Steady as the Himalayas: Kabandha, the Curse and the Gateways to Liberation

Morning satsanga with Sri Swami Jyotirmayananda, Monday, October 5, 2026.

The satsanga opened with a meditation on Lord Rama of the Raghu dynasty, his complexion like a blue lotus, Sita Devi seated at his left, a bow and arrow in his hands, followed by the Hare Rama mantra. Swamiji then read a short poem on the Absolute Self. The sun is one, but its reflections dancing on shimmering waters are many. The ocean is one, but its surging waves are many. The sky is one, but its patches of blue expand and contract as the clouds drift. In the same way the screen of consciousness is one, while its projections of maya create countless world systems and countless souls playing out their dramas of joy and sorrow, culminating in the victory of light over darkness. The poem closes on the seeker's own identity: "I am that very self." Radiant as the sun, boundless as the ocean, infinite as the blue sky, immutable as the screen.

Dhir, Vir, Gambhir

Swamiji gave a mantra to remember through the day: dhir, vir, gambhir. Be steady like the Himalayas. "All the storms, et cetera, come and go." Yet the mountains are untouched by them: "Himalayas have nothing to do with it." Be heroic like the sun, before whose light the forces of darkness cannot stand. And be deep like the ocean, for as you move toward enlightenment, "You become the ocean of bliss."

Kabandha and the Opening of the Centers

Turning to the Ramayana, Swamiji took up the episode of Kabandha. When kriya shakti, the power of action, is obstructed by a demoniac force, all graciousness moves away, and a person tries to get things done with an ungracious face. He described the face of anger plainly: the teeth show, the eyes become distorted, every time we become angry.

The episode, he explained, presents the insight of kundalini yoga into the opening of the chakras through the bandhas. Mula bandha, at the root of the spine, has already been opened in Rama's earlier movement. Now uddiyana bandha, at the navel plexus, is presented through Kabandha. A Gandharva with a gracious face, cursed by a sage, became demonic, until Rama and Lakshmana brought about the opening of that center. The opening process is as if one burns Kabandha in the fire of wisdom. Once that happens, the story moves on toward Shabari.

Indra's thunderbolt in the story carries its own teaching. One may open uddiyana bandha for the sake of svarga, the heavenly world. But kundalini yoga is not practiced for svarga; it is practiced for apavarga, liberation. Swamiji touched briefly on the heart center and on what lies beyond the five elements, the pancha bhutas, and said he would not go into too many details.

When a Curse Is the Answer

The curse in such stories, Swamiji said, is allegorical. Sometimes you are doing sadhana and have prayed for something, and then "Something crashes on your head." The prayer has not failed. It is operating, giving you "The real response to your prayer." That is why the answer so often appears to be a curse.

Here he urged patience with the grace of God, recalling the Hindi counsel sabr karo, have patience, and Sai Baba, who went on day by day without being impatient. Do good deeds and surrender them to God; do not surrender negativities. Correct the negative, offer what is positive, and God's grace is received in return.

The Devotee and the World

Every moment, Swamiji said, one should experience the presence of Rama. "Experience the presence of Ram in your heart." It is easily said. For two or three minutes the mind can hold it, and then it slips. That is why so many practices are needed in order to succeed.

In the eyes of worldly people the devotee can appear to be the bad person. Worldly people are under Ravana's grip, constantly looking into a world that gives terror, where "whatever happiness you get, is very brief." Yet every soul is ultimately divine, and all can develop bhakti.

Points That Enrich Sadhana

Swamiji then set out the most important points that enrich sadhana. First is the power of satsanga. Second, wherever you are, create satsanga: tell the story of the Ramayana, the Mahabharata, and the lives of saints and sages. Third is gurupada pankaja seva, service at the lotus feet of the Guru. "Follow the footsteps of Guru." Fourth is singing the glories of God, the guna gana that praises God and His qualities.

At the basis of all this is initiation into mantra, with profound faith. Continue doing japa, Swamiji urged: "And it will give you more and more strength." Then comes conduct, sajjan dharma: dama, self-control; shila, righteous conduct; and virati. These make one a sajjan, a good soul; without them one becomes a durjan.

Next, see Sri Rama everywhere, and hold the Guru and saintly persons in special regard, for they are the source that enables you to see Rama all around. Otherwise the vision remains theoretical.

Then develop santosha, contentment. Do not look at the prosperity of others and become jealous, and do not attack people for their different qualities. Ask instead, "What can I do to help them instead of that?" and be happy for them. When these qualities develop, "Gateways to liberation open up."

Finally, be simple and free of crookedness, so surrendered to God that the whole world becomes God's. A twisted personality says one thing, does another, and thinks a third. Of mind, speech and action, manasa vacha karmana, Swamiji said, "All the three are twisted. They are not in union." When they come into union, the qualities of Rama develop in the seeker, and every day becomes new and auspicious. The satsanga closed with prayers for the welfare of all.

Terms in This Satsanga

• dhir, vir, gambhir — steady, heroic, deep; the mantra of the Himalayas, the sun and the ocean.
• kriya shakti — the power of action, which a demoniac force can obstruct.
• uddiyana bandha — the lock at the navel plexus, presented through Kabandha.
• apavarga — liberation, the true aim of kundalini yoga, as against svarga, heaven.
• satsanga — the company of truth; the first of the points that enrich sadhana.
• sajjan dharma — the conduct of a good soul: dama, shila and virati.
• santosha — contentment, free of jealousy at another's prosperity.

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