Akshi Upanishad – Seven Steps to Samadhi

Akshi Upanishad is one of the minor Upanishads in Hinduism, which lists seven major steps to Samadhi. A detailed commentary on this Upanishad was given by Osho, which has been published as ‘Vedanta – Seven Steps to Samadhi’.

The following is the translation of the second part of the Upanishad, the major part, which deals with all the seven steps leading a seeker towards liberation, as it appears on the book by Osho:


Image source:



Step 1-Yog

The sun god said:
I shall now explain to you this most rare knowledge, upon the attainment of
which you will become free while yet dwelling in this body. See in all beings
the Brahman, who is one, unborn, still, imperishable, infinite, immutable
and conscious; so seeing live in peace and bliss. Do not see anything except
the self and the supreme. This state is known as yoga.
Rooted thus in yoga, carry out your deeds.

The mind of one who is thus rooted in yoga gradually withdraws
from all desires, and the seeker feels blissful while engaging himself
each day in meritorious acts. He has no interest whatsoever
in the contrary efforts of the ignorant.
He never betrays the secrets of one to another;
And he occupies himself solely with lofty deeds.
He performs only such gentle acts as do not disturb others. He fears sin and
does not crave any self-indulgence. He utters loving and affectionate words.
He lives in the company of saints and studies the scriptures. With complete
unity of mind, speech and action he follows them. Seeking to cross
the ocean that is the world,
he cultivates the above-mentioned ideas. And he is called a beginner,
one performing his preliminaries. This is called the first stage.

Step 2- Vichar bhoomika

Now follow the traits of seekers of the second stage,
Called the stage of thought.
He lives in the care of learned men who explain best what
listening, remembering, right conduct, contemplation –

dharana – and meditation are. Having acquired knowledge of such
scriptures as are worth listening to, he efficiently discriminates
between what is duty and what is not, and he knows well the division
between a word and the thing it symbolizes.
His mind does not suffer from an excess of conceit, pride, greed and
attachment, although externally they are apparent to some extent.
He gives up his external impurities as a snake casts off its slough.
Such a seeker acquires the actual
knowledge of all these things with the grace of the scriptures,
the guru, and the sages.

Step 3 Asansarga

After this the seeker enters the third stage of yoga
which is known as nonattachment. He fixes his mind unwaveringly
on the meaning of scriptural words.
He lives in the monasteries, ashrams, of saints well established
in austerities. He occupies himself with the discussion of the
scriptures and sleeps on a rocky bed. Thus it is that he lives his life.
Because he has attained peace of mind, the man of good conduct
spends his time in the enjoyment of pleasures that come naturally to
him from his excursions into the forest.
He remains detached however, from the objects of desires.
Through the ritual of meritorious deeds and the cultivation of right
scriptures, he attains that clarity of vision which sees reality.
On completing this stage,
the seeker experiences a glimpse of enlightenment

There are two kinds of nonattachment:
The ordinary and the sublime.
That attitude of nonattachment to the objects of desire in which the
Seeker knows that he is neither the doer nor the enjoyer,
Neither the restrained not the restrainer, is called ordinary
Nonattachment. He knows that whatever faces him in this life
Is the result of the deeds of his past life.
Whether in pleasure or in pain, he can do nothing.
Indulgence is but a disease and affluence of all kinds a storehouse of
Adversity. Every union leads inevitably to separation.
The ignorant suffer the maladies of mental anxiety.
All material things are perishable, because time is constantly
Devouring them. Through the understanding of scriptural precepts,
One’s faith in material things is unrooted
And one’s mind freed of them.
This is called ordinary nonattachment.

When thoughts like: “I am not the doer, my past deeds are the doers,
Or God himself is the doer,” cease to worry the seeker,
A state of silence, equilibrium and peace is attained.
This is called sublime nonattachment.

Step 4 Swapna

The first stage, to which contentment and bliss
Impart sweetness, springs from the innermost recesses of the seeker’s
Heart, as if nectar has issued forth from the heart of the earth.
At the inception of this stage the innermost recess
Becomes a field for the coming of the other stages.
Afterwards the seeker attains the second and third stages.
Of the three, the third is the highest, because on its attainment all
The modifications of will come to an end.
One who practices the three stages finds his ignorance dead,
And on entering the fourth stage
He sees everything, everywhere, equally.
At that moment he is so strongly embedded in the experience of
Nonduality – advaita – that the experience itself disappears.
Thus, on attaining the fourth stage
The seeker finds the world as illusory as a dream.
So while the first three stages are called waking ones,
The fourth is dreaming.

Step 5 Sushuptipad

On the attainment of the fifth state, the mind of the seeker ceases,
like clouds in an autumn sky, and only truth remains.
In this stage, worldly desires do not arise at all.
During this state all thoughts of division in the seeker are stilled
and he remains rooted in nonduality.
On the disappearance of the feeling of division, the fifth stage,
known as the sushuptapad – sleeping –
draws the enlightened seeker into its nature.
He is perpetually introverted and looks tired and sleepy,
even though externally he continues his everyday activities.

Step 6 Bhavshunya or JivanMukta stage

On the accompaniment of this stage, the desire-free seeker enters
the sixth one. Both truth and untruth, both egoism and egolessness
and all sorts of mentations cease to exist in this state,
and rooted in pure nonduality, the seeker is free from fear.
As the entanglements of his heart dissolve, so all his doubts drop.
This is the moment when he is completely emptied of all thought.
Without attaining nirvana, he is in a nirvana-like state
and becomes free while yet dwelling in the body.
This state is like that of the motionless flame of a lamp.
and then comes the seventh stage.

Step 7 Videhmukta

In this seventh stage, the stage of videhamukti,
liberation while living in the body is achieved. This stage is totally silent
and cannot be communicated in words.
It is the end of all stages, where all the processes of yoga come to their
conclusion. In this stage, all activities – worldly, bodily and scriptural –
cease. The whole universe in the form of the world – viswa,
intelligence – prajna, and radiance – tejas, is just aum.
There is no division here between speech and the speaker.
If however any such division remains, the state has not been attained.
The first sound ‘a’ of aum, stands for the world,
the second ‘u’ for radiance and the third ‘m’ for intelligence.

Before entering samadhi, the seeker should contemplate on aum most
strenuously, and subsequently he should surrender everything, from gross to
subtle to the conscious self. Taking the conscious self as his own self,
he should consolidate this feeling: I am eternal, pure, enlightened, free,
existential, incomparable, the most blissful Vasudeva and Pranava himself.

Since the whole visible world comprising a beginning, a middle and an end,
is sorrow-stricken, he must renounce everything
and merge into the supreme. He should feel that he is blissful,
taintless, without ignorance, without appearance,
inexpressible in words, and that he is Brahman,
the essence of knowledge.

Do Enlightened/Self Realized People Get Angry?

People have so many different ideas about how an enlightened person must behave. Some have an image of an ascetic begging in the streets; Some may think that enlightened person should always behave like a Buddha, warm and kind. People have different opinions, ideas and measuring scales and they think that they can recognize an enlightened person using these ideas that they have in mind.

Before I jump into the discussion about enlightened people getting angry, let me give you an excerpt from one of the talks from Sadhguru Jaggi Vasudev regarding what I said:

“When you sit in front of a living Guru, you have many problems, judgments, likes and dislikes, because invariably you end up looking at his personality. People have left their Gurus for all kinds of frivolous things. This happened with J. Krishnamurti, a realized being and very wonderful man. There was a certain lady who was very close to him and deeply involved with his work. She was always around him and traveled to many places with him. Once when he was in Amsterdam, Holland, he went into a shop to buy a tie for himself. He was so meticulous about choosing a tie, because he was very conscious about everything and also what he wore. He could throw the tie away if he wanted to, but when he wears it, he wants it to be in a certain way. So he went into the shop and spent nearly four hours picking out one tie. He pulled out every tie in the shop, looked at it, put it on, and then said, “No.” It took him four hours to select just one tie. This woman watched and watched and watched, and as minutes passed, in her mind his enlightenment receded. She thought a man who could be so concerned about what kind of tie he wears couldn’t be enlightened, and she left him. Many such stupid things are done because of your judgments.”

– From http://www.dhyanalinga.org/difference_qa.htm

The above example from J.Krishnamurti’s life has also been said by Osho. In this post, I have also included the talk where Osho quotes this incident. Osho says that the lady then came to him to take sannyas but Osho refused to give her sannyas because of this.

Now, let us move on to the question “Do Enlightened/Self Realized People Get Angry?”

The answer is “Yes”..

Sadhguru Jaggi Vasudev has talked about Sadhguru Sri Brahma who he was in his previous lifetime. He was not nice to people at all.

“Sadhguru Sri Brahma was not a nice guy. He never called anyone by name – he only said, “Eh!” “Eh” was the one name for everyone. People were terrified of him, just because of the way he was. But at the same time, they loved him immensely. That is the beauty of contradictions.”

“People saw him as godlike, but they were terrified of him, because he seemed to be always angry. He was not angry with anyone – he was simply ferociously intense. Sadhguru Sri Brahma was like fire – simply on.”

From http://isha.sadhguru.org/blog/yoga-meditation/history-of-yoga/sadhguru-sri-brahma-seventh-hill/

Another example would be none other than J.Krishnamurti. Here is the excerpt from ‘The Book of Wisdom’, a collection of talks given by Osho between 11/02/79 to 10/03/79. As I said, Osho also talks about the same incident, Krishnamurti buying a tie in a mall:

“Seeker:  You have said that Krishnamurti can get angry. How is that possible, as in enlightenment there is no one there to be angry?

Osho:   Henk Faassen, in enlightenment there is nobody there to get angry, and there is nobody there not to get angry either. So whatsoever happens, happens. Krishnamurti does not get angry the way you get angry. Everything with an enlightened person happens on a totally different plane. His anger comes out of his compassion. Your anger comes out of hate, aggression, cruelty. He becomes angry — sometimes he starts pulling his hair out, he hits his own forehead — but out of compassion.
Just think, for fifty years or more he has been teaching a certain kind of truth to the world, and nobody understands him. The same people gather each year to listen to him — the same people.

Once he was talking in Bombay… somebody reported this to me, and the person who reported it to me is an old lady, older than Krishnamurti. She saw Krishnamurti when he was a child, she has seen him and listened to him for fifty years. And because she is a little deaf, very old, she sits in the front on a chair. And for fifty years Krishnamurti has been saying that there are no methods for meditation, that meditation is not needed at all. Just be in the present and live your life, that’s enough meditation, no other technique is needed….

For one and a half hours he poured his heart out, and at the end the lady stood up and asked, “How to meditate?” Now, what do you suppose he should do? He hit his head.

This is not your anger. This is so unbelievable! He is tired of this lady, but this lady is not tired of him. She comes to every talk to listen to him, and asks the same stupid questions.

When I say Krishnamurti can get angry, I don’t mean, Henk, that he can get angry like you get angry. His anger is out of compassion. This situation is unbelievable! He wants to help this lady and he feels so helpless. He tries this way and that. His message is very simple, singular, one-dimensional. For fifty years he has been saying only a single word. In essence his whole teaching can be printed on one side of a postcard. He has been saying it in as many possible ways as one can invent, but it is the same citadel that he attacks from the north, from the south, from the west, from the east. And still people go on listening to him and go on asking the same old foolish questions.

He certainly gets angry. And when a man like Krishnamurti gets angry, he is pure anger. Many in India have felt very disappointed with Krishnamurti because he gets angry. They have a certain concept that a buddha should not get angry. They go with a prejudice. And when they see that Krishnamurti can get angry, they are disillusioned, “So this man is not a buddha, he has not become enlightened yet.”

I say to you that he is one of the most enlightened persons who has ever walked on this earth. Still he can get angry, but his anger comes out of compassion; it is condensed compassion. He cares about you, so much so that he becomes angry. This is a totally different quality of anger.

And when he becomes angry he is real anger. Your anger is partial, lukewarm. Your anger is like a dog who is not certain how to behave with a stranger. He may be a friend of the master, so he wags his tail; he may be an enemy, so he barks. He does both together. On one hand he goes on barking, on the other hand he goes on wagging his tail. He is playing the diplomat, so whatsoever the case turns out to be, he can always feel right. If the master comes and he sees that the master is friendly, the barking will stop and his whole energy will go into the tail. If the master is angry with the intruder, then the tail will stop completely, and his whole energy will go into barking.

Your anger is also like that. You are weighing up how far to go, how much will pay; don’t go beyond the limit, don’t provoke the other person too much.
But when a man like Krishnamurti becomes angry he is pure anger. And pure anger has a beauty because it has totality. He is just anger. He is like a small child, redfaced, just anger all over, ready to destroy the whole world.

That’s what happened to Jesus. When he went into the great temple and saw the moneychangers and their tables inside the temple, he was in a rage. He became angry — the same anger that comes out of compassion and love. Singlehanded, he drove all the moneychangers out of the temple and overturned their boards. He must have been really very angry, because driving all the moneychangers out of the temple singlehanded is not an easy thing.

And reports say — I don’t know how far they are right, but reports say that he was not a very strong man. Reports say that he was not even a very tall man; you will be surprised, he was only four feet six inches. And not only that — on top of it he was a hunchback. I don’t know how far those reports are true, because I don’t want to go to court! But it is there in the books, ancient books, very ancient books.

So how did this hunchback, four feet six inches high, drive out all the moneychangers singlehanded? He must have been pure rage!
Indians are angry about that. They cannot trust that Jesus is enlightened — just because of this incident.

People have their prejudices, their ideas. Rather than seeing into reality, rather than looking into an enlightened man, they come ready with so many concepts, and unless he fits them he is not enlightened. And let me tell you, no enlightened person is going to fit with your unenlightened prejudices; it is impossible.

It happened, a lady came to me. She had been a follower of Krishnamurti for many years, then a small thing disturbed the whole thing and the whole applecart was upturned. The thing was so small that I was surprised. There was a camp in Holland where Krishnamurti holds a camp every year, and the woman had gone there from India. Nearabout two thousand people had gathered from all over the world to listen to him. The next morning the lectures were going to start, and the woman had gone shopping. And she was surprised, Krishnamurti was also shopping. An enlightened person shopping? Can you believe it? Buddha in a supermarket? And not only that — he was purchasing a necktie. Enlightened people need neckties? And not only that — the whole counter was full of neckties and he was throwing them this way and that, and he was not satisfied with any.

The woman watched, looked at the whole scene, and fell from the sky. She thought, “I have come from India for this ordinary man who is purchasing neckties. And even then, of thousands of neckties of all colors and all kinds of material, nothing is satisfying to him. Is this detachment? Is this awareness?”
She turned away. She didn’t attend the camp, she came back immediately. And the first thing she did was to come running to me, and she said, “You are right.”
I said, “What do you mean?”
She said, “You are right that it was useless wasting my time with Krishnamurti. Now I want to become a sannyasin of yours.”
I said, “Please excuse me, I cannot accept you. If you cannot accept Krishnamurti, how can I accept you? Get lost! … Because here you will see far more disappointing things. What are you going to do with my Mercedes Benz? So before it happens, why bother? What are you going to do with my air-conditioned room? Before it happens, it is better that you go and find some Muktananda, etcetera. You have not been able to understand Krishnamurti, you will not be able to understand me.”

People like Krishnamurti live on a totally different plane. Their anger is not your anger. And who knows that he was not just playing with those ties for this stupid old woman? Masters are known to devise things like that. He got rid of this stupid old woman very easily.”

– From “The Book of Wisdom” by Osho

To conclude, it is not possible to find if somebody is enlightened based on their outward behavior. Some of their behavior may come from their genetics, as they still live with the same body after enlightenment.

The Presence of a Master or Guru

When you are on a spiritual journey, you are very lucky when you find an authentic Guru who can guide you. If the Guru is not realized himself, it is like a blind man guiding blind men, which has been used as an example by many masters. But if you do happen to find a real Guru, then his presence helps you more than what he actually says by words. His very presence acts as a catalyst.

In our Indian tradition, we have been so fortunate to have many realized beings like Ramana Maharishi, J.Krishnamurti, Ramakrishna, Osho and thousands of realized beings who lived many centuries before, like Buddha, Shankara and Mahavira. We are also very lucky to have Sadhguru Jaggi Vasudev, a realized mystic and yogi who is alive with us today. With his tremendous work , wisdom and vision, he has also consecrated Dhyanalinga, which has the same power of a Guru’s presence.

What is so special about being in the presence of a Guru or Dhyanalinga? Here are some excerpts from Osho and Sadhguru:


Deva Anuragini, it is very natural. Being in the presence of a master, silence happens on its own accord. Just as in the deep Himalayas, where the snow is eternal and the silence almost ancient… just sitting there under a tree, you start feeling, falling in tune with the immensity that surrounds you.

To be in the presence of the master is even more deep-going. Because what is the meaning of being in the presence of the master? It is being with someone you love, someone you trust; someone with whom you are ready to go into the unknown. Being in this climate, you forget your trivial matters; and forgetting comes easy, not by your effort.

The master is silent and silence is contagious.

His heart slowly slowly brings you also into a synchronicity. You start beating with his heart, in the same rhythm.

This is a beautiful experience in itself, but it is only a lesson on the path; it simply gives you a glimpse. Silence has to come to you in your aloneness, then it is your own. Otherwise, silence in the Himalayas belongs to the Himalayas; you are simply overwhelmed. And the silence in the presence of the master belongs to the master; you are simply touched. That’s why, as soon as you are left alone to yourself, your old mind is back; it has just been waiting by the side. It comes with a vengeance.

You have to understand one thing: that the presence of the master simply gives you an indication that you are capable of silence, that mind is not your master. That it is not an impossibility; that you can have a little taste of it. Whilst being alone, remember it: that the mind is just a servant mechanism.

Watch it; it is very ancient, and your silence is very new. Your silence is almost like a roseflower and your chattering mind is like a rock, very ancient, very old. It can crush the roseflower at any moment unless you are aware, unless you learn one lesson — that mind may go on, yakkety-yak, chattering, but you should not become part of it.

Certainly you are not the mind, just as you are not the body. You are within the body, within the mind, but your center is separate from the cyclone. It has a totally different quality to it. Silence, stillness is just natural to it; it is its flowering

             – The Invitation, Chapter 6 by Osho


There are only two possibilities when the disciple is not with the master.

One is that he goes back to the zero where he had been before he met the master.

The second is, seeing that if without the master things that were happening in his presence are not happening, it simply means that his presence has not become an intrinsic part of your being.

The master need not be outside you.

In fact, he is always inside you, and if you can remember it – ”The master is inside me”…. And the master is not asking much, just a small place, a small bedroom with an attached bathroom.

Once you start feeling yourself as carrying the master within yourself, everything that was happening in the presence of the master not only continues but grows a thousandfold. Because it was the master outside, there was a distance. Now there is no more distance; even the distance has disappeared. You are not alone.

It is only a question of how much you love, of how deep is your devotion, of how great is your disciplehood.

   –  The Osho Upanishad, Chapter 27

Last night you spoke of satsang and the importance of the disciple’s proximity to the guru. Does this mean physical proximity? Is the disciple who lives at a great physical distance from the guru at a loss?

Yes and no! Yes, a physical closeness is necessary in the beginning because you cannot understand anything else right now, as you are. You can understand the body; you can understand the language of the physical. You exist at the physical, so yes, a physical closeness is necessary – in the beginning.

And I say no also because as you grow, as you start learning a different language which is of the non-physical, then physical closeness is not necessary. Then you can go anywhere. Then space doesn’t make any difference. You remain in contact. Not only space, but time also doesn’t make any difference. A Master may be dead, you remain in contact. He may have dropped his physical body, you remain in contact. If a trust happens, then time and space both are transcended.

Trust is the miracle. You can be in closeness with Mohammed or Jesus or Buddha right now if trust is there. But it is difficult! It is difficult because you don’t know how. You cannot trust a living person, how can you trust a dead? If trust happens, then you are close to Buddha right now. And for persons who have faith, Buddha is alive. No Master ever dies for those who can trust. He goes on helping; he is always there. But for you, even Buddha is there physically, standing behind you or in front of you, just sitting by your side, you are not close to him. There may be vast space between you. Love, trust, faith, they destroy space, time, both.

In the beginning, because you cannot understand any other language, you can understand only the language of the physical, physical closeness is necessary – but only in the beginning. A moment will come when the Master himself will send you away. He will force you to go away because that too becomes necessary – you may start clinging to the physical language.

Gurdjieff almost always, all his life, will send his disciples away. He will create such a miserable situation for them, then they will have to leave. It will be impossible to live with him. After a certain point, he will help them to go away. He will force really them to go away, because you should not become too much dependent on the physical. The other, the higher language, must develop. You must start feeling close to him wherever you are, because body has to be transcended. Not yours only, the Master’s body has also to be transcended.

But in the beginning it is a great help. Once the seeds are sown, once they have taken root, then you are strong enough. Then you can go away, and then you can feel. Just going away, the contact is lost – then the contact is not much importance. Trust will grow, further you go away. Trust will grow more, because wherever you are on the earth you will feel the Master’s presence continuously. The trust will grow. He will be helping you now through hidden hands, invisible hands. He will be working upon you through your dreams, and you will feel constantly, like a shadow, he is following you.

But that is a very developed language. Don’t try it from the very beginning because then you can deceive. So I will say, move step by step. Wherever trust happens, then close your eyes and follow blindly. Really, the moment trust happens you have closed your eyes. Then what is the use of thinking, arguing? Trust has happened and trust will not listen to anything now.

Then follow and remain close unless the Master himself sends you away. And when he sends you away then don’t cling. Then follow. Follow his instruction and go away, because he knows better. And what is helpful he knows.

Sometimes, just near the Master, it may become difficult for you to grow – just like under a big tree a new seed will have many difficulties to grow. Under a big tree, a new tree will become crippled. Even trees take care to throw their seed far away so that the seeds can sprout. Trees use many tricks to send the seed away; otherwise they will die, they fall down just under the big tree. There is so much shadow. No sun reaches there, no sun rays reach.

So a Master knows better. If he feels that you should go away, then don’t resist. Then simply follow and go away. This going away will be coming nearer to him. If you can follow, if you can silently follow without any resistance, this going away will be a coming nearer. You will attain a new closeness.

–  Osho, Yoga: The Alpha and the Omega, Vol 1, Ch 2, Q 5

Sadhguru Jaggi Vasudev talks about the presence of a master:

Questioner: To grow spiritually, is it necessary to be in the physical presence of a Guru?

Being in the physical presence of somebody is needed because your perception is still so dependent on what you hear and see. Unless you see with your eyes that there is somebody sitting there, your perception does not open up.

Many people are actually not mature enough to be in the physical presence of a Guru because if you are in the Guru’s physical presence, your judgments about him will not stop.

You will watch the way he eats, the way he drinks, the way he speaks, the way he mixes with people, what he does, what he does not do. From this, you will helplessly form opinions. The more opinions you create within yourself, the less receptive you become. This is one reason why a lot of Gurus always kept themselves out of reach of their disciples. Once in a way they appeared but the rest of the time, they were only available to two or three people around.

They did not do this because they had an allergy for people or because they thought they were too big to mix with people. It is just that, this was their device. They knew, if people ate, slept and walked around with them normally, people would miss their whole aspect and would just get entangled with the Guru’s personality.

So being in the Guru’s physical presence can be a blessing but can also be a big barrier because then, you will helplessly make your opinions about him and miss the whole dimension of who he is.

Sadhguru on Osho – The Two Diamonds to Discover your Inner Self!

When I first saw Sadhguru at the marina beach satsang (I think it was in 2003), I was in a great joy  to have seen a living enlightened master. I wanted to know more about him and Isha and I eventually fell in love with the whole thing. Everybody has seen many similarities between the two great gurus, especially in the clarity of speech and the way of putting things that are beyond the physical realm in beautiful words.

Osho always insisted on being with a living enlightened master, but he left his body in 1990.  Even though he said he would still exist outside the physical realm, understanding or feeling the presence of a master who is no longer in his body is not really possible for everyone.  Sadhguru not only fulfilled my desire to be in the presence of a living enlightened master but has also consecrated Dhyanalinga with all the seven chakras which graces the meditators with the same power that is radiated in the presence of a living enlightened master.  Sadhguru says that to be near Dhyanalinga and to be near an enlightened master is the same thing. To know more about Dhyanalinga, visit www.dhyanalinga.org/

I was always wondering if Sadhguru ever talked about Osho and finally came to know he has, in response to the question raised by a seeker, the same question that I had in my mind. Here is what he said:

“When a person is influenced by somebody and is in deep appreciation of someone he can see the same qualities in other people who he appreciates in a similar way. Many people come up to me and tell me I speak like Vivekananda, some say I speak like Krishnamurti, others think I speak like Rajneesh. I neither speak nor dress nor live like Rajneesh or anyone else. It’s the people’s love that makes them see things that way and that is fine. Its not that I have not spoken about Rajneesh-I have. It’s just that his approach was different than what we have taken so it is not necessary for me to speak about Rajneesh. I don’t speak of JK also because his approach is very different as well.

With all due respect to Rajneesh and all the phenomenal work he has done in his own way, some of the things they did was in reaction to the social situation in the world then. The society was at a certain stage at that time and he wanted to provoke people to change in a certain way. It is not my way because I don’t think it would produce the kind of result I want. You know my mission is to plant undercover yogis-there is a need to plant people who are at the peak of inner well being to work in society and change the society from within rather than provoking and creating a reaction.”


Also, for people who are skeptical about Osho due to the controversies around him, I would like to include some excerpts from various talks by Osho that matches what Sadhguru has said on the similar topics. If you have listened to Sadhguru’s discourses, you will immediately recognize it. Sadhguru is a proof that Osho was right. In fact, even though there are a few differences in the approach and the vision that both have had, I often feel that Sadhguru is the extension of Osho’s work. Let us move on to the excerpts:

Osho about memories of previous lives

In this life, what we suffer today is forgotten the next day and what we suffer the next day is forgotten the day after. But the memories of your previous lives will break upon you in their entirety, not in fragments. Will you be able to bear it? You gain the capacity to bear the memories of past lives only. when you are able to bear the worst conditions of life. Whatsoever happens, nothing should make a difference to you. When no memory of this life can be a cause of anxiety to you, only then can you be led into the memories of past lives. Otherwise those memories may become great traumas for you, and the door to such traumas cannot be opened unless you have the capacity and worthiness to face them.

  • Dimensions Beyond the Known   CHAPTER 2

I told you earlier that after awaking from sleep your dream is remembered for about one hour. Similarly, after taking a new birth, for about six months, up to the age of six months, almost everything is remembered. Afterwards it slowly becomes lost. Those who are very imaginative or very sensitive may remember a little longer, but those who have made efforts and who have experimented with being aware during the previous life can remember for a long time.

  • Dimensions Beyond the Known   CHAPTER 3

About miracles


Many things are possible. Nothing is a miracle, nothing. Even materialization is not a miracle: it is a science. Materialization is possible. So are many other things. Something can be brought here by an unknown route. You are not aware of the route, but something suddenly appears here. That is not materialization.

  • The Great Challenge  CHAPTER 9

About Temples

Temples used to function as receptive instruments. Though godliness is everywhere and human beings are also present everywhere, only in some specific circumstances within us do we become attuned to that godliness. So temples served as centers of receptivity to enable us to feel the divine existence, godliness, spiritual elevation. The whole arrangement in temples was motivated with this end in view. Different types of people thought up various arrangements, but that is not of much consequence. It makes no difference if various manufacturers produce radios incorporating their own specialities, with different shapes and forms, as long as the ultimate purpose is the same.

  • Hidden Mysteries Chapter 1

On breathing and about Crucifixion of Jesus

Yoga divides man into two parts: the sun part and the moon part. The sun is symbolic of inner positivity and the moon is symbolic of inner negativity. Sun does not mean the outer sun nor does moon mean the outer moon. These words are used for the inner universe. There is even one breath that is known as the sun breath and another breath that is known as the moon breath. Every forty to sixty minutes, your breath changes from one nostril to the other. If you need more heat in the body, or if you suddenly grow angry, your sun breath starts functioning. Yoga says that if you use your moon breath when you are angry, then you cannot be angry at all, because the moon breath creates a deep coolness inside. The negative is cool, silent, still. The positive is hot, vibrant with energy, active. The sun is the active part in you and the moon is the inactive part in you. When one first becomes acquainted with the sun, the light is burning hot, like a flame. If you analyze the inner life of Buddha or of Jesus with this distinction in mind, many things which are ordinarily hidden will become apparent. For example, whenever an enlightened one like Buddha is born, his early life will be very revolutionary. The moment one enters the inner dimension, the first experience is of a fiery flame. But the older Buddha grows, the more an inner coolness is felt. The more perfect the moon stage becomes, the more the revolutionary fervor is lost. That is why Buddha’s words are not revolutionary. Jesus did not have this opportunity. He was crucified while he was still a revolutionary and he died, as far as Christianity is concerned, at the age of thirty-three. If you compare Buddha’s sayings with those of Jesus there is a clearcut difference. Jesus’ sayings look like those of a young man – hot. Buddha’s early sayings were also like this, but he was not crucified for them; he lived to be eighty. The reason he was not crucified is that India has always known that this happens. Whenever a person moves within, whenever a buddha enters into himself, his first expression is fiery, revolutionary, rebellious. He bursts open and explodes into fire. But then that phase disappears and ultimately there is only the moon: silent, without any fire, with only light. That is why India has never killed anyone; that is why India has never behaved the way the Greeks behaved with Socrates or the Jews with Jesus

  • The Great Challenge  CHAPTER 9

About sound and Sanskrit language

Western languages emphasize the linguistic rather than the phonetic, whereas the vedic view gives more importance not so much to the meaning of the written or spoken word as to the special sound it should produce, and the composition of that sound. Hence the Sanskrit language is phonetic, not linguistic; the emphasis is more on the sound than on the word. And so, for thousands of years it was felt that these valuable scriptures should not be written down, because it was natural that no sooner would it be written down than the emphasis on sound would be lost. The insistence was that the knowledge be passed on by word of mouth, rather than in writing, because in writing words down – they would be mere words, and the subtle sensations associated with the sound would be lost and so become meaningless. If we write down the word Rama, those who are reading it will say the word in many different ways. Someone will put more emphasis on ”r” and someone else, more emphasis on ”a,” and still somebody else will put more emphasis on ”m.” It will depend on the individual reader. So as soon as a word is written down, the effect of sound is destroyed. Now, to understand the effect of the sound of those words, a whole decoding exercise to pronounce the words correctly will have to be done. So for thousands of years there was a strong insistence on not writing down any scripture, because the ancient seers did not want the phonetic arrangement lost. The scripture had to be passed on to others directly by word of mouth, so scriptures were known as shrutis, meaning that which is learnt by listening. What was passed down in the form of written books was never accepted as scripture. It was all scientifically based on the arrangement of sound. At some places the sound had to be soft, and at others it had to be loud. It was very difficult to write these words in script form. The day the scriptures were reduced to writing, the essential, inherent, original, inner arrangement of sound was lost. It was no longer necessary to understand only through listening. You can read a scripture – it is available in the market. Now there is no relationship or relevance to sound. It is important to note that the emphasis of the scriptures was never on the meaning. The emphasis on meaning became relevant later, when we reduced those scriptures to writing. If some thing written down has no meaning it will look insane, so meaning has necessarily to be given to the written word. There are still some parts of vedic lore where no meaning could be deciphered – and these are the real parts, because they are totally phonetic. They do not convey any meaning.

  • Hidden Mysteries Chapter 1

Repentance and Metanoia – A Bible question…

We have heard and read the following Bible verse over and over again:

Matthew 3:2

And saying, Repent ye: for the kingdom of heaven is at hand.


This gave the concept of repentance to Christianity. We are going to look into it and see what this verse really means. What did Jesus, the son of God who came to earth more than r 2000 years ago really mean when he said that? Let us start our analysis…

First of all, we all know that Jesus didn’t speak in English, and Bible was not written originally in English. Jesus spoke in Aramaic, Old Testament in Bible was written in Hebrew and the New Testament was written in Koine-Greek. And I would say, the translation of Bible to English has killed the real meaning of most of the well known Bible verses.

The original Greek word used in New Testament for what we call as repentance is ‘Metanoia’..

What does Metanoia really mean?

Let us dive right into that and also look into various analysis available on the internet. I have given the links to the sources.

Metanoia means afterthought, from meta meaning “after” or “beyond” and nous meaning “mind”. In Classical Greek metanoia meant changing one’s mind about someone or something

(Source: https://bible.org/seriespage/3-new-testament-repentance-lexical-considerations)

Metonoia has nothing to do with the sins you have committed…

Tracing the root meanings is very helpful towards, but not determinative of, final meaning. Still, a word’s origin is not arbitrary, but informative. Thus we can not ignore the formation of metanoia which gives us the basic definition a change of mind.

(Source: http://www.gracelife.org/resources/gracenotes/pdf/gracenotes22.pdf)

A change of mind is very vague. What did Jesus really mean by change of mind? Let us look into various other things into consideration.

In the book ‘Theosophia: Hidden Dimensions of Christianity’ written by Arthur Versluis, he goes into detail about Metonoia and brings the actual meaning of the Bible verse into light. He explains that as fallen beings we tend to search things outside and our yearning always remains outward bound… But the word ‘Metonoia’ really suggests ‘turning inward’…

So, the bible verse Matthew 3:2 really means

“Turn inward! The kingdom of heaven is near”

Kingdom of heaven and kingdom of God means the same thing….

This can be further proved by referencing another Bible quote here, which is one of my all time favorites. But before that, let me ask you this question:

Where is the kingdom of heaven?

The question is answered in Bible very clearly:

Luke 17:21:

Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

So, the kingdom of heaven is within you. But our journey normally outside. As long as it is outward bound, the kingdom of God or heaven is going to be far away. But if we turn inward, it is near… Does it make sense?

In fact, the Tamil translation of Bible preserves the original meaning of the verse:

மனம் திரும்புங்கள் பரலோக ராஜ்ஜியம் சமீபித்திருக்கிறது

The above verse exactly means ‘Turn your mind, the kingdom of heaven is near’!

The mystical dimensions of Christianity talks about mystical union with God.. The union is only possible when you turn inward, because God is within you. If you turn inward and resume your journey, the salvation is not very far away….

There are lots of other pages on the internet which talks about it in detail and support my argument.

Here is another one:

Definition.  Metanoia is a Greek word that has the following translations and meanings in English:

1. A turning about at the level of the soul, with a resulting awakening to matters spiritual and less importance given to matters that are material and fleeting.

This turning about in the soul is very special.  It is akin to feeling and saying to oneself “I have been there and done that”, in regard to worldly pursuits.  The soul then makes a critical decision to take a turn or move in a completely different direction.

Some would say that direction is to re-unite with the Father energy.  Others would say that it is a turn inward toward perfecting the self, instead of seeking love and fortune outside of oneself.  Still others would say it is a turn toward the divine nature that is in each of us, to explore it to the fullest, with the belief and knowing that this is the true path to happiness and joy on all levels.

2. Repentance, as used in some Greek Orthodox churches.  Here the word has a religious significance and is similar to what other churches call conversion or being reborn again in Christ.  Conversion is not converting to a religion.  Conversion is a deeper spiritual process in which a person becomes more aligned with the principles of Christianity.

Source: http://www.drlwilson.com/articles/METANOIA.htm

I also have a video where I have spoken about this in detail… Here you go:

Hope you found this analysis meaningful.. Feel free to comment, I am open for a discussion…

Linga Bhairavi Gudi – A mini temple in my home


I got my Linga Bhairavi gudi in February 2016 from Isha Yoga Center. Ever since I got it, she is decorating my house with her wonderful presence. I dont feel like I have just an Idol. It feels like I am inside a temple, when I light lamps for her and sit in her presence.

I came to know about Isha during a satsang in Marina Beach in 2004. I completed the basic Isha Yoga program with Shambhavi Mahamudra practice and Bhava Spandana 12 years ago. I lived in Coimbatore for three years and have gone to the ashram about 30-40 times. To take a dip in theerthakund and to get immersed in the powerful presence of Dhyanalinga and Linga Bhairavi is a wonderful experience. I also climbed up the Velliangiri hills once.

But after getting Dhayanalinga yantra and Linga Bhairavi gudi, the same powerful presence filled my home. Having the yantra and gudi is like having two antennas to grasp and repeat the signals of the divine inside my home. It is like a range extender if I compare Isha to wifi.

Wait! I have a video to show you. Feel free to post your comments:


சிவசக்தி அகவல்

(சிவனை எண்ணி ஆசிரியப்பா வடிவில் நான் எழுதிய கவிதை)

தந்தையும் அன்னையும் இன்றித் தோன்றினான்
அந்தக மான உலக மீதிலே
தோன்று முன்னரும் அவனே அண்டமாய்
ஊன்றி இருந்தனன் ஒளிமிகை செய்தனன்
உருவ மற்றவன் எனினும் அன்பர்
விரும்பும் தோற்றம் நின்று நல்குவன்
மறைகள் வகுத்து மானிடர்க் களித்தனன்
இறையனாய் வண்டமிழ் தந்தனன் தந்ததை
மன்னுமா மதுரையில் விளங்கச் செய்திட
அன்றொரு சங்கம் அமைத்து வளர்த்தனன்
நீறும் உருத்தி ராட்ச மாலையும்
ஆறு தனைப்பிறை தனையுடை ஓதியும்
உறுமும் பெரும்புலி உற்றதோல் கூறையும்
சிறுமை யெரித்திடும் நெற்றியின் விழியும்
என்றிவை கொண்டு மயான மேகி
என்புத்தார் அணிந்து நர்த்தனம் செய்குவன்
பனிச்சூழ் கயிலைச் சிகிரியில் உறைபவன்
நனிச் சிறந்த உமைக்கை பிடிப்பவன்
அப்பனாய் நின்றுபே ரறிவினை நல்குவன்
அன்னையாய் விளங்கிக் கருணை நல்குவன்
குருநா தரைப்போல் தோன்றி ஞானத்
திருவினை அளித்தாட் கொண்டருள் செய்பவன்
அண்ணனாய்த் தம்பியாய்த் தமக்கையும் தானாய்
மாமனாய் அத்தையாய் மனைத்துணை நலமாய்
மடியில் தவழ்ந்து மழலையில் பேசிப்
பிடியில் சிக்கா தோடி யொளிந்தும்
நொடிகள் கழிய வந்துகண் மறைத்தும்
நெகிழ்ந்து நகைக்கும்நம் மகவுமாய் உள்ளவன்
அன்பர்தாம் இட்டவோர் ஏவல் தப்பா
தாற்றி முடிப்பவன் சத்திய வடிவினன்
கூற்றம் உதைத்துக் காக்கும் உயர்ந்தோன்
தூதும் ஏற்பவன் தொல்வினை அறுப்பவன்
ஓதிப் பிரணவம் தனைவி ளக்கும்
சண்முகன் முன்னே அமர்ந்திடும் சீடன்
பண்களைப் பாடித் துதிப்போர் கொண்ட
எண்ணம் தனைநிறைச் செய்யும் சங்கரன்
உற்ற தோழனாய்ப் பழகுதல் செய்பவன்
கற்றவர் செல்வர் உயர்ந்தவர் என்ற
பேதம் காட்டான் பேரொளி ஆனவன்
முதியனாய்த் தோன்றி சலந்திரன் தன்னை
மண்ணில் எழுதியச் சக்கரம் கொண்டு
மாளச் செய்தவன் மேன்மை உடையவன்
நிலத்தவர் உய்ய நஞ்சை உண்டவன்
மலங்க ளைபவன் மாயவன் தன்னைப்
பாடவும் ஏத்தவும் புகழ்ச்சிசெய் திருக்கவும்
ஆடவும் ஆர்க்கவும் பேறுகிட் டாதோ?
அலையும் என்மனம் அடங்கப் பெற்று
நிலையாய்ச் சிவத்தைப் பற்றிவி டாதோ?
உலகம் மெய்யென மயங்கும் பெரும்பிணி
விலகியெம் பெருமான் காட்சிநல் காரோ?
பக்திசெய் வதற்குப் பாவியேன் என்நிலை
சிறுமையோ தகுதி அற்றதோ? காமம்
அறுப்பது யோகியர் மட்டும் செய்வதோ?
சங்கத் தமிழ்ப்பே ராழியில் மூழ்கிப்
பொங்கும் உணர்ச்சியைப் பெருங்கவி யாக்க
நான்மு னைவது தவறோ? தாழ்வோ?
ஏன்நீ எனக்கு விளங்கச் செய்திலை?
கனவில் தோன்றிக் கட்டளை அளித்திடு
தினம்தினம் உன்னைத் துதிக்கும் உளத்தை
இன்றெனக் களித்திடு என்னிறை யோனே
சொல்லவொண் ணாதப் பெருமைகள் கொண்டோய்!
அல்லும் பகலும் அறிவொளி தேடிச்
சிந்தித் திருக்கிறேன் சீக்கிரம் வாநீ!
மந்திரம் தன்னையென் நாவில் எழுதி
எந்திரம் கூரநான் காவியம் பாட
ஓரடி எடுத்தெனக் களித்தருள் செய்யே!
உலகம் உய்யநான் தொண்டுசெய் திடவே
உளங்கொண் டிருப்பதை அறிந்திலை யோநீ?
பேரொளிக் கடலே! பிச்சா டனனே!
வாரண முகத்தனை முருகனை ஈன்ற
பரமேசு வரனே! அன்பின் இருப்பே!
வரந்தரத் தோன்று! நின்முகம் காட்டு!
வாய்திறந் தோர்சொல் கூறிநெஞ் சேகு!
குருதிசேர்ந் திருக்கும் இதயக் கமலத்து
அருகுவந் தேநின்றுப் பொருந்தித் துணைசெய்!
வெள்ளித் திரையுள வடப்புர கங்கையின்
வேகத்தி லேகவி இங்குநான் உரைத்தேன்
தாகம் தணித்திடு! தவசியாய் என்னை
மாற்றி இருத்திடு மண்ணின் வேந்தனே!
சோற்றிலும் நீரிலும் உடுப்பிலும் பாயல்
விரிப்பிலும் குளிப்பிலும் ஆகா யத்திலும்
நிலத்திலும் நெருப்பிலும் காற்றிலும் நின்னையே
கண்டென் நெஞ்சம் களிப்பதும் கூடுமோ?
சம்பந் தனுக்குப் பாலைக் கொடுத்தாய்
சீர்பெரும் அப்பர்பால் சூலை கொடுத்தாய்
சுந்தரர் கையில் ஓலை கொடுத்தாய்
எனக்கேன் தெளிந்திடா மாலைக் கொடுத்தாய்?
இத்தனை துன்பம் எனக்கெ தற்கு?
பக்தியில் என்னைச் சிறந்தோ னாக்கு!
சாத்திரம் நான்மறை இலக்கியம் எல்லாம்
வந்தென் இதயம் புகுந்திட வழிதா!
நமச்சி வாயம் நமச்சி வாயம் 
நமச்சி வாயம் என்றென் வாய்சொல
நீறினை இவ்வுடல் உவந்துமேற் கொள்ள
சிவபதம் எண்ணியே வாழ்வினை நடத்த
சிவனே அருள்செய் இன்றேல்
சாகச் செய்யுன் சூலத் தாலே!