Prapti Siddhi – Prabthi Siddhi – A discussion

Prabthi Siddhi (Prapti Siddhi)

The following are the interesting Email exchange between me and one Dr. Narayanan. In his quest, searching for the true divine subject which has eluded him finding an answer. In these Emails, he addressed a portion to our regular contributor and Sri Krishna bhakta, Sri Nitai Das Prabhu, who in turn sent out his replies on the subject. Some one from the Bhakti Vedanta sect, with a name similar to our valued contributor (sure, it is not Sri Nitai Das Prabhu – but a different person altogether with the same name) who promised him to show the right way,  has failed to give him any concrete reply. However, he landed in my site while searching for “Prabti Siddhi” and then continued to exchange mail discussions with me and also with Sri Nitai Das Prabhu of Amsterdam. Without editing the contents, I reproduce the same and request the readers, to join in this discussion, and throw some light, if you have any idea or knowledge about the same. It will be published along-side this article, with due credit to the contributor. This would also help other persons searching with similar quest. Thanks for your visit and support. 

TRS Iyengar

Dr. Narayanan’s first Email to me:


Hare Krishna

From one of the search engines containingg your web site address, i found about Prapti siddhi.  I would very much appreciate if you can let me know how to achieve it, whom to approach, any other details, if any.  For your info I am also a Brahmin.

expecting your return reply.

With Love

Dr. Narayanan


My Reply as below:


I am really not in a position to answer your specific query. I do not have any immediate contact person to reflect.

However, you may get in touch with Sri Nitai Das Prabhu at Amsterdam, who might be giving you some guidance on the subject.

Due Pranams,


TRS Iyengar    April 07, 2006

After he wrote Sri Nitai Das Prabhu, he got the following mail as reply – both his message & reply:

Dear sir,

As I mentioned in my last mail, I am just reproducing below the response received from Sri Nitai Das Prabhu and my reply

I just could not understand what is his intention.


Hare Krishna, dear Narayanan

I received your letter you wrote to Iyengar Parbhu, and I decided to give a brief answer. I am very sorry if my letter will be disappointing but I must tell the truth as it is.

All the siddhis of mystic or astanga sometimes called also raja yoga are only material perfections. One who achieves them if a true yogi he will not at all care for them knowing that these are not the ultimate goal of yoga. Some becoming distracted by the siddhis fall down from the practice of yoga and begin to seek cheap popularity and adoration of people.

In Kali yuga there are no bona fide astanga yogis. To practice this yoga system was rejected by Arjuna. You can read the sixth chapter of the gita why. I would recommend that you also read the purports by A.C. Bhaktivedanta Swami Srila Prabhupada. Here is the link.

Yamunacarya, a great teacher of Sri sampradaya forbid the practice of astanga yoga to his disciples. Developing siddhis including prapti siddhi can just distract one from the main goal of life namely pure love of the Supreme Lord Krishna or Vishnu. Or even what is worst if somebody develops siddhis becouse of the influence of this Kali yuga one could begin to misuse them.

You say you are a Brahmin. As a Brahmin you should not be interested in material perfections like this one – the prapti siddhi. Brahmin means a person in goodness and not in rajas. In rajas one is interested in material things but in sattva one is interested to understand the para brahman Krishna. Param brahma param dhama pavitram (see Bhagavad gita 10.12-13)

Now, even after all this you would like to develop siddhis that would be not possible.  Astanga yoga was a practice of Satya yuga when people lived for 100,000 years. Then the yuga dharma was astanga yoga and they would achieve perfection after 60,000 years of practice of astanga yoga. So, tell me will you live for 60,000 years. Certainly not.

The yuga dharma for this age is the chanting of Hare Krishna maha mantra. This is called mantra yoga or bhakti yoga by which you can understand and attain Krishna. Please read here

So, I wish you a happy an blissful Practice of chanting the Hare Krishna mantra. And please  don’t be destructed by material desires because that will be an obstacle in developing pure devotion to Krishna or Vishnu.

Hare Krishna

Nitai – ARd Unquote

My reply Quote

Hare Krishna, Pranaam Sri Nitai,

I know this and understand this. 

An atom Bomb comes in the hands of a terrorist will be used for destructive purposes, where as, if it comes in the hands of a scientist, may be utilized for welfare of people such as for electricity production and others.

Coming to Kaliyuga also when it is in the hands of Sri Sathya Sai Baba is being utilized for good purposes, but if it was in the hands of a “Mantravaadi, a person who practice mantra for “Aabhichaaraas” will be misutilized, no doubt. 

Hope this is sufficient for your concern

My desire and enthusiasm started with the following article by Jahnava Nitai Das


By Jahnava Nitai Das  |  Published 09/28/2005

What appears as a mystical feat to most is actually manipulation of the subtle laws that govern physical nature. There are eight major siddhis and ten secondary siddhis, all of which are based on manipulation of the subtle laws of nature.

To revive this latent siddhi you will need to take up mantra upasana very seriously. At present we are shifting our library from one location to another, so all of our manuscripts are in trunks. After one or two weeks, when the shifting is over, I will be able to provide you with the necessary mantra and yantra for prapti siddhi.

You must rekindle your spiritual pursuits. In your previous life you had undertaken much sadhana. Now continue from where you left off and perfect your life. These siddhis are not important at all. They will arise in anyone who takes seriously to spiritual practices. For the weak minded they are an obstacle on the path of self-realization. Their use is only to reaffirm one’s faith that one is progressing on the path.


This made me to request you.  Without any precondition if it can be given to the above person, I may also get it.  THAT WAS MY THINKING.  As far as I am concerned, being a Brahmin practicing poojas and also conducting personality development courses, practicing and teaching REIKI as a Reiki Master teacher, will have automatically developed some power which no we do not publicise like the question above. Therefor please understand that my purpose is not to stop at siddhi, but will be proceeding to the ultimate purpose of life.  Siddhi is nothing but the gifts being received on the way to ultimate distination.  A Brahman will not stop at that gift shop, but after buying it will proceed.  please understand.

I wish to continue communicating with you, please let me know whether will you reply to my mails.

With Love and Regards,

Dr. Narayanan 


Here, I must mention that a strange but inadvertent mistake took place… Dr. Narayanan has mistook that Sri Jhanavi Nitai Das (of Bhakti Vedanta Ashram’s website) and Sri Nitai Das Prabhu (of Amsterdam – whose contributions and articles are appearing in other pages of this website) are of the same person! That’s why, the communication eluded identity.. right from the beginning! Because Sri Jhanavi Nitai Das has, once earlier,  promised him to give the right direction on  Prabti Siddhi, and failed to respond further; Dr. Narayanan thought it was right time to approach again with more questions… but the Lord’s command was different and things turned out for more interesting. Thus, you’re reading this page! The following is my message sent to Dr. Narayanan:

Om NamO Naarayanaaya Nama:

Esteemed Sri Narayanan,

I find it very interesting to read the contents of your mail and Sri Nitai Das Prabhuji’s response. I do realize, if a person is sincere, honest and not distracted by the way-ward gifts that one might get while pursuing his/her higher goal of attaining the ultimate Supreme Soul’s union, surely it will not be a matter of concern for him/her. 

But to the present Universal conditions and circumstances, the Bhakti & Karma margam are the one chosen easiest achievable. The Njana margam is for the gifted persons who achieved total perfections in their life, who were just like a drop of water over the Lotus Leaf. (Though they are here materially, their thought, heart, mind and acts are that of unattached).

However, the mute point here is, that to attain the said Siddhi, it takes hundreds of years, for which, the Kali Yuga population is not destined!  More so, there is NONE to teach the mode and way to attain as listed in the Vedam.  In the Thretha and Dwabara Yuga, it is said people lived for more than 600 years – i.e. they lived enough to learn the Vedic Hyme & Rhymes, which alone took around 480 years. Thence, rest of their life, they took the path of salvation through various modes, one being the Yoga Margam. According to the Graha Padathi Beda Nirnaya, an astrological note, the maximum life length during the Kali yuga is only 120 years – viz. one fifth of the earlier Yugadis.

Why, to say, even to attain the Kundalini Yoga, it needs a continuous practice for at least 60 full years for a lay man and thirty full years for a person with highest ambitions! But Sri Swami Vivekananda’s experience on Raja yoga is a kind totally different.

Now to come to the subject, Prabthi Siddhi, I await more discussions from both of you, via your Email exchanges.

On a later stage, if your good self permit me, I would like to transform these Email exchanges in a nicely presentable article, to publish it in my website. Of course, if desired, with or without mentioning the individual names. This would help the net surfing community to understand what are the tenets that makes our living and then to transform to the highest aim of attaining mental happiness. I hope to hear from Sri Nitai Das Prabhu also on this count.

With warm regards,


TRS Iyengar    April 09, 2006

In response to my above message, as well as that of Sri Nitai Das Prabhuji’s, I got following message:

Poojya Iyengarji, I am replying to your mail as follows:

“The Njana margam is for the gifted persons who achieved total perfections in their life, who were just like a drop of water over the Lotus Leaf. (Though they are here materially, their thought, heart, mind and acts are that of unattached)”.

If the basic trait of a person is predominant towards Jnana acquisition, that would be easy for him and vice-versa.  Everest peak is scaled only one in may be 100, and it never discourage the eager mountaineer.  By following the path of “Robinson Cruzo” he will go on climbing and such person will scale it one day, for sure.  It means an interested person will not be discouraged by initial resistances and difficulties and one day he will become “just like a drop of water over the Lotus Leaf” and will become one of ” the gifted persons”.

Sri Sathya Sai Baba, Bhagwati siddhar of Tambaram, Easa Swami of Trivandrum did not ” takes hundreds of years” to acquire it.  If you also are very serious and sincere about acquiring it, you can also surely become that.  The pity is many of our people stop at this kind of comment and such people can not achieve much. 

Another fact is that our spiritual people discourage learning some knowledge/technique and thus those are dying or died.  REIKI (I am a Reiki Master/Teacher & Karuna Reiki Master) is one of such technique which almost died in India and Dr. Mikao Usui, a Japanese, had to come all the way from there in search and finally he got it from Tibet.  We only claim we have such and such people as our ancestors, can not acquire many of the feats performed by them because of non-transfer to next generation.  All the knowledge and their practice are good, but you have to have a selection system about their “Arhata”.  Atom Bomb is used by the scientist to produce electricity, but a terrorist use for explosion.  In Whose hands it goes is important and not that it should not be used just because it is dangerous

“attain the Kundalini Yoga” I had undergone training long back.  Sir, if people in olden days took 500 years which can be achieved in may be 50 days in Kali Yuga,  because of the simple reason people in  KY can not concentrate a minute even.  Therefore chance is still there if you are sincere and serious to do penance.

Another point is: Prabhuji says “Actually, many mantras in Kali yuga don’t work anymore. The only mantra recommended to chant is the Hare Krishna mantra”  I do not think it is a meaningful statement, because we chant many suktaas and mantras in our poojas and havans.  Then one will be confused which mantra is workable and which not.  Apart from my many activities we are going for poojas and havans for others regularly, for your information. 

My reply to Nitai Prabhuji is being prepared.  I will surely send copy to you.

Regarding publishing in the forum, I do not have any objection, if you find it worthwhile and if you can manage to make to publishable.. 

For your information I sent many mails directly and through forums addressed to Sri Nitai Prabhu regarding this topic.  I never got a reply.  

 “I hope to hear from Sri Nitai Das Prabhu also on this count”. 

Hope to hear from you a s a p,

With Love and Pranam

Dr. Narayanan

To Dr. Narayanan’s above mail, I sent out my reply as follows:

And now for the Njana margam….the olden day Rishis & Munis could concentrate on Tapas and Penance from some secluded place, without the modern day interruptions. Their food habbits and needs were in accordance with the religious training and they were mainly concerned only with achieving their goal. And the Air was so pure, that they can visualize many things in their mind without any disturbance. But todays air is polluted with many things….Radioactive waves, satelite waves, Radio ether waves, and so on. Yes, these are some of the causes for me to state, that todays atmosphere, certainly it would become more difficult for such a Tapas or Yogas in its original form. The made made waves are certainly would cause some sort of disturbance, when one’s brain wave length exceeds than the normal course. I know late lamented Paramacharya of Sri Kanchi mutt (Jagatguru) had the qualities to be called as a Sage and saint! I had the gift to meet him at several occassions and in one such occassion, he proved his Njana Drushti…that too in the presence of my Dad & Mom. (Normally, Srivaishnavites in those days, never enter a Shiva temple or Sankara Mutt, but it was my father’s wisdom, that made us to frequent the Mutt – despite being followers of Sri Ahobila Mutt sishyaas).

Yes, I do agree, conquering the Himalayas and getting the Siddhi can never be equated. One being only simple confidence plus physical strength, moving to a known destination and the other being purely an act of attaining an unknown destination!

It is still possible to attain the highest status, just by pure meditation and concentration but to gain this status-hood, who is there to guide and teach the willing souls? I do feel at times, these are the lost treasures, the act is totally a forgotten one by the modern generation. I am happy, there still persons interested in the Supreme Search. (I got about three inquiries on this subject Prabti Siddhi – including yours!. But rest other two stopped from my first reply….)

Though the Veda, Soothram, Upanishat,  Agama,  Nigama sasthras etl. are there to give its values, the coded versues are still beyond a lay man’s reach.

As far Sri Nitai Das Prubhu’s statement & comments on Mantras, it is totally different, let us not comment on his remarks. He is a very senior person, having wider knowledge over many subjects, an ardent Daiva Bhakta.  It is because of his extreme bhakti on Sri Krishna (on the ISKON path only he believes preaches & righteously practices) that makes him to state that there no Mantra above to “Hare Krishna”. 

In fact the Vedic recitation on different Mantras and Suktas can certainly bring about a volume of change, not only in one’s body and and mind but also the entire atmosphere! There is no equations to this stance. Why, even Lord Krishna Himself states, that He is bound by the Vedas and its principles. It is a fact –  the Bhagwaan Sarva Vyaapi so true and at the same time sounds more even in Bhagawan Antharyaami. If anyone argues on the line, that if one is true then other should be false, then it is left to the soul searching for the one who argues contrary.

Now, to conclude on the subject Prabti Siddhi, neither I am a master of the subject, nor I possess any Vedic knowledge to explain the same to others. I am an ordinary person, having no knowledge on these great exposable subjects. Yet, I too, in quest of knowledge, at times put such queries to many; may be, at times – for some it is not explainable in theory, to some it is ignorance; to many it is irrelevant. For a very few rare persons it is a destination.

Thanking you for your permission to publish the discussion; should I add the source – i.e. your Email address as it would authenticate the communications? (shall put No spam mailing script to avoid automated harvest of Email address).

With due pranams,


TRS Iyengar     April 11, 2006.

And the following is the message that was received by Dr. Narayanan, from Sri. Nitai Das Prabhu of Amsterdam:

Hare Krishna
Dandavat pranam

The whole thing is very simple. I am not the same Nitai who promised the mantra. I don’t have the mantra you would like to have and from me you will not hear anything about other practices than worshiping Krishna and chanting His holy name. All other things are just deviation on the path of pure devotion to Krishna. Krishna wants you to give up all different kind of strange practices and only worship Him. sarva dharman parityajya mam ekam saranam vraja

If you know this then do that and be fully happy in Krishna consciousness. Anything else will never give you any peace and happiness.

With best regards
Nitai – ARd

Dr. Narayanan’s email addressed to me as below:

Poojya Iyengarji, Pranam

“But, for the reasons to attract visitors and to get a sizeable number of visitors, I did give a different heading instead of “progeny” or child bearing etc”  My view is when you are in the business, you have to act as businessman and not a moralist.  Bhava is important especially when you are an actor in this prapancha.  That is why Brahmans are the custodian of vedas, because they their business as vedas and related subject,  and they always be in touch with GOD energy.  However, in Brahmins also there are 4 varnas, Kshtriyas, Vysyaas and Sudras. This is specifically mentioned in Geetha “Chaaturvarnyam….Vibhagasaha”  There are people everywhere becomes irritated when they hear the word “sex”.  I observed many such people in their private life do just against.

“brain wave length exceeds than the normal course”  There is special mind training to lead people to brain wave frequency below wake level.  As you know 7-14c/s is the brain wave frequency when normally you will be in sleep.  or called “Swapnavasta”.  I am training people to stay in that frequency so that you can achieve what you want.  This comes in mind training exercises.  So it is not big issue

“it was my father’s wisdom, that made us to frequent the Mutt”   Iyengarji all these divisions are made.  You know in scandopanishad it is said: 

“Sivaaya Vishnuroopaaya siva roopaaya vishnave

Sivasya hr’dayam Vishnu: vishnoscha hr’dayam sivaha

Yadhsivamayo vishnurevam vishnumaya sivaha” (Krishna Yajurvediya Scandopanishat)

Those Brahmanas who stay as “Brahmajnaanaiva iti brahmana”  they will not have any discrimination.

“I am happy, there still persons interested in the Supreme Search”

Sir, it is possible if strong determination and seriousness and sincerely is there, believe me.

“As far Sri Nitai Das Prubhu’s statement & comments on Mantras, it is totally different”  They are limited people who is only tuned for that consciousness only.  For them it is good, but they can not interact or mingle with others, that is the limitation.  Once one comes out of all limitation, then he becomes HE.  Anybody interested can start such procedure of being HE, at least he can become in his next birth which will be tailor-made to grow him more to reach HIM.  There is nothing wrong at all for trying rather than backing out thinking that it is not practical for we people.

Lord Krishna Himself states, that He is bound by the Vedas and its principles.”  In fact one of the purposes of Lord Krishna’s  life in the earth is to educate people,  the teachings of Vedas to those who can not understand it in an understanding way.

All the Avatars are people only not Gods, but filled with God power.  They are attractive or the way common man like to look at and so it would be easy to concentrate for long time.  As you know when the ordinary 30 degree sunlight is passed thru a magnifying glass, the paper kept at the focal point will burn.  This is focusing of light energy.  Similarly when mind energy is focused the accumulated power will have all these siddhi powers.  In order to enable people to concentrate some attraction must be there.  So people attracted to Krishna is basically looking HIM (the antharyami) thru him, without their knowledge even.  As you know that is the Hindu system to facilitate everybody to reach HIM..

“conclude on the subject Prabti Siddhi”  You may do one thing if possible.  In your web page someone asked this question for which Nitai replied to him to give such mantra/yantra.  If you have his contact, can check with him whether he got it from him.

“should I add the source – i.e. your Email address as it would authenticate the communications? ”  No problem, but please let me know when you publish it by providing me a copy.

With regards and Love,

Dr. Narayanan

In my response to Dr. Narayanan, clarifying the facts about the Name confusion, I sent out the following mail:

Sri Nitai Das Prabhu and Nitai-ARd are the one and same person.  He is in Amsterdam and currently stationed there.  But Sri Janavi Nitai Das is altogether a different person, from  Bhaktivedanta Ashram, Los Angeles, CA, United States of America; If this person – Sri Jhavani Nitai Das has promised you about the Prapti Siddhi…. then sure Nitai-ARD is no party to it to blame! (though both share the same name, they are certainly two different persons, stay at different locations.)

What I strongly feel is, Sri Sri  Nitai Ard might not have assured you of the Siddhi techniques! He never considers even Yoga as an accepted medium to reach the ultimate goal – mental happiness or the Siddhi. 

Warm regards and with due Pranams,

TRS Iyengar

April 13, 2006


And as of now, the communication rest with above mail and without find the real zeal or way to get the Prapti Siddhi, we keep our fingers crossed, until some one comes with a fresh info on these….. and meanwhile, if any of you come across answer for above, kindly let me know with details. Thanks,

TRS Iyengar

April 15, 2006

After putting this Email exchanges, I did request Sri Nitai Das Prabhu (of Amsterdam) to visit these pages to check once for the correctness of mail exchanges. He pointed out an omission in my work and also added his comment to the subject “Prapti Siddhi”. Following text I got from Sri Nitai Ard Prabhu:

Hare Krishna Iyengar Ji
Dandavat pranam

The below letter was not published by you. It is one of the letter I sent to Dr. Narayanan. The content sheds light how difficult is to attain prapti siddhi. Namely it is not only mantra and yantra but much more that one have to do to attain that siddhi. The danger of attaining such perfection is also described and the process of present yuga dharma as described in the Vaisnava shastras.

If you like to publish this essay you have to use the balaram fonts so that the letters are properly displayed. If not possible than you have to change all of them. Sorry for inconvenience.

Hare Krishna

Ard – Nitai

PS:  I would like to point out one mistake you made in your web page. You wrote jnana marga is for a gifted person who achieved total perfection. I disagree with this. Krishna says in the Bhagavat Gita that after many lifetimes a jnani becomes a devotee bahunam janmanam ante jnanavan mam prapadyate. He also says that out of thousands od jnanis one is a devotee manusyanam sahasresu…Bg 7.3. And ultimately only by bhakti one can understand Him, Krishna. That means that jnana is not the highest and total perfection but bhakti, which is the only mean to achieve Krishna (see: Bg 18.55).

Hare Krishna.
Please forgive my offenses to you.

Hare Krishna
Ram Ram

As an answer to your letter I rather put the essay written by Bhaktivinoda Thakura (see the attached file). So, the point is that it is not only mantra and yantra. There are many other requirements you have to fulfill; perform many austere procedures that simply for your kali yuga body will be not possible. Actually, many mantras in Kali yuga don’t work anymore. The only mantra recommended to chant is the Hare Krishna mantra.

Brhan-naradiya Purana 

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

“In this age of quarrel and hypocrisy the only means of deliverance is
chanting of the holy name of the Lord. 
There is no other way.
There is no other way.
There is no other way.”

harinama para ye ca
ghore kali-yuge narah
te eva krtakrtyasca
na kalir badhate hi tan
hare kesava govinda
vasudeva jaganmaya
itirayanti ye nityam
na hi tam badhate kalih

“In this dark age of Kali-yuga, sincere devotees of the Supreme Lord should leave aside all other means for liberation and take full shelter of the holy name. This is their real responsibility and duty. There is unlimited bliss in chanting the different names of Krsna: Hari, Kesava, Govinda, Vasudeva and Jaganmaya. For one who chants constantly with unflinching faith, he remains unaffected by the reverses of Kali-yuga, because his heart has become purified by chanting.”

krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah

“In the age of Kali, Krsna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, energies, and eternal confidential associates. Those with intelligence worship Him with the sankirtana yajna.” (Bhag. 11.5.32)

What you like to practice is yoga mishra bhakti, but Krishna say in the Bhagavad gita that not by yoga mishra bhakti but by pure bhakti only one can realize and attain him. Sarva dharman parityajya means to simply give up all type of practices like yoga, karma, jnana and just surrender to Krishna. This is pure devotion  Krishna wants from us. He is teaching the path of success for us. He is the highest authority.

So, what you like to attain pure devotion to Krishna and thus to go back to His abode or some childish power and to stay in the material world?


PS: If you like Jhanava Nitai das’s essays you should read also those where he explains the uselessness of anything else except devotion to Krishna.

Hare Krishna

Following is the text I recieved from Sri Nitai ARd prabhu-ji as attachment along with above mail:

Yogi Bäbäjé compares

räja-yoga with haöha-yoga

When everyone became silent, Mallik Mahäçaya continued saying, “Bäbäjé Mahäçaya! Kindly explain räja-yoga.”

Yogi Bäbäjé said, “So be it.” and began speaking.

“The yoga practiced by philosophers and Puranic scholars is called räja-yoga. Yoga prescribed by the tantric paëòitas is called haöha-yoga. I’ve little taste for haöha-yoga, because it is an obstacle in the practice of Vaiñëavism. Haöha-yoga is described in the çäkta and çaiva tantras as well as the scriptures written from those tantras, like Haöha-yoga dépikä and Yoga-cintämaëi. Among those scriptures I consider Çiva-saàhitä and Gheraëòa-saàhitä the best. During my stay at Käçé I studied those scriptures and practiced some of them, but ultimately I came to see that one can only get some bodily benefit from that system of yoga. Attaining samädhi by that process is not easy.” 

Analysis of the science of haöha-yoga

“This is the science of haöha-yoga in short:

(A) Through pious and impious activities, the living entity gets a container in the form of a body. The living entity within the container is born and dies according to his karma.

(B) That container, in the form of an unfired pot, is not useful even after burning. There is always chance of danger in the ocean of material existence. By haöha-yoga that container is purified by fire.

(C) Seven kinds of bodily purification are:

(1) çodhana, or purification by six activities;

(2) dådhékaraëa, or becoming strong by practicing äsanas;

(3) sthirékaraëa, or becoming steady by practicing mudräs;

(4) dhairya, or becoming indifferent by practicing pratyähära;

(5) läghava, or becoming light by präëäyäma;

(6) pratyakña, or direct perception by dhyäna; and

(7) nirliptékaraëa, or becoming free from worldly attachments by samädhi.

(C1) Six activities for purification are:

(1) dhauti (2) vasti, (3) neti, (4) lauliké, (5) träöaka, and (6) kapäla-bhati¾by these six activities the body is purified.

(1) Dhauti, or cleansing, is of four types:

 (a) antar-dhauti, or internal cleansing vätasära, by air; värisära, by water;  bahisära, and bahiçkåti, also by air, are the four kinds of antar-dhauti.

      (b) danta-dhauti, or cleansing the teeth danta-müla, the roots of the teeth;  jihvä-müla, the root of the tongue; karëa-randhra-dvaya, the ears; and  kapäla-randhra, massaging the forehead; are the five kinds of dhauti known as  danta-dhauti.

 (c) håd-dhauti, or cleansing the heart daëòa-dvärä, by stick; vamana-dvärä, by  vomiting; and vastra-dvärä, by cloth, are the three kinds of håd-dhauti.

      (d) mala-dhauti, or cleansing the stool daëòa, by stick; aìgulé, by finger; and  jala-dvärä, by water; will purify the mala.

(2) Vasti, cleansing the abdomen, is of two types:

      (a) jala-vasti, or sitting in water upto the navel and contracting, and

      (b) çuñka-vasti, dry contraction.

(3) Neti, passing a string (the length as measured from the tip of the thumb to the tip of the outstreched small finger) into the nostril and out the mouth.

(4) Lauliké, quickly swinging the head from side to side.

(5) Träöaka, without blinking the eyes, staring at a point till tears come.

(6) Kapäla-bhäti, or bhäla-bhäti, (inhaling through one nostril and exhaling through the other, then vice versa) is of three kinds:

(a) avyutkrama, (b) vyutkrama, and (c) çétkrama.

(C2) Becoming strong by practicing äsanas:

Thirty-two kinds of äsanas are advised. After cleaning the container, äsana is practiced to make the body strong. This is the second process of haöha-yogaSiddhäsanapadmäsanabhadräsanamuktäsanavajräsanasvastikäsanasiàhäsanagomukhäsanavéräsanadhanuräsanamåtäsanaguptäsanamatsyäsanamatsyägräsanagorakñäsanapaçcimottanäsanautkaöäsanaçakaöäsanamayuräsanakukkuöäsanakurmäsanauttäna kurmäsanamaëòukäsanauttäna maëòukäsanavåkñäsanagaruòäsanavåñäsanaçalabhäsanamakaräsanauñöräsanabhujaìgäsana, and yogäsana. Any one of these äsanas can be practiced.

(C3) Becoming steady by mudräs:

By practicing äsana the container is made strong, then by performing mudräs it becomes steady. Out of many mudräs twenty-five are always and everywhere suggested. They are mahämudränabhomudräuòòéyanajälandaramülabandhamahäbandhamahävedhakhecaréviparétakaraëéyonimudrävajraniçakticälanétaòägémäëòukéçämbhavéadhodhäraëäunmanévaiçvänaréväyavénabhodhäraëäaçvinépäçinékäkémätaìgé, and bhujaìginé. For each mudrä there is a particular benefit.

(C4) Becoming indifferent by pratyähara:

By performing mudräs the container becomes steady, then by pratyähära the container becomes undisturbed. When the mind is gradually withdrawn from the objects of the senses and kept equipoised, that is called pratyähära.

(C5) By performing präëäyäma one becomes light and the nerves are purified, then one may progress to kumbhaka, dhyäna, dhäraëä, and samädhi.

By performing pratyähära, the mind is controlled and the container becomes undisturbed. After that the body is made light by practice of präëäyäma. In order to practice präëäyäma, the place and time should be considered. There are some rules regarding eating. One should know all these things at the time of starting. First, the nerves must be purified. After purifying the nerves, one should practice kumbhaka. It takes about three months to purify the nerves. The eight types of kumbhaka are: sahita, süryabhedé, udväyé, çétalé, bhastrikä, bhrämaré, mürcchä, and kevalé. When recakapüraka, and kumbhaka are regularly practiced, then one comes to the stage of kevala-kumbhaka.

When the practitioner becomes light by the practice of präëäyäma, he can then go on to dhyäna, then to dhäraëä, and at last to samädhi. I will give elaborate descriptions on this at the proper time. 

Closing remarks on haöha-yoga 

If someone practices haöha-yoga in this way, he can do many wonderful feats. By seeing the results, one can believe this. The tantrics express different opinions on the limbs of yoga. For example, in the Niruttara-tantra, fourth petal it is said, 

äsanaà präëasaàrodhaù

pratyähäraç ca dhäraëä

dhyänaà samädhiretäni

yogäìgäni vadanti ñaò 

Äsanapräëäyämapratyähäradhäraëädhyäna, and samädhi are the six limbs of yoga.’ Although Dattätreya and others have different opinions, still according to almost all, the origin of haöha-yoga is the same. I did not get satisfaction by practicing haöha-yoga, because by practicing mudräs so many kinds of powers are acquired that the practitioner cannot make more progress. Especially the six activities of dhautineti, etc. are so difficult to perform that unless the guru is nearby there is often risk of death. When I went to Badrikäçrama from Käçé, one räja-yogi kindly taught me räja-yoga. Since then I’ve given up haöha-yoga.” 

After saying this, Bäbäjé said, “That’s enough for today, I will give instructions on räja-yoga another day. The day is almost over, and we wish to go to the äçrama of Püjyapäda Paëòita däsa Bäbäjé.” 

Paëòita Bäbäjé’s reply: The difference between material attachment

and spiritual attachment, and attaining renunciation without performing Vaiñëava sädhana or attaining spiritual attachment

by yoga practice is impossible 

Paëòita Bäbäjé began to speak, “It is difficult for the conditioned soul to act on the spiritual platform with pure spiritual attachment. It is this pure spiritual attachment which is pervertedly transformed into material attachment. As material attachment increases, spiritual attachment proportionately decreases. As spiritual attachment increases, material attachment proportionately decreases. This is the natural characteristic of the living entity. It is not that subjugating material attachment awakens one’s spiritual attachment. Many people take shelter of renunciation just to subjugate material attachment, but they don’t try to increase their spiritual attachment. This ends in misfortune.

“Thought and practice like dhyänapratyähära, and dhäraëä are advised for attaining the end result of awakening one’s spiritual attachment. And many people practice these. But they don’t sufficiently discuss how to attain spiritual attachment. That is why yogis often become captivated by yogic opulence and ultimately fail to attain spiritual attachment. On the other hand, Vaiñëava practices are superior.

“You see, any sädhana is just a special activity. One may develop attachment to whatever activities are required to be performed in human life, and one may only think and labor hard while endeavoring to achieve the Absolute Truth. Are those who work in this way able to quickly awaken spiritual attachment? If the sädhaka keeps his attempts to develop spiritual attachment as a separate activity in his life, then he will be pulled by material attachment on one hand and spiritual consciousness on the other. In that case, his life will follow whichever attachment is greater. A boat moves by the strength of oars, but when the water’s current carries away the boat, the oars are defeated. In the same way, as the sädhaka tries to cross the ocean with the boat of the mind and various oars like dhyänapratyähära, and dhäraëä, sometimes the current of attachment quickly carries him into sense gratification.” 

Analysis of the superiority of devotional service in spontaneous love over yoga practice and cultivating impersonal knowledge 

“Devotional service to Viñëu is executed with spontaneous love. The sädhaka certainly achieves spiritual attachment in no time through spontaneous devotional service. One should know what the current of attachment is. Whatever the heart of the conditioned soul naturally likes and whatever pleasing things he accepts for his maintenance are all material attachments in human life. After consideration, it is observed that among these attachments there are five kinds connected with the five sense organs. Being attracted to the sense objects, the mind runs towards them. One eats with the tongue, smells with the nose, hears with the ears, feels with the skin, and sees with the eyes. The mind of the conditioned soul is always attached to some sense object. What power can detach the mind from the objects of the senses? Though dry impersonal speculation could be helpful to some extent in this matter, still, due to the passive nature of impersonal Brahman, the worshiper is unable to get complete strength. Therefore the yogis and jïänés face so many difficulties. In devotional service there are no difficulties. The lives of Kåñëa’s devotees are not separated from Brahman. Material attachment and spiritual attachment in this path are nondifferent. When the mind wants to see the sense object through the eyes, good¾let it see the indescribable beauty of the Deity. In this case material enjoyment and spiritual enjoyment are the same. You want to hear? Then hear the songs and talks which glorify Kåñëa. Do you like to eat palatable dishes? Then offer all types of tasty dishes to Lord Kåñëa and accept the prasäda. To smell¾there is the tulasé and sandalwood pulp which was offered to the Lord. Like this, all objects are spiritualized for the practitioner of Kåñëa consciousness. One who executes Kåñëa consciousness is always merged in spiritual existence. All of his activities enhance his spiritual attachment. For him, the activities of the senses are not impediments, rather they are the means of attaining love of God. I’ve briefly explained the relation between spiritual attachment and other spiritual paths. You are a great Vaiñëava. Now I’m finished speaking. Please forgive me if I made any mistake.” 

Everyone was enchanted by Paëòita däsa Bäbäjé’s explanation,

and Naren and Anand Bäbu grow doubtful

about Räjä Räma Mohan Räya 

Everyone was amazed by listening to Paëòita Bäbäjé’s speech. Different persons had different feelings arise. Although Yogi Bäbäjé was adept in the field of yoga, still, he was fully qualified in Vaiñëava mellows. He was now free from doubt and relished the dust particles of Paëòita Bäbäjé’s feet. Paëòita Bäbäjé embraced him with love and affection. Mallik Mahäçaya’s feelings could not be understood by anyone.

Naren Bäbu and Anand Bäbu considered for some days the basic truths about Deity worship. Yogi Bäbäjé gave them Çré Caitanya-gétä to study. After studying and considering the various aspects, they more or less understood the purport, but still had no faith. They heard the grave, devotionally pregnant instructions of Paëòita Bäbäjé and they discussed together: “Alas! We are enchanted with foreign knowledge! We don’t know what priceless jewels our own country has!”

Naren Bäbu said, “Anand Bäbu! What education made Räjä Räma Mohan Räya neglect the science of Deity worship? Perhaps he was somewhat mistaken on this subject! Räjä Räma Mohan Räya can make a mistake? I’m afraid to say this! This Räma Mohan Räya made us believe that our Vyäsa and Närada were mistaken, so today how will we say that he is wrong?”

Anand Bäbu said, “Why fear? For the sake of truth we can reject even Räma Mohan Räya.” 

Yogi Bäbäjé tactfully chants while taking his three companions

back to the kuïja 

It was late in the night. Yogi Bäbäjé started moving with his three companions.

Returning to the kuïja, they sang the following song on the way: 

kena ära kara dveña, videçé-jana-bhajanebhajanera liìga nänä, nänä deçe nänä janekeha muktakacche bhaje, keha häëöu gäòi püjekeha vä nayana mudi, thäke brahma-ärädhanekeha yogäsane püje, keha saìkértane majesakale bhajiche sei, eka mätra kåñëa-dhaneataeva bhrätåbhäve, thäka sabe susadbhävehari-bhakti sädha sadä, e-jévane vä maraëe 

“Why are you envious of those who follow a different process of worship? There are different persons in different countries. Someone worships dressed in a loincloth, and someone worships while stooping. Someone worships Brahman with his eyes closed. Someone worships while sitting in yogic posture, while some are absorbed in saìkértana. But everyone worships Him, Kåñëa, the abode of wealth. Therefore in the mood of brotherhood, everyone should live in full cooperation. Always execute devotional service to Lord Hari in this life or in death.” 

While singing, Anand Bäbu and Naren Bäbu felt embarrassed to sing kåñëa-dhane and sang bhagaväne instead. This immediately caught Yogi Bäbäjé’s attention, but that night he didn’t say anything to them. 

With devotion, they all honored some prasäda and took rest. 

Yogi Bäbäjé explains räja-yoga – the eight processes of räja-yoga 

Rising early in the morning they performed their morning duties and sat at the base of the païcavaöé.

Mallik Mahäçaya inquired about räja-yoga, and Bäbäjé began to explain, “Samädhi is the main process of räja-yoga. In order to attain samädhi one first practices yama, then niyama, then äsana, then präëäyäma, then pratyähära, then dhyäna, and then dhäraëä. One must practice these processes. If the sädhaka is of good character, religious, and pure, however, he then first practices äsana. If he has faulty character or any impure mleccha habits, then he must certainly first practice yama and niyama. The philosophy of Pataïjali is the çästra of the yoga system. I will explain räja-yoga based on Pataïjali’s statements.

“He says: 

“yama-niyama-präëäyäma-pratyähära-dhäraëä-dhyäna-samadhayo ‘ñöävaìgäni” (Pd. 2.29) 

“(1) Yama, (2) niyama, (3) äsana, (4) präëäyäma, (5) pratyähära, (6) dhäraëä, (7) dhyäna, and (8) samädhi¾these are the eight processes of räja-yoga.” 

(1) Yama – five kinds such as nonviolence and truthfulness 

ahiàsä-satyästeya-brahmacaryäparigrahä yamäù (Pd. 2.30) 

(A) Ahiàsä, nonviolence; (B) satya, truthfulness; (C) asteya, refraining from theft; (D) brahmacarya, celebacy; and (E) aparigraha, freedom from possessiveness¾these five are yama. Those who are violent should carefully give it up.

(A) The desire to kill other living entities is called <MI%-2>hiàsä<D>. <MI>Yavanas<D>, as well as Äryans who are influenced by <MI>tamo-guëa<D> or <MI>rajo-guëa,<D> should practice <MI>ahiàsä<D> before taking instructions in yoga.

(B) Those who are liars should practice speaking the truth.

(C) Those who steal other’s wealth should practice asteya.

(D) Those who are fond of sex should refrain from that habit.

(E) Those who desire other’s wealth should subjugate that desire. 

(2) Niyama¾five kinds such ascleanliness and satisfaction 

çauca-santoña-tapaù-svädhyäyeçvara-praëidhänäni niyamäù (Pd. 2.32) 

`Çauca, cleanliness; santoña, satisfaction; tapa, austerity; svädhyäya, Vedic study; and içvara-praëidhäna, meditation on the Supreme Lord¾these five are niyama.’ The body should be kept clean. Learn to keep the mind satisfied. Learn to tolerate all kinds of difficulties. If one has committed many sins, one should learn to repent for them. One should acquire knowledge by studying the Vedic literatures. One should learn to engage his mind in the Lord. 

(3) Äsana¾Out of thirty-two kinds,padmäsana and svastikäsana 

(tatra) sthira-sukhamäsanam (Pd. 2.46) 

All the äsanas I previously mentioned in the description of haöha-yoga are accepted in räja-yoga also. Padmäsana and svastikäsana are famous in räja-yoga. For example, padmäsana is described as follows: 

urvoru-parivinyasya samyak pädatale ubheaìguñöhau ca nivadhnéyät hastäbhyäà

vyutkramät tathä 

‘Placing the soles of both feet on the thighs and holding the big toes with the hands (is called padmäsana).’ 

And svastikäsana is described in these words: 

jänürvorantare yogé kåtvä pädatale ubheåjukäyaù samäsénaù svastikaà tat pracakñyate 

‘Placing the soles between the knee and thigh and sitting straight is called svastikäsana.’ 

(4) Präëäyäma¾Perfection by recaka,püraka, and kumbhaka 

tasmin sati çväsa-praçväsayor gati-vicchedaù präëäyämaù (Pd. 2.49) 

‘When performing äsanaspräëäyäma in the form of moving and stopping the incoming and outgoing airs should be practiced.’ When the air is exhaled through the nostrils, that is called recaka or svasa. When the air is inhaled through the nostrils, that is called püraka or prasvasa. When the air is retained, that is called kumbhaka. By recakapüraka, and kumbhaka one becomes perfect in präëäyäma.

People who have perfected yama and niyama and mastered äsanas should practice präëäyäma

Three rules in the practice of präëäyäma:(A) relating to place, (B) relating to

time, and(C) relating to number 

(sa tu) bähyäbhyantara-stanbhavåttir deça-käla-saìkhyäbhiù paridåñto

dérgha-sükñmaù (Pd. 2.50) 

‘In the practice of präëäyäma, while inhaling, exhaling, and retaining air, there are a few rules relating to the place, time, and number.’ 

(A) The rules regarding place are as follows: The sädhaka should go to a sacred, level, undisturbed place where the body, mind, and intelligence can remain fixed. Sitting on a seat of kuça grass covered with deerskin and soft cloth, the sädhaka should practice präëäyäma. Nearby there should be a transparent reservoir of water. The room should be clean, and the air should be healthy. Light foods which are pleasing to the sädhaka should be easily available nearby. There should be no disturbances from snakes, animals, and mosquitos. The place should not be far from one’s native land, but it should also not be one’s own house.

(B) The rules regarding time are as follows: The best time for practicing präëäyäma is at the beginning or end of winter. Präëäyäma may be nicely practiced in the morning, midday, afternoon, and late night. Präëäyäma should not be done on an empty stomach or just after eating. The sädhaka must take light food. Intoxicants, meat, and fish are forbidden. Sour, dry, salty, and spicy foods are also forbidden. Slightly sweet and fatty foods, especially sweet rice should be taken from time to time. Irregular activities like early morning bath and late night eating are forbidden.

(C) Rules regarding number are as follows: Being seated, one should mentally chant béja mantra sixteen times while inhaling through the nerves iòä, or candra. That air should be retained while chanting upto sixty-four times. Then that air should be exhaled while chanting upto thirty-two. After that one should inhale through the nostril called sürya, or piìgalä, while chanting sixteen times, retain while chanting sixty-four times, and exhale through iòä chanting thirty-two times. Again one should inhale through the iòä and, after retaining, exhale through the piìgalä while chanting as before. By doing this three times, one matra, or unit, of präëäyäma is complete. The left nostril is called iòä, or candra, and the right is called piìgalä, or sürya. The retention cavity is called suñumnä. According to other opinions recaka is done first. In either case the result is the same. 

Through purification of the nerves by `matra,’ präëäyäma’s kumbhaka is


By practicing präëäyäma from one to twelve matrasadhama-matra is done. If one can do sixteen matras it is madhyama-matra. By practicing twenty matrasuttama-matra is accomplished. All matras are done five times¾morning, midday, afternoon, after dusk, and midnight.

After three months of practice in this way the nerves are purified. After the nerves are purified, präëäyäma‘s fourth part, kevala-kumbhaka is completed. Pataïjali has stated: 

bähyäbhyantara-viñayäkñepé caturthaù (Pd. 2.51) 

‘Präëäyäma is performed without recaka and püraka in the fourth kumbhaka (called kevala).’

If kumbhaka is performed well, two great fruits are obtained. First, the mind’s covering of external perception is reduced. Second, one’s mind becomes eligible for dhäraëä

(5) Pratyähära 

svaviñayäsamprayoge cittasya svarüpänukäraivendriyäëäà pratyähäraù (Pd. 2.54) 

‘When the senses are not fully engaged in their respective sense objects but are restrained within and simply superficially touch the sense objects, that is called pratyähära.’ When one practices to gradually engage the act of seeing within, that is called pratyähära of the eyes. Similarly, when all the senses are withdrawn, the mind is gradually controlled and hankering for sense gratification diminishes. Only a sädhaka can experience how this happens. I got special benefit by practicing this system. 

(6) Dhäraëä 

deça bandhaç cittasya dhäraëä (Pd. 3.1) 

‘When the mind is fixed on some place like the navel or nose this is called dhäraëä.’ The ultimate result of dhäraëä is obtained with the help of dhyäna and the awakening of samädhi. But, during the practice of dhäraëä many powers are acquired. I don’t think it’s necessary to mention them here. It should be known that those who are seeking the ultimate truth don’t look for powers. Although many powers are present while practicing dhäraëä, the Vaiñëavas don’t accept them. What the yoga philosophers call dhäraëä is called mudräs in haöha-yoga

(7) Dhyäna 

tatra pratyayaikatänatä-dhyänam (Pd. 3.2) 

`In the place where dhäraëä is executed, the harmony of jïäna is called dhyäna.’ For example, when dhäraëä is fixed on Kåñëa’s lotus feet, that state of harmonious knowledge or conviction is called caraëa-dhyäna, or meditation on the Lord’s feet. If dhäraëä is not fixed, then undisturbed dhyäna is not possible. 

(8) Samädhi¾In räja-yoga one can relish prema while practicing räja-yoga in the

state of samädhi 

tad evärtha mätra-nirbhäsaà svarüpa-çünyam iva samädhiù (Pd. 3.3) 

`When the object obtained by dhäraëä remains manifest in dhyäna, but it appears devoid of identity, that state is called samädhi.’ Those impersonalists who achieve samädhi no longer note the characteristic called viçeña, or variety. That sort of samädhi is attained in the final stage of haöha-yoga. In the state of samädhi in räja-yoga, truth beyond material nature is realized. In that state one can taste unalloyed love. That subject cannot be described by words. When you attain samädhi, you can understand that state. Anything more than what I’ve instructed cannot be expressed in words.” 

Mallik Mahäçaya’s eagerness to learn räja-yoga 

Yogi Bäbäjé spoke until here and then stopped. During the explanation, Mallik Mahäçaya wrote down a little summary of each topic. When the instructions came to samädhi, he fell at Bäbäjé’s feet and said, “Prabhu! Be kind on this servant and teach me yoga practice. I’m selling my life at your holy feet.”

Bäbäjé picked Mallik Mahäçaya up, embraced him, and said, “Yoga practice is done alone. You can start tonight.”

Being pleased by Bäbäjé’s scholarship and gravity, Naren Bäbu and Anand Bäbu humbly bowed their heads and offered their respectful obeisances to Bäbäjé. 

Anand and Naren Bäbu propose to take instructions from Bäbäjé 

Anand Bäbu said, “Bäbäjé Mahäçaya! We came like lions, now we’ve become like dogs. When we came we thought that the Hindus have given up social life for idol worship and useless vows. We were to offer them life again with our preaching of Brahmoism. We thought Vaiñëavas were bereft of understanding the Absolute Truth and uselessly renounce the world on the advice of others. They accept the renounced order simply as a means to get a woman. Our preaching the illuminating teachings of Brahmoism would dispel the darkness from the Vaiñëavas’ hearts. We have come to your holy feet for just a few days, but our misconceptions have been dispelled by seeing your behavior, scholarship, and divine love. What more can we say, we’ve decided to stay at your holy feet.” 

Vaiñëavas are faultless, but doubting why they’re called idol worshipers,

the Bäbus inquire from Bäbäjé 

Naren Bäbu offered his obeisances at Bäbäjé’s feet and humbly said, “If you have compassion on us, then please dispel these few doubts and free us from our mental distress. I’m convinced that Vaiñëavism is almost faultless. Whatever appears defective in our speculative hearts, whatever misconceptions arise, are all actually not mistakes but some kind of special traditions. By these traditions unknown subjects are made known to the common people. I don’t think that such an exalted scholar as you would practice any illusory worship.” 

Bäbäjé explains the science of Vaiñëavism 

With a smile on his face, Bäbäjé said, “Bäbujé! You’ve come close to the truth. The Vaiñëava science is actually aparokñaväda. What is suddenly heard or seen is not necessarily true. The science of Vaiñëavism is completely transcendental. That’s why all the histories, descriptions, and delineations on Vaiñëavism are related to the spiritual world. We commonly call that world Vaikuëöha. The wonder and variety of that world can not be put in words, nor can it be comprehended by the mind. The reason is that words and mind are always bound by material endeavor. The nature of Vaikuëöha is described and delineated in Vaiñëavism with the support of similar truths in respective subjects within the material world. Vaiñëavism is examined and scrutinised by supreme samädhi. That is why in Vaiñëavism more faultless, confidential truths can be attained than in religions which arise from speculative philosophies. All religions that are based on speculation are insignificant and incomplete. But when the goal of religion is found through samädhi, you should know that is the eternal religion of the living entity. Indeed, prema is the life of Vaiñëavism. Prema can never be attained in religion which follows the path of speculation. Most fortunately, you’re attracted by Vaiñëava prema. After honoring prasäda today, I will listen to your doubts and clear them as far as I’m able.” 

Bäbäjé and the Bäbus chant anddance before the Deity 

At that time the conch was blown in the temple room. Bäbäjé said, “Püjä is finished. Let us take darçana of the Deity.”

Everyone got up and took the Lord’s darçana with folded hands. Tears of ecstasy started flowing from Bäbäjé’s eyes. Bäbäjé began dancing and singing the following song: 

jaya rädhe kåñëa, jaya rädhe kåñëa, jaya våndävana-candra 

Seeing the Bäbäjé’s ecstatic dance, Mallik Mahäçaya also began to dance.

Naren Bäbu and Anand Bäbu said, “Let us also dance. No one is here to laugh at us. If our doubts are dispelled today, then we won’t feel shy chanting Rädhä-Kåñëa.” Saying this the two started clapping and dancing with Bäbäjé. Then the püjäré brought caraëämåta and they all took.

After a while the midday bhoga offering was finished. Then Bäbäjé and the three Bäbus took prasäda with great respect. 

Showing the inferiority of the yoga path 

“The domination over material nature attained in the practice of yoga is only a temporary result. In that position the ultimate result may be far off and time and again impediments are observed. In the path of yoga there are hindrances at every step. First, at the time of practicing yama and niyama, religiosity is awakened, and as a result of attaining this insignificant result one becomes known as religious-minded, even though no attempt has been made to achieve prema. Second, during the long period of practicing äsana and präëäyäma one achieves a long life free of disease by controlling the breathing. But if there is still no connection with prema, then one’s long life free of disease becomes a source of trouble. Third, although by the process of pratyähära one achieves control of the senses, if prema is lacking this is called dry or insignificant renunciation. The reason is that for attaining the ultimate goal, enjoyment and renunciation give equal results. Useless renunciation simply makes one stone-hearted. Fourth, during dhyänadhäraëä, and samädhi, even if material thoughts are removed, if prema is not awakened the living entity loses his individuality. If the understanding, `I am Brahman’ does not awaken pure love, then that results in destruction of his existence. Therefore, please consider: the ultimate goal of yoga is excellent, but the path is full of difficulties. You are a Vaiñëava as well as a yogi, therefore you can understand my words without bias.”

Before Paëòita däsa Bäbäjé even finished his statement, all the Vaiñëavas exclaimed, “Sadhu! Sadhu!” 

Though pleased, Yogi Bäbäjé advocates the usefulness of yoga over devotional service in the matter of sense control 

Yogi Bäbäjé said, “Bäbäjé, your conclusive statement is excellent, but there is one thing I would like to say. I had properly practiced the ninefold process of devotional service, beginning with hearing and chanting, previous to learning yoga. But frankly I tell you that in every activity I used to look for sense gratification. I could not free my heart from false designations as described in Vaiñëava instructions on conjugal rasa. I was able to taste conjugal rasa only after practicing pratyähära, and now I have no desire for sense gratification. My nature has completely changed. There is arrangement for präëäyäma in the path of arcana, so I feel that pratyähära practice is also seen in the instructions of bhakti-yoga. Therefore I feel that yoga practice is necessary.” 

By dry speculation or practice the sädhaka will certainly fall down if the limbs of bhakti are used as fruitive rituals for sense gratification 

After hearing Yogi Bäbäjé’s statement, Paëòita däsa Bäbäjé thought for a while. Then he began to speak, “Bäbäjé, you are blessed because you did not forget rasa-tattva while practicing pratyähära. In many cases one falls down due to dry speculation and dry practices, for the soul is by nature full of bliss, it can never appreciate dryness. The soul is always in love or attached, therefore the conditioned soul who falls down from his proper position develops love or attachment for another inferior object. For this reason there is hardly any possibility of self-satisfaction, and therefore material sense gratification becomes prominent. When the soul, who is lord of the senses, realizes his eternal rasa, his natural spontaneous attraction awakens and his material affection diminishes. The path of devotional service is the discussion of love for the Supreme Personality of Godhead. In this path as one’s attachment thickens the endeavor to gratify the senses naturally diminishes. I feel that when you began devotional service, you didn’t have the association of genuine sadhus. That is why you didn’t relish the sweetness of devotional service. You executed the ninefold processes of bhakti as if they were dry or selfish fruitive rituals. As a result you were unable to relish even a little transcendental bliss. I think that’s why your hankering for sense gratification increased. In that case there is possibility of benefit in yoga practice. It is necessary for the practicing devotee to relish bhakti-rasa in the association of devotees. Even though a devotee enjoys all types of material sense gratification, that enjoyment does not produce hankering for more enjoyment. Sense enjoyment is the main cause of a devotee’s renouncing the desire for material enjoyment.”

After hearing this statement, the Vaiñëava yogi said, “I didn’t know about this, Bäbäjé. I will come in the evening to try to become free of whatever doubts I have. I’ve heard one gentleman will come from Calcutta today, so I’m taking leave. Please be merciful to me.”

As Yogi Bäbäjé went out, Paëòita däsa Bäbäjé’s sabhä broke up. 

    TRS Iyengar

    Born on Makara Uthiradam star, native of Mukkur and brought up in Ladavaram village near Arcot and now well settled in Mumbai for over five decades. Presently, at 70, trying to run this website without any commercial expectations or profit motive, just for the sake of our future generations to understand about Sanatana Dharma & Srivaishnavam sampradayam.Within my limited knowledge that I put it here, what I learnt from the world.