ANALYSIS OF BODY NADIS AND CHAKRAS
-V.D.N.Rao

Naadis are stated as into a person’s antahkarana like threads woven in a fishing net as if the various sense organs are attracted to sparks of fire through the naadis which are but tubular structures inside a body with its blood vessels, nerves or muscles. Panchendriya abhivyakta sthaana or the shareera is stated as golaka, too, as for instance the chakshuridriya, shrotrendriya, ghraanendriya and so on.

The middle part of the shareera, two inches width  above  the anus and two angulaas  below the sex organ is called muulaadhara. Resembling the vulva of a virgin, it is a triangular in sharp with the apex down, where it is established in Paraacchakti called kundalini the creatrix of the vital energy of pancha praanaas of praana-apaana-udaana-vyana-samaanaas, besides agni, bindu and naada in the form of Devi Sarasvati.  Hence, Mulaadhaara is the foremost of the ‘shat chakraas’ of psychic energy.Moola Prakriti, the creative enegy of Ishvara the Antaramma. Kundali or the dormant coiled serpent. Praana is the vitality of pancha praanaas.The heat of the abdomen, responsible for digestion of food and water is the jatharaagni. And Pranava is the naada brahma, besides Sarasvati the core of manifested speech and mano vigjnaanajnaana.  Reaching Bhagavati Maya  is possible by crossing six steps represented by six chakras/wheels viz. muladhara the earth-svaadhishthana the water-manipoora the fire-anahata the air- vishuddha the sky-and aagjna the manas or mind. These chakras be crossed by a saadhaka by yoga maarga: i. Moolaadhara the Bhuloka is administered by Brahma-ii. Svadhishtana the Bhuvarloka of water is administered by Narayana- iii. Manipoora the Suvarloka of Agni is administered by Rudra Deva- iv. Anaahata the Janarloka of Vayu is administered by Maheswara-v.  Vishuddha the Maharloka of Aakaasha is administered by Sadashiva  and vi. Agjna chakra the Tapoloka of ‘Manas’ is controlled by Parama Shiva. Reaching Sahasraara Chakra of three serpentine circles and of the use of 72 nadis of Human body . Shiva related ‘chatush konas’ and Shakti related ‘pancha konas’ totalling 44 konas of Shri Chakra headed by Bhagavati.

[ Essence of Devi Bhagavta Purana is quoted on ‘Nadis’and  Chakras

Devi Bhagavati described to Himavanta about physiological cum psychological analysis of human body, especially of various Nadis (Life webs) and Chakras. The word ‘Nad’ means streams; in the context of Yoga, Nadis are channels of Kundalini Energy as also of connectors of nerves or ‘Snayus’. The subtle yoga channels of energy from mind as well as ‘Chitta’ or consciousness of the self are through various physiological cords, vessels/tubes, nerves, muscles, arteries and veins.  There are 350,000 Nadis in human body(Ayurveda) mentioned 7,50, 000 Nadis) but the principal nadis are fourteen viz.Sushumna, Ida, Pingala,Gandhari, Hastajihva, Yashasvini, Pusha, Alambusha, Kuhu, Shankini, Payasvini, Sarasvati, Varuni and Yashodhara. The most important Nadis however are the first three above. Sushumna is at the center of the spinal cord and is of the nature of Moon, Sun and Agni or Fire. It originates from Sacral plexus or a network of nerves at the spinal  base upto the head at the top; it is from Moola Adhara  Chakra  and terminating Naaat Sahsarara Chakra. Normally, Sushumna is inactive except when pranayama is performed. ‘Ida’ nadi is to the left of Sushumna, representing moon providing nectar like energy and ‘Pingala’ nadi is to the right side of Sushumna providing male like power. There is a cobweb like formation in the innermost area of Sushumna, called Vichitra or Chitrini Bhulinga Nadi, the centre of which is the seat of Ichha Shakti ( Energy of Desire), ‘Jnana Shakti’ ( Energy of Knoweldge) and ‘Kriya Shakti’ (Energy of Action). The middle portion of the Bhulinga nadi has the luminosity of several Suns, above which is the Maya Bija Haratma representing the sound like ‘Ha’. Thereabove is ‘Kula Kundalini’ representing Serpent Fire of red colour. Outside the Kundalini is the ‘Adhara Nilaya’ of yellow lotus colour denoting four letters viz. Va, Saa, Sa, Sa; this is the base or Moola Adhara supported by six lotus formations. Beyond the Moola Adhara is the Manipura Chakra of cloud lightning colour comprising ten lotus petals representing ten letters  da, dha, na, ta, tha, da, dha, na, pa, pha. This Mani Padma is the dwelling spot of Vishnu. Beyond the Mani Padma is’ Anahata Padma’ with twelve petals representing  Kha, Ga, Gha, ma, cha, chha, ja, jha, lya, ta, tha. In the middle is Banalingam, giving out the sound of Sabda Brahma. Therafter is Rudra Chakra   which represents,  sixteen letters : a, a’, i, i’, u, u’, ri, ri’, li, lri, e, ai, o, ar, am, ah. It is in this place that ‘Jeevatma’ gets purified into ‘Paramatma’ and hence known as ‘Visuddha Chakra’ . Further beyond is ‘Ajna Chakra ’ in between the two eyebrows where the ‘self ’ resides representing two letters ha, and ksha, one commanding another or Paramatma commanding Jeevatma. Even above is the ‘Kailasa Chakra’ which Yogis call as Rodhini Chakra the central point is the ‘Bindu Sthan’.  In other words, a perfect Yogi has to perform  Puraka, Pranayama, fix the mind on Mooladhara lotus, contract and  arouse Kundalini Shakti  by lifting by  ‘Vayu’ between anus and genitals, pierce through the Adi Swayam Linga through various lotus petals and lotuses as described above, reach Sahasrara or thousand petal lotus and Bindu Chakra by the Union of  Prakriti and Purusha. Could there be another example of the breaking of barriers as delineated in ‘Lalitha Sahasranama’ as follows!  ‘Mooladharaika  nilaya,Brahma Grandhi vibhedini/ Manipurantharuditha  Vishnu grandhi vibhedini/ Ajna Chakrantharalakstha Rudragrandhi vibhedini/  Sahasraambujarudha/ Sudha Sarabhi Varshinii /  Tatillatha Samaruchih Shatchakropathi  Samsthita / Mahasakthih Kundalini/ bisathanthu taniyasi/ ]

Having thus detailed naadis, the naadi called Sushumna has one termination of it situated at the apex of the moolaadhara being the end right reaching brahma randhra. Mulaadhaara chakra represents Prithivi – Manipoora the Jala Tatva- Svaadhishthaana the Agni Tatva -the Hridyasthita sthita  Anaahata is of Maru Tatva or the mix of Agni and Vayu and the higher Vishuddi chakra of Aakaasha Tatva- and Aagjnaa chakra the Bhu chakra represents the Manas Tatva; You cut  through all the chakras and on following the Sushumna Maarga and reach the climatic  Sahasraara considered as inner most Shri Chakra and enjoy bliss in the union of ‘Bindu’ or Maheshwara! Thus the six chakras respectively are replete with the Tanmaatra Rupas of Gandha-Rupa-Rasa-Sparsha-and Shabda or smell, taste, view, touch and hear. The Agjnaa chakra standing for Manas Tatva is backed up by six Jnaanendrias and  six Karmendiyas steered by Manas or Mind which in turn is interspersed with Tri Gunas of Satva-Raajasa-Tamas; Buddhi or Intellect; Ahamkaara or Egoism; besides the prompting of the ‘Tri Shaktis’ viz. Iccha Shakti-Jnaana Shakti- Kriya Shakti . While Maha Shakti enjoys the jaunt across the ‘Sahasra Patra’ the thousand petalled Lotus, one could perceive by the Maha Yoga vision of  four classifications viz. Maya- Shuddha Vidya-Maheshwara and Sadaa Shiva. Thus the Maha Tatvas stated to total 25.

Maya is Prakriti and once in union with ‘Bindu’ representing Maheshvara the Maha Tatvas are counted as the Grand Total of 26, yet all these Entities enjoy perfect UNITY!

In further annotation: 1. Mulaadhaara is at the janana sthaana with chaturdasha kamala of tapta suvarnaabhi prabha as of ‘lam’ of ‘Savitri Brahma- Sarasvati / Ganesha of Prithvi Jaya – 2.Swadhishthaana at the upastha sthaana  with shat dala kamaala with manimaya prabha  as of ‘ Vam’ of Lakshmi- Vishnu Jaya of Jala Jaya- 3. Manipoora at naabhi sthaana of dasha dala kamala of Vidyutprabha as of ‘rum’- Parvati Shankara of Teja Jaya- 4. Anaahata at hridaya sthaana-dwaadasha dala kamala of dhumravarna ‘yam’-Uma Maheshvara- Vaayu Jaya 5.Vishuddha at kantha sthaana-shodasha dala kamala-shwetavarna ‘am’ representing ardha naareeshvara of aakaasha jaya and 6.  Agjnaa at bhrumadhya-dwidala kamala-muktya vara ‘hum’ representing avidya jeeva-mano maya.7. Sahasraara with thousand petals situated ar bhru madhya at the center of the head.

Essence of Ananda-Soundarya Lahari is quoted further:

Maheem mulaaadhaare kamapi manipoore huthavaham
Sthitham svadhistane hridi marutamaakasam upari;
Manopi bhruu-madhye sakalamapi bhittva kula-patham
Sahasrare padme saha rahasi patyaa viharase.

Tripura Sundari! Mulaadhaaraika nilayaa Brahma grandhi vibhedini, Manipuraantaruditaa Vishnu grandhi vibhedini/ Agnaachakraantasthaa Rudra granthi vibhedini, Sahasraaraambujaarudhaa Sudhaa saaraabhi varshini/ You reside inside the Mulaadhaara Chakra that is as Kundalini; You penetrate through the Brahma Grandhi or the barrier of Brahma and enable your devotees practising Yoga to be conscious while awake; then a devotee is facilitated to vision Devi in Manipura while in a condition of stupor; further a devotee  has to pierce through the Vishnu Grandhi or the Vishnu knot when the Yogi becomes unconscious and his body and thoughts are felt irrelevant; in the Ajnaachaktaanta state the yogi loses his identity;  while breaking Rudra Grandhi the Yogi attains cosmic reality and in Sahasraara Chakra the yogi is stated to seek Salvation. That stage provides Sudhaa sagara or bliss; indeed Devi! You are above these stages and chakras as ‘Shatchakopari Samstitha’. You are called as Maha Shakti in union with Maha Deva and is stated to be in the form of a coiled serpent in the state of ‘Kundalini’ like a thin lotus stem.

Bhagavati! Mulaadhaara chakra represents Prithivi – Manipoora the Jala Tatva- Svaadhishthaana the Agni Tatva -the Hridyasthita sthita  Anaahata is of Maru Tatva or the mix of Agni and Vayu and the higher Vishuddi chakra of Aakaasha Tatva- and Aagjnaa chakra the Bhu chakra represents the Manas Tatva; You cut  through all the chakras and on following the Sushumna Maarga and reach the climatic  Sahasraara considered as inner most Shri Chakra and enjoy bliss in the union of ‘Bindu’ or Maheshwara! Thus the six chakras respectively are replete with the Tanmaatra Rupas of Gandha-Rupa-Rasa-Sparsha-and Shabda or smell, taste, view, touch and hear. The Agjnaa chakra standing for Manas Tatva is backed up by six Jnaanendrias and  six Karmendiyas steered by Manas or Mind which in turn is interspersed with Tri Gunas of Satva-Raajasa-Tamas; Buddhi or Intellect; Ahamkaara or Egoism; besides the prompting of the ‘Tri Shaktis’ viz. Iccha Shakti-Jnaana Shakti- Kriya Shakti . While you, Maha Shakti! enjoy the jaunt across the ‘Sahasra Patra’ the thousand petalled Lotus, one could perceive by the Maha Yoga vision of  four classifications viz. Maya- Shuddha Vidya-Maheshwara and Sadaa Shiva. Thus the Maha Tatvas stated to total 25. Maya is Prakriti and once in union with ‘Bindu’ representing Maheshvara the Maha Tatvas are counted as the Grand Total of 26, yet all these Entities enjoy perfect UNITY!]

Recalling the Naadi structure as Devi Bhagavata as of Nadis being the channels of Kundalini Energy as also of connectors of nerves or ‘Snayus’, there are some 7,50, 000 Nadis but the principal nadis are fourteen viz.Sushumna, Ida, Pingala,Gandhari, Hastajihva, Yashasvini, Pusha, Alambusha, Kuhu, Shankini, Payasvini, Sarasvati, Varuni and Yashodhara. Now  gandhari and hastijihva run up to the eyes providing vision frm the swaadhisthaana chakra and normally terminate at the nose.But in the context of praanaayaama,, when ida and pingala are filled with beathing the air, these two naadis come into contact with naadi chakra and are raised to the eyes.

The nadi chakra is basically situated in the region of navel a small depression in the abdominal wall at the point of attachment of the umbilical cord , noted as belly button, resembling a hen’s egg wherefrom the cluster of nadis spring from. For instance two naadis tend to spread out up to two ears and these are known as ‘pusha and alambusha’. A naadi which is spread out the ‘bhru madhya’ or the center of eye brows is termed as ‘shukla’. Yet another naadi termed as ‘Sarasvati’ which terminates the ends of tongue propagates speech. The naadi named ‘Vishvodari’ digests food intaks from bhakshya- bhojya-lehya-choshyaas. Payasvini, situated in the throat drinks water and causes sneezing. Jatharagni is the agent for the digestive system susceptible to being affected by the doshas in four possible ways, causing it to present as four types of jatharagni. These are:Vishama agni, where vata dominates. This causes the digestion to be variable and unstable, always changing. Sometimes it will be fast and sometimes slow and weak. At times this may lead to indigestion- Tikshna agni, where pitta dominates. The leads to a very intense and quick digestive capacity, which can be too strong. It may lead to the burning of bodily tissues and weakness- Manda agni, where kapha dominates. This is the likely to cause disease, as the digestion is very slow and sluggish. People with manda agni will frequently experience indigestion-Sama agni, where the tri-doshas have balanced influence. This leads to the perfect functioning of jatharagni and is considered its ideal state.

While describing the nadi chakra, three of these are facing downwards, viz. Raaka- squirts  the semen of a body, Sinivaali and Kuhu are responsible for excretion essence of urine and faeces. The naadi named shankhini, takes the essence of the food intake to the cavity in the head and accumulates nectar there. The principal nadis are fourteen viz.Sushumna, Ida, Pingala,Gandhari, Hastajihva, Yashasvini, Pusha, Alambusha, Kuhu, Shankini, Payasvini, Sarasvati, Varuni and Yashodhara. The most important Nadis however are the first three above. Sushumna is at the center of the spinal cord and is of the nature of Moon, Sun and Agni or Fire. It originates from Sacral plexus or a network of nerves at the spinal  base upto the head at the top; it is from Moola Adhara  Chakra  and terminating Naaat Sahsarara Chakra. Normally, Sushumna is inactive except when pranayama is performed. ‘Ida’ nadi is to the left of Sushumna, representing moon providing nectar like energy and ‘Pingala’ nadi is to the right side of Sushumna providing male like power. There is a cobweb like formation in the innermost area of Sushumna, called Vichitra or Chitrini Bhulinga Nadi, the centre of which is the seat of Ichha Shakti ( Energy of Desire), ‘Jnana Shakti’ ( Energy of Knoweldge) and ‘Kriya Shakti’ (Energy of Action). Now according to Upanishads, there are two paths by which the Antaratma at the depature of the body could follow- the dhumra maarga or the path of smoke by which to return back invariably as per the karma phala and return back namely transmigration of the Soul. In exceptional cases , the ‘archiraadi maarga’ or the path of no return leading to Brahma Loka or Satya Loka from which there be no return. Sushumna, connected to the Brahma Randhra leads to the Satya Marga.

Chhandogya Upanishad explains the collapse of a body and the state the naadis, chakras and body nerves  issued from heart always interacting  with Sun and Wind decide the manner of one’s departure as also their destination!VIII.vi.1-6) In the process of death, the status of the physical nerves and how Sun influences these is described. The veins in the body issuing out of the fleshy bulge called the lotus shaped heart that is meditated for Brahman is charged with subtle juices of varied colours akin to desires. The heat of Sun causes bile which when comes into contact with phlegm in the nerves  assuming different  colours as accentuated by wind contacts.The Wind-Phlegm mix brings about changes of colours, say blue with severe wind, white when excessive phlegm, yellow with their equal proportion and  red on account of too much of blood count in the body. Thus the moods of a Being are changed as per the inputs involved. Now just as highways connect cities and villages, the rays of the Sun reach both the worlds; they enter human bodies as also places yonder the Sun. In the state of sleep, organs of the bodies are withdrawn. Similarly as death is drawn nearby, people around realise that he or she is no more. As the life departs, the Self goes upwards through the Sun rays. He reaches the Sun within the time that mind travels. Then the Soul of virtue goes upwards by making the sound of Om or downwards otherwise in the case of the unenlightened Souls. The gates of Brahma open to the blessed ones or shut to other Souls that search of  their designated Lokas! In this connection, an apt verse is stated: The nerves connected to the heart arehundred and one. At the time of one’s departure, one of the nerves of some blessed ones reach up to the crown of the head. Such of those going upwards through that nerve attain immortality while by various other nerves connecting other exit points totalling nine become the causes of departure; indeed they become the causes of departure!

Now the Sushupti Maarga and Brahma Randhra  vide (1) Kathopanishad 6.16 (2)  Maandokya Upa.5 and 6.(3)  Yoga Kundalini Upanishad

(1) Katha

Shatam chaika cha hridayasya naadyaih, taasaam murdhanam abhinissrataika tayordhvamaayan amritameti visshyannainya utkarmane bhaavanti./
There are a  hundred and  odd naadis of the heart, out of them, one had proceeded towards the crown of the head. By going up through it, olned attains Immortality. The others spread out in other in directions serve the purpose of exit only but bringing back the Supreme Soul.

(2) Mandukya V

Supto na kam chana kaamam kaamayate na kam chana svapnam pashyati tat sushuptam, sushupta sthaana ekeebhutah prajnaa ghana evaanandamayo hi ananda bhuk chetho mukhah praajnaa ghana evaanadamayo hi aananda bhuk cheto mukhah prajnah triteeya paadah/
(The state of ‘Sushupti’ is of dense and deep sleep as differentiated from mere slumber in a state that  is neither normal nor of dreams, desires, fears, feelings. This is the fulfledged state of ‘praajna’ being the third sphere of the Self when awareness is overpowered and unable to differentiate things, happenings and ‘realities’. In this dreamless sleep, the person concerned becomes undivided as of a Prajnaana ghana or of an undifferentiated mass of over all consciousess  and as –ekeebhutah -since he is the specific host of duality as of the states of waking, dream, and other states of mental vibrations. This state verges on being ananda bhuk or of  bliss.   That person becomes transparent like the flow of water as the Seeker has no duality what so ever.There is indeed no witness but a single witness of the Self becoming the Supreme being free from the limiting attachments or appendages of body, organs, and senses that is Braman Itself without a second! That is its highest accomplishment, this is the Supreme Bliss! Indeed, just one particle of that Bliss keeps the Universe ticking! Thus having achieved the outstanding bliss, the person in ‘sushupta’ state becomes cheto mukha experiening the experimental and experiential status even during ‘prajnatva’ or at the two way door of consciousness and deep sleep.)

Maandukya VI

Esha sarveshvarah esha sarvajnaaah, eshontaryaami, esha yonih sarvasya prabhavaapyayau hi bhutaanaam/

( Most certainly, this Prajnatva even in normalcy is embedded in the Experiencer of Sushupti as he is now called Sarveswara or the Unique Lord of all. He is then the Supreme Brahman Himself! He is the Omni -scient, Omni present and Omni potent of all as the Creator-Sustainer-Destroyer of the Universe. Chhandogya Upanishad vide VI.vii-1&2 in reference to the conversation of Uddalaka Aaruni teaches his son Svetaketu: Uddaalakohaarunih Svetaketum putram uvaacha, svapnaantam me Saumya, vijaanaaheeti, yatraitat purushah svapiti naama, sataa, Soumya, vijaaniiheeti, yatraitat purushah svapiti aama, sataa, Saumya, tadaa sampanno bhavati, svam apiito bhavati, tasmaad enam svapiiteeti aachakshate, svam hy apeeto bhavati// Sa yathaa shakinih sutrenaprabaddho disham disham patitvaanyatraayatanam alabhavaa bandhanam evopashrayate, evameva khalu, Saumya,  tan mano disham disham patitanvaanyatraayatanam alabdhvaa praanam evopashrayate,praana bandhanam hi,Saumya, mana iti// or Uddalaka Aaruni asked his son Svetaketu to learn from him about deep sleep; he would then be considered that his mind entered his individual consciousness or Soul as though the person entered into a mirror in the form of a reflection, or like the reflection of Sun in water. It is in that state, his individual self is identical with his mind and the thought process gets adjusted to varying situations, besides all his actions like hearing, seeing, talking, running, enjoying or lamenting, singing, crying, becoming  jealous or liberal etc. are all enacted as per the dictates of his dreams. In that dream situation, the mind flies in various directions as though a bird or even a kite is tied to a string which indeed is like the Praana the vital force!  Mind is what surpasses the Praana but is deeply rooted into it! Having thus explained, the Prajna Svarupa  is manifested as the Antaryaami, Yonih, Sarvasya, Prabhava-apyayau bhutaanaam or as the Inner Controller and Regulator, the Singular Source of Creation and Dissolution)

(3) Yoga Kundalina Upanishad

Chapter I:
1. Chitta has two causes, Vasanas and (Prana) Vayu. If one of them is controlled, then both are controlled.
2. Of these two, a person should control (Prana) Vayu always through moderate food, postures and thirdly Sakti-Chala.
3-4. I shall explain the nature of these. Listen to it, O Gautama. One should take a sweet and nutritious food, leaving a fourth (of his stomach) unfilled, in order to please Shiva (the patron of Yogins). This is called moderate food. Posture herein required is of two kinds, Padma and Vajra.
5. Placing the two heels over the two opposite thighs (respectively) is the Padma (posture) which is the destroyer of all sins.
6. Placing one heel below the Mulakanda and the other over it and sitting with the neck, body and head erect is the Vajra posture.
7. The Shakti (mentioned above) is only Kundalini. A wise man should take it up from its place (Viz., the navel, upwards) to the middle of the eyebrows. This is called Sakti-Chalana.
8. In practising it, two things are necessary, Sarasvati-Chalana and the restraint of Prana (breath). Then through practice, Kundalini (which is spiral) becomes straightened.
9-10(a). Of these two, I shall explain to you first Sarasvati-Chalana. It is said by the wise of old that Sarasvati is no other than Arundhati. It is only by rousing her up that Kundalini is roused.
10(b)-11(a). When Prana breath is passing through (one’s) Ida (left nostril), he should assume firmly Padma-posture and should lengthen (inwards) 4 digits the Akasa of 12 digits.
11(b)-13(a). Then the wise man should bind the (Sarasvati) Nadi by means of this lengthened (breath) and holding firmly together (both his ribs near the navel) by means of the forefingers and thumbs of both hands, (one hand on each side) should stir up Kundalini with all his might from right to left often and often; for a period of two Muhurtas (48 minutes), he should be stirring it up fearlessly.
13(b)-14. Then he should draw up a little when Kundalini enters Susumna. By this means, Kundalini enters the mouth of Susumna. Prana (also) having left (that place) enters of itself the Susumna (along with Kundalini).
15. By compressing the neck, one should also expand the navel. Then by shaking Sarasvati, Prana goes above (to) the chest.
16-17. Through the contraction of the neck, Prana goes above from the chest. Sarasvati who has sound in her womb should be shaken (or thrown into vibration) each day. Therefore by merely shaking it, one is cured of diseases.
18. Gulma (a splenetic disease), Jalodara (dropsy), Pliha (a splenetic disease) and all other diseases arising within the belly, are undoubtedly destroyed by shaking this Sakti.
19. I shall now briefly describe to you Pranayama. Prana is the Vayu that moves in the body and its restraint within is known as Kumbhaka.
20. It is of two kinds, Sahita and Kevala. One should practise Sahita till he gets Kevala.
21. There are four Bhedas (lit., piercing or divisions) viz., Surya, Ujjayi, Sitali and Bhastri. The Kumbhaka associated with these four is called Sahita Kumbhaka.
22-23. Being seated in the Padma posture upon a pure and pleasant seat which gives ease and is neither too high nor too low, and in a place which is pure, lovely and free from pebbles, etc., and which for the length of a bow is free from cold, fire and water, one should shake (or throw into vibration) Sarasvati;
24. Slowly inhaling the breath from outside, as long as he desires, through the right nostril, he should exhale it through the left nostril.
25. He should exhale it after purifying his skull (by forcing the breath up). This destroys the four kinds of evils caused by Vayu as also by intestinal worms.
26(a). This should be done often and it is this which is spoken of as Surya-Bheda.
26(b)-27. Closing the mouth and drawing up slowly the breath as before with the nose through both the Nadis (or nostrils) and retaining it in the space between the heart and the neck, one should exhale it through the left nostril.
28. This destroys the heat caused in the head as well as the phlegm in the throat. It removes all diseases, purifies his body and increases the (gastric) fire within.
29. It removes also the evils arising in the Nadis, Jalodara (water belly or dropsy) and Dhatus. This Kumbhaka is called Ujjayi and may be practiced (even) when walking or standing.
30. Drawing up the breath as before through the tongue with (the hissing sound of) ‘Sa’ and retaining it as before, the wise man should slowly exhale it through (both) the nostrils.
31. This is called Sitali Kumbhaka and destroys diseases, such as Gulma, Pitha, consumption, bile, fever, thirst and poison.
32. Seated in the Padma posture with belly and neck erect, the wise man should close the mouth and exhale with care through the nostrils.
33. Then he should inhale a little with speed up to the heart, so that the breath may fill the space with noise between the neck and skull.
34-35. Then he should exhale in the same way and inhale often and often. Just as the bellows of a smith are moved (viz., stuffed with air within and then the air is let out), so he should move the air within his body. If the body gets tired, then he should inhale through the right nostril.
36-37(a). If his belly is full of Vayu, then he should press well his nostrils with all his fingers except his forefinger and performing Kumbhaka as before, should exhale through the left nostril.
37(b)-38. This frees one from diseases of fire in (or inflammation of) the throat, increases the gastric fire within, enables one to know the Kundalini, produces purity removing sins, gives happiness and pleasure and destroys phlegm which is the bolt (or obstacle) to the door at the mouth of Brahma-Nadi (viz., Susumna).
39. It pierces also the three Granthis (or knots) differentiated through the three Gunas. This Kumbhaka is known as Bhastri and should especially be performed.
40. Through these four ways when Kumbhaka is near (or is about to be performed), the sinless Yogin should practice the three Bandhas.
41. The first is called Mulabandha. The second is called Uddiyana and the third is Jalandhara. Their nature will be thus described.
42. Apana (breath) which has a downward tendency is forced up by one bending down. This process is called Mulabandha.
43. When Apana is raised up and reaches the sphere of Agni (fire), then the flame of Agni grows long, being blown about by Vayu.
44-45(a). Then Agni and Apana come to (or commingle with) Prana in a heated state. Through this Agni which is very fiery, there arises in the body the flaming (or the fire) which rouses the sleeping Kundalini through its heat.
45(b)-46. Then this Kundalini makes a hissing noise, becomes erect like a serpent beaten with stick and enters the hole of Brahmanadi (Susumna). Therefore Yogins should daily practise Mulabandha often.
47-48(a). Uddiyana should be performed at the end of Kumbhaka and at the beginning of expiration. Because Prana Uddiyate (viz., goes up) the Susumna in this Bandha, therefore is called Uddiyana by the Yogins.
48(b)-49(a). Being seated in the Vajra posture and holding firmly the two toes by the two hands, he should press at the Kanda and at the place near the two ankles.
49(b)-50. Then he should gradually upbear the Tana (thread or Nadi) which is on the western side first to Udara (the upper part of the abdomen above the navel), then to the heart and then to the neck. When Prana reaches the Sandhi (junction) of navel, slowly it removes the impurities (or diseases) in the navel. Therefore this should be frequently practised.
51. The Bandha called Jalandhara should be practised at the end of Kumbhaka. This Jalandhara is of the form of the contraction of the neck and is an impediment to the passage of Vayu (upwards)
52. When the neck is contracted at once by bending downwards (so that the chin may touch the breast), Prana goes through Brahmanadi on the western Tana in the middle.
53. Assuming the seat as mentioned before, one should stir up Sarasvati and control Prana.
54. On the first day Kumbhaka should be done four times; on the second day it should be done ten times and then five times separately;
55. On the third day, twenty times will do and afterwards Kumbhaka should be performed with the three Bandhas and with an increase of five times each day.
56-57. Diseases are generated in one’s body through the following causes, viz., sleeping in daytime, late vigils over night, excess of sexual intercourse, moving in crowd, the checking of the discharge of urine and faeces, the evil of unwholesome food and laborious mental operation with Prana.
58. If a Yogin is afraid of such diseases (when attacked by them), he says, “my diseases have arisen from my practice of Yoga”. Then he will discontinue this practice. This is said to be the first obstacle to Yoga.
59. The second (obstacle) is doubt; the third is carelessness; the fourth, laziness; the fifth, sleep;
60. The sixth, the not leaving of objects (of sense); the seventh, erroneous perception; the eighth, sensual objects; the ninth, want of faith;
61. And the tenth, the failure to attain the truth of Yoga. A wise man should abandon these ten obstacles after great deliberation.
62. The practice of Pranayama should be performed daily with the mind firmly fixed on Truth. Then Chitta is absorbed in Susumna and Prana (therefore) never moves.
63. When the impurities (of Chitta) are thus removed and Prana is absorbed in Susumna, he becomes a (true) Yogin.
64. Apana, which has a downward tendency should be raised up with effort by the contraction (of the anus) and this is spoken of as Mulabandha.
65. Apana thus raised up mixes with Agni and then they go up quickly to the seat of Prana. Then Prana and Apana uniting with one another go to Kundalini, which is coiled up and asleep.
66-67. Kundalini being heated by Agni and stirred up by Vayu, extends her body in the mouth of Susumna, pierces the Brahmagranthi formed of rajas and flashes at once like lightning at the mouth of Susumna.
68-69(a). Then it goes up at once through Vishnugranthi to the heart. Then it goes up through Rudragranthi and above it to the middle of the eyebrows; having pierced this place, it goes up to the Mandala (sphere) of the moon.
69(b)-70(a). It dries up the moisture produced by the moon in the Anahata-Chakra having sixteen petals.
70(b)-71. When the blood is agitated through the speed of Prana, it becomes bile from its contact with the sun, after which it goes to the sphere of the moon where it becomes of the nature of the flow of pure phlegm. How does it (blood) which is very cold become hot when it flows there?
72. (Since) at the same time the intense white form of moon is speedily heated. Then being agitated, it goes up.
73. Through taking in this, Chitta which was moving amidst sensual objects externally, is restrained there. The novice enjoying this high state attains peace and becomes devoted to Atman.
74. Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by encircling him and dissolves itself in Shiva.
75. Thus Rajas-Sukla (seminal fluid) which rises up goes to Shiva along with Marut (Vayu); Prana and Apana which are always produced become equal.
76. Pranas flow in all things, great and small, describable, or indescribable, as fire in gold.
77. Then this body which is Adhibhautika (composed of elements) becomes Adhidaivata (relating to a tutelar deity) and is thus purified. Then it attains the stage of Ativahika.
78. Then the body being freed from the inert state becomes stainless and of the nature of Chit. In it, the Ativahika becomes the chief of all, being of the nature of That.
79. Like the conception of the snake in a rope, so the idea of the release from life and Samsara is the delusion of time.
80. Whatever appears is unreal. Whatever is absorbed is unreal. Like the illusory conception of silver in the mother-of-pearl, so is the idea of man and woman.
81. The microcosm and the macrocosm are one and the same; so also the Linga and Sutratman, Svabhava (substance) and form and the self-resplendent light and Chidatma.
82. The Sakti named Kundalini, which is like a thread in the lotus and is resplendent, is biting with the upper end of its hood (namely, mouth) at the root of the lotus the Mulakanda.
83-84. Taking hold of its tail with its mouth, it is in contact with the hole of Brahmarandhra (of Susumna). If a person seated in the Padma posture and having accustomed himself to the contraction of his anus makes his Vayu go upward with the mind intent on Kumbhaka, then Agni comes to Svadhisthana flaming, owing to the blowing of Vayu.
85. From the blowing of Vayu and Agni, the chief (Kundalini) pierces open the Brahmagranthi and then Vishnugranthi.
86. Then it pierces Rudragranthi, after that, (all) the six lotuses (or plexuses). Then Sakti is happy with Shiva in Sahasrara Kamala (1000 lotuses seat or pineal gland). This should be known as the highest Avastha (state) and it alone is the giver of final beatitude.

Chapter II

1. I shall hereafter describe the science called Khechari which is such that one who knows it is freed from old age and death in this world.
2. One who is subject to the pains of death, disease and old age should, O sage, on knowing this science make his mind firm and practice Khechari.
3-4. One should regard that person as his guru on earth who knows Khechari, the destroyer of old age and death, both from knowing the meaning of books and practice, and should perform it with all his heart. The science of Khechari is not easily attainable, as also its practice.
5. Its practice and Melana are not accomplished simultaneously. Those that are bent upon practice alone do not get Melana.
6. Only some get the practice, O Brahmana, after several births, but Melana is not obtained even after a hundred births.
7. Having undergone the practice after several births, some (solitary) Yogin gets the Melana in some future birth as the result of his practice.
8. When a Yogin gets this Melana from the mouth of his Guru, then he obtains the Siddhis mentioned in the several books.
9. When a man gets this Melana through books and the significance, then he attains the state of Shiva freed from all rebirth.
10. Even Gurus may not be able to know this without books. Therefore this science is very difficult to master.
11. An ascetic should wander over the earth so long as he fails to get this science and when this science is obtained, then he has got the Siddhi in his hand (viz., mastered the psychical powers).
12. Therefore one should regard as Achyuta (Vishnu) the person who imparts the Melana, as also him who gives out the science.
13. He should regard as Shiva him who teaches the practice. Having got this science from me, you should not reveal it to others.
14-15. Therefore one who knows this should protect it with all his efforts (viz., should never give it out except to persons who deserve it). O Brahmana, one should go to the place where lives the Guru, who is able to teach the divine Yoga and there learn from him the science Khechari and being then taught well by him, should at first practice it carefully.
16-17. By means of this science, a person will attain the Siddhi of Khechari. Joining with Khechari Sakti (viz., Kundalini Sakti) by means of the (science) of Khechari which contains the Bija (seed of letter) of Khechari, one becomes the lord of Khecharas (Devas) and lives always amongst them. Khechari Bija (seed-letter) is spoken of as Agni encircled with water and as the abode of Khecharas (Devas).
18. Through this Yoga, Siddhi is mastered. The ninth (Bija) letter of Somamsa (Soma or moon part) should also be pronounced in the reverse order.
19. Then a letter composed of three Amsas of the form of moon has been described; and after that, the eight letter should be pronounced in the reverse order;
20. Then consider it as the supreme and its beginning as the fifth and this is said to the Kuta (horns) of the several bhinnas (or parts) of the moon.
21-22(a). This which tends to the accomplishment of all Yogas, should be learnt through the initiation of a Guru. He who recites this twelve times every day, will not get even in sleep that Maya (illusion) which is born in his body and which is the source of all vicious deeds.
22(b)-23. He who recites this five lakhs of times with very great care – to him the science of Khechari will reveal itself. All obstacles vanish and the Devas are pleased.
24. The destruction of Valipalita (viz., wrinkle and grayness of hair) will take place without doubt. Having acquired this great science, one should practice it afterwards.
25-26. If not, O Brahmana, he will suffer without getting any Siddhi in the path of Khechari. If one does not get this nectar like science in this practice, he should get it in the beginning of Melana and recite it always; (else) one who is without it never gets Siddhi.
27. As soon as he gets this science, he should practice it; and then the sage will soon get the Siddhi.
28. Having drawn out the tongue from the root of the palate, a knower of Atman should clear the impurity (of the tongue) for seven days according to the advice of his Guru.
29. He should take a sharp knife which is oiled and cleaned and which resembles the leaf of the plant Snuhi (“Euphorbia Antiquorum”) and should cut for the space of a hair (the Fraenum Lingui).
30. Having powdered Saindhava (rock-salt) and Pathya (sea-salt), he should apply it to the place. On the seventh day, he should again cut for the space of a hair.
31. Thus for the space of six months, he should continue it always gradually with great care. In six months, Siro-Bandha (Bandha at the head), which is at the root of the tongue is destroyed.
32. Then the Yogin who knows timely action should encircle with Siro-Vastra (lit. the cloth of the head) the Vak-Ishvari (the deity presiding over speech) and should draw (it) up.
33. Again by daily drawing it up for six months, it comes, O sage, as far as the middle of the eyebrows and obliquely up to the opening of the ears;
34. Having gradually practised, it goes to the root of the chin. Then in three years, it goes up easily to the end of the hair (of the head)                                                                                                                             35-36. It goes up obliquely to Sakha and downwards to the well of the throat. In another three years, it occupies Brahmarandhra and stops there without doubt. Crosswise it goes up to the top of the head and downwards to the well of the throat.
37. Gradually it opens the great adamantine door in the head. The rare science (of Khechari) Bija has been explained before.
38. One should perform the six Angas (parts) of this Mantra by pronouncing it in six different intonations. One should do this in order to attain all the Siddhis;
39. And this Karanyasam should be done gradually and not all at a time, since the body of one who does it all at once will soon decay.
40-41(a). Therefore it should be practiced, O best of sages, little by little. When the tongue goes to the Brahmarandhra through the outer path, then one should place the tongue after moving the bolt of Brahma which cannot be mastered by the Devas.
41(b)-42. On doing this for three years with the point of finger, he should make the tongue enter within; then it enters Brahmadvara (or hole). On entering the Brahmadvara, one should practise Mathana (churning) well.
43. Some intelligent men attain Siddhi even without Mathana. One who is versed in Khechari Mantra accomplishes it without Mathana.
44-46(a). By doing the Japa and Mathana, one reaps the fruits soon. By connecting a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk, one should restrain his breath in his heart and seated in a convenient posture with his eyes concentrated between his eyebrows, he should perform Mathana slowly.
46(b)-47. In six months, the state of Mathana becomes natural like sleep in Children. And it is not advisable to do Mathana always. It should be done (once) only in every month.
48. A Yogin should not revolve his tongue in the path. After doing this for twelve years, Siddhi is surely obtained.
49. Then he sees the whole universe in his body as not being different from Atman. This path of the Urdhva-Kundalini (higher Kundalini), O chief of Kings, conquers the macrocosm.

Chapter III

1. Melana-Mantra: Hrim, Bham, Sam, Pam, Pham, Sam, Ksham. The lotus-born (Brahma) said: “O Shankara, (among) new moon (the first day of the lunar fortnight) and full moon, which is spoken of as its (mantra’s) sign?
2. In the first day of lunar fortnight and during new moon and full moon (days), it should be made firm and there is no other way (or time).
3. A man longs for an object through passion and is infatuated with passion for objects. One should always leave these two and seek the Niranjana (stainless).
4-5. He should abandon everything else which he thinks is favourable to himself. Keeping the Manas in the midst of Sakti and Sakti in the midst of Manas, one should look into Manas by means of Manas. Then he leaves even the highest stage. Manas alone is the Bindu, the cause of creation and preservation.
6. It is only through Manas that Bindu is produced, like the curd from milk. The organs of Manas is not that which is situated in the middle of Bandhana.
7-8(a). Bandhana is there where Sakti is between the sun and moon. Having known Susumna and its Bheda (piercing) and making the Vayu go in the middle, one should stand in the seat of Bindu and close the nostrils.
8(b)-9(a). Having known Vayu, the above-mentioned Bindu and the Sattva-Prakriti as well as the six Chakras, one should enter the Sukha-Mandala (viz., the Sahasrara or pineal gland, the sphere of happiness).
9(b)-11. There are six Chakras. Muladhara is in the anus; Svadhisthana is near the genital organ; Manipuraka is in the navel; Anahata is in the heart; Visuddhi is at the root of the neck and Ajna is in the head (between the two eyebrows).
12. Having known these six Mandalas (spheres), one should enter the Sukha-Mandala (pineal gland), drawing up the Vayu and should send it (Vayu) upwards.
13. He who practices thus (the control of) Vayu becomes one with Brahmanda (the macrocosm). He should practise (or master) Vayu, Bindu, Chitta and Chakra.
14-15. Yogins attain the nectar of equality through Samadhi alone. Just as the fire latent in (Sacrificial) wood does not appear without churning, so the lamp of wisdom does not arise without the Abhyasa Yoga (or practice of Yoga). The fire placed in a vessel does not give light outside.
16. When the vessel is broken, its light appears without. One’s body is spoken of as the vessel and the seat of ‘That’ is the fire (or light) within;
17-18(a). And when it (the body) is broken through the words of a Guru, the light of Brahma Jnana becomes resplendent. With the Guru as the helmsman, one crosses the subtle body and the ocean of Samsara through the affinities of practice.
18(b)-19. That Vak (power of speech) which sprouts in Para, gives forth two leaves in Pashyanti; buds forth in Madhyama and blossoms in Vaikhari – that Vak which has before been described, reaches the stage of the absorption of sound, reversing the above order (viz., beginning with Vaikhari, etc.,).
20-21(a). Whoever thinks that He who is the great lord of that Vak, who is the undifferentiated and who is the illuminator of that Vak is Self; whoever thinks over thus, is never affected by words, high or low (or good or bad).
21(b)-23(a). The three (aspects of consciousness), Vishva, Taijasa and Prajna (in man), the three Virat, Hiranyagarbha and Ishvara in the universe, the egg of the universe, the egg of man and the seven worlds – all these in turn are absorbed in Pratyagatman through the absorption of their respective Upadhis (vehicles).
23(b)-24(a). The egg being heated by the fire of Jnana is absorbed with its Karana (cause) into Paramatman (Universal Self). Then it becomes one with Para-Brahman.
24(b)-25. It is then neither steadiness nor depth, neither light nor darkness, neither describable nor distinguishable. Sat (Be-ness) alone remains. One should think of Atman as being within the body like a light in a vessel.
26. Atman is of the dimensions of a thumb, is a light without smoke and without form, is shining within (the body) and is undifferentiated and immutable.
27-28(a). The Vijnana Atman that dwells in this body is deluded by Maya during the states of waking, dreaming and dreamless sleep; but after many births, owing to the effect of good Karma, it wishes to attain its own state.
28(b)-29(a). Who am I? How has this stain of mundane existence accrued to me? What becomes in the dreamless sleep of me who am engaged in business in the waking and dreaming states?
29(b)-30. Just as a bale of cotton is burnt by fire, so the Chidabhasa which is the result of non-wisdom, is burnt by the (wise) thoughts like the above and by its own supreme illumination. The outer burning (of body as done in the world) is no burning at all.
31-32. When the worldly wisdom is destroyed, Pratyagatman that is in the Dahara (Akasa or ether of the heart) obtains Vijnana, diffusing itself everywhere and burns in an instant Jnanamaya and Manomaya (sheaths). After this, He himself shines always within, like a light within a vessel.
33. That Muni who contemplates thus till sleep and till death is to be known as a Jivanmukta. Having done what ought to be done, he is a fortunate person.
34. And having given up (even) the state of a Jivanmukta, he attains Videhamukta (emancipation in a disembodied state), after his body wears off. He attains the state, as if of moving in the air.
35. Then That alone remains which is soundless, touchless, formless and deathless, which is the Rasa (essence), eternal, and odourless, which has neither beginning nor end, which is greater than the great and which is permanent, stainless and decayless. ( Krishna Yajur Veda) ]

Hence when a person is stated to be experiencing the joy of sense organs of excellent vision, enjoying the hearing of music, smell of sugandhaas, touch and feel of silks and eating tasty food then that is of jagrat or waking state.This should be inclusive of paapa-punyaasa alike.It is the buddhi, with the self consciousness is thus imprinted there to. Further desha-kaala-paristhis are to be noted and the impact on the shareera too. One’s antahkarana is the reflection of punya-paapa pravritti ‘s reflective manas tava. This is stated to be so in the jaagradavastha and swapnaas too.This should be understood as per the paapa-punya praarabhdha-sanchitaas anyway. In this world of duality.  As one assumes the Formless, feature less, and stages less, the Pure Consciousness statationed firmly in the ‘daharaakaasha’ or the Inner Sky with no reference to Panchendriyas of the mortal body or the remote controlling Basic Elements, Prana the ticking vital energy and indeed the Mind and its ever fluid ramifications of thoughts, then the first person ‘I’ gets reflected, nay dissolved, into the Unknown!The objective is to study-absorb- practise and seek to the reverse cycle of the mortal body, how does it tick, the wherewith all to tick, the breaks and resumptions  again and again till such time that the series of the mortal chains are snapped, if at all! Opening the ‘hridaya kamala’ by the means of intense introspection backed by ‘dharmaacharana’ which is again anchored to positive ‘karmaachatrana’ and pointed yoga practice with willpower, dhyana, renunciation.  Then the flood gates of  Maya  are thrown open  to the unseen, unfelt, and unthinkable luminosity even as the Self submerges ino the Sublime! Dehagata naadi sampradaayaas be ever pulling and pushing the manastatva. Accordingly the antahkatrana too. Then  as the sense organs which are impelled by the paapa punyaas of this universe in the jaagradavastha further carried over to the swapnaavasthaas as well.It is that budhi too be of ‘karmaanusaarini’. Inner onsciousness of the Self is denoted as the Master of the Chariot, body as the chariot, the charioteer as buddhi or intellect, mind as the bridle and panchendriyaas as horses while indeed the Self is certainly not attainable by the body parts and senses but one having achieved, It is unified with the Supreme. Indeed the Unknown Supreme and the Self as the saakshi bhuta reflections mutually.