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The Transmission of Truth, A Manual for Enlightenment Masters was based on the
talks given by Charles Berner at the first Enlightenment Master’s Training Course in
1977. A slightly revised version, published in 1981, was used for the training of en
lightenment masters since then. In 1977 Berner gave up giving Enlightenment In
tensives and devoted himself to meditation. In the years that followed, a deeper and
clearer understanding of what enlightenment is emerged from his contemplations on
the nature of Truth, and he realized that The Transmission of Truth contains some errors
about enlightenment and how Enlightenment Intensives should be conducted.

1. Discipline
The key to self-growth is the Grace of God.
Such a grace becomes accessible only to one who has become
predisposed to faithful observance of disciplines.
Indeed, such faithful observance must become second nature to a
yogi.
In fact, the discipline itself is like a yogi, and a yogi is synonymous
with his disciplines. There is no essential difference between the

two.
Lack of discipline is in the nature of a bhogi (a pleasure-addicted
person). Indeed, it is synonymous with a bhogi and vice versa.
The spiritual journey which takes one from the base of an
undisciplined life to the highest peak of disciplined life is variously
called the journey of yoga (yoga-yatra), the journey of the
conscience (antar-yatra), the journey of the soul (atma-yatra), the
journey of divinity (deva
yatra), or the journey of the eternal truth (brahma-yatra).
This is not a straightforward journey, but a very intricate and uneven
one. It is virtually an uphill journey all the way.
(In this journey), it takes a long while to establish one’s foothold
after taking every step.
One is never certain at which moment he will lose his footing and
slide into a deep ravine, losing his very life. (FORMATTING HAS
BEEN CHANGED)

This interpretation is based upon the Bardo Thodol, translated by Lama Kazi
Dawa-Samdup, as edited by W. Y. Evans-Wentz. The purpose of this book is to
provide a manual for guiding newly deceased persons through the after death
experience, in terms familiar to the Western world. There has been no attempt
made to carryover the beauty of the original translation. Instead its beauty has
been sacrificed to the cause of clarity. Great liberty has been taken by the
interpreter, based partly on his own subjective reality on after death experiences,
and the responsibility for this interpretation lies on the interpreter.
The attitude with which the person who does the reading approaches the act of
guiding the just dead person by using this manual should be one of dedication to
helping the deceased. Persons who are familiar, before having died, with this
Guide will experience self-liberation more easily than those not familiar with it.
However, persons of usual ability, even though unfamiliar with the work will
benefit greatly, if not completely achieve the state of self-liberation.

This book is meant above all for someone whose primary goal is to
be completely liberated from illusion, united with one’s true self, and
totally open in one’s heart to the true self of each other individual. It is
also meant for someone whose primary goal is to be successful in life –
more honest, healthy, creative, wealthy, and loving. Which of these two
separate goals is one’s primary one determines how one reads this book
and how one approaches the practices it describes.
The approach of a reader who seeks a successful life is to learn
selected techniques from the book and practice them until he or she
becomes a master at using the will to focus the attention and channel the
energy of life. The mental stillness and physical ability thus achieved
allow such a master to fulfil his or her ethical desires in life. However,
the mental stillness produced through this wilful approach is not
complete. This is because the life energy, the power at the root of the
mind and body, cannot be completely controlled by the will.

Yoga is known as Brahmavidya (knowledge of the supreme spirit). This great knowledge
is ancient and extremely difficult to attain. For its accomplishment, many lifetimes are
required. If it were evaluated objectively, it would be defined as the supreme religion, the
global religion, the universal religion, the human religion or the eternal religion. It is true
that India is the land of its origin, but the entire world has equal claim to it. For its
accomplishment, the grace of a guru versed in yoga is necessary. This yoga is included in
the six philosophies.
Two approaches are prominent in the world: that of knowledge and that of action. Thus
yoga, too, can be of two types: jnana yoga (yoga of knowledge) and karma yoga (yoga of
action). Bhakti yoga (yoga of devotion to God) is included in both jnana and karma yoga,
because knowledge and action are useless without devotion.

This little volume is a collection of guidances given by
Dharmacharya Swami Kripalvanandaji Maharaj to his
students over a period of time in 1971. It was first
published in his native tongue, Gujarati, under the title
Guru Vachanamrit; later an English edition was
published in India by the Kayavarohan Tirth Seva
Samaj. The translation from Gujarati into English was
done by Gauri Modi.

Here, Yogeshwar Muni has placed the text into the
American idiom. Darshana Shakti Ma has done the
final edit; Tapasvini, Joyce Hawkeye and Kali Shakti
Ma the final type; and Narada Muni the printing
supervision. To all these, we offer our appreciation.
Special thanks to Yamuna Carsen, whose financial
help made this edition possible.

The title of this historical Bhajan is Prakatya (Re-manifestation of Shri Lakulish).
I have called it historical because one historical fact is shown in it. The murti [‘form,’ a
statue or sculpture of a God or Goddesses] which appeared is Dadaji. [Editor’s note:
Dadaji is a name Bapuji used to refer to his guru, which means “dear grandfather.”]
Really the truth is covered by an untruth. This mūrti is that of my beloved Gurudev. We
can say historically he appeared on this earth about 2,000 years ago. According to the
Puranas his appearance was as far back as 5000 years ago.
In the woods, in the place of natural beauty of ancient India, the study and practice of
yoga was done by one individual in such a depth and detail and in a way not done
anywhere else in the world. This great master was a great Maharishi, a great yogi: later
on he was recognized as an incarnation of Shiva himself. The last incarnation of Shiva
was the 28th incarnation — Dadaji, Bapuji’s Guru.

In Krpalupanisad, Svami Krpalvananda has given us the basic
knowledge necessary for the practice of yoga. Krpalu means grace.
Upanisad means sitting near. Through this scripture we are able to
receive the grace of Svami Krpalvananda’s profound wisdom, born of
over twenty-five years of intense meditation and thorough study of yogic
scripture. This combination of yogi and scholar makes Svami
Krpalvananda’s work particularly valuable for the seeker of Truth. It is
rare to find a master of the yogic literature who can bring his own depth
of experience to bear upon it, who lives the truths contained in the
scriptures.
A native of Gujarat, India, Svami Krpalvananda has practiced Sahaja
Yoga meditation ten hours each day for the last twenty-eight years, while
also working on humanitarian projects, teaching, and writing. With the
blessings of his guru, Bhagavan Lakulisa, he has rebuilt the ancient
spiritual center of Kayavarohana, located near Baroda in Gujarat. He
now resides in America, where he teaches his disciples and continues
his meditation

1. Introductory :
Many sadhakas have asked questions directly or indirectly
regarding the topic of conjugal sadhana during the last five or six
years. Due to lack of time, dearth of proper scriptures, and my
limitations as a sanyasi (renunciate), I have answered them very
briefly. I decided to write a critical appreciation of one of the
following scriptures: Sivasamhita, Gherandasarhhita, or Goraksa
Paddhati and include elaborate answers to all the relevant
questions, but I have not been able to do so yet.
As I have been directing research for two years in the fields of yoga
and music, it is proper that I provide the answers to the sadhakas’

questions.
It is not correct that only complicated problems are put forth in the
scriptures; the solutions to these problems are also given. It is true
that these solutions cannot be understood logically. Logical
reasoning would only make the problem more confusing. The
solutions to the problems are obtained through regular sadhana
(spiritual practice). In ancient times when the sadhaka (spiritual
seeker) faced a problem at any stage of sadhana and could not find
a solution, he would run to his Gurudeva (beloved teacher) and get
a solution to his problems. This was the ancient way. This is
correct, because when a mystery is revealed at the proper moment,
the interrogator’s doubts are allayed.
I have answered the questions of a few sadhakas hesitatingly,
because if my opinion differed from that of their Guru, they would be
on the horns of a dilemma. I have always first advised the sadhaka
to seek his solution from his own Guru. Yet when they have insisted
on my answer, I have given itto them.
The answers to the problems I have put forth are the solutions to
the problems in this article. I have obtained them by my sadhana,
study of scriptures and the guidance of my Sadguru. You may
accept
and respect them only if you find them to be true according to your
own experience.