“GURU PRAŃÁMA – part 1″

GURU PRAŃÁMA – PART 1 & 2 or SADGURUḾ TVAḾ NAMÁMI (purely Original English Discourse – PARTLY)


10 October 1978, Patna, INDIA

{corrected from another source of PB and electronic editon editors also have done in the same way, but only by juggling their words from this magazine to prove that they have edited of their own but infact they also have typed from the magazine… i don’t whether they really have full audio of this discourse…. such a shame in our ….publications in-charges not supervising properly.. Guru’s Aptavakya properly…}

I think all of you are well acquainted with the shloka. It is also a shloka for Guru Prańáma, but its import was never explained.

Nityánandaḿ paramasukhadaḿ

Kevalaḿ jiṋánamúrttim,

Vishvátiitaḿ gaganasadrshaḿ


Let me explain line by line. First in English then in Hindi.

Nityánandam”. What is Nityánandam?

Jiivas Viśyánandam. That is, when one acquires something worldly, something mundane, one feels a sort of happiness. That is known as “Viśyánandam”.


And what is Liilánandam?

When Saguńa is created, there is Attributional Consciousness or Attributed Consciousness.

When He created, HE wanted Liilánandam. He wanted to enjoy Liilánandam.

What is Liilánandam?

He creates so many things, so many animated and inanimated objects, so many sons and daughters.

And while playing with His sons and daughters, HE gets a sort of pleasure. That pleasure is His Liilánandam and the spiritual aspirants who are intelligent, know this fact and they know that everything in this world is His Liilánandam.

HE is playing for Liilánandam, so there should not be any worries or anxieties in this world because – all are different phases of His Liilánandam.

In this shloka the first word is “Nityánandam”. “Oh, the Lord, who is always in Nityánandam.”

Nitya” means “of permanent nature”. Therefore, Ánanda is of permanent nature, Nityánandam.

The next word is “Parama Sukhadam”. The happiness that a created being enjoys from mundane objects is called “Sukham”, and all this Sukham comes from that Nityánandam Entity, so He is Parama Sukham which comes from that Nityanandam Entity, so He is Parama Sukhadam for the Jiivas.

But here the word is not “Sukhadam”, the word is “Parama sukhadam”, that is, sukha of the maximum degree, sukha to the zenith point of its efficiency – Parama Sukhadam.

Kevalaḿ Jiṋánamurti” – What is the meaning of “Kevalam”?

Kevalam” means “the only entity”, the “non-dualistic entity”. That is, in His realm, in His jurisdiction, there is no second, external entity.

There is no scope for any Satan to be there.

That is, there is no Satan. He is everything. He plays with His Vidyámáyá and Avidyámáyá.

That is why He is Kevalam.

Kevalam means “the only entity”, “the only existence”.

And when one becomes one with Him, one is said to be ensconced in “Kaevalya”.

Kaevalya means “Nirvikalpa samádhi”. That is when one acquires kevala-hood, that is Kaevalya.

You should remember that the conception of Satan is against the non-dualistic philosophy.

If we recognize a Satan, we are indirectly recognizing two Parama Puruśas.

One, a good Parama Puruśa and another a very bad Parama Puruśa, which is absurd and does not exist.

So, there is no Satan, only the misdeeds done by Avidyámáyá is called Satan.

And that Satan, as Avidyámáyá, is also part of Máyá, the left hand of Máyá.

That’s why Lord Krśńa said,

Daevii hyeśá guńamayii mama Máyá duratyayá;

Mámeva ye prapadyante Máyámetáḿ taranti te.

This divine force, Máyá, is My Máyá, is My power – ‘Shaktih Sá Shivasya Shaktih.’

Mámeva ye prapadyante Máyámetáḿ taranti te. And those who have taken My shelter will easily surmount this Máyá.” Without the divine help or divine aid, this Máyá remains insurmountable.

So in order to cross this Máyá, one will have to take the shelter of Krśńa, that is, Parama Puruśa.

Kevalaḿ jiṋánamúrtim.”

Jiṋánamúrti” means “Cognitive Faculty personified”, “personified Cognition”.

Vishvátiitaḿ gaganasadrshaḿ


When, as the objective counterpart of the Supreme Consciousness, something concrete is created, something under the strict supervision and bondage and fetters of the static principle is created, then that created being is called “Vishva”.

So Vishva is His objective counterpart, therefore, He is above the jurisdiction of Vishva, that is, – He is Vishvátiitam.

And as there is no spatial demarcation in the sky(Gagana), as there cannot be any spatial demarcation within the Macrocosm. That’s why it has been said, “Gagana Sadrsham.” in appearance He is like the sky.

Tattvamasi”. Now, when a spiritual aspirant contacts the Parama Puruśa, and asks Him, ‘Oh Lord, “Who am I” – this eternal question.

Now, when this question, Oh Lord, who am I?


As I have said so many times, human Sádhaná is a movement from electronic. imperfection to nuclear perfection.

The nuclear perfection is That “I”, and the electronic imperfection is “You”.

You are That”.

The stage of “are” is your spiritual practice.


So “You are That”.

The Guru’s words, the Guru’s secret instruction, or gospel, or sermon, is, “Oh my boy, Oh my little girl—Thou art That.”


That is the Guru. I think you understand.

[from here is typed notes of only partial audio recording of this discourse, which i had, so here it is enjoy...]

…..The Goddess of Learning Sarasvatii, herself writes and writes for Infinite period, even then the Guńas of the Lord cannot be written.”

Guńahiina Mahesha Gańábharańam.”


This is the entire interpretation of the shloka that you use “Nityánandaḿ paramasukhadaḿ to Namámi”.