Sahaja yoga,
A UNIQUE DISCOVERY
“Sahaja” means ‘spontaneous’: you are born with it, it is your birthright. “Yoga” means ‘connection’. Connection with what/ with whom? Most forms of yoga have their origin in India. In essence they are meant to be spiritual, but from the 19th century on they have become more and more materially oriented. In many Western translations they have become more body-oriented than spirit oriented.
1. TERMINOLOGY
SAHAJA
“A Hindu spiritual and ascetic discipline, a part of which, including breath control, simple meditation, and the adoption of specific bodily postures, is widely practised for health and relaxation.
as modifier ‘yoga classes’
The yoga widely known in the West is based on hatha yoga, which forms one aspect of the ancient Hindu system of religious and ascetic observance and meditation, the highest form of which is raja yoga and the ultimate aim of which is spiritual purification and self-understanding leading to samadhi or union with the divine
Origin
Sanskrit, literally ‘union’.”
Oxford Dictionary
“The origins of the word Sahaja are buried in the mists of time. By the time Kabir began using the word in his Hindi songs/poems in the fifteenth century, Sahaja had been in use amongst the mystics of northern India for at least seven hundred years, and possibly longer.”
John Noyce: Origins of Sahaja pdf, Melbourne, 2012
The Sanskrit term literally means: 'born or produced together or at the same time as. Congenital, innate, hereditary, original, natural (...by birth, by nature, naturally...)'.
Etymologically, saḥ- means 'together with', and ja derives from the root jan, meaning 'to be born, produced, to occur, to happen'.
In the “Wisdom Library” we found:
Search found 19 books and stories containing a search-chapter. Total 33 pages in 19 books for query “Sahaja, Sahajā”. Showing most relevant pages first:
Bovenkant formulier
Onderkant formulier
1) Sri Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 2.5.45 < [Part 5 - Permanent Ecstatic Mood (sthāyī-bhāva)]
तस्माद् अनियताधाराः सप्त सामयिका इमे । सहजा अपि लीयन्ते बलिष्ठेन तिरस्कृताः ॥२.५.४५॥
tasmād aniyatādhārāḥ sapta sāmayikā ime | sahajā api līyante baliṣṭhena tiraskṛtāḥ ||2.5.45||
“Therefore, these seven emotional states manifest for a short time in a person, and are not fixed in any particular person. Even though these seven emotions manifest spontaneously, they disappear by being converted by contrary bhāvas arising from the primary rati.”
Verse 2.1.1 < [Part 1 - Ecstatic Excitants (vibhāva)]
प्रबलम् अनन्य-श्रयिणा निषेवितः सहज-रूपेण । अघ-दमनो मथुरायां सदा सनातन-तनुर् जयति ॥२.१.१॥
prabalam ananya-śrayiṇā niṣevitaḥ sahaja-rūpeṇa | agha-damano mathurāyāṃ sadā sanātana-tanur jayati ||2.1.1||
“May the eternal form of Kṛṣṇa, killer of Aghāsura, served strongly by His natural beauty, which is attractive even without ornaments, and which is non different from His very self, remain with all attractive features eternally in the district of Mathurā.”
2) Śrī Hari-bhakti-kalpa-latikā (by Sarasvati Thkura)
Text 38 < [Second Stabaka]
ahiṃā satyam asteyaṃ
śauca-śīla-dama-kṣamāḥ
śānti-santoṣa-dhṛtyādyā
yeṣāṃ ca sahajā guṇāḥ
Šahiṃsā—non-violence; satyam—truthfulness; asteyam—honesty; śauca—purity; śīla—good conduct; dama—selfcontrol; kṣamaḥ—forgiveness; śānti—peacefulness; santoṣa—satisfaction; dh ṛti—steadfastness; ādyāḥ—and many others; yeṣām—of whom; ca—and; sahajāḥ—innate; guṇāḥ—virtues.
3) Brihad Bhagavatamrita (by Śrīla Sanātana Gosvāmī)
Verse 1.6.58 < [Chapter 6 - Priyatama: The Most Beloved]
TEXT 1.6.58
śrī-baladeva uvāca vadhvaḥ sahaja-tatratya- dainya-vārtā-kathā-parān asmān vañcayato bhrātur idaṃ kapaṭa-pāṭavam
58. Śrī Baladeva said: Dear ladies, all this is nothing but My brother’s clever deception. We are intent upon speaking about the misery of the residents of Vraja— misery all too real—and He is simply cheating us.
Verse 1.2.75 < [Chapter 2 - Divya: In Heaven]
TEXT 1.2.75
adho loke tu daiteyā vaiṣṇava-droha-kāriṇaḥ sarpāś ca sahaja-krodha- duṣṭāḥ kāliya-bāndhavāḥ
75. In the lower planetary systems live the Daityas, who always attack Lord Viṣṇu’s devotees, and also living there are the serpent friends of Kāliya, who by nature are contaminated by anger.
4) The Mirror of Gesture (abhinaya-darpana) (by Ananda Coomaraswamy)
Chapter 9 - Six Movements of the Brows
Chapter 9 - Six Movements of the Brows
Sahaja, Patita, Utkṣipta, Catura, Recita,
Sahaja: the natural brow in a smooth face. It expresses the natural state.
Patita: the brows being at rest, are made to frown. Usage: distaste, astonishment, jealousy.
Utkṣipta: either one or both of the brows is raised. Usage: woman’s anger, telling the truth, feelings of love (sṛṅgāra-bhāva), dalliance (līlā).
Catura: the brows meeting and faintly quivering. It is used in touching one another’s face, heart’s bliss, and excitement.
Recita: one brow is contracted with charm and sweetness. Usage: listening to a secret, saying “Sādhu”, looking at any place.
Kuñcita: one or both brows arched. Usage: rapture at being reminded of an absent lover (moṭṭayita), feigned anger (kuṭṭa-mita), pleasure at seeing the beloved (vilāsa), hysterics (kila-kiñcita).
5) The Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
Mandukya Karika, verse 4.9 < [Chapter IV - Alatashanti Prakarana (Quenching the firebrand)]
सांसिद्धिकी स्वाभाविकी सहजा अकृता च या । प्रकृतिः सेति विज्ञेया स्वभावं न जहाति या ॥ ९ ॥
sāṃsiddhikī svābhāvikī sahajā akṛtā ca yā | prakṛtiḥ seti vijñeyā svabhāvaṃ na jahāti yā || 9 ||
9. By prakṛti or the inherent nature of a thing is understood that which, when acquired, becomes completely part and parcel of the thing, that which is its very characteristic quality, that which is part of it from its very birth, that which does not depend upon anything extraneous for its origin and that which never ceases to be itself.
6) Sushruta Samhita, volume 2: Nidanasthana (by Sushruta)
Chapter II - Diagnosis of haemorrhoids
Hemorrhoids may be divided into six classes viz:—
Vataja (due to the action of the deranged Vayu),Pittaja (due to the action of deranged Pitta),Kaphaja (due to the action of deranged Kapha),Raktaja (due to the action of the vitiated blood),Sannipataja (due to the concerted action of the deranged Vayu, Pitta and Kapha)and Sahaja (congenital).
राज-योगः समाधिश्छ उन्मनी छ मनोन्मनी | अमरत्वं लयस्तत्त्वं शून्याशून्यं परं पदम || ३ || अमनस्कं तथाद्वैतं निरालम्बं निरञ्जनम | जीवन्मुक्तिश्छ सहजा तुर्या छेत्येक-वाछकाः || ४ ||
rāja-yoghaḥ samādhiścha unmanī cha manonmanī | amaratvaṃ layastattvaṃ śūnyāśūnyaṃ paraṃ padam || 3 || amanaskaṃ tathādvaitaṃ nirālambaṃ nirañjanam | jīvanmuktiścha sahajā turyā chetyeka-vāchakāḥ || 4 ||
8) A History of Indian Philosophy Volume 5 (by Surendranath Dasgupta)
Part 3 - Śiva-jñāna-bodha < [Chapter XXXIV - Literature of Southern Śaivism]
The malas consist of dharma and adharma, and may be due to karma or māyā ; they also constitute the bondage or the pāśas. This Āgama refers to Mṛgendrāgama, the doctrines of which it follows in describing the nature of pāśa, mala, etc. The pāśa is really the tirodhānaśakti of Śiva.
The pāśas are threefold:
sahaja, those malas with which we are associated from beginningless time and which stay on until liberation;āgantuka, meaning all our senses and sense-objects; andsūṃsargika, that is those which are produced by the intercourse of sahaja and the āgantuka mala.
9) Preceptors of Advaita (by T. M. P. Mahadevan)
(iv) Potana < [56. Some Authors of Works in Regional Languages]
4. Q. What is the distinction between the savikalpa and nirvikalpa stages in samādhi? And, what is sahaja-samādhi ?
A. Savikalpa and nirvikalpa are stages in the path of concentration and meditation. In what is known as savikalpa-samādhi, the mind is steady without any distraction, contemplating its object wholly absorbed therein. In nirvikalpa samādhi, which is the goal of yoga, the mind ceases to function, and vanishes once for all, leaving the self to shine forth alone. In Advaita too the path of meditation is recognized; but here the object of meditation is the distintionless Brahman. What is called sahaja-samādhi is realized through the path of inquiry. It is the natural state of Self-realization, and one of utter unconcern for the fleeting phenomena.
10) Sushruta Samhita, volume 4: Cikitsasthana (by Sushruta)
Chapter XI - The diseases of the urinary tracts
(Prameha)
This disease may be ascribed to two causes, such as the congenital (Sahaja) and that attributable to the use of injudicious diet. The first type (Sahaja) is due to a defect in the seeds of one’s parents and the second is originated from the use of unwholesome food. The symptoms, which mark the first of these two types, are emaciation and a dryness (of the body), diminished capacity of eating, too much thirst and restlessness; while the symptoms, which usually attend the latter type of the disease, are obesity, voracity, gloss of the body, increased soporific tendency and inclination for lounging in bed or on cushions. A case of emaciation, etc., (viz., the first kind of Prameha) should be remedied with nutritious food and drink, etc., whereas Apatarpana, etc., (fasting, physical exercise, depletory measures etc.), should be adopted in cases of obesity viz., the second kind of (Prameha).
11) A History of Indian Philosophy Volume 4 (by Surendranath Dasgupta)
Part 3 - Svataḥ-prāmāṇya (self-validity of knowledge) < [Chapter XXVII - A General Review of the Philosophy of Madhva]
Thus, though there may be doubts and illusions, yet it is impossible that the sākṣī, experiencing knowledge, should not at the same time observe its validity also, in all its normal operations when there are no defects; otherwise there would be no certainty anywhere. So the disturbing influence, wherever that may be, affects the natural power (sahaja śakti) of the sākṣī, and the doubts and illusory perceptions are created in that case by the manas. But, wherever there are no distracting influences at work, the sākṣī comprehends knowledge and also its validity.
Part 1 - Ontology < [Chapter XXVII - A General Review of the Philosophy of Madhva]
Power (śakti), as a separate category, exists in four forms:
as mysterious—acintya-śakti—as in God,causal power (kāraṇa-śakti or sahaja-śakti), which naturally exists in things and by virtue of which they can produce all sorts of changes,a power brought about by a new operation in a thing called the ādheya-śakti, as in an idol through the ritual operations of the installation ceremony (pratiṣṭhā), andthe significant power of words (pada-śakti).
(by Bharata-muni)
Chapter XXIV - Harmonious Representation (sāmānyābhinaya)
Feminine graces in a drama
4-5. Dramatic experts know the young women’s Graces (alaṃkāra, lit. ornament) to be the support of Sentiments in a drama, and these consist of changes in respect of their faces and other limbs. Of these, firstly the change of limbs (aṅgaja) is of three kinds next the natural (sahaja) change of ten kinds, and involuntary (a-yatnaja) change, of seven kinds.
13) Sushruta Samhita, Volume 6: Uttara-tantra (by Sushruta)
Chapter LIV - Symptoms and Treatment of Worms (Krimi-roga) < [Canto III - Kaya-chikitsa-tantra (internal medicine)]
Now we shall discourse on the chapter which deals with the (symptoms and) medical treatment of worms (Krimi-Roga-Pratishedha).
Charaka speaks of another kind viz. Malaja (produced from the external filth of the body), over and above that kind of worms which are present in every organism from the very birth (Sahaja).
14) List of Mahabharata people and places (by Laxman Burdak)
Saha (saha, सह) (N) (I.52.5), (I.57),
Saha (saha, सह) (Dhritarashtra's son) (I.108.2), (1.117), (I.177.1), (1.188),
Sahaja (sahaja, सहज) (V.72.16),
15) Bhagavan Baba on Namasmarana (by Sathya Sai Baba, the false so called incarnation of Shri Sai Nath of Shirdi)
You forget your nature in the complex tangle of artificiality; you miss the "sahaja" when you are caught in the net of the "asahaja". The "sahaja" is Prema, Santhi, Sathya, Ananda.
16) Abhidharmakośa (by Vasubandhu)
tridhā naśaikṣā'śaikṣāṇāṃ aheyānāṃ dvidhā matā|
avyākṛtāptiḥ sahajā abhijñānairmāṇikādṛte||38||
Threefold prāpti of the dharmas which are neither Śaikṣa nor Aśaikṣa. There is twofold prāpti of the dharmas that should not be abandoned. The prāpti of a neutral dharma is simultaneous to it. With the exception of the two supernormal faculties and apparition.
17) Śrī Kṛṣṇa-karṇāmṛtam (by Śrīla Bilvamaṅgala Ṭhākura)
Text 52
kara-kamala-dala-kalita-lalitara-vaṃśī
kala-ninada-galad-amṛta-ghana-sarasi deve |
sahaja-rasa-bhara-bharita-dara-hasita-vīthī-
satata-vahad-adhara-maṇi-madhurimaṇi līye ||52||
(śaśi-kalā variant)
I am lost in thoughts of my Lord, who is a deep lake of nectar trickling forth as the very melodious warbling of His flute, which He holds with His lotus-petal-like fingers. I am absorbed in thoughts of the sweetness of His ruby-red lips, which bear a constant series of tender laughs filled with an abundance of His innate loving mellows.
18) The Markandeya Purana (by Frederick Eden Pargiter)
Canto LVIII - The description of the Earth
“I’ll tell you the story of Markandeya. You see, his father had no children and the father and mother were unhappy. So they prayed to Shiva and they said that: “We want to have a son.” Shiva said: “I’ll give you the son, but I will have to take him back after eight years. So he’ll only exist till he is about eight years of age.” So, they gave that boon to him, plus this kind of a curse. The parents were very upset that: “Our child will die after eight years of age.” Very upset. But they found the child very bright, brilliant, and also shining and very religious.
One day he asked his father: “Why do you always so worry? I mean, after all, I am your son.” So, they said that: “It is said so, eight years or sixteen years, something like that, now I will be losing you very soon. Who can surpass Shiva? So, I cannot think we can really ask anyone to neutralize the curse upon us. If you are not born to us we would not have been so attached to you. Now you are born to us, we are so much attached to you.”
He was a very wise person. He said: “No, I know someone. I know Adi Shakti.” And he went to this place where you got to see this Saptashringi. There he prayed to Her. Nobody had prayed to Adi Shakti. They would pray to Jagadamba. They would pray to all others. To Adi Shakti, who is the God, he prayed to Her… She came there, appeared from the Mother Earth. She just came out and he prayed to Her. He prayed to Her and then the whole place became so vibrated that Shiva could not touch him.
Then he wrote all this Markandeya things. I mean, he was the first who wrote about Adi Shakti. All these things that you read about Shankaracharya, he took it from Markandeya. He was the first who wrote about Kundalini, the first about realization. He was the first who did all that …
So that’s the great part of Markandeya. He took his birth later on as Buddha. Then he took his birth as Adi Shankaracharya. It’s the same personality. But he was actually the son of Rama, to begin with. He was Luv and he went to Russia and that is why they are called as “Slavs” … Another son was Kush, who went to China. That is why they are called as “Kushan”. Then they incarnated again and again, also as Hassan and Hussain, as Mahavira and Buddha, as Adi Shankaracharya and Gyaneshwara, like that.”
Shri Mataji, Vienna, Austria, 1988
From: “wisdomlib - the greatest source of ancient and modern knowledge”. info@wisdomlib.org
By Guru Nanaka (1469 – 1539)
1. We come by Sahaj and left by Hukam; Nanak, there is eternal obedience (to God).
2. "By hearing the Name, one attains Sahaj contemplation."
3. "By hearing Guru's word, one attains Sahaj contemplation."
4. "Those who apprehended Him, they recognized the Sahaj. When I pondered over this, my mind was appeased."
5. "One who met the Lord in Sahaj, was accepted. he has neither death nor rebirth."
6. "In fear one found the Fearless. Then he entered the house of Sahaj."
7. "To see Nature, to hear Gurbani, and to utter your true Name. Thus the treasure of honour was filled and we got Sahaj contemplation."
8. "O Yogi, consider the essence with Sahaj. In this way you will not be reborn in this world."
From: Guru Granth Sahib
YOGA
📷
Statue of Shiva doing Yogic meditation. The statue is in Bangalore, India
“Yoga is an old discipline from India. It is both spiritual and physical. Yoga uses breathing techniques, exercise and meditation. It helps to improve health and happiness.
Yoga is the Sanskrit word for union. (…)
Patanjali was a pioneer of classical yoga. He defined yoga as "the cessation of the modification of the mind" (stopping changing the mind).
Yoga was introduced by Indian Ascetics . Ascetic practices (tapas) are referenced in the Brāhmaṇas (900 to 500 BC), early commentaries on the Vedas. Several seals discovered at Indus Valley Civilization (~3300–1700 B.C.) sites in Pakistan depict figures in positions resembling a common yoga or meditation pose. The pose shows "a form of ritual discipline, suggesting a precursor of yoga", according to archaeologist Gregory Possehl. Scholars think there must be some type of connection between the Indus Valley seals and later yoga and meditation practices, though there is no conclusive evidence.
· Jonathan Mark Kenoyer describes one figure as "seated in yogic position".
· Karel Werner writes that "Archeological discoveries allow us therefore to speculate with some justification that a wide range of Yoga activities was already known to the people of pre-Aryan India".
Wikipedia
“Yoga is the Ancient Indian Science of Self-Realization (mokshadharma saastra). The tradition considers Hiranyagarbha as the originator of Yoga. Yoga is one of the six orthodox Indian Philosophical Schools (aastika darsanas). It is founded by Sage Patanjali [2nd century BC?]. The aim of yoga is to redeem man from the suffering and cycle of birth and death. It is a practical philosophy. The ancient sages, seers and philosophers adopted yoga as a way of life.
Origin of the word ‘Yoga’:
The word ‘yoga’ is derived from two Sanskrit roots. They are (1) yujir (2) yuj.
The Veda used the word ‘yoga’ with the meaning of ‘yoking’, ‘joining’, ‘coming together’ and ‘connection’.
योगे योगे तवस्तरमित्याह वाजे वाजे हवामहे | RV-१-२.२९.
The Upanisads, Epics, Puranas and Yoga Sutra used the word ‘yoga’ with a meaning of ‘controlling the body, senses, mind and intellect’.
Meaning of the word ‘Yoga’:
There are different meanings of the word ‘yoga’. For example: unity, conjunction, combination, mixture, contact, fitness, prosperity, an auspicious moment etc.. Of all, the meanings given by two Sanskrit dictionaries are important. They are (1) Amarakosa and (2) Medinikosa.
According to Amarakosa, yoga means-protection, method, meditation, harmony and technique.
योगः सन्नहनोपायध्यानसङ्गतियुक्तिषु | ३-४-२३.
According Medinikosa, the term ‘yoga’ also means-achieving the unachieved, technique to keep body young and steady, schemes and plots, medicine, miserliness etc.
योगो’पुर्वार्थसम्प्राप्तौ सङ्गतिध्यानयुक्तिषु |
वपुःस्थैर्यप्रयोगे च विष्कम्भादिषु भेषजे |
विश्रब्धघातके द्रव्योपायसन्नहनेष्वपि कार्पनेsपि च | –
मेदिनी कोश.
Thus the term ‘yoga’ has got its origin during Vedic period and used with both meanings of ‘End’ and ‘Means’ as well.
5 popular definitions of ‘Yoga’.
Yoga is the ancient science of Self-culture. Vedic people practiced yoga to lead a happy and peaceful life. Yoga trains the body, controls the senses, calms the mind and expands the Consciousness. The modern world uses yoga as a method for relaxation and stress management. In the yoga texts there are many definitions of yoga. But only a few are recognized as important and popular.
Definitions of Yoga:
1. Patanjala Yoga Sutra: Sage Patanjali defines yoga as “a method to stop thought waves”.
योगश्चित्तवृत्तिनिरोधः — I.२.
According to Patanjali, any technique that keeps the mind (chitta) away from disturbance (वृत्ति) can be called yoga. In other words, the state where the mind (chitta) ceases to exist (samadhi) is called yoga.
2. Katha Upanishad: Katha Upanishad defines yoga as a spiritual effort to keep the senses steady and detached from worldly affairs.
ताम् योगमिति मन्यन्ते स्थिरामिन्द्रियधारनाम् / II-६.११.
Attachment to the world is the cause of suffering and bondage. Attachment is possible only through the senses. Therefore, according to the Upanishad, , Yoga is a technical process to divert the senses towards inner Reality i.e., Brahman.
3. Bhagavat Gita: Bhagavat Gita gives another technical meaning of yoga. Purity of mind is called yoga. Only a balanced (samatvam) mind can unite with the Divine. Thus Bhagavat Gita offers two definitions of yoga.
तस्माद् योगाय युज्यस्व योगः कर्मसु कौशलम् || II.५०.
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || II.४८.
4. Yajnavalkya Samhita: Yajnavalkya defines yoga as “union of individual self and Supreme Self.”
संयोगो योग इत्युक्तो जीवात्मपरमात्मनोः | YYV-I.४४.
5. Linga Purana: According to Linga Purana, yoga is a method to stop the changes of the mind.
योगो निरोधवृत्तेस्तु चित्तस्य द्विजसत्तमाः | L P-I.८.७अ .”
From Raja Yogamandiram
Think you know what “yoga” means? Here is the full definition of the word, Yoga, as set forth in the Monier-Williams Sanskrit-English Dictionary, page 856:
· the act of yoking, joining, attaching harnessing, putting to (of horses)
· a yoke, team, vehicle, conveyance
· employment, use, application, performance
· equipping or arraying (of an army)
· fixing (of an arrow on the bow-string)
· putting on (of armor)
· a remedy, cure
· a means, expedient, device, way, manner, method
· a supernatural means, charm, incantation, magical art
· a trick, strategem, fraud, deceit
· undertaking, business, work
· acquisition, gain, profit, wealth, property
· occasion, opportunity
· any junction, union, combination, contact with
· to agree, consent, acquiesce in anything
· mixing of various materials, mixture
· partaking of, possessing
· connection, relation
· putting together, arrangement, disposition, regular succession
· fitting together, fitness, propriety, suitability
· exertion, endeavour, zeal, diligence, industry, care, attention, strenuously, assiduously; with all one’s powers, with overflowing zeal
· application or concentration of the thoughts, abstract contemplation, meditation, self-concentration, abstract meditation and mental abstraction practized as a system (as taught by Patañjali and called the Yoga philosophy; it is the second of the two Samkhya systems, its chief aim being to teach the means by which the human spirit may attain complete union with Isvara or the Supreme Spirit; in the practice of self-concentration it is closely connected with Buddhism)
· any simple act or rite conducive to Yoga or abstract meditation
· Yoga personified (as the son of Dharma and Kriya)
· a follower of the Yoga system
· the union of soul with matter
· the union of the individual soul with the universal soul
· devotion, pious seeking after God
· (with jainas) contact or mixing with the outer world
· (in astronomy) conjunction, lucky conjuncture, a constellation, asterism (these with the moon are called candra-yogah and are 13 in number; without the moon they're called kha-yogah or nabhasa-yogah)
· the leading or principal star of a lunar asterism
· of a variable division of time (during which the joint motion in longitude of the sun and moon amounts to 13 degrees 20 minutes; there are 27 such yogas beginning with viskambha and ending with vaidhrti)
· (in arithmetic) addition, sum, total
· (in grammar) the connection of words together, syntactical dependence of a word, construction
· a combined or concentrated grammatical rule or aphorism
· the connection of a word with its root, original or etymological meaning
· a violator of confidence, spy”
Source: The Monier-Williams Sanskrit-English Dictionary
This survey makes it clear how there can be so many forms of yoga, with so different applications. “Yoga” seems to be something that suits all tastes.
2. SAHAJA YOGA
It is believed that this quote from the Rig Veda announces Sahaja Yoga. At another position in the same Vedas is entered under Mandala 1, Soothak 5, and in the 7th Mantra thus: “Eeth eethei Vishnu reinn chakramei threihaa nathathei patham.”
Meaning: “The Prophet in the Kali Yuga will manifest three attributes. As an Avatar propounding Truth, as a Householder establishing family life and at the same time be a Raja Yogi”
Shri Mataji Nirmala Devi (21.03.1923 – 23.02.2011) was born in Chindwara, India as Sarootai Salve, but from Her birth on She was named ‘Nirmala’, because She was born without impurities. As a very young girl Shri Mataji stayed during summer months in the ashram of Gandhi. Gandhi sought Her spiritual advice on many occasions. He used to call Her “Nepali”, because of Her Nepalese appearance.
She was married to Chandrika Prasad Srivastava on the 7th of April 1947. She became the mother of two daughters: Kalpana and Sadana.
On the 5th of March 1970 Shri Mataji opened the Sahasrara of the Virata at the seaside in Nargol.
It was in the evening of the 4th of May 1970 that Shri Mataji Nirmala Devi decided to sit in meditation under a Saru (casuarinas) tree at this place of Nargol and in the early dawn of 5th of May 1970 She experienced the opening of the Sahasrara of the Universe.
She describes this extraordinary experience as follows:
“As soon as the Sahasrara was opened the whole atmosphere was filled with tremendous Chaitanya. And there was tremendous light in the sky. And the whole thing came on the Earth – as if a torrential rain or a waterfall – with such tremendous force, as if I was unaware and got stupefied. The happening was so tremendous and so unexpected that I was stunned and totally silent at the grandeur. I saw the Primordial Kundalini rising like a big furnace, and the furnace was very silent but a burning appearance it had, as if you heat up metal, and it had many colors. In the same way, the Kundalini showed up as a furnace, like a tunnel, as you see these plants you have here for coal burning that create electricity. And it stretched like a telescope and came out one after another, Shoo! Shoo! Shoo! Just like that. And the Deities came and sat on their seats, golden seats, and then they lifted the whole of the head like a big dome and opened it, and then this torrential rain complete drenched Me. I started seeing all that and got lost in the Joy. It was like an artist seeing his own creation, and I felt the joy of great fulfillment. After coming out of this beautiful experience I looked around and saw human beings so blind and I became absolutely silent, and desired that I should get the cups to fill the Nectar.”
Sahasrara Puja, Paris, France, 05.05,1982
📷
You can follow an attempt to represent Shri Mataji’s experience on YouTube:
https://www.youtube.com/watch?v=RpNYZAAQ0fM → Shri Mataji opens the Primordial Sahasrara: Ctrl + click
From that moment on She became Shri Mataji Nirmala Devi ánd Shri Adi Shakti.
“But today is the day, I declare that I am the One who has to save the humanity. I declare I am the One who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the Desire of God, who has incarnated on this Earth to give its meaning to itself, to this creation, to human beings, and I’m sure through My love and patience and My powers, I am going to achieve it. I was the One who was born again and again, but now in My complete form and complete powers, I have come on this Earth, not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the Joy, the Bliss, that your Father wants to bestow upon you.”
Guru Puja, Dollis Hill Ashram, London, UK, 02.12.1979
In all human beings is a strong yearning for balance, happiness, joy, good luck, peace, equanimity, serendipity, good health … but they seldom know/feel how to reach it and follow all kinds of devious ways. Some of them – a few individuals only – found a way to reach this ‘paradisiacal’ state by diving deep into themselves to discover their spiritual heritance. They were able to awaken the “Divine Spark” or “Spirit” and get ‘enlightened’ or ‘self-realized’. But in human history they were exceptions … up to the 5th of May 1970, because at that moment Shri Adi Shakti took up Her role as Shri Mataji Nirmala Devi and started to give self-realization ‘en masse’. Today there are millions of people that got their self-realization: (re)connection [yoga] to their highest Self (Spirit) and their Creator and dó live their daily life in a more spiritually balanced way.
This way is called Sahaja Yoga, as a method to reach Vishwa Nirmala Dharma: a worldwide pure religion that would incorporate all religious movements that have ever existed.
Sahaja Yoga doesn’t ask blind belief (as most religions do). Being “self-realized” means that one can feel the vibrations (the spiritual frequencies) on the hands, on top of the head (and eventually other parts of the body) as a gentle Cool Breeze. That Cool Breeze is the “wind” of the Holy ghost, that most religions recognize as a Divine manifestation. The only difference is that Sahaja Yoga doesn’t only “speak” or “write” about this phenomenon, but makes you feel/experience it on your body. The Spirit (the spiritual ‘essence’) makes itself felt on its physical ‘embodiment’.
The ultimate aim is that the yogis could reach a “critical mass” so that the Kali Yuga (the iron age of moral degradation) can be transformed in a new golden age, Satya Yuga, in which the dharma (righteousness and morality) would be fully re-established.
All this means that a Sahaja yogi should have very high, spiritual standards in life, as Shri Mataji indicates.
Shri Mataji Nirmala Devi: What is a Sahaja Yogi?, Morning of Seminar, Old Arlesford, UK, 17.05.1980
“We must know that Sahaja Yoga is a living process. It is the same type of a process by which a seed sprouts into a tree. It is a living process. So, it is God’s job. I mean He has to do it. It is not your job. To sprout the seed is His job.
But the problem comes in because, at this stage where human being is the seed, he has freedom, they have freedom. With that freedom they can spoil His manifestation, His working.
So, the first thing one has to remember: that we must have wisdom about it. The first point of wisdom is that it is God Almighty who is going to do this job. We are not doing it. You cannot sprout the seed; then how can you sprout your seed also? And in that wisdom we must learn one thing and know, within ourselves, that you are part and parcel of the whole process. Though you have your own freedom, freedom also is a part and parcel of the same process. You are not separated from God. You do not have any separated entity. You are part and parcel of that whole process. Alright? So, to think that you have to decide something about it is also wrong. You are in the same machinery, brought to this stage when you are given freedom for your further evolution.
So, at this stage, when you have your freedom, you must know that freedom wants to be given to you to understand the value of freedom. And in that freedom, you must understand what is glorious for you. Once you understand that, then you tell yourself that: “Now, see: I have to become something more. That’s why God has done this, only thing I have to do, is to completely coordinate, cooperate and surrender to His will, so that I become.” This is the first preparation we have to make. In that surrendering, you will do the greatest thing, because by that you do not interfere with His work.
Unless and until you surrender you cannot have the wisdom. So, first of all you understand this, through your little wisdom that you have, and then you’ll have the full wisdom. First of all, understand this with the little wisdom that you have, that, without surrendering you will be obstructing the ways of God. He knows what is good for you. He wants to give you the highest, which you cannot achieve yourself. He’s going to give you the highest. If you want to achieve it, you cannot achieve it. It is His doing. It is His daan (दान), as you call it, His gift to you. In that case you must know that [the] best way to achieve it is to allow His working to work out.
Now, when you think of surrendering, first of all the brain wave starts working. “What do I surrender?” You think by surrendering, say, your material wealth. That’s not what He wants. It’s all wealth He has given to you. What is He going to do [with that]? It’s [not] equal to even a dust particle of His feet. So, that one is not going to help.
Sometimes you may feel that: “I should give my intelligence,” or: that is what is asked. Nobody wants to have your idiots and stupid people! So, you don’t give up your intelligence.
Then some people think that: “I give up my heart.” Some people say it. We don’t want heartless people either.
Then some people will say that: “Mother, we’ll give up our relationships with others.” That also is not needed. Because your heart should be there where it is and the light has to come in your heart.
What can you give your heart to whom? When the One who has given you the heart, what’s the use of giving Him back the heart? Isn’t it? The One who has given you intelligence, what’s the use of giving Him [it back]?
Something that you have achieved yourself has to be given. What have you achieved, is your ego and your super-ego. What you have achieved is nothing but your ego. And this ego you have to give up, which is a difficult task.
Ego, if it comes out of money, material things, it is better you give up some material things, not to God but [to] somebody else. It’s better. If the material things are creating that ego. If your intelligence is creating ego, that you think you have a very high IQ, it’s better to bring it down a little. It is for you to judge. Watch yourself: what makes your ego bloated up?
If you could start looking at your ego you will be amazed that any useless thing can bloat it and can also deflate it. It can get hurt from nothing at all. It becomes so important.
Then the superego part of it also comes. That is what also you have to give up. And in superego you can have your conditionings, due to your gurus and wrong types of doings and wrong types of conditionings [that] you have had from childhood. Like for example, somebody is a catholic: for him, pope is everything. Or somebody is a Hindu: for him a particular temple is everything. All these are conditionings. Why they are conditionings [is] that, without finding out the truth about them, you have just accepted them as it is. This is the simple thing.
So, if you can find out the truth about all these things, you will give it up. You may, may not. There are many people who know the truth, still they do not give up. You see, human beings are complicated stuff. Even if they know the truth they will not give up. But supposing you try to find the truth about all these things: then you may give, may not give.
(…)
By God’s grace you are realized souls and you can find out in a second whether you are on the conditioning side or not. If your left is catching you are conditioned. If your right is catching you are on [an] ego trip. Alright. So, now you know [a] very simple method is to know that, through vibrations, you can find out [if] Mr Ego is there or superego is there, or you are wobbly.
This is the biggest thing we have got because this is my preparation.
My preparation is this, that first give you realization. First give you realization. Once you are realized then I won’t have to say much. If you are conditioned on the left side you will get pains, this, that. If you are conditioned [on] right-hand side you’ll have problems with health or something. So, you will come to Me and I will be able to tell you. This is My own preparation: is to make you alert and aware so that you have light to see things.
Now, your preparation should be to use this awareness all the time. Further I will go to say that: to use this knowledge within you all the time. That people forget. So the first [thing] we must know, is that this preparation has been done for us. We have got the vibrations. We have got the knowledge to verify and we must use this.
(…)
To understand ego you must see: What do you plan about your life? It’s very easy. What are your plans about future life? To understand your superego you must know what affects you very much, what makes you very unhappy. Or you can say,: what makes you more happy and what makes you more unhappy? Both things, happiness and unhappiness, are the shadows of these two trees. One is ego, another is superego. Just watch yourself. What makes you very happy? Good clothes? Good living? Or when your name appears in “Who’s who?” or all such nonsensical things which make you laugh, you see! All that. You just see that. What makes you unhappy? When [there is] some sort of a heartbreak and this and that. All this kind of a nonsense.
Both things are not yourself. They are just outside. So, what is inside, if you have to find out, first the outside must be taken away. If you have to taste the fruit you take out the outside, you peel it out. In the same way, this must be peeled out.”
How old is Sahaja Yoga?
“ Oh, it’s very ancient, thousands of years old. We had three kinds of movements in India, about our research. First one was that people wanted to master the matter. So, they used all kinds of mantras and all kinds of, you can call, worships, by which they could master the right side, the five elements. And that’s how they got it – science. But that’s very dry and they felt there was no peace and joy in that pursuit. So, they started another movement, to the left hand side, of emotional devotion to God. But in the center there was a very secret group, called as Naths, who tried the method of self-realization. But it was so accepted that one master will have only one disciple, till the twelfth century. In the twelfth century one saint, one of them, whose brother was his master – his name was Santa Gyaneshwara. He told him that : “We have to talk about this knowledge to the whole world and you must allow me to break this tradition.”
So, in his book that he wrote, a treatise of Gita, ‘Gyaneshwari’, about Gita, and another book, two books he wrote [in which] he talked about this knowledge. Specially in ‘Gyaneshwari’ in the sixth chapter. But the priests said that: “This is to be closed. We should not read the sixth chapter,” the priests, as usual, because they didn’t know what it was. The priests, as usual, they are all money-oriented, everywhere. So they wouldn’t allow this thing to be published or to be read. So, it was kept a secret till the sixth century before Christ.
Another great master came in and who also talked about it. All that was carried on by other people like Kabira, Nanaka, all these people wrote about him. But, you see, it was not explained, so nobody understood. They didn’t really understand. In this century I decided to find out a method by which we can give en masse realization. I had all this knowledge. I was born with it. But I didn’t want to talk about it because it would be another Bible and people would just read it, and read it and read it. So, [I] wanted to put it to a practical, pragmatic happening. And I discovered on the fifth May 1970 the method to do it. Since then thousands of them have got realization.
After realization, this subtle knowledge becomes very easy to understand and to master it. Like one enlightened candle can enlighten many other candles. That’s how it started spreading. It’s a living process of evolution. You cannot pay for it, you cannot put in effort, it just works automatically. It is spontaneous, that’s ‘Sahaj’. Sahaj means spontaneous. It cannot have any pretensions because it’s the truth. Because the truth is you are the Spirit, the truth is there, is this all-pervading Power.”
Press Conference, Bucharest, Romania, 17.10.1990.
Kabir: In the bliss of Sahaj
My mind has returned To its own primal state; I realized the Lord When I died while living. Says Kabir: I am merged In the bliss of Sahaj; I no longer know fear Nor inspire it in others.
📷
For self-realization by Shri Mataji go to:
Shri Mataji Self Realization (Kundalini Awakening) Mumbai ... - YouTube
https://www.youtube.com/watch?v=_hB9ZAz3lxE
or
Shri Mataji Nirmala Devi- Guided Self Realization - YouTube
https://www.youtube.com/watch?v=HTuQo2G4g9A
Sahaja yoga,
A UNIQUE DISCOVERY
“Sahaja” means ‘spontaneous’: you are born with it, it is your birthright. “Yoga” means ‘connection’. Connection with what/ with whom? Most forms of yoga have their origin in India. In essence they are meant to be spiritual, but from the 19th century on they have become more and more materially oriented. In many Western translations they have become more body-oriented than spirit oriented.
1. TERMINOLOGY
SAHAJA
“A Hindu spiritual and ascetic discipline, a part of which, including breath control, simple meditation, and the adoption of specific bodily postures, is widely practised for health and relaxation.
as modifier ‘yoga classes’
The yoga widely known in the West is based on hatha yoga, which forms one aspect of the ancient Hindu system of religious and ascetic observance and meditation, the highest form of which is raja yoga and the ultimate aim of which is spiritual purification and self-understanding leading to samadhi or union with the divine
Origin
Sanskrit, literally ‘union’.”
Oxford Dictionary
“The origins of the word Sahaja are buried in the mists of time. By the time Kabir began using the word in his Hindi songs/poems in the fifteenth century, Sahaja had been in use amongst the mystics of northern India for at least seven hundred years, and possibly longer.”
John Noyce: Origins of Sahaja pdf, Melbourne, 2012
The Sanskrit term literally means: 'born or produced together or at the same time as. Congenital, innate, hereditary, original, natural (...by birth, by nature, naturally...)'.
Etymologically, saḥ- means 'together with', and ja derives from the root jan, meaning 'to be born, produced, to occur, to happen'.
In the “Wisdom Library” we found:
Search found 19 books and stories containing a search-chapter. Total 33 pages in 19 books for query “Sahaja, Sahajā”. Showing most relevant pages first:
Bovenkant formulier
Onderkant formulier
1) Sri Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 2.5.45 < [Part 5 - Permanent Ecstatic Mood (sthāyī-bhāva)]
तस्माद् अनियताधाराः सप्त सामयिका इमे । सहजा अपि लीयन्ते बलिष्ठेन तिरस्कृताः ॥२.५.४५॥
tasmād aniyatādhārāḥ sapta sāmayikā ime | sahajā api līyante baliṣṭhena tiraskṛtāḥ ||2.5.45||
“Therefore, these seven emotional states manifest for a short time in a person, and are not fixed in any particular person. Even though these seven emotions manifest spontaneously, they disappear by being converted by contrary bhāvas arising from the primary rati.”
Verse 2.1.1 < [Part 1 - Ecstatic Excitants (vibhāva)]
प्रबलम् अनन्य-श्रयिणा निषेवितः सहज-रूपेण । अघ-दमनो मथुरायां सदा सनातन-तनुर् जयति ॥२.१.१॥
prabalam ananya-śrayiṇā niṣevitaḥ sahaja-rūpeṇa | agha-damano mathurāyāṃ sadā sanātana-tanur jayati ||2.1.1||
“May the eternal form of Kṛṣṇa, killer of Aghāsura, served strongly by His natural beauty, which is attractive even without ornaments, and which is non different from His very self, remain with all attractive features eternally in the district of Mathurā.”
2) Śrī Hari-bhakti-kalpa-latikā (by Sarasvati Thkura)
Text 38 < [Second Stabaka]
ahiṃā satyam asteyaṃ
śauca-śīla-dama-kṣamāḥ
śānti-santoṣa-dhṛtyādyā
yeṣāṃ ca sahajā guṇāḥ
Šahiṃsā—non-violence; satyam—truthfulness; asteyam—honesty; śauca—purity; śīla—good conduct; dama—selfcontrol; kṣamaḥ—forgiveness; śānti—peacefulness; santoṣa—satisfaction; dh ṛti—steadfastness; ādyāḥ—and many others; yeṣām—of whom; ca—and; sahajāḥ—innate; guṇāḥ—virtues.
3) Brihad Bhagavatamrita (by Śrīla Sanātana Gosvāmī)
Verse 1.6.58 < [Chapter 6 - Priyatama: The Most Beloved]
TEXT 1.6.58
śrī-baladeva uvāca vadhvaḥ sahaja-tatratya- dainya-vārtā-kathā-parān asmān vañcayato bhrātur idaṃ kapaṭa-pāṭavam
58. Śrī Baladeva said: Dear ladies, all this is nothing but My brother’s clever deception. We are intent upon speaking about the misery of the residents of Vraja— misery all too real—and He is simply cheating us.
Verse 1.2.75 < [Chapter 2 - Divya: In Heaven]
TEXT 1.2.75
adho loke tu daiteyā vaiṣṇava-droha-kāriṇaḥ sarpāś ca sahaja-krodha- duṣṭāḥ kāliya-bāndhavāḥ
75. In the lower planetary systems live the Daityas, who always attack Lord Viṣṇu’s devotees, and also living there are the serpent friends of Kāliya, who by nature are contaminated by anger.
4) The Mirror of Gesture (abhinaya-darpana) (by Ananda Coomaraswamy)
Chapter 9 - Six Movements of the Brows
Chapter 9 - Six Movements of the Brows
Sahaja, Patita, Utkṣipta, Catura, Recita,
Sahaja: the natural brow in a smooth face. It expresses the natural state.
Patita: the brows being at rest, are made to frown. Usage: distaste, astonishment, jealousy.
Utkṣipta: either one or both of the brows is raised. Usage: woman’s anger, telling the truth, feelings of love (sṛṅgāra-bhāva), dalliance (līlā).
Catura: the brows meeting and faintly quivering. It is used in touching one another’s face, heart’s bliss, and excitement.
Recita: one brow is contracted with charm and sweetness. Usage: listening to a secret, saying “Sādhu”, looking at any place.
Kuñcita: one or both brows arched. Usage: rapture at being reminded of an absent lover (moṭṭayita), feigned anger (kuṭṭa-mita), pleasure at seeing the beloved (vilāsa), hysterics (kila-kiñcita).
5) The Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
Mandukya Karika, verse 4.9 < [Chapter IV - Alatashanti Prakarana (Quenching the firebrand)]
सांसिद्धिकी स्वाभाविकी सहजा अकृता च या । प्रकृतिः सेति विज्ञेया स्वभावं न जहाति या ॥ ९ ॥
sāṃsiddhikī svābhāvikī sahajā akṛtā ca yā | prakṛtiḥ seti vijñeyā svabhāvaṃ na jahāti yā || 9 ||
9. By prakṛti or the inherent nature of a thing is understood that which, when acquired, becomes completely part and parcel of the thing, that which is its very characteristic quality, that which is part of it from its very birth, that which does not depend upon anything extraneous for its origin and that which never ceases to be itself.
6) Sushruta Samhita, volume 2: Nidanasthana (by Sushruta)
Chapter II - Diagnosis of haemorrhoids
Hemorrhoids may be divided into six classes viz:—
Vataja (due to the action of the deranged Vayu),Pittaja (due to the action of deranged Pitta),Kaphaja (due to the action of deranged Kapha),Raktaja (due to the action of the vitiated blood),Sannipataja (due to the concerted action of the deranged Vayu, Pitta and Kapha)and Sahaja (congenital).
राज-योगः समाधिश्छ उन्मनी छ मनोन्मनी | अमरत्वं लयस्तत्त्वं शून्याशून्यं परं पदम || ३ || अमनस्कं तथाद्वैतं निरालम्बं निरञ्जनम | जीवन्मुक्तिश्छ सहजा तुर्या छेत्येक-वाछकाः || ४ ||
rāja-yoghaḥ samādhiścha unmanī cha manonmanī | amaratvaṃ layastattvaṃ śūnyāśūnyaṃ paraṃ padam || 3 || amanaskaṃ tathādvaitaṃ nirālambaṃ nirañjanam | jīvanmuktiścha sahajā turyā chetyeka-vāchakāḥ || 4 ||
8) A History of Indian Philosophy Volume 5 (by Surendranath Dasgupta)
Part 3 - Śiva-jñāna-bodha < [Chapter XXXIV - Literature of Southern Śaivism]
The malas consist of dharma and adharma, and may be due to karma or māyā ; they also constitute the bondage or the pāśas. This Āgama refers to Mṛgendrāgama, the doctrines of which it follows in describing the nature of pāśa, mala, etc. The pāśa is really the tirodhānaśakti of Śiva.
The pāśas are threefold:
sahaja, those malas with which we are associated from beginningless time and which stay on until liberation;āgantuka, meaning all our senses and sense-objects; andsūṃsargika, that is those which are produced by the intercourse of sahaja and the āgantuka mala.
9) Preceptors of Advaita (by T. M. P. Mahadevan)
4. Q. What is the distinction between the savikalpa and nirvikalpa stages in samādhi? And, what is sahaja-samādhi ?
A. Savikalpa and nirvikalpa are stages in the path of concentration and meditation. In what is known as savikalpa-samādhi, the mind is steady without any distraction, contemplating its object wholly absorbed therein. In nirvikalpa samādhi, which is the goal of yoga, the mind ceases to function, and vanishes once for all, leaving the self to shine forth alone. In Advaita too the path of meditation is recognized; but here the object of meditation is the distintionless Brahman. What is called sahaja-samādhi is realized through the path of inquiry. It is the natural state of Self-realization, and one of utter unconcern for the fleeting phenomena.
10) Sushruta Samhita, volume 4: Cikitsasthana (by Sushruta)
Chapter XI - The diseases of the urinary tracts
(Prameha)
This disease may be ascribed to two causes, such as the congenital (Sahaja) and that attributable to the use of injudicious diet. The first type (Sahaja) is due to a defect in the seeds of one’s parents and the second is originated from the use of unwholesome food. The symptoms, which mark the first of these two types, are emaciation and a dryness (of the body), diminished capacity of eating, too much thirst and restlessness; while the symptoms, which usually attend the latter type of the disease, are obesity, voracity, gloss of the body, increased soporific tendency and inclination for lounging in bed or on cushions. A case of emaciation, etc., (viz., the first kind of Prameha) should be remedied with nutritious food and drink, etc., whereas Apatarpana, etc., (fasting, physical exercise, depletory measures etc.), should be adopted in cases of obesity viz., the second kind of (Prameha).
11) A History of Indian Philosophy Volume 4 (by Surendranath Dasgupta)
Part 3 - Svataḥ-prāmāṇya (self-validity of knowledge) < [Chapter XXVII - A General Review of the Philosophy of Madhva]
Thus, though there may be doubts and illusions, yet it is impossible that the sākṣī, experiencing knowledge, should not at the same time observe its validity also, in all its normal operations when there are no defects; otherwise there would be no certainty anywhere. So the disturbing influence, wherever that may be, affects the natural power (sahaja śakti) of the sākṣī, and the doubts and illusory perceptions are created in that case by the manas. But, wherever there are no distracting influences at work, the sākṣī comprehends knowledge and also its validity.
Part 1 - Ontology < [Chapter XXVII - A General Review of the Philosophy of Madhva]
Power (śakti), as a separate category, exists in four forms:
as mysterious—acintya-śakti—as in God,causal power (kāraṇa-śakti or sahaja-śakti), which naturally exists in things and by virtue of which they can produce all sorts of changes,a power brought about by a new operation in a thing called the ādheya-śakti, as in an idol through the ritual operations of the installation ceremony (pratiṣṭhā), andthe significant power of words (pada-śakti).
(by Bharata-muni)
Chapter XXIV - Harmonious Representation (sāmānyābhinaya)
Feminine graces in a drama
4-5. Dramatic experts know the young women’s Graces (alaṃkāra, lit. ornament) to be the support of Sentiments in a drama, and these consist of changes in respect of their faces and other limbs. Of these, firstly the change of limbs (aṅgaja) is of three kinds next the natural (sahaja) change of ten kinds, and involuntary (a-yatnaja) change, of seven kinds.
13) Sushruta Samhita, Volume 6: Uttara-tantra (by Sushruta)
Chapter LIV - Symptoms and Treatment of Worms (Krimi-roga) < [Canto III - Kaya-chikitsa-tantra (internal medicine)]
Now we shall discourse on the chapter which deals with the (symptoms and) medical treatment of worms (Krimi-Roga-Pratishedha).
Charaka speaks of another kind viz. Malaja (produced from the external filth of the body), over and above that kind of worms which are present in every organism from the very birth (Sahaja).
14) List of Mahabharata people and places (by Laxman Burdak)
Saha (saha, सह) (N) (I.52.5), (I.57),
Saha (saha, सह) (Dhritarashtra's son) (I.108.2), (1.117), (I.177.1), (1.188),
Sahaja (sahaja, सहज) (V.72.16),
15) Bhagavan Baba on Namasmarana (by Sathya Sai Baba, the false so called incarnation of Shri Sai Nath of Shirdi)
You forget your nature in the complex tangle of artificiality; you miss the "sahaja" when you are caught in the net of the "asahaja". The "sahaja" is Prema, Santhi, Sathya, Ananda.
16) Abhidharmakośa (by Vasubandhu)
tridhā naśaikṣā'śaikṣāṇāṃ aheyānāṃ dvidhā matā|
avyākṛtāptiḥ sahajā abhijñānairmāṇikādṛte||38||
Threefold prāpti of the dharmas which are neither Śaikṣa nor Aśaikṣa. There is twofold prāpti of the dharmas that should not be abandoned. The prāpti of a neutral dharma is simultaneous to it. With the exception of the two supernormal faculties and apparition.
17) Śrī Kṛṣṇa-karṇāmṛtam (by Śrīla Bilvamaṅgala Ṭhākura)
Text 52
kara-kamala-dala-kalita-lalitara-vaṃśī
kala-ninada-galad-amṛta-ghana-sarasi deve |
sahaja-rasa-bhara-bharita-dara-hasita-vīthī-
satata-vahad-adhara-maṇi-madhurimaṇi līye ||52||
(śaśi-kalā variant)
I am lost in thoughts of my Lord, who is a deep lake of nectar trickling forth as the very melodious warbling of His flute, which He holds with His lotus-petal-like fingers. I am absorbed in thoughts of the sweetness of His ruby-red lips, which bear a constant series of tender laughs filled with an abundance of His innate loving mellows.
18) The Markandeya Purana (by Frederick Eden Pargiter)
Canto LVIII - The description of the Earth
“I’ll tell you the story of Markandeya. You see, his father had no children and the father and mother were unhappy. So they prayed to Shiva and they said that: “We want to have a son.” Shiva said: “I’ll give you the son, but I will have to take him back after eight years. So he’ll only exist till he is about eight years of age.” So, they gave that boon to him, plus this kind of a curse. The parents were very upset that: “Our child will die after eight years of age.” Very upset. But they found the child very bright, brilliant, and also shining and very religious.
One day he asked his father: “Why do you always so worry? I mean, after all, I am your son.” So, they said that: “It is said so, eight years or sixteen years, something like that, now I will be losing you very soon. Who can surpass Shiva? So, I cannot think we can really ask anyone to neutralize the curse upon us. If you are not born to us we would not have been so attached to you. Now you are born to us, we are so much attached to you.”
He was a very wise person. He said: “No, I know someone. I know Adi Shakti.” And he went to this place where you got to see this Saptashringi. There he prayed to Her. Nobody had prayed to Adi Shakti. They would pray to Jagadamba. They would pray to all others. To Adi Shakti, who is the God, he prayed to Her… She came there, appeared from the Mother Earth. She just came out and he prayed to Her. He prayed to Her and then the whole place became so vibrated that Shiva could not touch him.
Then he wrote all this Markandeya things. I mean, he was the first who wrote about Adi Shakti. All these things that you read about Shankaracharya, he took it from Markandeya. He was the first who wrote about Kundalini, the first about realization. He was the first who did all that …
So that’s the great part of Markandeya. He took his birth later on as Buddha. Then he took his birth as Adi Shankaracharya. It’s the same personality. But he was actually the son of Rama, to begin with. He was Luv and he went to Russia and that is why they are called as “Slavs” … Another son was Kush, who went to China. That is why they are called as “Kushan”. Then they incarnated again and again, also as Hassan and Hussain, as Mahavira and Buddha, as Adi Shankaracharya and Gyaneshwara, like that.”
Shri Mataji, Vienna, Austria, 1988
From: “wisdomlib - the greatest source of ancient and modern knowledge”. info@wisdomlib.org
By Guru Nanaka (1469 – 1539)
1. We come by Sahaj and left by Hukam; Nanak, there is eternal obedience (to God).
2. "By hearing the Name, one attains Sahaj contemplation."
3. "By hearing Guru's word, one attains Sahaj contemplation."
4. "Those who apprehended Him, they recognized the Sahaj. When I pondered over this, my mind was appeased."
5. "One who met the Lord in Sahaj, was accepted. he has neither death nor rebirth."
6. "In fear one found the Fearless. Then he entered the house of Sahaj."
7. "To see Nature, to hear Gurbani, and to utter your true Name. Thus the treasure of honour was filled and we got Sahaj contemplation."
8. "O Yogi, consider the essence with Sahaj. In this way you will not be reborn in this world."
From: Guru Granth Sahib
YOGA
📷
Statue of Shiva doing Yogic meditation. The statue is in Bangalore, India
“Yoga is an old discipline from India. It is both spiritual and physical. Yoga uses breathing techniques, exercise and meditation. It helps to improve health and happiness.
Yoga is the Sanskrit word for union. (…)
Patanjali was a pioneer of classical yoga. He defined yoga as "the cessation of the modification of the mind" (stopping changing the mind).
Yoga was introduced by Indian Ascetics . Ascetic practices (tapas) are referenced in the Brāhmaṇas (900 to 500 BC), early commentaries on the Vedas. Several seals discovered at Indus Valley Civilization (~3300–1700 B.C.) sites in Pakistan depict figures in positions resembling a common yoga or meditation pose. The pose shows "a form of ritual discipline, suggesting a precursor of yoga", according to archaeologist Gregory Possehl. Scholars think there must be some type of connection between the Indus Valley seals and later yoga and meditation practices, though there is no conclusive evidence.
· Jonathan Mark Kenoyer describes one figure as "seated in yogic position".
· Karel Werner writes that "Archeological discoveries allow us therefore to speculate with some justification that a wide range of Yoga activities was already known to the people of pre-Aryan India".
Wikipedia
“Yoga is the Ancient Indian Science of Self-Realization (mokshadharma saastra). The tradition considers Hiranyagarbha as the originator of Yoga. Yoga is one of the six orthodox Indian Philosophical Schools (aastika darsanas). It is founded by Sage Patanjali [2nd century BC?]. The aim of yoga is to redeem man from the suffering and cycle of birth and death. It is a practical philosophy. The ancient sages, seers and philosophers adopted yoga as a way of life.
Origin of the word ‘Yoga’:
The word ‘yoga’ is derived from two Sanskrit roots. They are (1) yujir (2) yuj.
The Veda used the word ‘yoga’ with the meaning of ‘yoking’, ‘joining’, ‘coming together’ and ‘connection’.
योगे योगे तवस्तरमित्याह वाजे वाजे हवामहे | RV-१-२.२९.
The Upanisads, Epics, Puranas and Yoga Sutra used the word ‘yoga’ with a meaning of ‘controlling the body, senses, mind and intellect’.
Meaning of the word ‘Yoga’:
There are different meanings of the word ‘yoga’. For example: unity, conjunction, combination, mixture, contact, fitness, prosperity, an auspicious moment etc.. Of all, the meanings given by two Sanskrit dictionaries are important. They are (1) Amarakosa and (2) Medinikosa.
According to Amarakosa, yoga means-protection, method, meditation, harmony and technique.
योगः सन्नहनोपायध्यानसङ्गतियुक्तिषु | ३-४-२३.
According Medinikosa, the term ‘yoga’ also means-achieving the unachieved, technique to keep body young and steady, schemes and plots, medicine, miserliness etc.
योगो’पुर्वार्थसम्प्राप्तौ सङ्गतिध्यानयुक्तिषु |
वपुःस्थैर्यप्रयोगे च विष्कम्भादिषु भेषजे |
विश्रब्धघातके द्रव्योपायसन्नहनेष्वपि कार्पनेsपि च | –
मेदिनी कोश.
Thus the term ‘yoga’ has got its origin during Vedic period and used with both meanings of ‘End’ and ‘Means’ as well.
5 popular definitions of ‘Yoga’.
Yoga is the ancient science of Self-culture. Vedic people practiced yoga to lead a happy and peaceful life. Yoga trains the body, controls the senses, calms the mind and expands the Consciousness. The modern world uses yoga as a method for relaxation and stress management. In the yoga texts there are many definitions of yoga. But only a few are recognized as important and popular.
Definitions of Yoga:
1. Patanjala Yoga Sutra: Sage Patanjali defines yoga as “a method to stop thought waves”.
योगश्चित्तवृत्तिनिरोधः — I.२.
According to Patanjali, any technique that keeps the mind (chitta) away from disturbance (वृत्ति) can be called yoga. In other words, the state where the mind (chitta) ceases to exist (samadhi) is called yoga.
2. Katha Upanishad: Katha Upanishad defines yoga as a spiritual effort to keep the senses steady and detached from worldly affairs.
ताम् योगमिति मन्यन्ते स्थिरामिन्द्रियधारनाम् / II-६.११.
Attachment to the world is the cause of suffering and bondage. Attachment is possible only through the senses. Therefore, according to the Upanishad, , Yoga is a technical process to divert the senses towards inner Reality i.e., Brahman.
3. Bhagavat Gita: Bhagavat Gita gives another technical meaning of yoga. Purity of mind is called yoga. Only a balanced (samatvam) mind can unite with the Divine. Thus Bhagavat Gita offers two definitions of yoga.
तस्माद् योगाय युज्यस्व योगः कर्मसु कौशलम् || II.५०.
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || II.४८.
4. Yajnavalkya Samhita: Yajnavalkya defines yoga as “union of individual self and Supreme Self.”
संयोगो योग इत्युक्तो जीवात्मपरमात्मनोः | YYV-I.४४.
5. Linga Purana: According to Linga Purana, yoga is a method to stop the changes of the mind.
योगो निरोधवृत्तेस्तु चित्तस्य द्विजसत्तमाः | L P-I.८.७अ .”
From Raja Yogamandiram
Think you know what “yoga” means? Here is the full definition of the word, Yoga, as set forth in the Monier-Williams Sanskrit-English Dictionary, page 856:
· the act of yoking, joining, attaching harnessing, putting to (of horses)
· a yoke, team, vehicle, conveyance
· employment, use, application, performance
· equipping or arraying (of an army)
· fixing (of an arrow on the bow-string)
· putting on (of armor)
· a remedy, cure
· a means, expedient, device, way, manner, method
· a supernatural means, charm, incantation, magical art
· a trick, strategem, fraud, deceit
· undertaking, business, work
· acquisition, gain, profit, wealth, property
· occasion, opportunity
· any junction, union, combination, contact with
· to agree, consent, acquiesce in anything
· mixing of various materials, mixture
· partaking of, possessing
· connection, relation
· putting together, arrangement, disposition, regular succession
· fitting together, fitness, propriety, suitability
· exertion, endeavour, zeal, diligence, industry, care, attention, strenuously, assiduously; with all one’s powers, with overflowing zeal
· application or concentration of the thoughts, abstract contemplation, meditation, self-concentration, abstract meditation and mental abstraction practized as a system (as taught by Patañjali and called the Yoga philosophy; it is the second of the two Samkhya systems, its chief aim being to teach the means by which the human spirit may attain complete union with Isvara or the Supreme Spirit; in the practice of self-concentration it is closely connected with Buddhism)
· any simple act or rite conducive to Yoga or abstract meditation
· Yoga personified (as the son of Dharma and Kriya)
· a follower of the Yoga system
· the union of soul with matter
· the union of the individual soul with the universal soul
· devotion, pious seeking after God
· (with jainas) contact or mixing with the outer world
· (in astronomy) conjunction, lucky conjuncture, a constellation, asterism (these with the moon are called candra-yogah and are 13 in number; without the moon they're called kha-yogah or nabhasa-yogah)
· the leading or principal star of a lunar asterism
· of a variable division of time (during which the joint motion in longitude of the sun and moon amounts to 13 degrees 20 minutes; there are 27 such yogas beginning with viskambha and ending with vaidhrti)
· (in arithmetic) addition, sum, total
· (in grammar) the connection of words together, syntactical dependence of a word, construction
· a combined or concentrated grammatical rule or aphorism
· the connection of a word with its root, original or etymological meaning
· a violator of confidence, spy”
Source: The Monier-Williams Sanskrit-English Dictionary
This survey makes it clear how there can be so many forms of yoga, with so different applications. “Yoga” seems to be something that suits all tastes.
2. SAHAJA YOGA
It is believed that this quote from the Rig Veda announces Sahaja Yoga. At another position in the same Vedas is entered under Mandala 1, Soothak 5, and in the 7th Mantra thus: “Eeth eethei Vishnu reinn chakramei threihaa nathathei patham.”
Meaning: “The Prophet in the Kali Yuga will manifest three attributes. As an Avatar propounding Truth, as a Householder establishing family life and at the same time be a Raja Yogi”
Shri Mataji Nirmala Devi (21.03.1923 – 23.02.2011) was born in Chindwara, India as Sarootai Salve, but from Her birth on She was named ‘Nirmala’, because She was born without impurities. As a very young girl Shri Mataji stayed during summer months in the ashram of Gandhi. Gandhi sought Her spiritual advice on many occasions. He used to call Her “Nepali”, because of Her Nepalese appearance.
She was married to Chandrika Prasad Srivastava on the 7th of April 1947. She became the mother of two daughters: Kalpana and Sadana.
On the 5th of March 1970 Shri Mataji opened the Sahasrara of the Virata at the seaside in Nargol.
It was in the evening of the 4th of May 1970 that Shri Mataji Nirmala Devi decided to sit in meditation under a Saru (casuarinas) tree at this place of Nargol and in the early dawn of 5th of May 1970 She experienced the opening of the Sahasrara of the Universe.
She describes this extraordinary experience as follows:
“As soon as the Sahasrara was opened the whole atmosphere was filled with tremendous Chaitanya. And there was tremendous light in the sky. And the whole thing came on the Earth – as if a torrential rain or a waterfall – with such tremendous force, as if I was unaware and got stupefied. The happening was so tremendous and so unexpected that I was stunned and totally silent at the grandeur. I saw the Primordial Kundalini rising like a big furnace, and the furnace was very silent but a burning appearance it had, as if you heat up metal, and it had many colors. In the same way, the Kundalini showed up as a furnace, like a tunnel, as you see these plants you have here for coal burning that create electricity. And it stretched like a telescope and came out one after another, Shoo! Shoo! Shoo! Just like that. And the Deities came and sat on their seats, golden seats, and then they lifted the whole of the head like a big dome and opened it, and then this torrential rain complete drenched Me. I started seeing all that and got lost in the Joy. It was like an artist seeing his own creation, and I felt the joy of great fulfillment. After coming out of this beautiful experience I looked around and saw human beings so blind and I became absolutely silent, and desired that I should get the cups to fill the Nectar.”
Sahasrara Puja, Paris, France, 05.05,1982
📷
You can follow an attempt to represent Shri Mataji’s experience on YouTube:
https://www.youtube.com/watch?v=RpNYZAAQ0fM → Shri Mataji opens the Primordial Sahasrara: Ctrl + click
From that moment on She became Shri Mataji Nirmala Devi ánd Shri Adi Shakti.
“But today is the day, I declare that I am the One who has to save the humanity. I declare I am the One who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the Desire of God, who has incarnated on this Earth to give its meaning to itself, to this creation, to human beings, and I’m sure through My love and patience and My powers, I am going to achieve it. I was the One who was born again and again, but now in My complete form and complete powers, I have come on this Earth, not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the Joy, the Bliss, that your Father wants to bestow upon you.”
Guru Puja, Dollis Hill Ashram, London, UK, 02.12.1979
In all human beings is a strong yearning for balance, happiness, joy, good luck, peace, equanimity, serendipity, good health … but they seldom know/feel how to reach it and follow all kinds of devious ways. Some of them – a few individuals only – found a way to reach this ‘paradisiacal’ state by diving deep into themselves to discover their spiritual heritance. They were able to awaken the “Divine Spark” or “Spirit” and get ‘enlightened’ or ‘self-realized’. But in human history they were exceptions … up to the 5th of May 1970, because at that moment Shri Adi Shakti took up Her role as Shri Mataji Nirmala Devi and started to give self-realization ‘en masse’. Today there are millions of people that got their self-realization: (re)connection [yoga] to their highest Self (Spirit) and their Creator and dó live their daily life in a more spiritually balanced way.
This way is called Sahaja Yoga, as a method to reach Vishwa Nirmala Dharma: a worldwide pure religion that would incorporate all religious movements that have ever existed.
Sahaja Yoga doesn’t ask blind belief (as most religions do). Being “self-realized” means that one can feel the vibrations (the spiritual frequencies) on the hands, on top of the head (and eventually other parts of the body) as a gentle Cool Breeze. That Cool Breeze is the “wind” of the Holy ghost, that most religions recognize as a Divine manifestation. The only difference is that Sahaja Yoga doesn’t only “speak” or “write” about this phenomenon, but makes you feel/experience it on your body. The Spirit (the spiritual ‘essence’) makes itself felt on its physical ‘embodiment’.
The ultimate aim is that the yogis could reach a “critical mass” so that the Kali Yuga (the iron age of moral degradation) can be transformed in a new golden age, Satya Yuga, in which the dharma (righteousness and morality) would be fully re-established.
All this means that a Sahaja yogi should have very high, spiritual standards in life, as Shri Mataji indicates.
Shri Mataji Nirmala Devi: What is a Sahaja Yogi?, Morning of Seminar, Old Arlesford, UK, 17.05.1980
“We must know that Sahaja Yoga is a living process. It is the same type of a process by which a seed sprouts into a tree. It is a living process. So, it is God’s job. I mean He has to do it. It is not your job. To sprout the seed is His job.
But the problem comes in because, at this stage where human being is the seed, he has freedom, they have freedom. With that freedom they can spoil His manifestation, His working.
So, the first thing one has to remember: that we must have wisdom about it. The first point of wisdom is that it is God Almighty who is going to do this job. We are not doing it. You cannot sprout the seed; then how can you sprout your seed also? And in that wisdom we must learn one thing and know, within ourselves, that you are part and parcel of the whole process. Though you have your own freedom, freedom also is a part and parcel of the same process. You are not separated from God. You do not have any separated entity. You are part and parcel of that whole process. Alright? So, to think that you have to decide something about it is also wrong. You are in the same machinery, brought to this stage when you are given freedom for your further evolution.
So, at this stage, when you have your freedom, you must know that freedom wants to be given to you to understand the value of freedom. And in that freedom, you must understand what is glorious for you. Once you understand that, then you tell yourself that: “Now, see: I have to become something more. That’s why God has done this, only thing I have to do, is to completely coordinate, cooperate and surrender to His will, so that I become.” This is the first preparation we have to make. In that surrendering, you will do the greatest thing, because by that you do not interfere with His work.
Unless and until you surrender you cannot have the wisdom. So, first of all you understand this, through your little wisdom that you have, and then you’ll have the full wisdom. First of all, understand this with the little wisdom that you have, that, without surrendering you will be obstructing the ways of God. He knows what is good for you. He wants to give you the highest, which you cannot achieve yourself. He’s going to give you the highest. If you want to achieve it, you cannot achieve it. It is His doing. It is His daan (दान), as you call it, His gift to you. In that case you must know that [the] best way to achieve it is to allow His working to work out.
Now, when you think of surrendering, first of all the brain wave starts working. “What do I surrender?” You think by surrendering, say, your material wealth. That’s not what He wants. It’s all wealth He has given to you. What is He going to do [with that]? It’s [not] equal to even a dust particle of His feet. So, that one is not going to help.
Sometimes you may feel that: “I should give my intelligence,” or: that is what is asked. Nobody wants to have your idiots and stupid people! So, you don’t give up your intelligence.
Then some people think that: “I give up my heart.” Some people say it. We don’t want heartless people either.
Then some people will say that: “Mother, we’ll give up our relationships with others.” That also is not needed. Because your heart should be there where it is and the light has to come in your heart.
What can you give your heart to whom? When the One who has given you the heart, what’s the use of giving Him back the heart? Isn’t it? The One who has given you intelligence, what’s the use of giving Him [it back]?
Something that you have achieved yourself has to be given. What have you achieved, is your ego and your super-ego. What you have achieved is nothing but your ego. And this ego you have to give up, which is a difficult task.
Ego, if it comes out of money, material things, it is better you give up some material things, not to God but [to] somebody else. It’s better. If the material things are creating that ego. If your intelligence is creating ego, that you think you have a very high IQ, it’s better to bring it down a little. It is for you to judge. Watch yourself: what makes your ego bloated up?
If you could start looking at your ego you will be amazed that any useless thing can bloat it and can also deflate it. It can get hurt from nothing at all. It becomes so important.
Then the superego part of it also comes. That is what also you have to give up. And in superego you can have your conditionings, due to your gurus and wrong types of doings and wrong types of conditionings [that] you have had from childhood. Like for example, somebody is a catholic: for him, pope is everything. Or somebody is a Hindu: for him a particular temple is everything. All these are conditionings. Why they are conditionings [is] that, without finding out the truth about them, you have just accepted them as it is. This is the simple thing.
So, if you can find out the truth about all these things, you will give it up. You may, may not. There are many people who know the truth, still they do not give up. You see, human beings are complicated stuff. Even if they know the truth they will not give up. But supposing you try to find the truth about all these things: then you may give, may not give.
(…)
By God’s grace you are realized souls and you can find out in a second whether you are on the conditioning side or not. If your left is catching you are conditioned. If your right is catching you are on [an] ego trip. Alright. So, now you know [a] very simple method is to know that, through vibrations, you can find out [if] Mr Ego is there or superego is there, or you are wobbly.
This is the biggest thing we have got because this is my preparation.
My preparation is this, that first give you realization. First give you realization. Once you are realized then I won’t have to say much. If you are conditioned on the left side you will get pains, this, that. If you are conditioned [on] right-hand side you’ll have problems with health or something. So, you will come to Me and I will be able to tell you. This is My own preparation: is to make you alert and aware so that you have light to see things.
Now, your preparation should be to use this awareness all the time. Further I will go to say that: to use this knowledge within you all the time. That people forget. So the first [thing] we must know, is that this preparation has been done for us. We have got the vibrations. We have got the knowledge to verify and we must use this.
(…)
To understand ego you must see: What do you plan about your life? It’s very easy. What are your plans about future life? To understand your superego you must know what affects you very much, what makes you very unhappy. Or you can say,: what makes you more happy and what makes you more unhappy? Both things, happiness and unhappiness, are the shadows of these two trees. One is ego, another is superego. Just watch yourself. What makes you very happy? Good clothes? Good living? Or when your name appears in “Who’s who?” or all such nonsensical things which make you laugh, you see! All that. You just see that. What makes you unhappy? When [there is] some sort of a heartbreak and this and that. All this kind of a nonsense.
Both things are not yourself. They are just outside. So, what is inside, if you have to find out, first the outside must be taken away. If you have to taste the fruit you take out the outside, you peel it out. In the same way, this must be peeled out.”
How old is Sahaja Yoga?
“ Oh, it’s very ancient, thousands of years old. We had three kinds of movements in India, about our research. First one was that people wanted to master the matter. So, they used all kinds of mantras and all kinds of, you can call, worships, by which they could master the right side, the five elements. And that’s how they got it – science. But that’s very dry and they felt there was no peace and joy in that pursuit. So, they started another movement, to the left hand side, of emotional devotion to God. But in the center there was a very secret group, called as Naths, who tried the method of self-realization. But it was so accepted that one master will have only one disciple, till the twelfth century. In the twelfth century one saint, one of them, whose brother was his master – his name was Santa Gyaneshwara. He told him that : “We have to talk about this knowledge to the whole world and you must allow me to break this tradition.”
So, in his book that he wrote, a treatise of Gita, ‘Gyaneshwari’, about Gita, and another book, two books he wrote [in which] he talked about this knowledge. Specially in ‘Gyaneshwari’ in the sixth chapter. But the priests said that: “This is to be closed. We should not read the sixth chapter,” the priests, as usual, because they didn’t know what it was. The priests, as usual, they are all money-oriented, everywhere. So they wouldn’t allow this thing to be published or to be read. So, it was kept a secret till the sixth century before Christ.
Another great master came in and who also talked about it. All that was carried on by other people like Kabira, Nanaka, all these people wrote about him. But, you see, it was not explained, so nobody understood. They didn’t really understand. In this century I decided to find out a method by which we can give en masse realization. I had all this knowledge. I was born with it. But I didn’t want to talk about it because it would be another Bible and people would just read it, and read it and read it. So, [I] wanted to put it to a practical, pragmatic happening. And I discovered on the fifth May 1970 the method to do it. Since then thousands of them have got realization.
After realization, this subtle knowledge becomes very easy to understand and to master it. Like one enlightened candle can enlighten many other candles. That’s how it started spreading. It’s a living process of evolution. You cannot pay for it, you cannot put in effort, it just works automatically. It is spontaneous, that’s ‘Sahaj’. Sahaj means spontaneous. It cannot have any pretensions because it’s the truth. Because the truth is you are the Spirit, the truth is there, is this all-pervading Power.”
Press Conference, Bucharest, Romania, 17.10.1990.
Kabir: In the bliss of Sahaj
My mind has returned To its own primal state; I realized the Lord When I died while living. Says Kabir: I am merged In the bliss of Sahaj; I no longer know fear Nor inspire it in others.
📷
For self-realization by Shri Mataji go to:
Shri Mataji Self Realization (Kundalini Awakening) Mumbai ... - YouTube
https://www.youtube.com/watch?v=_hB9ZAz3lxE
or
OK, I just wanted to try tgh epossibilities.