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Swami Vishnudevananda Giri

 Mirror Treasure of Serene Ocean


Essential exhortations of Laya Yoga practice
Divya Loka 2006

Three essential principles

            In Vedic and Hindu Tantric texts, devoted to Advayta, we often discover Saints' precious notes about meditation on True Self, about self-cognizing (Atma-Vichara), about cutting off egoism (Atmanivedanta Prapatti), about overcoming desires by searching their source, about discovering pure consciousness - "Pradjnyana" through understanding "Djnana" to achieve "samadhi" - the state of non-duality out of the subject and the object.

            Along with understanding non-duality, the soul, associated with illusions, awakes and escapes the closed cycle of reincarnations, having realized the illusiveness of "Self" being.

            The doctrine of Laya Yoga is a ripe fruit on the tree of practical Advayta and quintessence of these precious exhortations.

            Commencing training, the teacher brings a disciple directly into the state of "saha" (together), "ja" (born) wisdom.

            "Sahaja" is a natural state of self-born wisdom initially inherent in our "Selves" and it is the key concept in Laya Yoga practice.

            Then the teacher explains how to work with it up to the final realisation.

            Following Guru`s instructions, a Laya Yoga adept performs sadhana basing on three main principles:

            1. "Shravana" is the act of taking an inspiring impulse of "direct entering" (Pratyabhidjnya-darshan) from Guru, which leads to experiencing "rasa" (the taste of non-duality).

            2. "Manana" implies stabilization in this experience by meditation, thinking and eliminating misunderstanding.

            3. "Nididhyasana" is continuous stay in contemplation without distractions till complete realization of divine body (Divya-deham).

            This text describes the practice of these principles in detail and belongs to the Upadesha category - recordings of verbal exhortations, beginning from siddha Anama and passing down from the teacher to the disciple.

Publisher foreword

            According to own historical sources, two hundred and fifty teachings of Laya Yoga were passed by Shri Adinatkh to the human world as the most suitable teachings in Kali-yuga epoch about 4-5 thousand years ago simultaneously with the advent of Veda through mystic revelation. After the oblivion, they were restored to life on the border of the 1st and 2nd milleniums.

            Actually presented line of Laya Yoga doctrine originates from the immortal sage-siddh Anama, who, in his turn, received them from Gods as a mystic revelation in the pure vision dimension.

            This text is one of manifestations of Laya Yoga great saints' compassion.

            Avadhuta Dattatreya, Matsiendranath, Gorakshanath, Shankaracharya, 18 Tamil siddhas, 84 indo-buddhist mahasidhas, great saint of our time Ramalinga Svamigal, immortal Babaji, the teachers of our line Mauni Baba, Achintya Baba, having reached the highest levels of Enlightenment including the integration of the physical body into light, all of them, this way or another, practiced joining the transcendent reality and dissolving human body parts therein.

            Let this text publication serve for the benefit of all living beings through elimination of ignorance and sufferings until full awakening.

Editor foreword

            Laya Yoga Doctrine is a mystic revelation descended from Gods of Brahma-loka sphere, kin of Sarasvati. The Gods received it, in their turn, from Five Great Rishi, personifying five self-born wisdoms of the Initial Being.

            According to the legend, this knowledge was passed down to siddh Anama via the God of Shuddha Dharma and it has survived almost unchanged or distorted due to the continuity of the special verbal exhortations tradition of the "upadesha" category that are passed down from the teacher to the disciple.

Author`s foreword

  The term "Sahadja avastha", "Sahaja" or the natural state of the awakened mind is the key concept in Laya Yoga practice. Therefore, regarding Laya-yoga, it is impossible to ignore the fact of existence of the massive Hinduism tantric teachings` stratum known as "Sahajia".

  The analog of these teachings is also known in north Buddhism of Vajrayan as "Sahajayana" - the chariot of the natural way, belonging to the class of Anuttara-tantra highest teachings.

  According to the opinion of Indian culture, Indian Yoga and Tantra teachings researchers, the Vedic concept of the universe as a Single Being, expressed in such dicta Upanishad as "Sarvam Eva Brahman" (all matter is the transcendent reality), was apprehended by the adepts of Tantric teaching "Sahajia", who assimilated Hinduism as well as Buddhism views; and then it finally shaped as a separate teaching at the end of the first millennium.

  The literal translation of the word "Sahaja" from Sanskrit means "saha" (simultaneously) and "ja" (born); which points at the natural self-born wisdom of "Self", initially inherent in every living creature.

  "Acula-Vira-Tantra" describes the state of "Sahaja" as the Highest Being, including ultimate omniscience, ultimate completeness and presence of consciousness energy, which is personified as a goddess. All knowledge and any duality fade away in this completeness, eradicating all sufferings.

  Comparing Laya Yoga teachings of avadhoots to the teachings and texts of other traditions, for example, Vaishnavic tradition of "Sahajia", described in "Rathna-sara", or Tibetan Buddhism teachings of Vajrayana (particularly the series of songs of "Doha", "Karya-gita", originating from famous Buddhistic mahasiddha Saraha) or Bonsky Dzogchen, or to Sikh teachings "Nigruna bhakti" of inner light and sound, or to the Hinduism Tantric tradition of "Kaula", described in "Acula-Vira-Tantra", one can discover a great number of similar points, and sometimes even complete coincidence up to the terms, phraseological units and key approaches to the practice.

  It gives an idea that all those teachings are of common origin or they applied similar experience in the realization of different holy traditions. Although, more often, tending to preserve their autonomy and purity of their customs, many schools prefer to emphasize distinctions than to similarities.



Respect to Dattatreya, Adinatkh, Shri Shankaracharya,

Guru Parampara, Yog Achintya and all saints and siddhs.


1.     As long as the highest reality of the original "Self" is not cognized, there is always ignorance, suffering, birth and death due to mistaking oneself as body and mind.

2.     The original "Self" is incomprehensible, unborn, pure and endless Mind. This is consciousness itself in its initial simplicity.

3.     That original Mind (Pradjnyana) is the single source and root of Being, the only Bhagavan and the Highest Truth. Everything originates from it and there is nothing out of it.

4.     It always exists in the depth of "Self", but it is not recognized because of superficial mind`s (manas) habits of catching, accepting and rejecting.

5.     Out of thoughts this invariable mind is inexpressible and has no quality no shape, no color or support. It is out of time, limits and space. It is like the endless sky with no centre.

6.     The unity with the mind of the Master is the root of all exhortations.

7.     Considering Teacher's mind as the self-born Wisdom (Sahaja) and the original source of transfer, let the disciple mingle his mind with the Teacher's, keeping the purity of samai. Thus, he reveals the essence of the unborn Mind as the Guru.

8.     Through the direct demonstration by the Teacher, the disciple discovers this mind inside as the constant inherent in him state of "self-being", or "Sahajya". This is Shravana.

9.     Having found the confidence in it through understanding, this subtle consciousness should be admitted and believed considering it to be absolutely perfect, omnipresent and invariable Reality. This is Manana.

10.   The practice consists in supporting natural contemplation of the absolute Mind continuously and uninterruptedly till the final realization. This is Nididhyasana.

11.   A yogi allows his or her mind and body to relax and keeps peace, balance, tranquility and fluidity.

12.   Contemplating with the open thoughtless consciousness the past or the future, without choosing, assessing, reasoning or commenting, the yogi persistently stays in the initial reality of the original "Self", free from conceptual labels.

13.   It is enough to maintain simple attentiveness to this consciousness and carefully remember every moment to deepen the practice.

14.  The yogi uses any methods of yoga to further submerge into the contemplation of the natural state, according to Guru`s exhortations, not separating them from the contemplation of the natural state of the original "Self".

15.   Whatever methods are used they must not be separated or come out of subjection to the contemplating wisdom of the natural state, or serve it like servants, soldiers and ministers serve their king, recognizing his supreme status.

16.   Standing, sitting, lying, walking, eating, talking, working and satisfying the physiological needs, it is necessary to maintain consciousness, staying in the all-presence of the unborn "Self", which is like the endless sky space.

17.   Emerging thoughts are not to be suppressed, however, the mind does not follow or stick to them either.

18.   Leaving thoughts "as they are", the yogi stays relaxed in the state of the impartial witness (saksha), letting the thoughts be absorbed into the endless incomprehensibility of the wide-open awareness of the source of "Self". This is the method of the practice.

19.   Let the yogi, following the Guru`s exhortations, avoid traps of vulnerability, sluggishness of the mind, suspension in the Emptiness and the loss of orientation in a relative dimension, as well as neglect the law of Karma.

20.    Let the emerging experiences of delight, visions or the Emptiness not capture the follower's heart, but be brought to the mandala in the presence of consciousness.

21.   Perceiving objects, emerging feelings, passions or thoughts are not to be appreciated, accepted, rejected, corrected or transformed. The meditative realizing easily unites with them, and, dissolving, they spread around like circles on water. This is the method of contemplation.

22.   When difficulties, distractions, hindrance and worries appear, the yogi does not lose the contemplation, but maintains the consciousness, staying attentively in the presence.

23.   Taste, joy, pain, suffering and pleasure - all the emotional experience joins the space of consciousness of the uncreated and unborn "Self", and melt in it like sugar in water.

24.   This way, continuously contemplating the divine Being, the yogi considers all phenomena as non-existent, letting perception release itself in the initial Mind, however, he or she does not belittle the law of Karma and respects the relative.

25.    In case distraction occurs, the moment it is found the yogi needs immediate returning to the presence of the Unborn.

26.   The yogi relaxes and does not have any attachment to conceptions as soon as he or she has discovered their "Self" as the Mind with no root, no support of thoughts, names and images. This yogi understands that in the initial Being there is no point of view which should be adopted.

27.    Arising restless thoughts, uncovered by the practice, do not confuse or tempt the experienced yogi into going along the way of the naïve faith in conceptions, in order to accept a definite point of view: "this is like that" or "that is like this".

28.   Practicing, the disciple should avoid being bound by concepts and extreme views of eternalism and nihilism, or he or she should even avoid avoidance itself as an extreme view.

29.   Non-attachment to anything at all, even to non-attachment itself, is the root of the contemplation practice

30.   Maintaining natural meditation of Laya Yoga, the mind should not be focused on anything either outside or inside, nothing is to be created in the mind, awakening specific senses

31.   When meditation of the Unborn is matured, let the yogi understand the essence of the non-meditation practice.

32.   That means that a delicate effort to keep the consciousness of the Emptiness yields to an effortless stay in the invariable Reality of "Self".

33.    If there is a progress in the contemplation, attentiveness beyond the meditation easily becomes continuous.

34.   This time let even the concept of yourself as of a meditating one be left aside, permitting the mind to stay in the pure and invariable Reality "as it is".

35.   When the yogi rejects even the ideas of the meditation and him/herself as of the meditating one, he or she completely becomes fully absorbed in the infinite space of the wide-open Mind, being in sahaja-samadha.

36.   This absorption is achieved by the rendition of no judgments or non-correction of the contemplating mind. This way the egoism is cut off.

37.   When, owing to this absorption, all expectations, fears and sticking to the ego are cut off and disappear completely, the yogi learns his or her true face before the birth, and his or her consciousness is not interrupted at night.

38.    When the relative "Self" (ahamkara) dissolves in the consciousness ocean of the shapeless Reality, the yogi`s mind unites with this ocean and feels no joy or grief, no purity or impurity, good or evil, no sacred or mundane.

39.   Having seen gods or demons, let this yogi not detach them from the nature of the initial Mind or leave the contemplation, letting them integrate in the natural state of presence.

40.   Let him understand that the world, gods and demons only exist due to the evaluation and interpretation activity of the concept mind (manas), determined by the past experience, originating from the previous impressions.

41.    Having understood that, the yogi cuts off the faith in the self being of the gods and demons, seeing them as continuation of the Highest Reality of his or her "Self". Therefore, seeing them, the yogi will not stop contemplating.

42.    Being in the state of natural rest of contemplating the non-created "Self", where there is no object of meditation, the yogi throws off striving for achievement in the future, staying stable in the contemplative presence in the present.

43.    He or she has no fear of sansara or crave for Nirvana, staying already in the dimension of Nirvana.

44.    Being great, pure and inconceivable, he or she is in an indescribable bliss as he or she has overcome birth and death. However, let the yogi hide his or her realization from others till the complete maturity, and playfully, respect the relative world of cause and effect.

45.    When there is neither existence nor nonexistence, the presence of the original "Self" is open and cognized, let the yogi keep on deepening the contemplation, awakening subtle energies in the body, meditating on the inner light and sound.

46.    Uniting the contemplative presence with five elements inside and outside the body, the yogi is to enter the highest stage of dissolving the body elements known as "laya-krama", up to the achievement of immortality inside the body.

47.    Having integrated the non-dual presence into all the energies of light and sound and the feeling of bliss, let he yogi allow his or her energies coming into sushumna and liberating in the natural Mind, while the contemplation is in bloom and acquires siddh`s energy of the Great Transition.

48.    Having become the Highest Being, or Bhagavan, or the Creator of the Universes, having obtained unlimited abilities to manifestations, the yogi plays in the everlasting manifestations for the benefit of all living beings, staying in different bodies.




Recorded in the continuous chain of

verbal exhortations of "Upadesha",

Swami Vishnu Dev,

Divya Loka, September, 2002



The display of compassion is the way to realize Advayta - non-duality. As soon as the demon of egoism (or catching to oneself) is defeated, one may discover the true nature of his or her consciousness, being in all living creatures, unlimited, eternal and uniform.

Dissolution of the ego and the unity with Athman are the essence of the Emancipating Teaching of Laya Yoga.

Having devoted yourself to the spread of Dharma, helping those who search and anyone in need, taking part in publication and distribution of the books on Teaching - not separating yourself from the others - you will be inspired with deep understanding of Dharma and firmly link your life with the way of the Emancipation and the Enlightenment, having deserved the right to find the Freedom from chains of the conditioned existence.


Let all living beings cognize Dharma!

Let Dharma be spread everywhere!