead of doing asanas. His schedule of meditating was from 2:00 a.m. until 10:00 a.m. From 10:00 a.m. until noon he would eat and rest. Then, from noon until 4:00 p.m. he would again meditate. He would exercise for about two hours, until 6:00 p.m. For exercise he usually took long walks of about ten kilometers, collected firewood, and worked hard at expanding the dimensions of his cave.
People coming into the forest to gather leaves and sticks for sale in Rishikesh occasionally spotted Tat Wale Baba emerging from his retreat. Word soon spread that a yogi was taking long periods of silence in a cave. As a result, pilgrims began to come by the hundreds to try to visit Tat Wale Baba. Because of the demand for his time he altered his schedule to include some visitor time.
Tat Wale Baba had a cobra for a pet. He regularly fed it milk from a cup. The cobra liked to stay in the cave where Tat Wale Baba meditated. Tat Wale Baba is said to have contacted the King of the Cobras and asked that no cobra harm any of the people passing through the nearby jungle foothills. It is said that there have been no accounts of people being bitten by cobras in the area since then.
Tat Wale Baba was credited with performing miracles. There were three couples that could not bear children. Each couple came to see Tat Wale Baba, and from his blessings each had a child born to them. He also gave pilgrims darshan, performed healings, and gave spiritual guidance. Further, Tat Wale Baba predicted his own death. He said that he would be shot to death. He said that a rogue, who was very jealous of him, and living nearby in the forest, would sneak up and shoot him in the back. He told this to his closest disciple on June 22, 1971, several years before he took his mahasamadhi. Also, just two days before he was shot, Tat Wale Baba reminded his disciple of this prediction.
On December 2, 1974, as he went to take his bath at 4:00 a.m., Sri Tat Wale Baba was murdered by a crazy gunman. He was killed by a man operating a small ashram near Tat Wale Baba’s cave.
No known records exist of Tat Wale Baba’s age. However, a man who was a classmate of Tat Wale Baba’s in elementary school, and who had seen Tat Wale Baba later in life, commented that Tat Wale Baba had stopped aging when he was about thirty-five years old. By assuming that Tat Wale Baba was of equal age as this classmate, Tat Wale Baba’s year of birth was about 1890. That would place Tat Wale Baba’s age at about eighty-five years when he was killed. Had he not been killed perhaps he would have lived to his rumored age of 120.
What gave Tat Wale Baba his youthfulness and stopped his aging at mid-life?
Perhaps research done on long-term meditators provides a hint. According to a study published in the International Journal of Neuroscience 16 (1): 5358, 1982, the longer people had been meditating the lower their biological age became as compared with their chronological age (as measured by blood pressure, and visual and auditory performance). As a group, long-term meditators who had been practicing the Transcendental Meditation technique for more than 5 years were physiologically 12 years younger than their chronological age. Short-term Transcendental Meditators were physiologically 5 years younger than their chronological age. The study controlled for the effects of diet and exercise.
Another study, which researched elderly meditators, was published in the Journal of Personality and Social Psychology 57(6): 950-964, (1989). It reported that people in their eighties showed a marked improvement rather than deterioration in their mental and physical health and well-being over a three year period of practicing Transcendental Meditation. Benefits for the meditating elderly included: reversal of aging; increased longevity; increased cognitive flexibility (including increased learning ability and greater perceptual flexibility); increased word fluency; improvements in self-reported measures of behavioral flexibility and aging; greater 1016754_4822599212755_1096982551_nsense of well-being; improved mental health; and reduction of blood pressure to more ideal levels.
Since Tat Wale Baba was an advanced meditator who spent most of his time in extended deep meditation, this may explain how he retained his youthfulness


Who are Siddha Masters?

Among the Himalayan sages, quite a few attain the ultimate state of samadhi, which is the same as realizing the brahman-atman identity and unity, a state of Oneness with the Godhead.

Such individuals are called Siddha Masters, and they serve as a bridge linking human beings to God. Through the special grace that their pure and powerful energy (anugraha) bestows, they can purify and transform human beings at the atomic light level.

Siddha Masters tend to live in seclusion, deep in the Himalayas, their whereabouts often not known. Many never leave these places or mix with people and, often, even when people are nearby, there is no contact unless the masters will itpilot-baba

Powers of siddhars[edit source]

The siddhars are believed to have had powers both major and other ‘minor’ powers. They are explained in detail in various yogic as well as religious texts.[6] They also have the power converting their mass to energy and thereby travel in space in light speed to different universes.
1.Anima (shrinking) — Power of becoming the size of an atom and entering the smallest beings
2.Mahima (illimitability) — Power of becoming mighty and co-extensive with the universe. The power of increasing one’s size without limit
3.Lagima (lightness) — Capacity to be quite light though big in size
4.Garima (weight) — Capacity to weigh heavy, though seemingly small size
5.Prapthi (fulfillment of desires) — Capacity to enter all the worlds from Brahma Loga to the nether world. It is the power of attaining everything desired
6.Prakasysm (irresistible will) — Power of disembodying and entering into other bodies (metempsychosis) and going to heaven and enjoying what everyone aspires for, simply from where he stays
7.Isithavam (supremacy) — Have the creative power of god and control over the sun, the moon and the elements
8.Vasithavam (dominion over the elements) — Power of control over kings and gods. The power of changing the course of nature and assuming any form

These eight are the Great Siddhis

This picture depicts the seven major Chakras w...

This picture depicts the seven major Chakras with descriptions. (Photo credit: Wikipedia)



Blessings to all! I wish everyone live a healthy life full of energy, and free from all ailments. Moreover, all the organs work with their cent percent contribution to make your body healthy. To attain all these things, you should practice Chakra Dhyana Sadhna under a spiritual guide. I am very much fortunate that I have learned this sadhna from a competent Guru and have been practising it and hence, I get all these benefits.

Firstly, you should know the meaning of Chakras, Nadis, positioning or location of Chakras in your body. Also, you should get familiarised with the benefits of each chakras. After doing Pran Kriyaswhich I have mentioned in my previous Dhyan Sadhna article, make your breathing slow and deep constantly. Switch off your mobile phones and keep away any other electronic items.

Chakras are energy centres in pranic body. The sthool body comprise of various chakras and nadis(energy channels). These chakras and nadis in our body are defiled due to wrong lifestyle and eaiting habits and also because of the negative karmas. This disturbance affects an individual physically, mentally and spiritually. Hence, Chakra Dhyana is not merely a sadhava to activate the subtle dimension but it also assists in creating a healthier mind which is necessary for a happy and healthy life. Your seating posture (asana) is very important. You should sit straight in siddhasan, keeping your palms on your thighs, keeping up wards and touching index finger to the base line of thumb. Close your eyes and start breathing slowly but deeply and meditate on chakras one by one i/c chanting of Beeimantra eleven times on each chakra.

Now let us discuss about chakras in details –
Chakras are energy centres in our body. For imaginative purpose, let say that they are just like lotus flower with various petals but these are in a closed form. With the help of some spiritual guide or doing regular meditation in good environment, you can open these energy centres like full bloom lotus flowers. There are seven chakras in our body which are as follows.

Mooladhar chakra – The muladhar chakra is situated in between your anus and genital. It is located under kanda, which is the exact place where the three most important nadis – sushumna, ida and pingla join. This is the fundamental chakra which nourishes all the other chakras with sexual energy.
Whosoever totally awakens this chakra and attains in-depth realisation can receive the elixir of long life. It has four petals and represents the “Prithvi Tatwa” i.e. the Earth element. Beej Mantra of this chakras is ‘Lum’.

Note – In India, Kamroop Kamakhya shakti peeth in Guwahati, Assam is the best place for awakening mooladhar chakra.

Swadhishthana Chakra – The swadhishtana chakra is situated just above the genital. It represents the element of water. In our body, we have 70 percent of water, and hence, awakening of this chakra is very important. This chakra controls the kidneys, abdomen and also the principal organs of lower part of the abdomen. One who meditates in this chakra overcome all their fear of water and learns to take command over the creatures of water. Hence, he conquers the occult powers. This chakra has six marvellous petals. Beej mantra of this Chakra is ‘Vam’

Manipura Chakra – Manipura is the third chakra of our spinal medulla. This chakra takes residence in our nabhi sthana (naval area) and ten yoga nadis evolve from this chakra. One who learns to meditate this, acquires great occult powers and remain free from sickness.
This chakra is the telepathic centre or the emotional brain. The mental waves of the people who think of us reach in to our brain, from brain to emotional brain through pineal glands; therefore, our pineal glands become the transmitter centre.
Those who are successful in awakening this chakra, acquires the sense of telepathy. This chakra represents the “fire” tatva and has ten petals. The beej mantra for this chakra is “Rum”.

For this point of time, I would advice everyone to concentrate on these chakras. Everytime you do this sadhna, give thanks to your Guru, Sidh Rishimunis and Lal Baba at the time of concluding it. For the next chakras, I will give details in my upcoming article. So, wait until then.


Dear loveable friends,since we are living in 21st century, life pattern has become so fast that we have to go through stress,strain,tension and many kind of worry, fears which in turn affects our health and our day to day level of performance. That is why I am thinking of starting spiritual Gym’s but waiting for few investors to finance my project on profit sharing basis. Now following are the few tips which helps you to go into dhyan mode:
1. To begin with first of all you write down on a piece of paper with your own handwriting that you have started the Dhyan sadhna from some particular day & particular time as per your convieneince.Read this paper while going for sleep, after reading keep this paper below your pillow and first thing you do in the morning before leaving the bed is to read that paper again. Keep that paper in safe place and repeat this for 11 days at least.
2. Buy a heavy copper jug & fill the water in it at night. In the morning after doing teeth brush, take this water at least four glass. It will flush you completely & copper property in water, increase the hemoglobin content in the blood. Hemoglobin is the oxygen carrier in the body, which in turn provides maximum oxygen to your brain cells.
3. We need maximum oxygen in our blood veins, brain cells, lungs etc. Therefore start deep breath inhaling & exhaling outside by closing your eyes sitting on chair in lonely place either on your terrace, veranda or garden, anywhere as per your convenience for 15 minutes for 21 days.
Other tips I will provide in my next blog after coming from kamakhya devi temple in Assam for 11 days doing sadhna in Navratries.While doing sadhna I won’t be carrying my laptops etc

Dhyan Sadhna (Step 2)

Dear Friends,

God Bless all. This is in continuation with my previous article. Now I will guide you how to prepare yourself for dhyan sadhna which is very essential for remaining calm in the fast life, get rid of stress, strain, high blood pressure & other ailments:

1) For at least 21 days, sit alone closing both your eyes, take deep breath inside & exhale outside deeply. Listen only to the voice of your breath, which will help you to relax your stiff muscles.

2) After 21 days you start your doing some ‘Pran Kriyas’ yoga exercises such as Kapalbhati, Agnisar, Belly Kriya, Alom Vilom, Brigmastika, Pranayam for atleast 30 minutes. After doing every exercise take a deep breath inside & through it out deeply before starting next exercise which will relax you.

3) Generally we don’t acknowledge our body organs. Please acknowledge each & every part of body from feet to head i.e. all vital organs such as both kidneys, lever, both lungs, complete heart system, pancreas, thyrodic glands, vocal chords, left part of brain cells as well as right part of brain cells with smile, give thanks to them that they are functioning 100% perfectly.

To know about more contact me on phone at 9312118164 from 8:00am to 11:00am or 2:00pm to 9:00pm.

Thanks to all.


you can energised your body with 5 minutes of Dhyan kriya in the morning when you wakes up.After finishing your nitya kriya i. e. going toilets etc. Spread both hands with your palms upwards, take deep breathing,cocentrate on any shakti either maa gaytri or even SUN and appeal to that source to provide there tej,  oaj, urja in your bodys each cells, each DNA, each intera celluler cells. In rakta , majja, vasa,..virya, bones etc.

Next appeal to shakti source to provide there tej, oaj,.urja to your energy feilds  i.e. chakras of your body , first to your mooladhar cakra which is situated between linga &  guda,Assume your mooladhar chakra is fully energised,
Raise this urja upto  Swadhisthan chakra , swadhisthan chakra to Manipur chakra i.e. your Nabhi, raise this urja upwards up to Sahastrar chrekra, this way your all chakras
are fully energised,.Now from these energy feilds energy is flowing in 72000 main nadis called energy chanels of our body hence your whole body is energised




Bhagwan  Nityanand.

Bhagawan Nityananda was from the southern part of India, in Kerala state. He was an Avadhut, a person born in the state of enlightenment. From his early years he became widely known as a divine being with sacred healing powers, and it is said that he was always immersed in the state of unity consciousness. His name means “bliss of the eternal,”
Details of his early life are difficult to verify, b…ut from the 1920s until his passing, he was surrounded by an ever-increasing number of disciples and devotees.
Nityananda’s mother abandoned him as an infant. He was found by a woman who worked as a maid for a lawyer called Ishwar Iyer. Upon the woman’s death Mr. Iyer adopted Nityananda (then known as Ram). Even in childhood, Nityananda seemed to be in an unusually advanced spiritual state, which gave rise to the belief that he was born enlightened. He was eventually given the name Nityananda: “always in bliss”.
Before the age of twenty, Nityananda became a wandering yogi, spending time on yogic studies and practices in the Himalayas and other places. By 1920 he was back in southern India, where he had a fleeting encounter with a boy who would later become Swami Muktananda.
As an adult in the late 1930s, he migrated to Maharashtra state, settling in what was at the time a tiny jungle village with natural hot springs known as Ganeshpuri, a place where sages had done spiritual practices for generations. Seekers came from far and wide to have his darshan, to be in his powerful presence, receiving his blessings and making offerings of gratitude.
For most of his life he maintained silence, speaking only briefly on occasion. He was a renunciate with few possessions, usually wearing just a loincloth. The village of Ganeshpuri grew larger after his arrival, and subsequently he established an ashram and hospital in the village.
Nityananda never explicitly identified himself with a particular spiritual practice or tradition.
Bhagawan Nityananda left his body on August 8, 1961.

7 Responses to Dhyan Sadhna

  1. Alok Sharma says:

    Jai Maa

    Lal baba ki Jai Jai Ho

  2. Shanthi says:

    Nice information

  3. Sarang says:

    Jay Gurudev. Siddhashram pranamyam Siddhashran namemi.

  4. Sarang says:

    Jay Gurudev. Siddhashram pranamyam Siddhashran namami.

  5. Very nice inspiring page. Especially I appreciated the difference between what is good for us and what is pleasant. I also got good ideas for a “sadhana” we are designing for our prison yoga classes, where the men and ladies live a sort of “involuntary renunciation”. I would appreciate any suggestions you might have for such..

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