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Karma Yoga transforms karma into Yoga. Karma Yoga never binds you to good or bad results, whereas karma ensures that you must experience the consequences of your actions, whether pleasant or painful. If your actions are good, then you face that in the form of pleasure. If they are bad, you have to face that in the form of pain. But, if you do everything for the sake of others, for the sake of humanity, neither pleasure nor pain affects you.

Instead, everything simply moves through you because you no longer identify as the ‘do-er.’ You are the ‘be-er’ and everything just flows through you. It’s something like becoming a flute. Whatever the flute player plays, passes through the hollow flute. The flute follows no sheet music; it is simply an open, empty instrument through which the music flows. It is no problem for the flute if the music is nice to listen to or hurts the ears.

What is the real difference between karma and Karma Yoga? When you do things for your ego gratification, you get the karma. It becomes Karma Yoga when you are offering your actions as a benefit to others. You don’t get affected by the result of your action if it’s Karma Yoga. Karma is accrued when you do something for your sake and you are affected by the result of it. Whether the result is good or bad that result comes to you and that becomes your karma. You have to face it. You become responsible for it. It’s almost like you cook for yourself, you eat it, you have to then digest it, and later you have to eliminate—so it’s all your job. If you cook it and give it to somebody, you don’t have to worry about it. It becomes their business. Even if they get stomachache, it’s their business.

In a way, that is what is meant by renunciation. A good karma yogi is a good renunciate because whatever they are doing, they are not doing for the sake of their own ego gratification or fruit of their action. They become a true sannyasi. Whoever lives this way is totally free from the turmoil, the push and pull of the dualities—pleasure and pain, desire and aversion.

That’s why Karma Yoga is considered a supreme form of Yoga. In whatever you do, even your meditation can be Karma Yoga. You are not meditating for your sake. That is the reason why, in Integral Yoga after our meditation, we repeat the Kayena Vaacha sloka. That sloka affirms that whatever actions we engage in, we do so as an offering. Daily we say that, but if we don’t really understand it, mean it and follow it, then these are empty words and we don’t receive the benefit.

When the sense of egoic doership dissolves, then we are totally free, free, free from any bondage. Don’t think bondage means only bad, painful things. Even good things can bind. It’s almost like putting a parrot in a golden cage. The cage may be all gold, but it’s still a cage. The freedom is not there. You may have several million dollars but if you are holding onto it for your happiness, if you are constantly worrying about it, investing it, watching the stock market every minute, then, what is that? Freedom? It’s okay to have money and possessions, but if they possess you rather than you using them for the benefit of all, then you may be wealthy, but you are still bound. If you cling to nothing, if you feel that you are an instrument in the hands of a Higher Power who is doing everything through you for the good of all, then, you truly are the richest person, the king of kings, shah of shahs. Why? Because you are totally free. That is Karma Yoga.

By Sri Swami Satchidananda

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In an effort toward dismantling this imbalance, IYI SF is offering this Yoga Teacher Training in a two module format. Module 1 with 100% BIPOC teacher trainers and participants and Module 2, for anyone who has taken Module 1 within the past 2 years or Yoga teachers who want to certify as an Integral Yoga teacher.

Our Yoga Teacher Training program has been training teachers and changing lives since 1975. Integral Yoga uses an inward, spiritually-focused form of Hatha Yoga to lead practitioners to an experience of inner peace and greater awareness.

In this 2-Module format, you’ll have the option to take either one or both modules. Completing both within 2 years is required in order to receive 200-hour Integral Yoga teacher training certification and the ability to register with Yoga Alliance as a RYT-200.

This training is ONLINE with selected in-person options. All the sessions will be recorded. More info and registration here.

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Painting of Siddhar Bhogar, blessing his devotees.

High above the verdant landscape of Tamil Nadu, atop the sacred Palani Hills, the echoes of devotion resound through the ages. The Arulmigu Dhandayuthapani Swamy Temple—one of the six revered abodes of Lord Muruga—stands as both a beacon of spiritual transformation and a repository of ancient wisdom.

It was here that a young Ramaswamy, the future Swami Satchidananda, deepened his sadhana, absorbed in the presence of saints, sages, and Siddhars. Among these, one figure loomed large, not in the flesh but in spirit—Bhogar, the legendary Tamil Siddhar (Siddha in Sanskrit) whose alchemy, yogic mastery, and devotion infused the very air of Palani.

For those who have followed this series, we left off with Ramaswamy’s life as a sadhu in Palani, immersed in meditation, service, and the austere path of renunciation. Now, we step into the realm of mysticism that surrounded him, exploring the influence of Siddhar Bhogar—the enigmatic sage whose presence was palpable even centuries after his physical departure.

The very heart of Palani’s temple beats with a mystery that has captivated seekers for centuries. The murti (sacred statute) of Lord Murugan enshrined within is no ordinary statue—it is believed to be an alchemical masterpiece, created by Siddhar Bhogar from an amalgam of nine poisonous substances, navapashanam. Bhogar, a master of Siddha medicine and divine chemistry, labored intensively on the statue, perfecting its features with a sculptor’s devotion. It is said that he spent the most time on the face, giving it an ethereal grace, while the rest of the body remained simple and unembellished. The result was a murti not merely carved but manifested—a consecrated presence that radiates energy to those who seek it with faith.

Ancient traditions speak of this alchemical blend, where poisons, when combined in a precise formula, transmute into a powerful elixir, exuding divine energy and with extraordinary healing properties. This is why, to this day, the abhishekam—the ritual bathing of the deity with honey, ghee, jaggery, a sweet mixture of fruits, milk, and other natural substances—at Palani is revered for its curative potency. Devotees receive the sanctified abhishekam infused with the essence of the deity, as charanamrita—a blessing that is said to restore health and vitality and to purify the soul. As Ramaswamy immersed himself in his daily worship in the temple, he would have witnessed the endless stream of devotees receiving the sacred charanamrita—and, in time, he would come to understand the deeper mysteries behind Bhogar’s spiritual and scientific genius.

Depiction of Siddhar Bhogar creating the Palani temple murti from 9 poisonous substances.

Bhogar was no ordinary saint. A master of alchemy, Yoga, and esoteric wisdom, he was said to have been a spiritual scientist who seamlessly blended mysticism with tangible transformation. While many Siddhars sought liberation through asceticism, Bhogar’s path embraced the world—his was a path of transmutation, turning the material into the spiritual, the poison into the panacea. His example would begin to shape Ramaswamy’s later path as Swami Satchidananda.

The Samadhi Shrine of Bhogar: The Mystical Seat of Worship

Nestled within the southwestern corridor of the Palani temple complex is a shrine dedicated to Siddhar Bhogar, an entryway into the depths of his spiritual legacy. To the uninitiated, Bhogar’s legacy might seem confined to the navapashanam murti. But hidden within the temple’s corridors lies another layer of his mystical work—a shrine dedicated to his worship of Shiva and Shakti. In a sanctified chamber, accessible through a winding passageway, rests the Maragatha Lingam—an emerald Shiva Lingam, pulsating with the energy of Divine Consciousness. Unlike ordinary lingams carved from stone, this one is said to contain the vibrations of lifetimes of intense sadhana, infused by Bhogar’s tapasya (austerities) and devotion.

Ancient lore whispers that beneath this shrine lies a network of subterranean tunnels, one of which leads to a hidden cave deep within the hill—where Bhogar is said to still be in samadhi, eternally meditating in communion with the divine. For the young sadhu Ramaswamy, the presence of this shrine was more than a historical relic—it was a living source of spiritual power and he spent many hours meditating at this shrine, drawn by the energy that seemed to flow directly from Bhogar’s presence into the hearts of those receptive to it.

One day, as Ramaswamy sat near Bhogar’s samadhi, repeating his mantra, something extraordinary happened. His consciousness became absorbed in deep meditation, the temple and its surroundings fading from his awareness. In that moment, he felt a presence—Bhogar himself. The ancient Siddhar appeared before him, luminous, his eyes radiating the timeless wisdom of one who had traversed the realms of existence.

Bhogar reached out and placed his palm on Ramaswamy’s head. A surge of energy coursed through his being, dissolving his sense of self. He felt as if his body had melted into light, the boundaries between form and formlessness vanishing. Time stood still. There was only peace—vast, unshakable, beyond words. When he returned to normal consciousness, Bhogar’s form had disappeared, but the experience remained. It was not merely a vision; it was more than a moment of spiritual revelation—it was a transmission of energy, a silent yet potent initiation that would subtly shape the future course of Ramaswamy’s path. Whenever Swami Satchidananda traveled to India from America, he always visited the temple at Palani, had darshan of the deity, and then spent time in silent meditation at the samadhi shrine of Siddhar Bhogar.

The Real “Emerald City”

Photo: Exterior of the Samadhi Shrine of Siddhar Bhogar at Palani Temple.

Within the samadhi shrine of Bhogar lies something extraordinary—an emerald lingam, known as the Maragatha Shiva-Shakti Lingam. Unlike traditional lingams carved from stone, this one is said to contain the vibrations of lifetimes of intense sadhana, infused by Bhogar’s tapasya (austerities) and devotion. This lingam embodies both the Shiva and Shakti principles, pulsating with the union of cosmic masculine and feminine energies. This sacred lingam was central to Bhogar’s worship, accompanied by the yantra of Goddess Bhuvaneshwari, another powerful representation of Goddess Shakti.

Bhuvaneshvari (a form of Sri Lalita Tripurasundari, also known as Raja Rajesvari) the Queen of the Universe, was Bhogar’s chosen deity. She is the embodiment of primordial energy, the force that breathes life into existence itself. To worship her is to embrace the Infinite, to dissolve all boundaries and limitations. The presence of her yantra—a geometric representation of divine energies—at Bhogar’s shrine speaks to his deep understanding of the subtle, vibrational forces that govern all. By invoking both the masculine and feminine aspects of divinity, Bhogar exemplified the non-dual realization that is at the heart of the Siddhar tradition: that all existence is but a dance of Shiva and Shakti, matter and Consciousness, intertwined in eternal unity. His worship was not merely ritualistic; it was an act of alignment with cosmic forces, an invitation for the seeker to transcend the ordinary and merge with the Infinite.

The Eternal Call of Palani

We have spent the last few parts of this series exploring Palani and its temple, a main abode of Lord Muruga. Hopefully, we now understand that the temple itself is not merely a temple; it is a force, a portal into the transcendental. Those who step onto its sacred grounds find themselves immersed in an atmosphere charged with Shakti, the divine power that permeates everything. The rituals, the mantras, the very air seems to pulse with an unseen current, drawing the sincere seeker into its transformative embrace.

For those attuned to its frequency, Palani does more than inspire devotion—it initiates inner alchemy. Just as Siddhar Bhogar turned poison into medicine, the energies of this holy place transmute the restless mind into one of peace, the scattered heart into one of unwavering faith. Those who come with sincerity receive diksha, a spiritual ignition that accelerates their evolution. The mind stills, the emotions settle, and a profound integration takes place within.

This is the blessing of Bhogar, the hidden current beneath the visible form of Muruga’s temple. It is the unseen force that awakened something deep within Ramaswamy, planting the seeds that would later blossom into a life dedicated to guiding others on the path of Yoga and Self-realization. The energy of Bhogar, the living presence of Lord Muruga, and the mystical sciences of the Siddhars all played a role in shaping the young sadhu’s spiritual path. This deep connection to Bhogar would continue to influence his journey, rippling through his later teachings and the tradition of Integral Yoga itself.

In our next installment, we will go still deeper into how the the vibration of Bhogar’s presence, the power of the Maragatha Lingam, the resonance of Goddess Bhuvaneshwari—Her mantra and yantra, all wove themselves into the tapestry of Ramaswamy’s unfolding destiny.

The post Embarking on a Spiritual Odyssey, Part 14: Bhogar’s Mystical Legacy and a Sadhu’s Initiation appeared first on Integral Yoga® Magazine.

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If you get divinely and miraculously healed, is this part of your karma? Yes. Miraculously you are healed. Maybe you deserved it. God helped you to heal. You have done some good karma to receive that kind of healing energy. But if you haven’t healed and if you want to get healed, you can still create that karma. It’s never too late.

Suppose you are still not well and you want to get healed and there is no miracle happening. You don’t have to get depressed. Instead realize that maybe, yes, I didn’t do good karma before. But, I’ll do it now and I will have faith it will come.” Yes, have that confidence and do it, and you will be healed.

What is the best way to pray for someone else who is sick? Should you use your energy to visualize the person as a whole or just pray that God’s Will should be done with that person? You can do both. You can visualize that person. Imagine that you are sending your good thoughts, healthy thoughts, to that person. Certainly it will reach the person. And, at the same time, you can pray to God and say, “This is what I can do. This is what I would like to do. But, it is not my energy I am sending to that person. I am receiving it from You and passing it on to that person because my energy may be very little. So, I am receiving Your energy and passing it on.”

That’s the best way of praying for somebody. Otherwise, you may pray, and if that somebody gets well then there is a sort of mild, subtle ego that can develop in you: “Oh, look at that! I prayed and they got well!” Then you will want them to be your witness: “See, here is the power of my prayer!” However, that other person may get well, but, by your own egoism, you may fall sick. So beware of that.

Always be humble and say, “God, Thy Will be done. You can pray and say to God, “This person’s illness came to my notice and I feel like praying for that person. I cannot demand and command You to heal that person, but I can request You to please do so. But I know that You are not just going to do it because I request that of You. I am showing my concern, that’s all. So I am doing my part. If that is also Your Will, may it happen.” That way you keep yourself safe.

By Sri Swami Satchidananda

The post Healing, Karma, and Divine Grace: The Power of Prayer and Surrender appeared first on Integral Yoga® Magazine.

Photo: A view of the Palani hill and temple.

In our last installment, we journeyed back to 1942, when Ramaswamy (later known as Swami Satchidananda) traveled to Palani, a sacred pilgrimage site steeped in centuries of spiritual significance.

This holy place in Tamil Nadu has long been a sanctuary for saints and siddhas (also known as siddhars in South India)—yogis who attained extraordinary spiritual accomplishments. Even today, devoted seekers sense the presence of these enlightened beings in the sanctified atmosphere of this ancient site.

During his time in Palani, Ramaswamy and his fellow sadhus (wandering monks) often experienced visions of these enlightened beings as they traversed the path to and from worship and meditation at the Arulmigu Dhandayuthapani Swamy Thirukoil, the renowned hill temple dedicated to Lord Muruga.

Ramaswamy diligently climbed the hundreds of steps leading to this sacred temple twice, sometimes three times daily, while staying at the ashram of his family’s Guru, Sri Sadhu Swamigal. This rigorous practice not only strengthened his body and disciplined his mind, but also deepened his spiritual resolve. Several decades later Ramaswamy, as Swami Satchidananda, recounted this teaching to his students: “When I was living with Sadhu Swamigal he used to tell me: ‘Don’t worry even if you can’t concentrate that much. It will all come by itself. Just learn to sit quietly. The control of the mind can come later because the mind is a lot subtler than the body.’ See, I can easily control my finger. If I want to close the fist I can easily do it and keep it closed as long as I want. But we can’t control the mind that easily. So apply the will to the physical plane first.” Though Hatha Yoga was not Ramaswamy’s main focus at this time, this teaching is a foreshadowing of how it would be emphasized as a starting point for his Western students and an aid to meditation practice.

He continued to elaborate on this teaching, “Sit quietly in any posture you like. But choose one position and see that you don’t move any part of your body, not even the eyelids. If you close the eyes, keep them closed; if open, keep them open; if halfway, then keep halfway. Any way is okay, but be steady. If you could stay in that one position for three hours, you could easily control the mind. Nothing else would be necessary for you.”

Photo: A view of some of the steps on the steep climb to the hilltop temple.

A Test of Stillness

Ramaswamy earnestly practiced this deep stillness at the temple during his daily meditations. On one such day, while seated in meditation on the veranda of the samadhi shrine of the great Siddhar Bhogar, a pilgrim approached. The man, carrying a bag of money meant for offerings, stood silently before the unmoving sadhu.

Observing Ramaswamy’s motionless form, the pilgrim grew impatient, hoping for some acknowledgment. Finally, he made a bold decision—he emptied the entire bag over Ramaswamy’s seated figure, the coins cascading down like an abhishekam (ritual pouring of liquids over a deity) of currency. He quickly prostrated and hurried away down the hill

The sudden clinking and jangling of coins broke Ramaswamy’s meditative silence. It took him a few moments to emerge from his deep absorption and open his eyes. The pilgrim was gone, but gold and silver coins glimmered in the temple light, scattered over his lap, feet, and the ground around him. Ramaswamy slowly stood up, letting the coins slide off his lap. First, he offered pranams (prayerful bows) to Goddess Lakshmi, the bestower of prosperity, then to Dhandayuthapani Swami (Lord Muruga), before simply walking down the hill, leaving the coins behind.

The Sacred Legacy of Palani

The Arulmigu Dhandayuthapani Swamy Temple has long been shrouded in spiritual mysticism and alchemy. Its history dates back to the Tamil Sangam period (2nd century BCE–2nd century CE), and its construction is attributed to the Chera dynasty (2nd–5th century CE) of Kerala. The temple’s presiding deity, Dhandayuthapani Swami, even faces Kerala, reflecting the historical connections between these two regions.

The legend of Palani is one of wisdom, renunciation, and divine insight. Swami Satchidananda often retold the story of sage Narada, who obtained the jnana palam—a fruit containing the essence of supreme knowledge. Narada decided to playfully present it to Lord Shiva, declaring that whoever consumed the fruit would gain unparalleled wisdom. Shiva wanted to divide the fruit between his two sons, Muruga and Ganesh, but Narada insisted that it must remain whole. To settle the matter, Shiva set a challenge: “Whoever circles the world three times and returns first shall win the fruit.”

Photo: Narada with Shiva, Parvathi and Ganesha as Muruga alights on his peacock.

Muruga, swiftly mounted his peacock and set off on the cosmic journey. Ganesh, however, pondered the deeper meaning of the task. Recognizing that his parents embodied the entire universe, he simply circled Shiva and Parvati three times, declaring that he had, in essence, traversed the whole world. This is the great recognition: that the world is nothing but an appearance of the Infinite. Pleased with his discernment, Shiva awarded the fruit to Ganesh.

When Muruga returned, exhausted from his long journey, he was deeply disappointed and felt betrayed. In his frustration, he renounced his family and left Mount Kailash, the family’s abode in a remote part of the Tibetan plateau at over 21,000 feet. Traveling as far away as possible from Mount Kailash, Muruga went south to Tamil Nadu, where he took refuge on a hilltop.

His mother, Parvati, went in search of him and when she found him she reminded him that he was a great yogi and his temper should not get in the way of his high-mindedness. In the yogic tradition, it is well known that Muruga, in the form of Skanda, is an impressive Yoga master. He is so remarkable that he is called Swaminatha, Lord of the swamis (those who have attained self-mastery) because he had taught his father, Lord Shiva, the meaning of the Pranava, Om.

Parvathi further elaborated this point as she explained that all the practices (sadhana) that yogis and seekers undertake is just so they can attain Muruga’s level of understanding. She then proclaimed this simple yet profound truth: “You are the very fruit of wisdom.” (Tamil: pazhani, transliterated as Palam Nee). This phrase—Palam (fruit) Nee (you)—became the root of the name Palani.

A temple was built upon the hill where Parvathi found Muruga and the temple deity installed was Muruga in the form of Arulmigu Dhandayutapani Swamy. The Tamil word “Arulmigu” means full of divine grace. Dhanda is the staff of renunciation and symbolized the authority he carries. Even today, many devotees tonsure (shave their heads) when visiting Palani, emulating Muruga’s vow of renunciation and his ascetic form. Lord Muruga as a renunciate symbolizes the divine grace and wisdom that flows from detaching one’s identity to the impermanent and staying rooted in the Self (Atman, Spirit).

Ramaswamy’s connection to Palani had grown since childhood. His grandfather, who was very orthodox, insisted his grandson keep his hair uncut during his youth. Ramaswamy’s hair grew almost to his knees, but when he wanted to have shorter hair like most of his schoolmates, he conceived a plan to have his uncle take him to Palani. There, Ramaswamy had his head shaved as an offering. What could his grandfather say in response?

A Spiritual Foundation

Both the Palani temple and the ashram of Sri Sadhu Swamigal played a vital role in shaping Ramaswamy’s inner devotional life. In an interview decades later, Swami Satchidananda reflected on how his mother asked Sri Sadhu Swamigal for a special mantra to be able to conceive a spiritual child: “Probably he was the cause for my existence itself. If not for him, I wouldn’t be here, probably.  He gave a sound‑form to my mother as a mantra, which converted me into a sound‑form and because of that, this so‑called ‘body and mind’ were born.”

He also spoke about his spiritual training during his time, “I learned a lot about mantra practices and devotional worship service and things like that from him. In Palani, every day we used to climb up the hill and attend the services, then come back and have our own small altar and repeat a lot of mantra japa. That’s an important practice. Sadhu Swamigal was a great Tantric Yogi—not in the modern misunderstood sense, but in the classical tradition. True Tantra Yoga is about invoking the deity within; the entire puja (devotional worship) happens internally. Purification is done within, not externally. You simply sit, awaken the inner shakti, and call forth any divine presence. If you seek Lord Shiva, he appears. If you seek Buddha, he is there.”

The devotional and meditative foundation of his time in Palani would later influence Swami Satchidananda’s holistic teachings, merging physical, mental, and spiritual disciplines. The lessons in stillness, devotion, and inner awakening that he imbibed at the feet of Sri Sadhu Swamigal and in the sacred environment of the Dhandayuthapani Temple would become cornerstones of his later teachings as Swami Satchidananda.

Looking Ahead

In our next installment, we will explore the mystical Bhogar shrine, dedicated to the legendary siddhar who consecrated the murti (sacred statue) of Dhandayuthapani Swami and infused it with powerful alchemical properties. We’ll delve into the rich tapestry of Tamil spiritual traditions and how they influenced the young Ramaswamy on his path to becoming Swami Satchidananda.

The post Embarking on a Spiritual Odyssey, Part 13: Palani’s Sacred Legacy appeared first on Integral Yoga® Magazine.

The great Indian sage and proponent of Advaita Vedanta, Adi Shankara, realized his true nature and wrote the

The post Shivoham! appeared first on Integral Yoga® Magazine.

The inspiring affirmation contained in Adi Shankara’s Nirvana Shatakam

The profound Nirvana Shatakam stotra (hymn of praise) was composed by Adi Shankaracharya, the great 8th-century philosopher and sage, who stands as one of the most profound spiritual figures in India’s history. His teachings revitalized the understanding of Advaita Vedanta, the philosophy of nonduality, which proclaims the oneness of the individual soul (jivatman) and the Supreme (paramatman).

Shankara’s life was devoted to dispelling ignorance and reaffirming the timeless truth that beyond all worldly distinctions, the essence of existence is pure, unchanging Consciousness—Brahman.

As a young seeker, he journeyed across India, engaging in deep philosophical debates, composing commentaries on the scriptures, and establishing monastic centers (mathas) that continue to preserve his teachings. Integral Yoga sannyasis (swamis) are part of the monastic order and spiritual tradition (parampara) established by Adi Shankaracharya. Among his many devotional hymns and philosophical compositions, Nirvana Shatakam shines as a jewel of self-inquiry and spiritual realization.

The Inspiration Behind Nirvana Shatakam

According to tradition, young Shankara, wandering as a renunciate, encountered a great sage who became his Guru, Sri Govindapada. When asked, “Who are you?” Shankara did not respond with his name, lineage, or background. Instead, he expressed his realization in six verses, revealing his identity not as the body, mind, or emotions, but as the infinite, blissful Consciousness—Shivoham (I am Shiva). These six verses became known as the Nirvana Shatakam, the “Six Verses on Liberation.”

Each verse peels away false identifications—of body, mind, emotions, and individual identity—to reveal the undivided Self that is beyond all attributes. It is a hymn of direct insight, an echo of the Upanishadic declaration, Tat Tvam Asi—“Thou Art That.”

Painting: Depiction of Sri Shankara meeting his Guru, Sri Govindapada.

Meaning and Essence of Nirvana Shatakam

The six verses systematically negate all limiting identities. Let’s explore the essence of the hymn and you can chant along with Gaiea.

1. manobuddhyahaṅkāra cittāni nāhaṃ
   na ca śrotrajihve na ca ghrāṇanetre
   na ca vyoma bhūmirna tejo na vāyuḥ
   cidānandarūpaḥ śivo’ham śivo’ham ||1||

   Not the Mind, Not the Body
   I am not the mind, the intellect, the ego, or memory. I am not the ears, the tongue, the nose, or the eyes…
   Shankara begins by rejecting all physical and mental faculties as his true Self. We often define ourselves by our thoughts, emotions, or bodily experiences, but these are ever-changing. The unchanging reality is beyond them. At the end of each verse, the repetition of “Shivoham” anchors us in this truth, dissolving worldly identities in the vastness of Divine Consciousness.

2. na ca prāṇasaṃjño na vai pañcavāyuḥ
   na vā saptadhātuḥ na vā pañcakośaḥ
   na vākpāṇipādaṃ na copasthapāyu
   cidānandarūpaḥ śivo’ham śivo’ham ||2||

   Not the Senses, Not the Elements
   I am not space, nor the earth, nor fire, nor wind…
   Even the fundamental elements that compose the universe are not the Self. By negating one’s identity as those, the seeker is led inward, beyond the gross and subtle layers of existence.

3. na me dveṣarāgau na me lobhamohau
   mado naiva me naiva mātsaryabhāvaḥ
   na dharmo na cārtho na kāmo na mokṣaḥ
   cidānandarūpaḥ śivo’ham śivo’ham ||3||

   Beyond Attachments and Desires
   I have no hatred or attachment, no greed or delusion…
   Identifications with emotions, likes and dislikes, and worldly desires also dissolve. The nature of the true Self is freedom, for in fact, we were never bound.

4. na puṇyaṃ na pāpaṃ na saukhyaṃ na duḥkhaṃ
   na mantro na tīrthaṃ na vedā na yajñāḥ
   ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā
   cidānandarūpaḥ śivo’ham śivo’ham ||4||

   Beyond Birth and Death
   I have neither virtue nor vice, neither pleasure nor pain. I have no father, no mother, no birth…
   The Self is beyond all social and biological constructs. Death and rebirth do not belong to the real Self, which is eternal.

5. na mṛtyurna śaṅkā na me jātibhedaḥ
   pitā naiva me naiva mātā na janmaḥ
   na bandhurna mitraṃ gururnaiva śiṣyaṃ
   cidānandarūpaḥ śivo’ham śivo’ham ||5||

   The Ever-Free Witness
   I need no offerings, no rituals, no scriptures. I am not bound by sacred words or pilgrimages…
   True liberation is not dependent on external acts. The Self is already free—pure and unchanging Consciousness.

6. ahaṃ nirvikalpo nirākārarūpo
   vibhutvācca sarvatra sarvendriyāṇām
   na cāsaṅgataṃ naiva muktirna meyaḥ
   cidānandarūpaḥ śivo’ham śivo’ham ||6||

   The Supreme Truth: Shivoham
   I am Consciousness, Bliss, and Ever-Present Divinity—Shiva, Shiva, I am That!
   The final verse affirms the supreme realization: Shivoham—I am Shiva, pure, formless, boundless Consciousness.

The Benefits of Chanting Nirvana Shatakam

Chanting or meditating on Nirvana Shatakam has profound effects:

• Freedom from Fear and Suffering – By realizing that we are beyond birth, death, and worldly experiences, we loosen the grip of fear and suffering.
• Inner Stillness and Clarity – As we contemplate these truths, mental noise subsides, and a deep stillness arises.
• Overcoming Ego and Illusions – The hymn leads us beyond the illusion of separateness, dissolving the ego’s grip.
• A Direct Path to Liberation – Rather than complex rituals, Nirvana Shatakam offers a clear, direct path to Self-realization.
• Divine Recognition – Regular chanting of this stotra elevates one’s mind and leads to the recognition of one’s true nature, pure Consciousness, the infinite Reality.

Nirvana Shatakam is more than a chant—it is a call to awaken to our boundless nature. As Adi Shankaracharya reminds us, we are not limited by mind, body, or worldly identifications. We are that which is eternal, ever-free, and full of bliss—Shivoham, Shivoham.

By integrating this profound wisdom into our Yoga practice and daily contemplation, we inch closer to the realization that we were never bound, only dreaming of limitations. May the verses of Nirvana Shatakam guide all seekers toward the recognition of the true, infinite Self.

The post “Nirvana Shatakam” : A Gateway to the Infinite appeared first on Integral Yoga® Magazine.

Photo by DALL-E.

For many years, I’ve given a talk on New Year’s resolutions at our annual Integral Yoga New Year’s Retreat. I focus mainly on setting achievable goals for a regular spiritual practice of poses, breathing, relaxation and meditation. Here’s a few suggestions from that talk:

1. Set a small, reasonable goal for a certain amount of time for each practice you want to do daily. Then immediately cut it in half. That becomes your daily minimum. Try that. If you don’t succeed at that, then cut that time in half. Keep cutting until you find how much you really will do, even if it’s one minute for each practice. Then stick to that as your daily minimum.

For example, Swami Satchidananda recommends meditating a minimum of 15 minutes twice a day for meditation. So, when I started my regular practice, I set a minimum of 15 minutes once a day (which equaled half the time I wanted to do). That’s been my rock solid minimum for many years. Most days I’ll do far more, but if I’m very sick in bed, I lie there and do 15 minutes of japa. Even if the meditation is unfocused, I’ve still met my goal.

Setting a small goal and accomplishing it daily develops will power and gives you confidence in your own power to meet your goals in life, not just in spiritual practice.

2. Have a chart where you check your practice off daily. Studies have shown tracking your progress is one important key to success.
3. Make some small change to your environment to make it easy to do your practice. For example, if you want to do Hatha Yoga daily, leave a mat out in a corner of a room and don’t put it away. Then you can take a few minutes to do Hatha Yoga with no need for any preparation. Researchers found that as little as five minutes of moderate-to-vigorous activity a day may have a positive effect on health in the long term.
4. Make your Yoga as yummy as possible. Make it feel as good as you can. You’re more likely to stick with it if you enjoy it while you do it. Challenge yourself for the fun of it.
5. Have a purpose partner, a supportive friend with whom you check in about your progress toward keeping your goals. This is another technique studies have shown to help you meet your goals. It’s best to set it up so you tell them how you did and they don’t express a negative judgment. They don’t offer advice, or chide you, unless you ask them to do so that day. They can offer a gentle word of support.
6. Don’t expect bliss in your practices every day, especially meditation. You’re often just cleaning out what will keep you from being focused and relaxed the rest of the day.

We often make the mistake of giving up if the meditation is unfocused or if painful thoughts come up. We underestimate the immense benefit of getting to know the mind on every level. Carl Jung said, “Until you make the unconscious conscious, it will direct your life and you will call it fate.” Our undigested past conditioning leads to knee-jerk reactions that cause so much pain and misunderstanding in our lives. Sitting with your mind for a given amount time, no matter what comes up, is a powerful, life-changing practice. You want to use some self-soothing technique like mantra repetition or simple breath awareness so that the mind knows it is loved and accepted exactly like it is, and it’s safe to let you see what’s going on. When you know your unconscious patterns, you can use the tools of Yoga skillfully to help you change them.

7. Prepare for backsliding. If you remind yourself that most people slip sometimes before they succeed, you’ll be less likely to give up when you do miss a day or a few. You’ll think, “Yes, that’s normal” and get back on the routine vs. telling yourself “I can’t do this!”

All these hints can be summarized in a saying I heard from our Ashram comedian Swami Murugananda: “Start slow, and then taper off.” To which I add: After you taper off, stick with your brief yummy Yoga. If you make it feel good, your minimum will gently, automatically get longer because you’re feeling joy and seeing your good habit build every day.

“Come, come, whoever you are
Wanderer, worshiper, lover of leaving.
It doesn’t matter
Ours is not a caravan of despair.
Come, even if you have broken your vows a thousand times.
Come, yet again, come, come.”
~Rumi

About the Author:

Swami Vidyananda, E-RYT 500, C-IAYT has been practicing Yoga since 1969 and teaching Integral Yoga internationally since 1973. For many years she traveled with Sri Swami Satchidananda serving as his translator into French. She has taught in many therapeutic programs, including for people with cancer, Yoga for university students with eating disorders, and Yoga for children with learning disabilities. She has taught Yoga for Stress Relief around the world. She has served as a Yoga Therapist since 1979. She co-developed the Integral Yoga Stress Management Teacher Training program with Swami Ramananda and has taught it for over 25 years. Swami Vidyananda lives in Yogaville, Virginia, where she teaches meditation, Raja Yoga, and all branches of Integral Yoga. She also serves as chairperson of the Integral Yoga teachers Council, and as director of the Integral Yoga Therapy Training Program.

The post Resolutions That Last: The Art of Sustainable Spiritual Practice appeared first on Integral Yoga® Magazine.

Illustration: Fixed point at top of pendulum during swinging motion.

When you watch the thoughts passing through your mind by being the witness rather than getting caught up in them, is this the same as what is meant by the expression, “Offering it up to God?” Yes, you can look at it in this way. One approach is what we can call the “Jnana Yoga approach” in which you recognize your Self as the witness of all the coming and going. The other approach is the “Bhakti Yoga approach” in which you offer whatever comes and goes to God. Ultimately, they both lead to the same goal of enabling you to remain unaffected by all that changes, all that comes and goes. When we identify with the ever-changing or look for happiness in these things we suffer.

So, in Jnana Yoga, you identify yourself to be a witness and you watch what comes and goes. The other approach is that you offer everything to God rather than taking it as your own. You don’t make it yours. That’s why we hear the prayer, “I am Thine, all is Thine, Thy Will be done.” Then, whether Jnana or Bhakti you are no longer the “doer.” You are the Be-er. That’s why I always say, “Leave it to Be-er.”  When things come, you can feel, “I am offering it.” You pass it on, you become a conveyor belt, and that way you remain always balanced

Think of it like the silver screen, a movie screen, on which various images of the movie appear.  The images may be those of a war story, a wedding story, or a crime story. Whatever the story is the screen doesn’t get affected, it simply is there, watching the movie. Shadows are cast on the movie screen and then they go away. Life is like this—so many shadows, images, dramas come and go but what remains the same? The witness—the one who is always aware of the coming and going. That is what you call the pure you or the true Self.

You simply know things and even your own thoughts and feelings. You even say, “My thoughts come and go.” How do you know that? “Well, I was all happy yesterday. Today I am a little down and I know I will be all right tomorrow.” See?  Because you seem to know the thoughts and feelings are coming and going that means you are the knower, you are not the thoughts. You knew you were happy yesterday and you know that you are unhappy now and you know you will be happy again tomorrow.  What is common here? Your knowing. You know you were happy. You know you are unhappy. You know you will feel alright again.  So the knowing never became happy and unhappy and the knowing is always the common thing. You are the knower, a pure silver screen. The unhappy thoughts and the happy thoughts of the mind simply cast a shadow on the screen, then roll on. Nothing ever stays there on the screen and just like the movie screen, when you recognize this, you won’t get affected by whatever comes and goes.

And that recognition of who you essentially are as the unchanging Self is the secret to lasting peace and happiness. The real you is never unhappy, sad, anxious, elated, and so on. All those feelings come and go. Who are you, then? You are the true witness, the real knower. That’s why you always say, “I know this, I know that.

When the mind does some mischief, it suffers. But you should not suffer, the real you. As a witness you can say to your mind and body, “I saw you gobbling up everything whether you were hungry or not yesterday. Now you complain, ‘Oh, I have a little stomachache.’ You can say, “Sorry, I am simply watching. I am sure you will be alright tomorrow once your stomach gets settled.” You can be sympathetic and feel compassion for the mind and body and, in this way, you don’t get affected by whatever arises.

This understanding and recognition of your True Nature can also be cultivated during meditation. When you sit to meditate, just watch the mind. Often, the mind doesn’t stay focused but just runs here and there. That’s the best opportunity to watch the show! Watch how thoughts arise, feelings arise, and then they go. You can observe the nature of the mind which is to be constantly moving here and there. As you become more aware of this and focus your mind on your mantra or breath, gradually the thoughts will begin to settle.

You will also be learning to not involve yourself in the thoughts or feelings that arise and that will also help them to quiet down from lack of attention. As you do this more and more in meditation, you can begin to do the same throughout your day so that the thoughts and feelings that once were experienced as disturbing the mind lose their ability to do that. Instead, you will remember more and more that you are the unchanging one. It’s something similar to how a pendulum functions: You remain like the fixed part connected at the top and then you can enjoy the movement of the pendulum as it swings right and left. Life is for enjoyment and the best enjoyment comes to the one who knows how to remain balanced in the midst of the ever-changing.

By Sri Swami Satchidananda

The post Life’s Pendulum: Balance Amid Change appeared first on Integral Yoga® Magazine.

Swami Satchidananda, with sandalwood paste on forehead, meditating in Palani, 1970s.

In our last installment, Ramaswamy (Swami Satchidananda’s birth name) realized that the next step in deepening his spiritual practices would be to travel sixty miles from his birthplace of Chettipalayam to the ashram of the family Guru, Sri Sadhu Swamigal, in Palani. Upon his arrival, Ramaswamy was warmly welcomed by Sri Sadhu Swamigal.

He would spend the next two years at this ashram, and for years afterward, he spoke about the profound experiences he had there and at the Palani temple. Life at the ashram was simple but deeply transformative. He described daily life in vivid detail, offering a glimpse into the intensity and dedication required:

“Morning, early morning, we get up, meditate, or walk four miles to the river to take a bath before the sun rises. You have to even go and search for the water because you won’t see it; it’s pitch dark when you go in the morning. We would walk that far in the dark, without any flashlight or anything to light the way. It was only by touching the water that would we know we had reached the river. The river also will be more or less sleeping at that time. Gently, without disturbing the water, we would bathe and then walk back four miles.”

This early routine was not merely a test of physical endurance but a way to immerse oneself in the natural rhythm of life, in harmony with the elements. The darkness of the pre-dawn hours served as a metaphor for the seeker’s journey: navigating the unknown with faith, guided only by intuition and touch. The river, described as “sleeping,” symbolized the quiet yet dynamic presence of the Divine, awaiting gentle engagement. The act of bathing, performed with reverence and stillness, reflected a deeper spiritual cleansing.

Purification in the river.

The holy area surrounding the Palani temple was the perfect place for purification, both physical and spiritual. Ramaswamy’s body naturally responded to this sacred place. He underwent a period of intense purification, during which he experienced a burning sensation throughout his body, as if it were on fire. This sensation, seemingly unprovoked, led him to spend hours in the river, seeking relief. Yet even the cooling waters could not alleviate the heat entirely.

He tried applying sandalwood paste, a natural coolant and purifier, to his body. However, this internal heat was so intense that the paste dried almost instantly. This purification process continued for several days, creating a sense of surrender and acceptance within Ramaswamy. When the burning sensation finally subsided, he emerged feeling lighter, more vibrant, and profoundly transformed.

Far from leaving him fatigued, this purification invigorated him. He described feeling as though he could fly, bounding up the nearly 1,000 steps of Palani Hill with ease. This newfound lightness extended to his mind as well, freeing him from any sense of lethargy or heaviness. It was as though his physical body had aligned with the higher vibrations of his spiritual aspirations. This period of transformation underscored the importance of cleansing not only the body but also the mind, allowing one to rise above the burdens of tamas, or inertia, and embrace sattva, the quality of lightness and harmony.

He detailed more about life in Palani, highlighting the disciplined structure of the day:

“Sometimes, if we finish the river bath and come early, we might even go around the hill, which is about three miles, and then go up. Then, we would be ready for the first service, the pre-dawn service. Only at that service will the sun begin to rise. So just imagine—count backward to see what time we had to wake up. After attending three temple worship services, we would sit somewhere quietly and meditate between the services. Then, we’d return to the ashram.”

The routine was unrelenting, yet it fostered a profound sense of discipline and devotion. The absence of creature comforts, such as breakfast, underscored the simplicity of ashram life.

“There’s no breakfast or anything served at the ashram. Sometimes the devotees, if they recognize you or feel comfortable, they may offer, ‘Swami, would you like to have a little breakfast with me?’ They will call you and you go with them and have an idli (steamed lentil and rice cake) or a little coffee, something. Otherwise, the ashram doesn’t give breakfast. Water is the breakfast.”

Such austerity sharpened the focus on spiritual practice, stripping away distractions and emphasizing humility.

“Then we would come back to the ashram and it’ll be almost 8:30 or 9 in the morning. Then we begin ashram chores. During the noon, we would meditate at the ashram in our rooms—if you have a room. If not, nap on the verandah or sleep or in the dining hall. That’s also what I would do because we don’t have any suitcases and this and that. We just have a gunny bag for our ‘queen’s mattress’ and a block of wood or a piece of brick as the pillow.”

A view of Sri Sadhu Swamigal’s ashram, Palani.

Ashrams of that era typically had very basic accommodations, often without proper beds or mattresses. Visitors were expected to adapt to the simple lifestyle of the ashram, which included sleeping on the floor or on basic mats.

The term “queen’s mattress” was, no doubt, used humorously, suggesting a contrast between the luxurious connotations of a queen’s bed and the actual simple mat or bedroll Ramaswamy used in the ashram setting. This personal bedding would have been lightweight and easy to transport, allowing spiritual seekers to move between different ashrams or accommodations.

The teachings of Sri Sadhu Swamigal were imparted not through formal classes or texts but through the Guru’s presence and daily interactions. Swami Satchidananda contrasted this with his own ashram he established in America later:

“Sadhu Swamigal never gave me the Patanjali Yoga Sutras or the Bhagavad Gita to study. He simply sat with his devotees and talked. There were no formal classes. If there was any instruction, it might be something as simple as, ‘Here, take this cloth, wash it, and bring it back.’ We learned to serve with humility.”

This mode of teaching emphasized the importance of direct experience and service over intellectual study. Swami Satchidananda would later explain this dynamic to his own devotees:

“When we were with Sadhu Swamigal, we would just stand there, not knowing what would come or when. But the teachings would emerge when we were in a receptive mood. Real initiation, real teaching, doesn’t come from formal classes, reading books, or even satsangs. These are just shows. Real spiritual instruction comes through humility, dedication, and faith. It’s about how you approach your tasks and the attitude you carry.

“Today, there’s formal satsang. I sit on a big chair in front of a microphone and answer your questions; we have classes. These thing are all more intellectual. It’s all right. Modernization. But, real spiritual vibrations don’t get imparted this way. That occurs when you have the proper attitude and simply put yourself in that receptive position and you just receive it.

“There is a story of a boy who used to do the laundry of the Guru. That boy could answer every tough spiritual question while the people who took all the lessons about the Bhagavad Gita, Upanishads couldn’t answer. ‘Na karmaṇā na prajayā dhanena,’ the scriptures positively say: ‘Not by work, not by progeny, not by wealth does one attain the immortal state—liberation—but by total faith, dedication, and humility.”

Swami Satchidananda continued describing his daily routine in Palani

Ramaswamy with Sri Sadaiappa Chettiar and his younger brother Sri Kalidas (standing) at Palani.

“In the evening, again we would go up to the hill temple, stay until almost 9 or 9:30, the last service. Then we’d come down. When I arrive at the Ashram, two bananas and a half a cup of milk will be ready for me, placed there by a wonderful devotee who literally took care of me. His name was Kalidas and he was the Palani Adivarnam [foothills of Palani] Postmaster. When I arrive back from the temple, he will be sitting there, keeping ready the hot milk and two bananas. I’ll eat that.”

These experiences further cultivated a deep sense of gratitude for whatever was offered, however small. This gratitude became a central aspect of his practice, enabling Ramaswamy to find joy in the simplest gestures of kindness.

“Then where to go and find some place to sleep? If somebody has taken the place already that I had been using, I would find another place to sleep. That was the routine. At least in Rishikesh, you are given a little indoor sleeping because of the climate. Sometimes a room, sometimes under the staircase because there’s a little space to go down and sleep underneath. That was my room for a long time. And every time you are sent out somewhere by the time you come back, somebody else will be in that room, so you have to find another room. There’s no permanent room there.”

The nights were often punctuated by mystical occurrences. Along with another disciple, Ramaswamy would prepare Sri Sadhu Swamigal’s bed and set up the mosquito net. Sometimes, while meditating nearby, they heard the Guru conversing. When asked, Sri Swamigal would dismiss their inquiries with a firm, “Keep quiet. You don’t need to spy on me.” Later, they learned that the Guru often spoke with Lord Muruga and the Goddess, further deepening their experience of the ashram’s mystical vibrations. Each day at the ashram strengthened his resolve, purified his being, and deepened the divine connection Ramaswamy continued to experience on his spiritual journey. The time spent in Palani set an even stronger foundation for the profound wisdom and teachings he would later share with the world.

In the next installment, we will delve further into his transformative experiences at the Palani temple itself, where even greater revelations awaited.

The post Embarking on a Spiritual Odyssey, Part 12: Sacred Discipline Continues appeared first on Integral Yoga® Magazine.