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---------------     Deeksha - Initiation - divine gift - blissful transmission     --------------

Deeksha  (Initiation)

Guru-Disciple Relationship

tradition

Gurukul/ Ashram campus

Guru - Dakshina or gift

The Deeksha is a Sanskrit word that means benediction. It is the bounding ceremony or a sort of agreement of pure spiritual relationship between disciple and Guru in which the disciple accepts him as his Guru, with a promise to strictly adhere to his instructions and orders, and similarly the Guru takes upon Himself the entire responsibility to take the disciple to the highest levels of success and perfection. The Guru watches over the disciple continuously, and keeps on guiding the disciple all the time to perfection and empowerment. It is as an ancient religions process by which transcendental spiritual knowledge and divine energy of a Guru can be subtly transferred and transmitted into the heart, soul and body of a eligible spiritual followers and disciples through Shaktipata (transformation of divine spiritual subtle energy). This pure potential energy initiates a process of change in the person which ultimately leads to destruction of all evil and negative tendencies, and spurt of creative and positive powers which encourage him to strive for the highest and best in both the spiritual and material fields. Deeksha is the basic, unique and rare initiative process of making the life of a disciple more pure, more enlightened and more successful. Generally a human being remains under the sway of bad karmas of past lives which do not allow him to make the desired level of progress in spite of hard work and sincere efforts. In such cases nothing can work better than Deekshas to remove the baneful effects of past Karmas and propel a Sadhaka onwards on the path of success. Just as a cloth has to be washed thoroughly to free it of stubborn stains, similarly Deeksha is a method adopted by a Guru to free the disciple of his mental, psychological and physical drawbacks. so that he could make good progress with a free mind in the spheres of spiritualism and materialism. 

                 Deeksha is the foundation of a disciple, fuel of the spiritual life, completeness of the mind, basis of the fusion with Shiva and the path to reach one's destination. Through this spiritual cum religious initiative formalities, his Guru or spiritual master destroys the seeds of disciple's sin and ignorance in the transcendental state of mind. That is certain. Deeksha initiates a neurobiological change in the brain that when complete enables the senses to be free from the constant interference of the mind. When the senses are unclouded by the mind’s interpretations, a natural clarity of perception occurs with accompanying spontaneous feelings of joy, inner calmness and a connection to the Oneness in everything. This kind of inner belief is the key to real spiritual power. Intrinsic belief has the capacity to spark major personal enrichment in every area of life -including dramatic improvements in physical health, emotional well-being, fitness and permanent state of enlightenment. But Deeksha cannot be had so easily as it seems. Firstly only when one's good luck is running does one have the inclination to go in for spiritual initiation. Then secondly one has to find or come across a real Guru who can transform one's life. And even if one does one has to devote oneself fully to benefit from the Deeksha. Three qualities or grades of Deeksha are mentioned in the divine scripture the "Maha Shivapurana" such as : Y 1st Shambhavee (Theevra & Fast and Teevratara & Faster) Y 2nd Shaktee (Transmission of Spiritual power) Y 3rd Mantree (A nuclear set of specific cosmic & mental vibrations).

                When the Guru gives Deeksha a flow of energy takes place from Him to the disciple, which can be in any form - spoken words in the form of Mantras, subtle radiation emitted from the eyes or gentle warmth from a touch on the forehead with the thumb, and normally placing his or her hands onto the crown of the devotee's head, thus enlightening him and helping him in the success of Sadhanas and the realization of God. But the Sadguru is not limited to these means. Instead He can transfer His Divine blessing, theopathic super natural power and self potentional energy across continents and give Deeksha through the medium of a photograph or telepathy as well. Experiences during the Deeksha vary, sometimes strong, sometimes subtle, sometimes delayed until even days later. The recipient may experience a tingling sensation in the head, or blissful feelings running through the body, or sometimes nothing at all. Whatever the experience, the recipient can trust that the process of enlightenment has begun, a process designed for your own nature that will lead gradually (or sometimes spontaneously) into Awakening to your divine potentional energies in the subtle body. The chances of success in Sadhanas are increased and manifold by taking Special Shaktipat-Deeksha as during Shaktipat- Deeksha, Revered Gurudev transfers a part of His own spiritual penance power into the disciple to steer him towards success.

                 Imagine for a moment that there is a wall that causes a feeling of separate existence. The Deeksha chips away at the wall and a small hole appears. Light trickles in. A crack emerges and soon you get glimpses of what is beyond the wall. You find that it was not what you imagined at all. A larger crack appears. Mystical reality, experiences of the Divine, become a part of your daily existence. The senses become very acute, the perception is very clear. Before long the crack becomes large enough to step through and you experience the entire Universe flowing through you. Your sense of separate existence has dissolved. Initiation into Laya-Yoga means that a bond has been established between a human spirit clad in a body and the Eternal, the Highest and the Holiest Spirit of God, Brahman, that remains bodiless. The energy of initiation is a transmission of power from The Holy Spirit and reconciliation with God in the Holy Spirit. It facilitates concentration on the Spirit and Truth, as well as genuinely pious and inspired prayer. One can say that initiation is always a baptism in the Holy Spirit undergone for the practice of spiritual dissolution in God. Actually Deeksha does not belong to any religion, or any particular belief or spiritual path. But of course, It is given on the particular transcendental moment of mind and Muhurta of days to devotees or followers all over the world, people of all races, all religions, all spiritual beliefs or no spiritual beliefs, and to people of all nationalities, because it has a various scientific benefits on the entire personalities. 

characteristics of the GURU-DISCIPLE SPIRITUAL relationship                                 Top

In a Hindu context, the term guru signifies one who teaches or imparts knowledge. Such knowledge, whether it be Vedic, Agamic, art, architecture, music, religious or spirituality, is imparted through the developing relationship between guru and disciple. The principle of this relationship is that knowledge, especially subtle or advanced divine knowledge, is best conveyed through a strong human relationship based on ideals of the student's respect, commitment, devotion, obedience, dedication and faith, and on personal instruction by which the student eventually masters the knowledge that the guru embodies. Guru-disciple relationship is surely one of the most significant aspects of human development. These relationship forms the basis of all cults, organizations and institution, whether spiritual or otherwise. When we think about the great cultures that have flourished in the past, as well as those in existence today, we realize that they too are based on this same vital relationship. All the traditions, arts and sciences have handed down generation after generation from guru to disciple, master to apprentice, father to son.

                Infect, The guru-disciple relationship exists on the spiritual plane, not on the physical, mental and emotional planes. It evolves of it own volition, irrespective of pre-existing relationship, commitments and contacts. For this reason, it is meaningless to attempt to define it by comparison with the other forms of interpersonal relationship into which human beings enter in order to fulfill physical, mental and emotional need and desire. It is different from the conventional bonds between student and teacher, doctor and patient or husband and wife. These relationship exists in a social context and are established in order to fulfill some specific social purpose - be it to obtain a university degree, to produce a state of well-being in the patient or to establish a family. There are social contacts which are created many times in life and are then dissolved either upon the success or failure of their objective.

               However, the guru-disciple relationship does not exits for the fulfillment of any social objective. Its purpose is transcendental and it can be truly defined only in terms of trust and love, which are intangible and immeasurable by any scientific method. Having no social purpose it also knows no conclusion, and since it is entered into as a bond of trust and love rather then in the hope of fulfilling personal expectation, its outcome is ever ongoing and open. Its fruit is spiritual enlightenment and since spirit is one and eternal, this  purest relationship is also important. It progresses and evolves intangibly as the dimensions of higher consciousness, mysteriously embodied in the guru, flower in the disciple.

              The devotional bond between a guru and disciple is a transcendental, spiritual one, while the bond between student and his lecturer in the university is a materialistic or socially oriented one. The guru-disciple relationship exists to lead the disciple towards true wisdom, while he student enters into a relationship with his science lecturer in order to equip himself with the knowledge and qualifications necessary for academic, economic and social success in later life. So it is that the budding scientist has social or material expectations, while the new disciple has spiritual expectations. Each receives what he seeks according to his application to the subject matter and by virtue of his aspirations. The two training systems bear many similarities even though their underlying purpose and philosophies lie in fundamentally different spheres.

  The Guru-Shishya divine relationship can be found in numerous vouch aspirant forms in the Tantric, Vedic and Hindu religion in India. Some common elements in this spiritual relationship includes : ------------------

 Y The establishment of a spiritual Guru or spiritual guide or divine teacher-disciple or follower or Chela or student divine relationship.

 Y Formal recognition of this relationship, generally in a structured religious initiation ceremony where the guru accepts the initiate as a Shishya and also accepts responsibility for the spiritual well-being and progress of the new shishya's inner personalities towards absolute spiritual perfection, enlightenment, self-realization & ultimate Liberation.

 Y Sometimes this initiation process will include the conveying of specific esoteric wisdom and / or mantra, worship, meditation techniques, spiritual transmission and other religious & traditional rituals etc.

GURU-shishya PARAMPARA OR ETERNAL TRADITION or lineage                                      Top

In the Vedas, the Brahmavidya or knowledge of Brahman or creator or supreme God is communicated from guru to shishya by word of mouth, bringing about the traditional guru-shishya Parampara or lineage or tradition. It is a purely spiritual relationship found within traditional Hinduism which is centered around the transmission of teachings from a Guru (enlightened spiritual master or guide or leader) to a 'Shishya' or chela Shishya' or chela (disciple). The Parampara denotes a long succession of teachers and disciples in traditional Indian culture. It is also known as Guru (teacher)-Shishya (disciple) Parampara or tradition, where the knowledge (in any field) is passed down (undiluted) through the succeeding generations. In the Sanskrit language, the word "Parampara" literally means: Uninterrupted series of succession. It is the ancient traditional method of residential form of education wherein the Shishya remains with his Guru as a family member and gets the education as a true learner. The domains may include spire.

              The guru-disciple tradition is not a modern one; it is most ancient. Even before the advent of man, guru exist in the form of nature, which guided the seasons, the plants and the animals. Prehistoric and stone age man had gurus; the animists, naturists, and idolaters had guru. Those who practiced animals sacrifice, who believed in abstract gods, who wanted to learn magic, Siddhi, and witchcraft had gurus. The tradition of guru is not only confined to India. The Atlantis civilization had more gurus than any other civilization up to date. South America, Europe, Egypt, Mesopotamia, Tibet, China and Japan had gurus. The guru tradition is universal, but with the wars and ravages of time, it was gradually destroyed all over the world. No country was able to preserve it except India.

              Adi Shankara was the first in its tradition to consolidate the siddhānta ("doctrine") of Advaita Vedanta. Adi Shankara founded four Mathas to guide the Hindu religion. These are at Shringeri in Karnataka in the south, Dwarka in Gujarat in the west, Puri in Orissa in the east, and  Jyotirmath in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Sureshwaracharya, Hastamalakacharya, Padmapadacharya, and Totakacharya respectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after the first Shankaracharya. The Adi Guru Sankaracharya organized ten definite the secrade orders of Sannyasins under the name 'Dasanamis' who add, at the end of their names, any one of the following ten suffixes such as : Sarasvati, Bharati, Puri (Shringeri Muth); Tirtha, Asrama (Dwaraka Muth); Giri, Parvata and Sagar (Joshi Muth); Vana and Aranya (Govardhana Muth).

              The ward "Paramahamsa" represents the highest of these grades. It is possible to become a Paramahamsa by a long course of Vedantic study, meditation, cosmic attainment and Self- realization. The Ativarnashramis are beyond caste and order of life. They dine with all classes of people. Sankaracharya's Sannyasins are to be found all over India. The bar-headed goose, Anser indicus, commonly mistranslated "swan" is an important motif in Advaita Vedanta. Its symbolic meanings are: firstly; upon verbally repeating  "hamsa", it becomes soham (Sanskrit, "I am That"). Secondly, even as a "hamsa" lives in water its feathers are not sullied by it, a liberated Advaitin lives in this world full of maya but is untouched by its illusion. Thirdly, a  Monk & ascetic of the Dashnami order is called a Parmahamsa ("supreme hamsa"). 

The Gurukul or Ashram  0r SPIRITUAL SCHOOL OR guru's residential campus       Top

The Eternal Spiritual training center, also called "Ashram” or "Brotherhood of Mystery" or "The Path or The spiritually charged sacred place or residential Campus of Absorption" has been founded on the teachings, preaching and practices of Yogatheopathic-Sadhana, self-transmitted in ancient times by The Lord Shiva to his disciples and devotees named Chela (disciple). The Lord Shiva founded a total of twelve lines of yogatheopathic transmission divine scirnces, which constitute complete and comprehensive teaching and training systems in all stages of man’s route of spiritual development. Specially The Laya-Yoga is a transmission line watched over by great Mahatmas, Yogis, ascetics from Ashram located in the Himavanti Valley of The Himalayas. We even label it as "The divine Light of Himavanti."

THE Guru - dakshina or gift or self- surrendership TO THE GURU                            Top

Guru-Dakshina or sarendership : The Eternal guru-shishya Parampara is a hallowed tradition in Hinduism, and has also carried over into Sikhism, Buddhism, Jainism religen, etc. At the end or completion of a shishya's study or spiritual sadhana training, the guru asks to shishya for a "Guru-Dakshina". since a guru does not take fees. A guru-Dakshina is the final offering from a student to the guru before leaving the teaching & training Ashram or Gurukul. The teacher or guru may ask something or nothing at all. In the Guru-Dakshina, the shishya gives a gift to the guru as a token of gratitude, often the only monetary or otherwise fee that the student or disciple ever gives. Such tokens can be as simple as a piece of fruit or traditionally as : Patram (leaves of the Bhoja tree) or symbolically new cloths, Pushpam (Flowers), Phalam (Fruits), Jalam (Water for washing a pious feets of the Guru), Mudra (coins of precious stones or metal) or as serious as a thumb, as in the case of Ekalavya and his guru Dronacharya. The Shiva Samhita, a late medieval text on Hatha-yoga, enshrines the symbolic importance of the guru for liberation and asserts that the disciple is supposed to give all of his or her property and livestock to the guru upon ascetic-Deeksha (initiation).

      In the great Indian divine scripture "Guru-Gita", The Lord Shiva says to the Parvati:--------

The body, the senses, the Prana, wealth, one’s own relations, the self, wife etc., all these should be surrendered to the Sadguru. (38)

One who cuts asunder, for the disciple, the eight kinds of attachment (doubts, pity, fear, shyness, censure, position in society, high birth and wealth), by the sword of mercy and bestows absolute Bliss is called Satguru. (57)

Just as the ocean is the king of waters, the Param-Guru (Sadguru) is the King among Gurus. (179)

A Param-Guru is free from attachment, etc; peaceful, always contented in Himself, independent, and one who considers the status of *Brahma and Vishnu like a blade of grass. (180)

One who is independent at all times and places, who possess an unshakable mind and always blissful, who experiences the homogenous essence of the Self, such a one is the Param Guru. (181)

One who is free from the feeling of duality and non-duality, who shines by the light of His self-realization, who is able to destroy the deep darkness of ignorance, and is omniscient, He is a Param Guru. (182)

By whose mere Darshan, one attains calmness, cheerfulness, and peace and steadfastness, and peace of mind, such a one is Param Guru. (183)

One who looks upon his own body as a corpse, and his Self as the non-dual Brahman, and who has killed the infatuation for wealth and women, such a person is a Param Guru. (184)

Family traditions, wealth, strength, Shastras, relatives, brothers, - none of these are useful to you at the time of death. Sadguru is the only saviour. (188)

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