Yoga Kundanini

 

This Yoga oriented Upanishad is essentially based on praanayaama siddhi with the ingredients of mitaahaara-aasana and mudras. Yogaabhyaas deals with ‘jaalandhara bandhana’, kundalini jaagarana, grandhi bhedana of Brahma grandhi,Vishnu grandhi and Rudra grandhi, then entry to Sahasraara chakra pravesha, praanaayaadi Shiva Tatva Vileenata, Samaadhi avastha and Chaitanya tatvaanubhuti. Dwiteeyaadhyaaya  explains of khechari mudra, its siddhi-abhyaasa and phalashriti, mantra japaadi  abhyasa varnana. Triteeyaadhyaaya deals with khechari siddhhi mantraas, praanaayaama siddhhi-abhyaasa, sadguru upadesha about brahma jnaana- vividha vishayaas of vaak  vritti, vishvaadi prapancha, Brahma prapti upaayaas, and finally ‘jeevan mukti prati paadanana’.

Chapter One of 87 Stanazas

Stanzas 1- 46

Hetudwayam hi chittasya vaasanaacha sameeranah/ Tayorvinishta ekaamsmataddvaapi vinasyatah/
Tayoraadou sameeraya jayam kuryaannarah sadaa/ Mitaahaaraschaasanam cha shaktichaalas -truteeyakah/

Eteshaam lakshanam vakshye shrunu Goutama saadaram/ Sunnigdhamadhuraahaaraschaturdhaam

-shi vivarjitah/

Bhujyate Shivasampreetyai mitaahaarah sa uchyete/ Aasanam dwividham proktam padmam vajraasanam tathaa/

Uurveyruupari chedvatthe ubhe paadatale yathaa/ Padmaasanam bhavetsarvapaapapranaashanam/

Vaamaangighnamoolakandhaadho hyaanyam tadupari kshipet/ anagreevashirah kaayo vajram -aaseenamiteerittham/

Kundalyeva bhavecchhaktisthaam tu sanchaalayedbudhah/ Swasthaanaadaabhruvor madhyam shakti chaalanamuchyate/

Tatsthaane  dwayam mukhyam Sarasvatyaastu chaalanam/  Praanamrodhamayaabhyaasaadrujjeevee kundalini bhavet/

Tayoraadou Sarasvatyaaschaalanam, kathayaami te/ Arundhatyeva kathitaa puraavibhdhih Sarasvati/

Yasyaah sanchaalanenaiva swayam chalati undalinee/daayaam vahati praane baddhvaa padmaasanam dhridham/’\

Dwadashaanguladairagyam cha ambaram chaturangulam/ Visteeryqa tena tannaadeem veshtayitvaa tah sudheeh/

Angushtha tarjaneebhyaam tu hastaabhyaam dhaarayeddrudham/ washaktyaa chaalayeddaame dakshinena punah punah/

Muhoortadwaya paryantam nirbhayaacchhaalayetsudhee/Urdhvakaamakashayetkinchitsushumnaam kundaleegataam/

Tena kundalinee tasyaah sushumnayaa mukham vrajet/ Jaj-haati tasmaatpraanoyam sushumnaam vrajati svatah/

Tunde tu taanam kuryaacchha kantha sankochane krute/ Sarasvavatyaaschaalanena vakshasacchordhvargo marut/

Suryena rechayedwaayum  Sarasvataayasthu chaalane/Kantha samkochanam krutvaavakshasascho- urdhavago marut/

Tasmaatsamchaalayennityam shabdha garbhaam Sarasvateem/ Yasyah sanchaalanenaiva yogee rogaih pramuchyate/

Gulmam jalodarah pleehaa ye chaanye tandumadhyagaah/ Sarve tu shaktichaalana  rogaa nashyati nishchayam/

Praanarodhamayedaaneem pravikshyaami samaasatah/Praanbashcha dehago vaayuraayamah kumbhakah  smritah/

Sayeva dwividhah proktah sahitah kevalastathaa/Yaavatkevala siddhhih syaattaavatsahita kumbhakah/

Pavitre nijane deshee sharkaraadivivarjite/ Dhanuh pramaana paryante sheetaagnijalavarjite/

Pavitre naatyucchhaneeche hatyaasane sukhadesukhe/ Bahha padmaasanam krutvaa sarasvatyaastu chaalanam/

Dakshinaangyaa samaakrushya bahishtham pavanam shanaih/Yatheshtham puurayedvaayuh rechayedidyaa tatah/

Kapaala shodhane vaapi rechayetpavanam shanaih/ Chatushkam vaata disham tu krumidosham nihantichah/

Punah punaridam kaaryam sarvabhedamudaahatam/ Mukham samyamya naadeebhyaamaakrushaya pavanam shanaih/

Yathaa lagati kanthaantu hridayaavadhi saswanam/ Poorvavaktukumbhayetpraanam  rechayedidyaa tatah/

Sheershoditaanlahara galashlesmaharam param/ Sarva rogaharam puntam dehaanala vivardhanam/

Naadee jalodaram dhaatugatadoshavinaashanam/Gacchhastishthatah kaaryamujjaayaakhyam tu kumbhakam/

Jihvayaa vaayumaakrushya poorvavaktukumbhakaadanu/Shanaistu ghraanarandhaabhaaym rechayananilam sudheeh/

Gulmapleehaadikaandishaaankshayam pittaam jvaram trushaam/ Vishayaani sheetalee naama kumbhakoyam nihanticha/

Tatha padmaasanam badhvaa samagreevidarah sudheeh/Mukham  samyamya yatnena praanam  ghranena rechayet/

Yatha  lagati kanthaantu kapaale saswanam tatah/ Vegena puurayetkinchidpadhyaavadhi maarutam/

Punarvirechayettadvitdutparecha punah punah/ yathaiva loha kaaraanam bhastraavegena chaalyate/

Tathaiva swashareerastham chaalayet pavanam shanaih/ Yathava shramobhaveddehe tathaa Suryena

Poorayet/

Yathodaram bhaved purnam pavanena tathaa laghu/ Dhaarayat naasikaa madhyam tarjaneebhyaam vinaa dhridham

Kumbhakam poorva vaktrutvaa rechayedidyaanilam/ kathotsthitanalaharam shareeraagni vivardhanam/

Kundalinee bodhakam punyam paapaghnam shubhadam sukham/ Brahma naadeemukhaantastha – kaphaadya gala naashanam/’

Gunatrayasamudbhutagrandhiyatrayavibhedhakam/ Visheshenaiva kartavyam bhastraaktyam

Kumbhakam tvidam//

Chaturnaamapi  bhedaanaam kumbhake samupasthite/ Bhandha trayamidam kaaryam yogibhirvaata kalmashaih/

Prathamo mulabbandhastu dwiteeyodyaanaabhidhah/Jaajandharastruteeyastu teshaam lakshanamuchyte/

Athogatimapaanam vai urdhvagam kurute balaat/ Aakunchanena tam praahurmulabandhoyamuchyate/

Apaane chodharvage yaate sampraaptie vahni mandale/Tatonalashikhaa deerghaa vardhate vaayunaa hataa/

Tato yaatou vahnyapaanou praanamushyaanaswarupakam/ Tenaatyantapradeeptena jvalano dehajasathaa/

Tena kundalini suptaa santaptaa samprabuddhate/ Dandahaat bhujangeeva nisvasya rujataam vrajet/

Bilapraveshato yatra Brahmaanaadyantaram vrajet/ Tasmaannityam moola bhandhah kartavyo yogibhih sadaa/

1. Chitta chanchalyata is based on two karanas viz. poorvaarjita vaasanaas, samskaaraas and praanavayu.If one of them is controlled, then both are controlled.
2. Of these, a person should control Prana Vayu always through mitaahaara and aasana and moderate food, ‘aasana’ or postures and thirdly the Shakti-Chalini mudraabyaasa

[ Expl. On  1. Dasha Mudras 2. Mudra Vidhana

1. Five ‘Asanas’ or  postures viz. 1)‘Padmasana’ comprising of crossing the legs and drawing the feet of legs on the opposite thighs and simultaneously cathcing the toes of the right leg with the right hand right round the back and vice versa and sitting upright with ease ( Note: As this posture is practised only by expert Yogis, it would be sufficient to cross the hands on opposite thighs without streching the hands from the back); 2) ‘Swastikasan’ or place the soles of the feet completely under the thighs and sit erect; 3)‘Bhadrasan’ or placing the two heels on the two sides of the two nerves of the testicles near the anus and catching the two heels by the two hands at the lower parts of the testicles and sitting at ease. 4) ‘Vajra Asana’ or the Diamond posture consists of placing the feet on the two thighs and placing the fingers below the two thighs with hands and finally 5) ‘Virasan’ comprising sitting cross on the hams or hollow area behind the knee in placing the right foot under the right thigh and vice versa sitting straight and at ease.
2. These dasha mudras are said to seal the nadis and prevent the wayward movements of prana and help to move the prana along the royal path of sushumna. Of these the three bandhas (bandha traya), Mula, Uddiyana and Jalandhara bandha are practised very regularly with asanas. The Dasha Mudras are  Sankshobhini  or jolting, baana /arrow, aakarshhana /attraction, vashya /power, unmaada /ecstasy, mahaankusha / great goad,  khecharii /flying, vijayinii /victory,Trikhanda / three sectioned and Dhanu /bow. Shri Vidya Prayoga Navaavarana puja’s  Dasha Mudras are: 1.Sarva Sakshobinini Mudra meant for Universal Creation by Maha Shakti as prompted by by Parameshwara , 2) Sarva Vidraavini Mudra as Ambika assumes three Swarupas of Vaama- Jyeshtha-Roudri causing Srishthi- Sthiti-Samhaara 3) Sarva Akhsharani Mudra indicating ‘chaitya’ and ‘vimarsha’ 4) Sarva Vashankari Mudra introspecting into ‘daharaakaasha’ or the Inner Sky which is Antaratma and Akaasha the Outer Space or the Seeker experiencing the basic unison of Parameshvara and Paramaa Shakti or Balance of Mind or Equanimity.  5) Sarva Unmaadini Mudra or Sarvaardha Saadhaka as the ‘dararaakaasha’, like ‘nirvaara suuka’ or as slender as the tip of a paddy grain while tasted by Agni kindles ‘chaitanya’ or Awareness of Parameshwara and conquers all desires.    6) Sarva Navaamshuka Mudra:Sarva Rakshaka Vama Shakti with unique effulgence as dawning on the Seeker; 7)Sarva Khechari Mudra: for awakening and kindling Jnaana shakti even as the Seeker refrains from Nitya-Naimittika karmas apart from by dissolving all doubts of spiritual wisdom, quite apart from assuming  Sarva Roga Nivaarini Shakti. 8) Sarva Beeja Mudra – the Seeker is able to enter into  the Inner Most Trikona and accomplish Satya Jnaana and overcome Maha Maya Shatki and dicvover the Pure Reality versus one’s Existential/ pseudo Value and the contaminated perception of false Reality. 9) Sarva Yoni Mudra bestows Kaama Kala being the Ikshana or the slender value of realisation being empirical evidence of Kameshvara.10) Sarva Trikhanda Mudra suggesting the three parts of Shri Vidya signifying the Principle of Surya-Chandra-Agni covering Vimarsha Shakti of Shri Chakra’s Avarana Shakti of Bhagavati the Chidrupa Shakti that manifests as Brahma-Vishnu-Rudra-Ishvara-Sadashiva fulfilling the celestial principles of  Shrishti-Sthiti-Samhara-Tirodhaana- and  Anugraha, while the Kendra Bindu Staana is headed by the Maha Raagini the Empress while Parameshwara the avyakta-shasvata-ananta-aja-avyaya the Unknown too shares her bed! Indeed the Maha Raagjni the Supeme Bhagavati in Her Profile is visible with Her Abhaya Mudra and Vara Mudra.
3. Joining tip of the thumb with that of the index finger forms this alignment. This is particularly beneficial for increasing the brainpowers of memory and concentration. Also recommended during meditation, this Mudra provides a soothing and calming effect to the mind. Those suffering from mental ailments like depression, anxiety, loss of sleep, stress etc may find relief on practicing the same. Not only this, in case you tend to remain angry and irritable in everyday circumstances and lose your cool easily, try this mudra and find the difference.

Dhyana Mudra : In this Mudra, you simply need to overlap your left hand with the right hand and keep steady in your lap. This alignment of the hands also tends to soothe your tensed up nerves. Practice this regularly to combat the everyday stress and strain and also for meditation. Varuna Mudra This Mudra is formed when you touch the tip of your little finger to that of your thumb. As specified earlier, the little finger represents the water element. Thus, the Varuna Mudra is particularly beneficial for dehydration. This may be also practiced for dry skin problems and it also works as natural blood purifier.

Surya Mudra:  This mudra is news for all those who are evidently concerned about their expanding waistlines. This alignment has been particularly recommended for combating heaviness and obesity. For this particular alignment, you need to simply fix the ring finger in the root of the thumb and press the thumb over it.

Aayu Mudra: This may be rightly termed as ‘Pain killer’ alignment of the hand. The index finger is established in the root of the thumb and pressed with the thumb. Air or Vatta (being the root cause of pain in the body) is suppressed by the fire causing a reduction in the same. This is recommended for the patients of joint pains.

Prithvi Mudra :For those who feel the need to gain a few pounds and attain fullness in their body, this mudra needs to be practiced. For this, all you need to do is to touch the tip of ring finger with that of the thumb and keep the contact steady for some time everyday.

Prana Mudra : This mudra has been especially designed for attaining immune power so as to stay clear of body as well as mind disease. Also, it imparts a glowing complexion to the skin as it radiates blood-purifying properties. It is also beneficial for those suffering from eye ailments. For making this hand alignment, you need to join the tip of the thumb with tip of little and ring finger. Keeping other two fingers straight.

Apana Mudra: In this particular alignment, you need to touch the tip of your thumb to the tips each of middle finger and ring finger. The index finger and small finger should be held upright. Those suffering from frequent problem of abdominal wind may attain relief on practicing this mudra.

Linga Mudra: For respiratory maladies especially with increased phlegm and secretions, this mudra comes as help. It is particularly recommended for asthmatic patients and also for those who have increased ‘Kapha’ in their body system. All you need to do is to clasp the fingers of both hands together and keep one thumb upright.

Hridya Mudra: This mudra has been particularly designed for the heart patients. Patients of high blood pressure and palpitations may drive favourable results from practicing the same. The index finger is to be kept steady in the root of the thumb. Next touch the tip of the thumb to that of the middle finger and ring finger together. Keep the little finger straight up.

Shunaya Mudra:  The middle finger is to be kept at the base of the thumb and the thumb exerts little pressure on it. This alignment may be tried at the time of pain in the ears. Those suffering from diseases of the gums may also benefit by the same.]

Stanzas 3-6:  I shall explain the nature of these. Listen to it, O Gautama. One should take a sweet and nutritious food, leaving a fourth of one’s stomach unfilled, in order to please Shiva the patron of Yogins. This is called moderate food. Aasana or the posture herein required is of two kinds, Padma and Vajra. Placing the two heels over the two opposite thighs respectively is the Padmaasana which is the destroyer of all sins. Placing one heel below the ‘Mulakanda’ and the other over it and sitting with the neck, body and head erect is the Vajraasana. In other words this is on the lines of Hatha Yoga

[ Brief vide  ‘Hatha Yoga Pradeepika’- benefits and preferred aasanaas]

Hatha Yoga practice means the stubborn practice of yoga, without the interference of the five senses and the mind. It is not mere the asana practice but it is the austere practice of asana, pranayama, dharana, and dhyana to achieve the sublime state of samadhi. In samadhi the yogi becomes free from the illusion of form, time, and space. Asana is just one of the six practices in this path.

It is interesting to know that some teachers explain Hatha as Ha (sun) + Tha (moon) yoga, because of the fact that Hatha Yoga helps to purify our solar (Pingla) and lunar (Ida) channels.

Tools in Practice are Asanas to gain control over the body- Pranayama to gain control over the breath-

Mudra – to manipulate and stimulate pancha pranaas -Bandhas  to stimulate chakras  or the energy centers that is  ‘Shat Chakras’ viz. Bhumi-Bhuloka represented by Brahma as Moolaadhara Chakra; Bhuvarloka represented by Narayana and Water as Svadhishthaana Chakra; Svarloka represented Rudra and Agni as Manipoora Chakra; Janoloka represented by Maheshwara and Vayu as Anaahata Chakra; Maharloka represented by Sada Shiva and Akaasaha as Vishudda Chakra; and Tapoloka represented by Parama Shiva as ‘Manas’as Agjnaa Chakra. Beyond this is the Sahasraara Chakra / Bindu where the Ever Blissfful Pamameshavara and Parameshvari as ‘Ardha Naarishvara’ are attainable- Kriyas  to purify internal organs and most essencially  the relevant mantra to control thr mind.

Physical Benefits: It improves mobility in the joints-It improves flexibility in the connective tissues-

It stretches the fascia and improves its condition – It improves metabolism-It improves the functioning of all body systems-It stimulates cell repair and regeneration- It improves blood flow in the spinal cord and brain.-It rejuvenates the ligaments-It helps to stimulate the lymphatic system and cleanses the body-It improves the overall range of motion of the body- It improves energy levels- It improves the function of the lungs and heart-It brings balance to the sympathetic and parasympathetic nervous system.

Mental Benefits: Some of the mental benefits are: It helps to calm down the senses -It helps to improve concentration-It sharpens the focus- It brings balance to the emotions- It relieves anxiety and depression.-It removes mental fatigue-It stimulates creativity.

Preferred Asanaas : Swastikaasana or-Auspicious pose-Gomukhaasana or Cow Facing- Virasana as of a hero-Kurmaasana or tortoise pose-Kukkutaasana or of a Rooster -Dhanarasana as od a Bow-Matsendriyaasana or of twisted seating-Paschimaataasana or seated forward bending-Mayuraasana as of a peacock- Shavaasana as of a corpse-Siddhhhasana as of Accompishment-Padmasana as of a Lotus-Simhaasana as of a Lion- Bhadrasna as of a Throne].aasana is described first. It should be practiced for gaining steady posture, health and lightness of body. I am going to describe certain asanas which have been adopted by Munis like Vasistha, etc., and Yogis like Matsyendra, etc.

Swastika-asana.

Having kept both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika.

Gomukha-asana.

Placing the right ankle on the left side and the left ankle on the right side, makes Gomukha-asana, having the appearance of a cow.

Virasana.

One foot is to be placed on the thigh of the opposite side; and so also the other foot on the opposite thigh. This is called Virasana.

Kurmasana.

Placing the right ankle on the left side of the anus, and the left ankle on the right side of it, makes what the Yogis call Kurma-asana.

Kukkuta asana.

Taking the posture of Padma-asana and carrying the hands under the thighs, when the Yogi raises himself above the ground, with his palms resting on the ground, it becomes Kukkuta-asana.

Utaana Kurma-asana.

Having assumed the Kukkuta-asana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttana Kurma-asana, from its appearance like that of a tortoise.

Dhanura asana.

Having caught the toes of the foot with both hands and carried them to the ears by drawing the body like a bow, it becomes Dhanura asana.

Matsya-asana.

Having placed with the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the asana, as explained by Sri Matsyanatha. It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalini, stops the nectar shedding from the moon in people.

Paschima Tana.

Having stretched the feet on the ground, like a stick, and having grasped the toes of both feet with both hands, when one sits with his forehead resting on the thighs, it is called Paschima Tana.

This Paschima Tana carries the air from the front to the back part of the body (i.e., to the susumna). It kindles gastric fire, reduces obesity and cures all diseases of men.

Mayura-asana.

Place the palms of both hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backwards like a stick. This is called Mayura-asana.

This asana soon destroyed all diseases, and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison.

Sava-asana.

Laying down on the ground, like a corpse, is called Shava-asana. It removes fatigue and gives rest to the mind.

Siva taught 84 asanas. Of these the first four being essential ones, I am going to explain them here.

These four are:– The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-asana, being very comfortable, one should always practice it.

The Siddhasana.

Press firmly the heel of the left foot against the perineum, and the right heel above the lingha. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily at the space between the eyebrows. This is called the Siddha asana, the opener of the door of salvation.

This Siddhasana is performed also by placing the left heel on the Medhra (above the penis), and placing the right one next to it.

Some call this Siddhasana, some Vajrasana. Others call it Mukta asana or Gupta asana.

Just as sparing food is among Yamas, and Ahimsa among the Niyamas, so is Siddhasana called by adepts the chief of all the asanas.

Out of the 84 asanas Siddhasana should always be practiced, because it cleanses the impurities of 72,000 nadis.

By contemplating on oneself, by eating sparingly, and by practicing Siddhasana for 12 years, the Yogi obtains success.

Other postures are of no use, when success has been achieved in Siddhasana, and Prana Vayu becomes calm and restrained by Kevala Kumbhaka.

Success in one Siddhasana alone becoming firmly established, one gets Unmani at once, and the three bonds (Bandhas) are accomplished of themselves.

There is no asana like the Siddhasana and no Kumbhaka like the Kevala. There is no mudra like the Khechari and no laya like the Nada (Anahata Nada).

Padmasana.

Place the right foot on the left thigh and the left foot on the right thigh, and grasp the toes with the hands crossed over the back. Press the chin against the chest and gaze on the tip of the nose. This is called the Padmasana, the destroyer of the diseases of the Yamis.

Place the feet on the thighs, with the soles upward, and place the hands on the thighs, with the palms upwards.

Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apana-vayu gently upwards.

This is called the Padmasana, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learnt by intelligent people in this world.

The Yogi having kept both hands together in the lap, performing the Padmasana firmly, keeping the chin fixed to the chest and contemplating on Him in the mind, by drawing the apana-vayu up (performing Mula Bandha) and pushing down the air after inhaling it, joining thus the prana and apana in the navel, one gets the highest intelligence by awakening the sakti (kundalini) thus.

N.B.– When Apana Vayu is drawn gently up and after filling the lungs with the air from outside, the prana is forced down by and by so as to join both of them in the navel, they both enter then the Kundalini and, reaching the Brahma randra (the great hole), they make the mind calm. Then the mind can contemplate on the nature of the atmana and can enjoy the highest bliss.)

The Yogi who, sitting with Padmasana, can control breathing, there is no doubt, is free from bondage.

The Simhasana.

Press the heels on both sides of the seam of the Perineum, in such a way that the left heel touches the right side and the right heel touches the left side of it.

Place the hands on the thighs, with stretched fingers, and keeping the mouth open and the mind collected, gaze on the tip of the nose.

This is Simhasana, held sacred by the best Yogis. This excellent asana effects the completion of the three Bandhas (the Mulabandha, Kantha or Jalandhar Bandha and Uddiyana Bandha).

The Bhandrasana.

Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one on the right side, holding the feet firmly joined to one another with both the hands. This Bhadrasana is the destroyer of all diseases.

The expert Yogis call this Goraksa asana. By sitting with this asana, the Yogi gets rid of fatigue.

The Nadis should be cleansed of their impurities by performing the mudras, etc., (which are the practices relating to the air) asanas, Kumbhakas and various curious mudras.

By regular and close attention to Nada (anahata nada) in Hatha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success, no doubt, within a year.

Abstemious feeding is that in which 3/4 of hunger is satisfied with food, well cooked with ghee and sweets, and eaten with the offering of it to Siva.

Foods injurious to a Yogi.

Bitter, sour, saltish, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafoetida (hinga), garlic, onion, etc., should not be eaten.

Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten. Fire, women, travelling, etc., should be avoided.

As said by Goraksa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion.

Wheat, rice, barley, shastik (a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable), the five vegetables, moong, pure water, these are very beneficial to those who practice Yoga.

A yogi should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk butter, etc., which may increase humors of the body, according to his desire.

Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practices Yoga.

Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success.

Success cannot be attained by adopting a particular dress (Vesa). It cannot be gained by telling tales. Practice alone is the means to success. This is true, there is no doubt.

asanas, various Kumbhakas, and other divine means, all should be practiced in the practice of Hatha Yoga, till the fruit of Raja Yoga is obtained.]

Now stanza Seven:

As of  Pramukha Shakti Kundalini, the budhhiman saadhaka be practising the  bhrukuti madhya chaalana and the resultant shakti is Kundiini. The practice, the navel,as of the  upwards to the middle of the eyebrows is called Shakti-Chalana..

Stanzas Eight:

In practising it, two things are necessary, Sarasvati-Chalana and Pranaayaama or the restraint of ‘Prana’ or breathong. Then through practice, Kundalini, which is spiral, becomes straightened.

Stanzas 9-11:

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. When Prana breath is passing through one’s  ‘Ida’ or left nostril, one should assume firmly Padma-posture or the Padmaasana and should lengthen inwards by 4 digits the Akasa of 12 digits. Then the wise man should bind the Sarasvati Nadi by means of this lengthened breath and holding firmly together , both the pratitioner’s  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  or 48 minutes, he should be stirring it up fearlessly.Then the pracitioner should draw up a little when Kundalini enters Sushumna. By this means, Kundalini enters the mouth of Sushumna. Prana also having left that place enters of itself the Susuhmna (along with Kundalini)A wise Yogi should take the Kundalini from the Muladhara to the Sahasrara or the thousand-petalled Lotus in the crown of the head. This process is called Shakti-Chalana. The Kundalini should pass through the Svadhishthana Chakra, the Manipura Chakra in the navel, the Anahata Chakra in the heart, the Vishuddha Chakra in the throat, and the Ajna Chakra between the eyebrows or the Trikuti.

[Expl. vide Devi Bhagavata Purana  explains (1) Ashtanga  Yoga ((2) Kundalani-Sushumana -Chakraas-Ida Pingalas]’

(1)

‘Ashtanga’ ( Eight Limbed) Yoga’ Practice – Rules and Regulations

Himavantha was bewildred to witness the Virat Rupa of Devi and when She ended that view and gone back to Her normal Self which by itself was fantastic, Himavantha emboldened himself as to how he could recall Her Physical Form from time to time. Maha Devi suggested that the only plausible way to retain Her image would be through Yoga Practice. The basic step in Yoga is to integrate  the ‘Jeevatma’ with ‘Paramathma’ and win over the ‘Arishat Varga’ or the Six enemies of lust, anger, greediness, infatuation, ego and envy. Then one follows ‘Yama’ ( the tenfold practice of ‘Ahimsa’or nonviolence, ‘Satyam’ or truthfulness, ‘asteyam’ or non-pilfering of mind and deed; ‘Brahmacharya’ or celibacy, ‘Mita Ahara’ or frugal eating, ‘Bahya anthara Suchi’ or external and internal cleanliness, ‘Naithikitha’ or morality, ‘Daya’ or mercy, ‘Kshamata’ or pardon and ‘Sthirata’ or stability), ‘Niyama’ ( the ten fold practice of ‘Tapasya’ or atonement, ‘Astikyatha’ or unflinching faith in God, Vedas, Devas and Virtue; ‘Santhushti’ or contentment, ‘Danaseelatha’ or charity for good causes,‘ Puja’ or worship of Almighty, ‘Siddhanta Acharana’ or practice of established precepts, ‘Hri’or refrain from evil acts, ‘Sraddha’ or fortitude in performing acts of faith, ‘Japam’ or repetitive and silent utterances of Manthras, Gayatri, and prayers; and ‘ Homams’ or daily oblations to Sacred Fire) and five ‘Asanas’ or  postures viz. 1)‘Padmasana’ comprising of crossing the legs and drawing the feet of legs on the opposite thighs and simultaneously cathcing the toes of the right leg with the right hand right round the back and vice versa and sitting upright with ease ( Note: As this posture is practised only by expert Yogis, it would be sufficient to cross the hands on opposite thighs without streching the hands from the back); 2) ‘Swastikasan’ or place the soles of the feet completely under the thighs and sit erect; 3)‘Bhadrasan’ or placing the two heels on the two sides of the two nerves of the testicles near the anus and catching the two heels by the two hands at the lower parts of the testicles and sitting at ease. 4) ‘Vajra Asana’ or the Diamond posture consists of placing the feet on the two thighs and placing the fingers below the two thighs with hands and finally 5) ‘Virasan’ comprising sitting cross on the hams or hollow area behind the knee in placing the right foot under the right thigh and vice versa sitting straight and at ease.

The next step in Yoga is Pranayama comprising three processes viz. Puraka  or breathing in by ‘Ida’ or left nostril and recite ‘OM’ sixteen times, then Kumbhaka  or  retain the breath in ‘Susumna’nadi and reciting OM sixty four times, and  Rechaka  or exhale by ‘Pingala’nadi  or right nostril by reciting OM thiry two times slowly. Pranayama may be done as many times as possible, say twelve times to start with and increase the number further to sixteen or so forth. Pranayama could be ‘Sagarbha’ or any Mantra of one’s choice or Vigarbha or just recite the Pranava Mantra or OM. When one does Pranayama fast, one would sweat out and that is a good practice. But that is for beginners only. When the exercise is performed faster and longer, then one gets body shivers which is of a middle order. The ultimate is when the practice reaches the peak then one would rise in the air! Pranayama follows Pratyahara , which means allowing senses to travel to specific objects spontaneously and forcibly reversing the travel from the objects back to senses. One has to hold ‘Prana Vayu’ or Life providing air in one’s body system at twelve places viz. toes, heels, knees, thighs, genitals, navel, heart, neck, throat, soft palate, nose, middle of the eye brows or ‘Bhrukuti’  and from these finally to the top of the head or Brahma Nadi.; this practice is known as ‘Dharana’ or holding up the Prana Vayu at each organ. Thereafter, the Yogi has to execute ‘ Dhyana’ or meditatation by clearing the mind and concentrating one’s choice of Almighy.  The Ultimate peak is known as ‘Samadhi’ or Bliss, which could be in the form of ‘ Samprajnata’ or ‘Sa-vikalpik’ when there is the consciousness of who is the Doer, what is the Doing and which is the Deed or the Actor, Action and Act, but in all these cases the Target is only one that is Eternal Almighty; simply stated in other words, Savikalpik Samadhi distinguishes the Atma and Paramathma, seeking to unify one into another. The Nirvikalpik Samadhi sounds like Aham Brahma Asmi, or God is me!  Maha Bhagavati thus described in brief the pracitice of  Ashtanga Yoga or the Eight Limbed Yoga practice viz. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.

(2)

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 at 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/

Indeed it would be rather difficult to practise Yoga on the above lines and hence would adopt  ‘Avayava Yoga’( limb wise) initially as described above viz. overcome ‘Shadvargas’ and practise Yama, Niyama, Asana, Pranayama, Prathyahara, Dharana,Dhyana and Samadhi and then after lapse of many weeks and months of practice one could succeed in the above discipline!]

Stanzas 12-13-14-15-16-17-18

Two things are necessary for the practice of Shakti-Chalana. One is the Sarasvati Chalana and the other is the restraint of Prana or the breath.

Sarasvati Chalana is the rousing of the Sarasvati Nadi. Sarasvati Nadi is situated on the west of the navel among the fourteen Nadis. Sarasvati is called Arundhati. Literally, it means that which helps the performance of good actions.

Through this practice of Sarasvati Chalana and the restraint of the Prana, the Kundalini which is spiral becomes straightened.

The Kundalini is roused only by rousing the Sarasvati.

When Prana or the breath is passing through one’s Ida or the left nostril, one should sit firmly in Padmasana and lengthen inwards 4 digits the Akasa of 12 digits. In exhalation Prana goes out 16 digits and in inhalation it goes in only 12 digits, thus losing 4. But if inhaled for 16 digits then the Kundalini is aroused.

The wise Yogi should bring Sarasvati Nadi by means of this lengthened breath and holding firmly together both the ribs near the navel by means of the forefinger and thumbs of both hands one hand on each side, should stir up Kundalini with all his strength, from right to left, again and again. This stirring may extend over a period of 48 minutes.

Then he should draw up a little when Kundalini finds its entry into Sushumna. This is the means by which the Kundalini enters the mouth of Sushumna.

Along with the Kundalini, Prana also enters of itself the Sushumna.

The Yogic student should also expand navel by compressing the neck. After this, by shaking Sarasvati, the Prana is sent above to the chest. By the contraction of the neck, Prana goes above from the chest.

Sarasvati has sound in her womb. She should be thrown into vibration or shaken daily.

Merely by shaking Sarasvati one is cured of dropsy or Jalodara, Gulma (a disease of the stomach), Pliha (a disease of the spleen) and all other diseases rising within the belly.

The Shakti chaalana kriya be then destroying  Gulma – a splenetic disease, Jalodara  or dropsy, Pliha a splenetic disease and all other diseases arising within the belly, are undoubtedly destroyed by shaking this Shakti.

Stanzas 19-20-21-22-23-24-25-26-27-28-29-30-31

Now be briefly describedon Pranayama. Prana is the Vayu that moves in the body and its restraint within is known as Kumbhaka. Pranayama uses deliberate control of the breath in order to extend and expand vital life force energy. Not only does pranayama have the potential to steady the mind, but the practice has far-reaching physiological benefits such as increased heart rate variability, improved oxygen saturation and overall re-balancing of the nervous system.Although prana operates within the subtle body known as the ‘Pranayama Koshha- a complex network of channels and vortices distinct from the physical body,  it penetrates and impacts all Pancha Koshaas  or   sheaths of the self viz. or Five Sheaths of Human Body called  Annamaya (Physical Energy), Praanamaya (Vital Energy), Manomaya (Mental Faculty), Vigyanamaya (Buddhi or Sharpness of Discrimination) and Ananda maya (Bliss).Prana is believed to travel along pathways called Naadees. While there are said to be 72,000 of these channels within the pranamaya kosha, pranayama tends to focus on three primary nadis; Ida-Pingala and Sushumna , corresponding with the left, right and central line of the body respectively.These channels converge at various energetic vortices known as chakras, and energetic banshanaas or  locks and seals or mudras that ciulkd be used in addition to pranayama as a means of moving, locking and sealing prana. The Hatha Yoga Pradipika is one of the first texts to give detailed descriptions of pranayama techniques, including suryabheda, ujjayi, sitkari, sitali, bhastrika, bhramari, murcha and plavini, each with their own specific benefits. The Gheranda Samhita later added sahita and kevali to this list. The four discernable stages of Pranayama are:Puraka (inhalation)- Antara Kumbhaka (the mindful pause after inhalation) Rechaka (exhalation) and Bahya Kumbhaka  (the mindful pause after exhalation) Kumbhak or breath retention is considered to be a more advanced technique, not to be practiced until the practitioner has mastered other forms of pranayama.

Stanza 20.

Pranayaama  is of two kinds, Sahita and Kevala. One should practise Sahita till he gets Kevala.

Stnza 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.

Stanzas 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;

Stanza 24.-25-26 -27 :

Slowly inhaling the breath from outside, as long as he desires, through the right nostril, he should exhale it through the left nostril.

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.

This should be done often and it is this which is spoken of as Surya-Bheda.

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.

Stanzas 28-29-30-31-32.

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.

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.                               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.

This is called Sitali Kumbhaka and destroys diseases, such as Gulma, Pitha, consumption, bile, fever, thirst and poison.                                                                                                                                     Seated in the Padma posture with belly and neck erect, the wise man should close the mouth and exhale with care through the nostrils.

Stanzas 33-34-35-36-38

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. 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.

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.

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).

Stanza 39-40-41-42-43-44 45-46

It pierces also the three Granthis (or knots) differentiated through the three Gunas. This Kumbhaka is known as Bhastri and should especially be performed.

Through these four ways when Kumbhaka is near (or is about to be performed), the sinless Yogin should practice the three Bandhas.

The first is called Mulabandha. The second is called Uddiyana and the third is Jalandhara. Their nature will be thus described.

Apana (breath) which has a downward tendency is forced up by one bending down. This process is called Mulabandha.

When Apana is raised up and reaches the sphere of Agni , then the flame of Agni grows long, being blown about by Vayu.

When Agni and Apana come to 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.

Then this Kundalini makes a hissing noise, becomes erect like a serpent beaten with stick and enters the hole of Brahmanadi (Sushumna). Therefore Yogins should daily practise Mulabandha often.

Now Stanzas 47 -87

Kumbhakaante rechakaadou kartavyastoondiyaanakah/Bandho yena sushupnaayaam praanastuungeeyate yatah/

Tasmaaduddeeyanaakhyeyam yogibhih samudaahyatah/ Sari vajraasane paadam karaabhyaam dharayedrhudham/

Gulphadedesha sameepecha ikandam tatra prapeedayet/ Paschimam taanamudare dhaaryed hridaya dhrudham/

Gulpha deshasameepe cha kandam tatra prapeedayet/ paschimam taanamudare dhaarayed hridaye

Gale/

Shanaih shanairyadaa praanastundasandhim nigcchhanti/Tunda dosham vinirthuuya kartavyam satatam shanaih/

Puurakaante tu kartavyo bandho jaalambharaadhi/Kantha sankocha rupesou vaayumarga nirodhakha /                 

Athasthaakunchinnaashu kantha sankochane krute/ Madhye paschimataanena syatpraano Brahmanaadigah/

Purvoktena kramenaiva samyagaasanamaashitah/ Chaalanam tu Sarasvatyaah krutvaa praanam nirodhayet/

Prathame divase kaayam kumbhakaanaam chatushtayam/ Pratyekam dashasamkhyaakam dwiteeye panchamistathaa/

Vimshatyalam triteeyehni pancha vriddhyaa dinedine/ kartavyam kumbhako nityam bandhhatrayasamanvitah/

Divaa suptirnishaayaam tu jaagaraadita maidhunaat/Bahu samkramanam nityam rodhaan muutra pureeshahyoh/

Vishamaasanadoshaacchha prayaasa praanichintanaat/ Sheeghramutpadyate rogah stambhayedyadi samyamee/

Yogaabhyaasena me roga utpanna iti kathyate/ Tatobhyaasam tyajedevam pradhamam vighnamuchyaye/

Dwiteeyam samkhyaakhyam cha triteeyam cha pramattataa/ Aalasyaakhyam chaturthamcha nidraa- rupam tu panchamam/

Shashtham tu virati bhraantih saptamam parikeertitam/ Vishayam chaashtamam chiva anaakhyam navamam smritam/

Alabhdhiryogatatvasya dashamam prchyate budhyaih/ Ityetatvighna dashakam vichaarena thyajetbudhah/

Praanaabhasastatah kaaryonityam satvastathyaa dhiyaa/ Xsushuptaa keeyate chintam tathaa vaayuh prathaavati/

Shushkye male tu yogee cha syaadratishchilitaa tatah/ Adhogatimapaanam vai urdhvagam kurute balaat/

Aakunchanena tam praahurmoola bandhoyamuchyate/ Apaanaschordhvago bhutavaa vahninaa saha gacchhati/

Praanasthaanam tato vahnih praanaapanou cha stvaam/Milinvaa kundaleem yaati prasuptaa kundalaakritih/

Tenaagninaa cha santaptaa pavanenaiva chaalitaa/ Prasaarya swashareera tu sushumnaa vadaraantare/

Brahmagrandhim tato bhitva rajoguna samudbhavam/Sushumnaa vadane sheeghram vidhyllekheva samsphuret/

Vishnagrandhim prayaatyucchhaih sarvaram hridi samshitaa/ Urdhvam tadudbhavam/

Bhruvor madhayam tu sambhidhya yaati sheetaamshshumantakam/ Anaahataakhyam yacchhakram dalaih shodashabhuryutam/

Tatra shaataamshu sanjaatam dravam shoshayati swayam/ Chalite praana vegena raktam puttam ravegrahaat/
Yaatendruchakram yannaaste shuddgga shleshmadravaatmakam/ Tatra saviktam grasatyshnam katham sheetaswabhaavakam/

Tathiva rabhasaa shuklam chandar rupam hi tapyate/ Urthvam pravahati kshubdhaa tadaivam bhramatetaraam/

Tasyaaswaadavashaacchittam bahishtham vishayeshu yat/ Tadeva paramam bhuktavaa swastha swaatmarato yuvaa/

Prakrutyashtaka rupam cha sthaanam gacchhati kundalee/ Krodeekritua Suvam yaati kodeekritya vileeyate/

Ityadhordhvarajah shuklam Shive tadan maatutah/ Praanaapaanow samou yaati sadaa jaatau tathaiva cha/

Bhutelpo chaapyananpe vaa vaachake tatvativardhate/  Dhaavayatyakhilaa vaataa agnimuushaa hiranyavat/

Adhibhoutika deham tu aadhi daivika vigrahe/ Dehoti vimalam yaati chaativaahikataamiyaat/

Jaadya bhaavavimurmuktamamalam chinmayaaktmakam/ Tasyaativaahikam mukhyam sarveshaam tu madaatmakam/

Jaayaabhavavinurmuktih kaala rupasya vibhrama/ Iti tam swarupaahi matee rajju bhujangavat/

Mrushaivodeti sakalam mrushaiva pravileeyate/ Roupyabuddhhih shuti kaayaam stree pumsorbhramato yathaa/

Pinda brahmaanayoraikyam linga sutraatmanorapi/Swaapaavyaakritayoraikyam swaprakaasha chidaatmanoh/

Shaktih kunalineenaama vasatantu nibhaa shubhaa/ Moolakandam phanaagrena drishtvaa kamalakandavat/

Mukhena pucchham sangruhaa brahma randhra samanvitaa/Padmaasana gatah swastho gudamaakunchya saadhakah/

Vaayurmoordhvagatam kurvankumbhakaavishtamaanashah/Vaayavyaaghaatavasaagnih swaadhishthaana gatojvalan/

Jvalanaaghaatapavanaaghaatairunnidratohiraat/ Bhamagradhim tato bhitvaa Vushnugrandhim bhinatyatah/

Rudra grandhimcha bhitvaiva kamaaani bhinanti shat/ Sahasrakamale shaktih Shivena sahamotate/

Saivaakyasthaa paraajneyaa saiva nivtitthi kaarinee/

Stanzas 47-50

explain that Yogis tend to practise kumbhaka. There are two kinds of retentions of the breath kumbhaka: the retention of the breath when the lungs are full  known as antar kumbhaka and the shorter retention of the breath when the lungs are empty bahir kumbhaka. These are often accompanied by ‘bandhas’ or bonds  to keep the energies in the torso of the body. On the antar kumbhaka, the chin is dropped and the chest raised to prevent energy from escaping through the throat.  ‘ Uddiyana’ should be performed at the end of Kumbhaka and at the beginning of expiration. Because Prana Uddiyate or goes up). The Susumna in this Bandha, therefore is called Uddiyana by the Yogins.  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.Then the yogi should gradually upbear the ‘Tana’ or the thread or Nadi which is on the western side first to ‘Udara’  or the upper part of the abdomen above the navel, then to the heart and then to the neck. When Prana reaches the Sandhi or the junction of navel, slowly it removes the impurities in the navel. Therefore this should be frequently practiced.

Stanzas 51-52-53 .

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 Retention should never be forced: when the body needs to breathe again, breathe. One  knows to hold  the breath too long if there is a gasping sound upon release. Another sign is a feeling of heat in the breath as it releases. Retention has a psychological purpose: the mind is still when the breath is still. Enjoy these periods of quiet mind. When one breathes quickly, increase the amount of oxygen in the blood, but deplete the level of carbon dioxide. The body normally controls these two important levels through two sensing mechanisms, one near the heart and the other in the brain. When we are low on oxygen, the heart sensor eventually notices this, and sends a signal to the body to speed up respiration. Thus,  these are often accompanied by ‘bandhas’ or bonds to keep the energies in the torso of the body, where they can be most effective. On the antar kumbhaka, the chin is dropped and the chest raised to prevent energy from escaping through the throat.  At the same time the perineum is engaged  energy from escaping to the lower body. On the bahir kumbhaka, a third bandha is added to the previous two, forming the Maha Bandha or the Irresitible lock. This  bandha is performed by drawing the lower belly in, moving the navel to the spine, and lifting the abdomen up and under the ribs.While the stomach is lifting up, consciously lower the diaphragm. Thus,  the yogi should seek to oppress at once by bending downwards (so that the chin may touch the breast), Prana goes through Brahmanadi on the western Tana in the middle. . Assuming the seat as mentioned before, one should stir up Sarasvati and control Prana.

Stanzas 54-55.

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;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.

Stanzas 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.

Sanzas 58-59-60-61.

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. The second obstacle is doubt; the third is carelessness; the fourth, laziness; the fifth, sleep; The sixth, the not leaving of objects of sense; the seventh, erroneous perception; the eighth, sensual objects; the ninth, want of faith.  And the tenth, the failure to attain the truth of Yoga. A wise man should abandon these ten obstacles after great deliberation.

Stanzas 62-63-64-65

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.When the impurities (of Chitta) are thus removed and Prana is absorbed in Susumna, he becomes a (true) Yogin.

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.  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.

Stanzas 66-67-68-69-71-72.

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.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.  It dries up the moisture produced by the moon in the Anahata-Chakra having sixteen petals. 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 blood which is very cold become hot when it flows there? (Since) at the same time the intense white form of moon is speedily heated. Then being agitated, it goes up.

[Ref. Lalitha Sahasra Nama of relevance on Brahma-Vishnu-Rudra Grandhis

Mulaadhaaraika nilayaa Brahma grandhi Vibhedini, Manipuraantaruditaa Vishnu grandhi Vibhedini/ Agnaachakraantasthaa Rudra granthi Vibhedini, Sahasraaraambujaarudhaa Sudhaa saaraabhi varshini/ Tatillataa samaruchisshatchakopari samsthitaa, Maha Shatktih kundalini bisatantu taneeyasi/ Bhavani Bhavanaagamya Bhavaaranya kuthaarikaa, Bhadra Priya Bhadra Murtirbhakta Soubhagyadaayani/ Bhaktapriyaa Bhaktigamyaa Bhakti Vashyaa Bhayaapaha, Shaambhavi Sharadaaraadhyaa Sharvaani Sharma daayani/ Shaankari Shrikari Saadhvi Sharacchandra nibhaanaa, Shaatodari Shantimati Niraadhaaraa Niranjanaa/

(Devi! 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. Devi Bhavani, Bhavanaaamya or Beyond Comprehension as then a Bhavaaranya Kutharika or She would axe the cycle of births and deaths! You would in that Form be a Bhadra Priya, Bhadra  Murthi, Bhakta Soubhagyadayani, Bhakti Priya, Bhakti Gamya or realisable by Bhakti alone; Bhakti Vasya or Controllabe by Bhakti only; Bhayaapaha or you drive out fear of the devotees; Shaambhavi, Sharadaaraadhya, Sharvaani or the consort of Sharva, Sharma dayani or the provides of Eternal Happiness; Shankari, Shrikari, Saadhvi or of Purity; Sharacchanda nibhaanana or Luminous like a Full Moon; Shatodari or slim waisted; Shantimati, and Niradhara or supportless and Niranjana or blemishless). ]

Stanzas  73 -74-75-76 -77-78

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.

Kundalini assumes the eight forms of Prakriti (matter) viz, Ahtama prakriti viz. pancha tatvaas, manas,buddhi-ahamkaara  and attains Shiva by encircling him and dissolves itself in Shiva. Ahtama prakriti viz. pancha tatvaas, manas,buddhi-ahamkaara.

Thus Rajas-Sukla (seminal fluid) which rises up goes to Shiva along with Marut  or Vayu; Prana and Apana which are always produced become equal.

Pranas flow in all things, great and small, describable, or indescribable, as fire in gold.

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.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.

[Expla: Tapatraya:

Adhi Bhoudika or Ailments of Physical Nature; Adhyatmika or of Mental-Psychological Nature; and Adhi Daivika  or of Natural Calamities like Earth quakes, floods, lightnings etc. beyond human control. In Vishnu Purana: Maharshi Parashara described about Tapatriayas or the Three Kinds of Difficulties that all human beings are subjected to as also the means of  realising the Paramartha Swarupa. The Tapatriayas originate due to Adhyatmika, Aadhi Daavika and Adhi Bhoutika reasons. Adhyatmika based Tapaas are either due to ‘Shaaririka’(physical) ailments or ‘Manasika’ (psychological) imbalances. Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin, fevers and so on; related are the  various physiological problems of blood-urinary-pelvic nature. Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc. Adhi Bhoutika Tapaas are due to the difficulties attributed to  animals, birds, Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions. The troubles on account of Adhidaivika nature are due to cold, heat, air, rains, drought, water, earthquakes, cyclones and so on. Additionally, the troubles are related to birth, childhood, youth, old age, ignorance, Avidya,  loneliness, smell, lack of resources, poverty, immaturity, inexperience, lack of opportunity, fear of death, death itself and multiple kinds of experiences of Naraka. Maharshi Parashara emphasized that there are problems of excessive of opulence, excellent health, excessive youth,  and such other excesses and some times ignorance is bliss. More so there could be ‘Taapaa’ due to discriminations of sex, age, social status, experience, opportunity, family background; origin of birth viz. religion, Varnashrama and age. Disappoint -ments in life, more specifically relating to money and fame, including their earnings, perservation and  its vinasha or destruction happen to be yet source of Tapatriya. ]

Stanzas  79 – 87

The saadhaka once realising the ‘swaswarupa’, and be able too get releassd by the bhava bandhana mukti as be ‘kaala paasha mukta’ then the rajju-sarpa bhranti and thus realise the Reality and the ‘shareera  nashvarata bodhana’. Then the pinda-brahmaanda or the sushma-sthula chaitanyata be realised and the brahma jnaana be realised. That particular Brahma who is eternal, imperishable, all-knowing, and all powerful is the Unique and higher than the highest or the ‘Nirguna Brahma’ who does take physical forms at Her ( or His) will. It is that target that one should hit by utilising the ‘Bow’ of meditation and the ‘arrows’ of  OM Mantras. It is that Mystic Brahman who is the converging point of  three effective paths viz. ‘Shravana’(Absorbing by way of hearing), ‘Manana’ ( Cogitating by way of mental absorption) and ‘Dhyana’ ( mental concentration by way of meditation)). It is that ‘Antaryamin Purusha’ ( The Inner most Soul) that one has to seek and that is what Brahma Upasana all about. The ‘Atma’ is a bridge to ‘Paramatma’. Atma or Antaryamin is encased within  physical frame which is tied up with 750,000 ‘nadis’ (Life webs) fastened to the navel as the center of  wheel and this ‘Antaryamin’ resides in the heart. ‘Prajna’ or inner consciousness is a link to Maha Tatva or Prakruti on one hand and ‘Paramatma on the other. When human beings could maintain balance of the three qualities of Sattva, Rajasa and Tamo gunas or when the five bonds of ‘ Samsara’ or normal life are blunted if not severed, then ‘Jeeva’ is qualified for the entrance test for further stages of Enlightenment.The five bonds are ‘Avidya’ or ignorance or lack of inclination,‘linga deha’or the raw physical form, ‘Paramachchada Prakriti’ bond or severe snapping of impulses or reactions whatsoever, ‘Kama’ bond or the pull of desires, and ‘Karma’ bond of fate. The ‘Jnani’( The Pursuer) of Enlightenment reaches thus the threshold of the Universe and where he becomes devoid of passions far beyond ‘Gunas’, Tatvas’and Bonds and enters the Golden Sheath or the Cosmic Egg. From there lies a sheet or a continuous path of Infinite Effulgence where there are no directions of north,east, west or south; no time measurements, no space dimensions but only ‘Brahma Conscience’ or ‘Hiranmaya Khosa’. ‘Brahma Gyan’ as the Supreme Knowledge of Herself which is neither in Heavens, nor Satyaloka, nor Vaikuntha, nor even Kailasa but in one self who transforms the self or the ‘Atman’ unto ‘Paramatman’. Finally, the destination is within oneself and no where else viz. the heart likened with the Lotus Within!

In other words, like the conception of the snake in a rope, so the idea of the release from life and Samsara is the delusion of time. 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.

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.The Shakti 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.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. From the blowing of Vayu and Agni, the chief (Kundalini) pierces open the Brahmagranthi and then Vishnugranthi.  Then it pierces Rudragranthi, after that, all the six lotuses or plexuses. Then Shakti is happy with Shiva in Sahasrara Kamala or 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 Two of  1-49 stanzas

Athaaham sampravakshyaami vidyaam khechari sangjnikaam/ Yathaa vigjnaana vaanasyaa lokesminnajaromarah/

Mrutyuvaadi jaraa grasto drushtvaa vidyaamimaam mune/ Buddhhim dhridhataraam kritvaa khechareem tu samabhyaset/

Jaraamrityugagadaghno yah khechariim veti bhutale/ Grandhathashaaryataschiava tadabhyaasa prayogatah/

Tam mune sarvabhaavena gurum matvaa samaashratet/ Durlabhaa khechare vidyaa tadabhyasopi-durlabhah/

Abhyaasam melanam chaiva yugapannaiva sidhyati/ Abhyaasamaatra nirataa na vindyante ha melanam/

Abhyaasam labhate  Brahmajnaan jjanmantare kvachit/ Mehlanam tatthu janmanaam shataantepi na labhyate/

Abhyaasam bahujanmaante krutvaa tadbhaavasuddhhitm/Melanam labhate kasvhidyogo janmaantare kvachit/

Yadaatu melanam yogee lavhaye guruvaktratah/ Tadaa tasmiddhimaapnoti yadukta shaasvatrasantatou/

Grandhatcharyaishchaiva melanam labhate yaadaa/ Tadaa Shivatvamaapnoti nirmuktah sarva samsruteh/

Shaastram vinaapi sambodbhum guravoptaram labhyam na shakyuh/ Tasmaatsudurlabhataram labhyam shaastramidam mune/

Yaavatra labhyate shaashtram taavadgaam paryatedyati/ Yadhaa samlabhyate shaastram tada siddhih kare sthitaa/

Na shastrena binaa siddhirdrishtaa chaiva jagatraye/ Tasmaanmelanadaataara shaastradaatara machytam/

Tadabhyasaprdaataaram Shivam matvaa samaashrayet/ Labdhvaa shaastramidam mahyamnyeshaam na prakaashayet/

Tasmaad sarva prayatnena gopaneyam vijaanataa/ Yannaaste cha gurubrahmanindavyoga -pradaayakah/

Tatra gatvaa cha tanoktavidyaam sangruhya khechareem/ enoktah samyagabhyaasam kuryaadaadaavateendratah/

Khecharaadhipatirbhutwaa khechareshu sadaa vaset/ Khechraavastham vahnimambumandala bhushitam/

Aakhyaatam khechareebeejam tena yogah prasidhyati/Somaamshanavarkam varnam pratilomena chodvaret/

Tasmaat trayamshakamaaksyaata maksharam chandrarupakam/ Tasmadpyashtakam varnam vilomena param mune/

Tathaa tatparam  viddhi tadaapirapi panchamee/ Indroscha bahu bhinne cha kuutoyan parikeertitah/
Guruupadesha labhyam cha sarva yoga prasiddhhidam/ Yattaasya dehajaa maayaa niruddhhva- karanaashrayaah/

Swapnepi na labhetasya nityam dwaadasg=hajaapyatah/ Ya imaam pancha lakshani japedapi suyantritah/

Tasya Shri khecharee siddhhih swayameva pravartate/ Nashyanti sarva vibhnaani praseedati cha devataah/

Valeepatanaashascha bhavishyati na samshayah/  Evam labdhvaa mahaa vidhyaabhyaasam kaarayetthatah/

Anyathaa vilashyante brahmatra suddhhih khechareepathe/  Yadhaabhyaasa vidhou vidyaam na labhedyah sudhaamayeem/

Tatah sammelakaadoucha labhdhvaa vidyaam sadaa japet/ Naanyataa rahito brahmaanna kinchitad siddhhi bhaagyabhavet/

Yaadidam labhyate shaashvatram yadhaa vidyaam samaashrayet/  Tatastadoditaam siddhimaa -shutaam labhate munih/

Taalumoolam samutkrishya sapta vaasasramatmavit/ Swaguruuttha prakaarena malam sarvam vishobdhayet/

Snuhipatranibham shaswam suteekshnam sighna nirmalam/ Samaadaata tatastena romamaatram samucchhanet/

Hitva saidhavapatyaabhyaam choornataabhyaam prakarshayet/unah saptadinne praapte roma maatram samucchhanet/

Evam kramena shatmaasam nityodyuktah samaacharet/ Shanmaasaadrasanaamulam siraabandham pranashyati/\

Atha vaageesghvaredhaama shiro vastrena veshtayet/ Shanairuutkarshayedyogee kaalavelaa vidhaanavit/

Punah shaanmaasamaatrena nityam sangharshanaan mune/ Bhumadhyaavadhi chaapyeti tiryakkaarnaabilaavadhi/

Adhascha chubukam moolm prayaati kramachaaritaa/ Punah samvatsaraanaam tu triteeyadeva leelayaa/

Keshantamoordhvam kramati tiryakshaakhaavadhrimune/Adhastaatkanthakuupaantam punarvarshatrayena tu/

Brahma randhram samaavritya tishthedeva na samshayah/ Tiryak chuulitalam yaati adhah kanthabilaavadhih/

Shanaih shanairmastakaachha maha varjakapaarabhit/Porvam beejayutaa vidyaa hyaakhyaataa yaati durlabhaa/

Tasyaah shadangam kurveet tayaa shadswarabhinnayaa/Kuryaadevam karanyaasam sarva sidhaadyaadi hetave/

Shanairevam prakartamabhyaasam yugapannahi/  Yugapadvartate yasya shareeram vilayam vrajet/

Tasmaacchannaih shanaih kaaramabhyaanam munipungava/ Yadaa cha baahyamaargeva jihvaa brahma bilam vrajet/

Tadaa bhahmargalam  brahyandhurbhedyam tridashirami/Angulyagrena samghurshya jihvaamaram niveshayet/

Evam varshatrayam krutvaa brahma dwaaram pravishyati/ Brahmadwaare pravishtetu samyang- mathanamaachaet/

Mathavena vinaa kechitsaadhyanti vipaschitah/ Khecaeemantrasiddhisya sidhyate mathanam vinaa/

Japamcha mathanam chaiva krutvaa sheeghram phalam labhet/ Swarnajaam roupyajaam vaapi lohajaam vaa shalaakikaam/

Niyojya naasikaaramdhram dugdhasktena tantunaa/Praanaannirudhya hridaye sukhamaasanama -atmanah/

Shanaih sumathanam kuryaad bhrumadhye nyasta chakshushee/Shanmaasam mathanaavasthaa bhaavenaiva prajaayate/

Yathaa sushuprirbalaanaam yathaa bhavastathaa bhavet/ Na sadaa mathanam shastam maase maase samaacharet/

Sadaa rasanayaa yogee maargam na parisamkramet./ Evam dwaadasha varshaante samsidvirbhavati dhruvaa/

Shareere sakalam vishvam pashyatyaatmavibhedatah/Brahmaandoyam mahaa maargo raajadantyor- dhwakundalee/

Stanzas 1-10

Now the   Khechari Vidya Varnana by following which the pracitioner has long life with jaraa-roga akaala marana rahitya.  In other words one who is subject to the pains of death, disease and old age should, O sage, on knowing his body-longevity. One’a jaana vigjnaana should  make the mind firm by the  practice Khechari. 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.

Īn practice ‘Melana’  are not accomplished simultaneously. Those that are bent upon practice alone do not get Melana. Only some get the practice, O Brahmana, after several births, but Melana is not obtained even after a hundred births.
Having undergone the practice after several births, some (solitary) Yogin gets the Melana in some future birth as the result of his practice.
When a Yogin gets this Melana from the mouth of his Guru, then he obtains the Siddhis mentioned in the several books.
When a person  gets this Melana through books and the significance, then atttains the state of Shiva freed from all rebirth.
Even Gurus may not be able to know this without books. Therefore this science is very difficult to master.

Brief on (1) Khechari Vidya , benefits and Precautions vide Gheranda Samhita and Hatha Yoga Pradipika. (2) Scientific view on Melana

(1)

 Now the khechari Vidya is worthy of delineation. Be this known that there are five pramukha mudras viz Khechari for mukha- Bhuchari or nose -Chanchari for vision-Agochari for hearing- Unnani for mastishka thus  for panchendriyaas and pancha Tanmaatras viz. Pancha Tanmaatras: The Five tanmatras are Sound (Shabda), Touch (Sparsha), Vision (Roopa), Taste (Rasa), Smell(Gandha). These tanmatras are related to each sense organs. Kechari can be combined with other yoga techniques such as Ujjayi pranayama, Shambhavi mudra, and meditation techniques.

Khechari Mudra Benefits and Precautions: It aids in the fight against thirst, hunger, and boredom.There is no disease, deterioration, or death in the practitioner’s body.It strengthens the immune system and transforms the body into something spiritual.The yogi develops immunity to poison and snake bites, Aids in the attainment of Samadhi, or a state of hyper-awareness, by the practitioner.This mudra clears clogged salivary glands and alleviates the pain associated with salivary gland illnesses. The parasympathetic nervous system is activated when the pituitary gland is stimulated by the Khechari mudra. The practioner’ss body conserves energy by slowing down the heart rate – low breath rate say5 to 8 breaths per minute and feel comfortable. In the case of hearing loss and amnesia, Khechari mudra with Bhramari Pranayama is a very helpful exercise.The nectar secretions have an anti-ageing impact and are extremely useful to the body.This gesture can be used by the yogi for astral travel. The gesture aids in detaching the astral body from the physical body and travelling on the astral regions.Thyroid gland secretion is balanced through khechari mudra and ujjayi breathing. Thyroid gland secretion must be balanced in order to have a healthier metabolism, optimal body weight, growth, and development.It activates all of the chakras and aids in the balancing of the body’s energetic pathways. The practitioner’s entire body will be revitalised when the nectar of the gods is unleashed and flows throughout the body from the third eye chakra. It allows one to access numerous reserves of amrita in the skull and raise Kundalini energy. It will catapult a yogi/devotee into a condition of Daivika jnaana. These are relaxing and comforting. The practitioner feels a deep sense of tranquilly and well-being as a result of this. It allows you to control your speech.

Khechari Mudra Precautions: There are no known negative effects of khechari mudra, though blood may stick to the tip of the tongue as the tongue is manoeuvred to the end of the nasal cavity. There is nothing to be concerned about; yet, measures should be taken.This mudra should not be performed without the assistance of an expert teacher.While preparing for this mudra, a low-protein diet should be followed. It’s not a good idea to practise all levels on the first day because mastering stages one and two  alone and could take long  practice, under the supervision of a Guru only].

[2]

,The most common cause of melena is peptic ulcer disease, in which painful ulcers or sores develop in the stomach or small intestine. This can be caused by an infection , which causes inflammation of the stomach known as gastritis, leading to high acid secretion that damages the mucosa and can lead to ulcer development. Similarly, chronic use of aspirin or other nonsteroidal anti-inflammatory drugs can also lead to gastritis resultant ulcers-blood disorders that are characterized by excessive bleeding and frequent bruising.Symptoms that may be seen with melena vary depending on the amount of blood loss and the source of bleeding. Significant blood loss can lead to symptoms of low blood volume, anemia, or shock, such as weakness, shortness of breath, pale skin, clamminess, dizziness, confusion, and fast heart rate. ]

Stanza Eleven explains that an ascetic should wander over the earth so long as he fails to get this vigjnaana and when the same be blessed with the fruition is obtained the Siddhis be in hand and be mastered the psychical powers.

[ Brief on Siddhis]

A successful Yoga Practitioner is endowed with ‘Dasha Siddhis’viz. Pratibha, Shravana, Vaarta, Darshana, Aaswaada and Vedana. Jnaana Pratibha is the Siddhi of knowing about a Vastu or Vyavahar or of a thing of past, present or of future; this Siddhi would infuence or impress others. Shravana Siddhi enables a Yogi to hear or understand any kind of sound or conversation or a happening irrespective of distance or time. Vaartaa Siddhi facilitates the experience of Pancha Tanmatraas of sabda-sparsha-rupa-rasa and gandhas. Darshana Siddhi is the ability to perceive or vision of any thing irrespective of time and distance limitations. Aaswaada Siddhi enables tasting any substance and Vedana Siddhi is the power of sparsha to experience the shape, form or a feature of a person or thing.In fact a Maha Yogi is stated to possess sixty four kinds of Paisachika, Parthiva, Raakshasa, Yaaksha, Gaandharva, Aindra, Vyomatmika, Praajaapatya, Brahmaadi Siddhis but he should discard all such powers in the quest of Shivatwa. Such Siddhis range from assuming any type of Swarupa of fatness, slimness, childhood, youth, old age, man, woman, any specie of a bird-animal-reptile, mountain, water body and so on; ability to lift mountains, drink up an ocean, flying on sky, passing through a needle’s eye and endless such miracles.

The normal Siddhis are Anima (miniaturising), Mahima ( Maximising), Prakamya (Visioning and Hearing), Isatwa (Rulership), Vasitwa (Self Control), Kama Vasitwa (ability to fulfill desires), Doora Shravana and Doora Darshana or distant vision and hearing,  Parakaya Pravesha or ability to enter other’s bodies; ‘Devaanaam Saha kreedanam’ or playing with Devas, Yatha Sankalpa Samsiddhi or instant fulfillment of desires,Triloka Jnaana or knowledge of the happenings of Three Lokas;  Control of heat and cold, Paraajaya or invincibility and so on.] Depending on the intensity of the success of the Yoga practice and  the powers attained by way of controlling the Jnanendriyas and Tatwas, a Yogi could perform impossibilities but frittering the  Siddhis so gained would negate the capacity to accomplish Maha Tatwa.]

Stanzas 12-13

Unless one be a triloka sanchari, shaastra jnaana sidhi be none too easy. Hence the shastra jnaana pradaata and yogaabhaasa karta be considered as Shiva or Vishnu as the Guru.

Having got this science from me, you should not reveal it to others.

Stanzas 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 Khechari Vidya  and being then taught well by him, should at first practice it carefully.

Stanzas16-17.

This Khechari Vidya could for instance  enable one to fly on the sky hence therefore to know the bejaakshasa shakti. Khechara beeja mantra is to be realised as :  Khechara rupa ‘ha’ kaara, ‘aavasatha’ or dhaaranaa rupa ‘eekaara’, agni rupa ‘ra’kaara , jala rupa ‘anuswaara’ or as of ‘bindu’ and  Sarva Yoga be as of ‘hreemkaara’  [ Recall Navaavarana Puja vide Devi Bhagavaa Purana If the detailed worship on the above lines is not possible to perform, at least the following powerful Panchadasa -kshari mantra may be recited 108 times each day keeping in view the Sri Yantra with concentration:   ‘Ka E La Hreem-Ha Sa Ka Ha La Hreem-Sa Ka La Hreem’ ]

Stated sinply: By means of this science, a person will attain the Siddhi of Khechari. Joining with Khechari Shakti viz., the Kundalini Shakti basically by means of the Khechari Vidya which contains the Bijaaksharaas or the seed of letter of Khechari, one becomes the Master of Khechara Devas and lives always amongst them. Khechari Bija or seed-letter is spoken of as Agni encircled with water and as the abode of Khechara Devas.

Stanzas 18-19-20

Khechari Yoga is stated by the following ‘beeja mantras’: Somaamsha  Mantra beeja be noted as ‘-S’ kaara- ‘B’hakaara the ninth letter ‘Bha’- then ‘Sakaara’- then the  Ashtamaakshara and like wise
M’kaara- further ‘- Sa kaara- Ma kaara ‘Pa’  kara and so on. In short, Hreem-Bham-Sam-Mam-Pam-Sam-Ksham is the Khechar mantra. In othe words, through this Khechari Yoga Siddhi is mastered. The ninth (Bija) letter of Somamsha the ahsharaas  be pronounced in the reverse order.
Then a letter composed of three Amshas of the form of moon has been described; and after that, the eight letter should be pronounced in the reverse order. Thus consider it as the supreme and its beginning as the fifth and this is said to the ‘Kuta’or ‘amshas of the several bhinnas or parts of the Chandra..

Stanzas 21-22-23

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  or illusion which is born in his body and which is the source of all vicious deeds.
The yogi who recites this five lakhs of times with very great care – to the Self of   Khechari Vidya  would reveal by itself. All obstacles vanish and the Devas are pleased.
The destruction of ‘Valipalita’ viz., wrinkle and grayness of hair will take place without doubt. Having acquired this vidya  one should practice it afterwards.

Stanzas 25-26.-27-28-29-30

If not, O Brahmanat, the person might suffer without getting any Siddhi in the path of Khechari. If one does not get this nectar like science in this practice,  should get it in the beginning of Melana and recite it always; else one who is without it never gets Siddhi.
As soon as one gets this vidya, should practice it; and then the could  soon get the Siddhi.
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 one’s Guru.
The practitioner should take a sharp knife which is oiled and cleaned and which resembles the leaf of the plant Snuhi  or ‘Euphorbia Antiquorum’ and should cut for the space of a hair or the ‘Fraenum Lingui’.
Having powdered ‘Saindhava Lavana’ (rock-salt) and ‘Pathya’ (sea-salt), the yogi should apply it to the place. On the seventh day, should again cut for the space of a hair.

Stanzas 31-32-33-34-35-36

Thus for the space of six months, the yogi 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.
Then the Yogin who knows timely action should encircle with Shiro-Vastra or  the cloth of the head and the ‘Vak-Ishvari’-the deity presiding over speech and should be drawn up.
Again by daily drawing it up for six months, it comes, as far as the middle of the eyebrows and obliquely up to the opening of the ears;
Having gradually practised, it goes to the root of the chin. Then in three years, it goes up easily to the end of the head hair or the tuft.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.

Stanzas 37-38

In this manner the abhyasa be expected for the bhedana or to tear off the jihva to brahma randhra. This vidya could enable by the usage of the erstwhile explained bejaaksharaas : Hreem-Bham-Sam-Mam-Pam-Sam-Ksham is the Khechar mantra. along with the  ‘shadanga nyaasa’ in the varied intonations. [Shadanga-nyasa: Hridayadi-shad-anga-nyasa is when shad-anga-nyasa is performed on the body. Angushthadi-shad-anga-nyasa is when done with the five fingers and palms of the hands only. Shadanga-nyasa mantras are used on the body for Kara-nyasa, in which they are assigned to the thumbs, the index fingers, the middle fingers, the fourth, little fingers, and the front and back of the palm. This stimulates the nerve centres.] Thus through this process, Khechari Yoga Siddhi is mastered.

Stanzas 39-40-41-42-43

This abhyaasa involves ‘maha saavadhaana’ as of step by step practice but none in a hurry. The practice of  Taalu chakra to mastiksha madhya as of sahasraara chakra and brahma randhra .

In other words after the karanyaasa, 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.. On doing this for three years with the point of finger, he should make the tongue enter within; then it enters Brahmadvara  On entering the Brahmadvara, one should practise Mathana or churning  well. Some intelligent men attain Siddhi even without Mathana. One who is versed in Khechari Mantra accomplishes it without Mathana.

Stanzas 44-45-46-47-48-49

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 the breath in the heart and seated in a convenient posture with  eyes concentrated between eyebrows, the saadhaka should perform Mathana slowly.
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.
A Yogin should not revolve his tongue in the path. After doing this for twelve years, Siddhi is surely obtained.
Then he sees the whole universe in his body as not being different from Atman. This path of the Urdhva-Kundalini or the brahmanadasthiti.

Chapter Three of 1-35 stanzas

Stanzas 1-12

Melana mantrah hreem- bham-sam-mam-pam-sam-ksham/Padmaja uvaacha/ Amaavaasyaacha pratipatournaamaasee cha Shankara/ Asyaah kaa varnayate sangjnaam etadaakyhaahi tatvatah/

Pratipaddinatokaale amavaasyaa tathaivacha/ Pournamaavaasyaam sthirokrutyaasa cha panthaahi naanyathaa/

Kaamena vishayaakaankshee vishayaat kaamamohitah/Dwaaveva santyajennityam niranjana mupaashrayet/

Aparam santyajet sarvam yadocchhedaatmano hitam/ Shaktimadhye manah kritvaa mana shakteshcha madhyagam /

Manasaa mana aalokya tyajetparam padam/ Mana eva hi binduscha utpattisthitikaaranam/

Manasotpadyate binduryathaa ksheeram ghrutatmakam/ Nacha bandhanamadhyastham tadvai kaaranamanasam/

Chandraarkamadhyamaa shaktiryatrastadhaa tatra bandhanam/ Jnaatvaa sushumnaam tadbhedam kritvaa vaayum cha madhyagam/

Sthitadvaasou baindavaasthaane ghraana randhre nirudhayet/ Vaayum bindum samaakhyaatam satvamn prakritimevacha/

Shatchakraani parigjnaatvaa pravishetsukhamandam/Moolaadhaaram Swaadhishthaanam Manipooram triteeyakam/

 Anaahatam Vishuddhham cha Aagjnyaachakram cha shastakam/ Aadhaaram gudamityuktam swaadhishthaanam tu laingikam/

Manipuuram naabhidesam hridayasthamanaahatam/Vishudvih kantha moole cha aagjnaa chakram cha mastakam/

Shatchakraani parigjaatvaa pravitotsukhamandale/ Pravishodvaaumaakkrishya tathaiorrdhvam niyojayet//

Brahma deva recalled and learnt from Shankara Deva: Khechai’s melana mantra be stated as: Hrim, Bham, Sam, Pam, Pham, Sam, Ksham.  Then do kindly explain whether Sadhakaas could recite on amavasya-pratipada and pournami days.

Then the  reply was as follows:   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 time.
A person longs for an object through passion and is infatuated with passion for objects. One should always leave these two and seek the niranjana paramatma bhaava.

That person should disregard all midhya vishayaas or frivolities  of life and concentrate on kundalini shakti with manosthirata. Keeping the Manas in the midst of the Shakti 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.
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.
Bandhana is there where Sakti is between the sun and moon. Having known Sushumna and its  piercing ability and making the Vayu go in the middle, one should stand in the seat of Bindu and close the nostrils.
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..
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.

Enlightened humans to strive for the model frame work of ‘Shat Chakras’ viz. Bhumi-Bhuloka represented by Brahma as Moolaadhara Chakra; Bhuvarloka represented by Narayana and Water as Svadhishthaana Chakra; Svarloka represented Rudra and Agni as Manipoora Chakra; Janoloka represented by Maheshwara and Vayu as Anaahata Chakra; Maharloka represented by Sada Shiva and Akaasaha as Vishudda Chakra; and Tapoloka represented by Parama Shiva as ‘Manas’as Agjnaa Chakra. Beyond this is the Sahasraara Chakra / Bindu where the Ever Blissfful Pamameshavara and Parameshvari as ‘Ardha Naarishvara’ are attainable. Only Maha Yogis, Maharshis and Deva / Devis- Indra- Tri Murtis might have a darshan perhaps!Ascent to this Celestial Ladder, constructed as a prototype of Shri Chakra.

[ Soundarya Lahari – stanza 11 is quote worthy on Shat Chakras and  Shri Chakra

11. Chaturbhih shri-kanthyaih shiva-yuvatibhih panchabhirapi
    Prabhinnabhih Shambhor navabhir api mula-prakrtibhih;
    Chatuschatvarimshad vasudalakalaashratrivalaya
    Tri-rekhaabhih saardham tava sharana-konah parinaatah/

Shri  Chakra  the Sacred Wheel  related essentially to Shrikantha Parama Shiva as Shivaatmika with four ‘konas’ or angles  and Shaktyatmika or  Parama Shakti associated five ‘konas’.This UniqueWheel is supported by  Pancha Bhutas of Prithivi-akaasha -tejas- vaayu-akaashas; Jaanendriyas of Shrotra-tvak-chakshu-jihva-and praana; karmendriyas of vaak-paani-paada-paayu and upastha; Vaayu or Praana, Apaana, Vyaana, Samaana and Udaana;  nine ‘dhaatus’ or ingredients viz.Rasa dhatu or lymph-Rakta dhaatu or blood, Maamsa dhati or muscles, Medha dhaatu or fat, astha dhaatu or bones, majjaa dhatu or bone marrow and spinal, shukla dhatu or semen, praana and Jeeva or conciousness; Manas or Maanasika Shakti; Ahamkaara; Trigunas; Prakriti; Purusha; Raaga or Desire; Vidya or Knowledge; Niyati or Behavioural pattern; and above all Maaya or Aindrajaalika vigjnaana; Shudda Vidya or Moksha para vigjnaana; Maheshwara or RajogunaVishishta shrishti kartaa; Sadaashiva the Srishti paalaka or the Great Sustainer of Universal Creation; Maha Shakti or the Kaalaatmika and finally SHIVA TATVA  Now,  there are ‘Trikonas’ Ashta konaas, two dasha konas,  and Chaturdasha konas  are Shaktyatmika Chakra.  Ashta Dalas’, Shodasha kalaas, three mekhalas and three each of  bhupuras  or the ground plan and girdles constitute Shivatmika Chakra.    Sri Yantra is called ‘Nava Chakra’ since it is composed of nine circuits, counting from the outer plane to the bindu. Through contemplation on the Sri Yantra, the adept can rediscover his primordial sources. The nine circuits symbolically indicate the successive phases in the process of becoming. They rank from the earthly plane and rise slowly step by step to the final point, the state of supreme joy. By entering into the elan vital of the yantra, the adept reintegrates with it. The nine circuits within Sri Yantra move from the gross and tangible to the sublime and subtle realms.

MAHA SWAMI of Kanchi describes Shri Chakra, also known as Shri Yantra. The question is whether this puja be performed only after installing the Shri Chakra! The answer is ‘yes’. In temples there would be yantras of Vishnu- Shiva and so on underneath the idols installed . Devis of diferent aspects too are to be like wise .However Meenakshi, Durga, Bhuvaneshwari and Sharada are worshipped with the Shri Chakra as  the case of Durga at Tiruvannamalai , Sharadamba at Sringeri etc. Lines, circles, squares and triangles formed by the lines and so on are all parts of Shri Chakra. A yantra has a central Bindu or dot. Designs or diagrams like this have the capacity to grasp the power of the deities . These are indeed divine designs which readily repulse evil powers and attract divine ones. In the middle portion of the Shrichakra, in chakra that is a circle there are nine triangles and these cross one another forming 43 triangles in all but it is customary to speak of 44 triangles in all as the central bindu is considered as one.The 44 triangles have the form of six avaranas. The literal meaning of avarana is concealing or covering or to be construed like a circle or a row. If a number of people stand surrounding an individual, would not the individual be hidden! Avarana is to be construed in the same sense. The central bindu / dot which is to taken as a triangle is also regarded as an ‘avarana’. Thus navaavarana the circles in Shri chakra. Outside these six avaranas are three more avaranas. Thus navaavaranas or the nine circles are in place. Of the last three avaranas there are circles with lotus petals. The eight aavaranas have an outerwall, so to say, consisting of three compound walls. They are represented by three lines and they are not circles but squares. Altogether it is a design of immeasurable divine power. But in this diagram, every line and every triangle in the Yantra must be precise in the measurement. Just as a change in the sound of a mantra brings evil consequences, so too even a small error in the design of a yantra can lead to unhappy consequences. Even if the design is right, if the Shri Yantra’s central triangle points upwards in///stead of downwards, the result would be different from one’s expectations. There is another caution which is very essential; ritual purity than even the puja with idols must be strictly be observed as laid down in Shastras with regard to yantra puja. If the rules are not strictly not adhered to, the results might be unhappy; famine, lack of peace etc.   Ar present in many homes people conduct certain Rites in the name of Shri Chakra. They do so to satisfy their vanity or for the sake of fashion. This is highly inappropriate. The Yantra is not a ‘ prati’ or a copy, but that is where Amba actually resides!

The method for Construction of Sri Chakra is briefly as follows:

(I). A circle and its vertical diameter are drawn and the diameter is divided into 48 equal parts.(II). Starting from top, mark points 6/48, 12/48, 17/48, 20/48, 23/48, 27/48, 30/48. 36/48 and 42/48(there will be 5 points above the centre of the circle and 4 below)  (III).From each of the marked points draw parallels to the horizontal diameter(which should not be drawn) touching the circumference.(IV). Number and name these lines as 1(Ravi), 2(Chandra), 3(Kuja), 4(Budha), 5(Guru), 6(Sukra), 7(Sani), 8(Rahu), 9(Ketu).(V). Measure each of these lines and divide each into 48 equal parts.Take line 1(Ravi) and remove(erase) 3/48 fraction from each side. The remaining line will be thus, 42/48 of its original length. Similarly remove 5/48, 16/48, 18/48,, 16/48, 4/48 and 3/48 respectively from lines 2,4,5,6,8 and 9. Lines 3(Kuja) and 7(Sani) are undisturbed and remain as full lines (Cords) (VI). Now join ends of truncated line 1 to the centre of line 6 on the vertical diameter. Similarly ends of lines 2,4,5 to centres of 9,8,7. Now join ends of line 3 to the circumference at bottom  vertical diameter. We have Five down ward triangles.VII). Join centres of truncated lines 6,8,9 to centres of lines 2,1,3. Join ends of full line 7 to the circumference at top of vertical diameter resulting in Four upward triangles.(VIII). The pattern formed by intersection of the Eighteen joining lines and the Nine parallel lines results in 43 smaller triangles. Along the vertical diameter there are 9 triangles, 5 downward and 4 upward. The top most downward triangle is the central triangle which contains the Bindu(dot) the place of Kameswari and Kameswara. The Central triangle is surrounded by successive arrangements (as one goes from centre to circumference) of 8,10.10 and 14 triangles.(IX) 8 lotus leaves are drawn on the circle and a Second concentric circle is drawn around them. Then,16 lotus leaves are drawn on the Second circle and a Third concentric circle is drawn around them. 2 more concentric circles ie the Fourth and Fifth circles are drawn around the Third circle. This is then framed in a triple lined square. This square may either be closed or openings and path ways provided in all four directions,N,E,S,W depending on the Parampara(tradition).]

Further stanzas viz.13-35:

Evam samabhyasedvaayum sa brahmaandamayo bhavet/Vayum bindum tathaa chakram chittam chaiva samabhyaset/

Samaadhimekena samamamrutam yaanti yoginah/ Yathaagnirdaarumadhyastho nottishthen -manthanam vinaa/

Vinaa chaabhyasayogena jnaanadeeptasthaa na hi/ Ghatamadhyagato deepo baahyo naiva prakaashate/

Bhinne tasmin ghate chaiva deepajvaalaa cha bhaasate/ Swakaayam ghatamiktyuktam yathaa deepo hi tatpadam/

Guruvaakya samaabhinne brahmajnaanam sphuteebhavet/ Karnaadhaaram gurum praapya krutvaa sookshmam taranti cha/

Abhyaasa vaasanaashaktyaa taranti bhava saagaram/ Paraayaamangureebhuya pashyantyaam dwidaleekritaa/

Madhyamaayam mukulitaa vaukharyaam vikaseekritaa/ Purvam yathoditaa yaa vaagvilomenastagaa- bhavet/

Tasyaa vaachah parodevah kuutastho vaakprabhodhakah/ Sohamasmeeti nishchitya yah sadaa vartate pumaan/

Shabdairuucchhavachirneechairbhaashitopi na lipyate/ Vishvascha taijasachaiva praagjyasheti ch te trayah/

Viraadhiranya garbhacha Ishvarashchiti te trayh/Brsmaandam chiva pindaandam lokaa bhuraada -yah kramaat/

Swasyopaadhilayaadeva leeyate Pratyagatmani/ Andam jnaanaagninaa taptam leeyate kaaranaih sahaa/

Paramatmani leenam tatparam brahmaiva jaayate/ Tatah stitamit gambheeram na tejo na namstutam/

Anakhyamanabhyaktam samtvikachitvashishyate / Dhaatvaa madhyastamaarmaanam kalashaantara deepavat/

Angusgtha maatramaatmaanamadhhoojyoti rupakam/ Prakaashayantamantah stham dhyaayet kuutasthamavyayam/

Vigjnaatmaa tathaa dehe jaagradswapna sushuptihi/ Maayayaa mohitah paschaadvuuhu janmanrare punah/

Satkasmaparipaakaattu swavikaaram chikeershati/ Koham kathamam doshah samsaaraakhya upaagatah/

Jaagradswapne vyava sushuptou kka gatirmama/ Iti chintaaparo bhutvaa swavhaasa cha visheshatah/

Agjnaanaatthu chidaabhaaso bahistapena taapitah/ Dagdham bhavatyeva tadaa toolapindamivaagninaa/

Daharasthah pratyagaatm nashte jnaane tatah param/ Vitato vyaapya vigjaanam  dahatyeva khanena tu/

Manomayajnaanamayaat samyagdagdhvaa kramena tu/ Ghatasyadeepavacchhaasvadantareva prakaashate/

Dhyaayannaste munischaivamaasupteraamrutestutu yah/ /Jeevan muktah sa vigjneeyah sa dhanyah kritakkrityavaan/

Jeevannuktapadam tyattva dwahehe kaala saatktite/ Vishayatvadeha muktavyam pavanospandataamiva/

Ashabdamasparshamarupamavyayam tathaarasam nityamgandhavacchha yat/ Sanaadyanantam mahatah param dhruvam tateva shishyatyamalam niraamayam/ Ityupanishad/Stanzas 13-17

As explained above about the  breaking of the ‘shad chakraas’ of moolaadhaara-swaadhishthaana-manipoora-anaahata-vishuddha and agjnaachakra based on the mastaka, the saadhaka ciuld be blessed with the brahmaana jnaana. Then the the admixture of of the practitioner’s the totality over view of chitha- praana vaayu, bindu, chakraas and take  to the ‘abhyaasa’ of the complex yoga vigjnaana. Having crossed the jaagrad-swapna-sushupti -tureeyaavasthaas, the maha yogee be headung for amrita tatva prapti. Just as the wood once burnt by agni, the nirantara abhyasa be of the yoga vidyaa and successfully break the shareera rupi ghata sthiti to brahma rupi prakaasha from a distance and the samsaara saagara to the over view of the banks seeking anchorage.

Stanzas 18

The Vedas form the sound-manifestation of Ishvara. That sound has four divisions: Para which finds manifestation only in Prana, Pasyanti which finds manifestation in the mind, Madhyama which finds manifestation in the Indriyas, and Vaikhari which finds manifestation in articulate expression.

Articulation is the last and grossest expression of divine sound-energy. The highest manifestation of sound-energy, the primal voice, the divine voice is Para. The Para voice becomes the root-ideas or germ-thoughts. It is the first manifestation of voice. In Para the sound remains in an undifferentiated form. Para, Pasyanti, Madhyama and Vaikhari are the various gradations of sound. Madhyama is the intermediate unexpressed state of sound. Its seat is the heart. The seat of Pasyanti is the navel or the Manipura Chakra. Yogins who have subtle inner vision can experience the Pasyanti state of a word which has colour and form, which is common for all languages and which has the vibrating homogeneity of sound. One’s experience as of  the same bhavana of a thing in the Pasyanti state of voice or sound. Gesture is a sort of mute subtle language. It is one and the same for all persons. Any individual of any country will make the same gesture by holding one’s  hand to his mouth in a particular manner, say when the is thirsty or hungry. As one and the same power or Shakti working through the ears becomes hearing, through the eyes becomes seeing and so forth, the same Pasyanti assumes different forms of sound when materialised. Bhagavan manifests Himself through his Mayaic power first as Para Vani in the Muladhara Chakra at the navel, then as Madhyama in the heart and then eventually as Vaikhari in the throat and mouth. This is the divine descent of His voice.

Stanza 19

The yogi’s maha vijnaana and nirantaraabhyaasa  be enabling crossing of the bhava saagara despite tha saamsaarika pulls and pressures. The play of Maya be so overwhelming  that  none indeed who has no control over the ‘panchendriyas’ as driven by mind can not possess ‘nirmala buddhi’ or transparency of thoughts nor that person’s lifetime desire could be ever fulfilled. If there were no peace of mind where could be ‘soukhya’ or contentment in living. Like the oarless boat the mind moves about as per the whims of wind and gets totally oriented to purely temporary pleasures of living by passing attractions aimlessly so that one’s buddhi would be a casuality! ‘Buddhi sthirata’ or steady mindedness is only possible by the control of thoughts. As the various beings on earth experience the effects of night, the ‘Jitendriyas’ who ovecome the body senses and of mind, find that as a broad dayligtht. In other words, human beings of normalcy suffer from the effects of ignorance while the very few- or perhaps none but for exceptions above the cut- do experience enlightenment. As the waters of rivers and rainpours always fill in the oceans, a few jnanis of maturity seek to keep their minds and thoughts and steer clear the ever swallowing and roaring tides and their rough vicissitudes. Hence those pragmatic persons reducing the burden of derires, egos, attachments and other shackles should well deserve ‘parama shanti and paramaananda’ or of outstanding peace and bliss. Partha! this type of situation is termed as ‘Braahmi sthiti’ and those extremely limited number of illustrious mortals are never washed off on the swirls of ‘moha’ and ‘bhrama’ which at the terminal point of the life’s ‘nirvana’. Hence the little possibility of  crossing the bhava saagara

[ Explanation vide (1) Chhandogya  Upa. VIII.iv.1-3 ((2)  Vigjnaana Nouka :  by Adi Shankara

(1)

Individual Self navigates to reach the bridge of faith from Darkness to Illumination

VIII.iv.1-3) Atha ya atmaa, sa setur vidhritireshaam lokaanaam asambhedaaya naitam setum ahoraatre taratah, na jaraa na mrityur na shoko na sukrutam, na dushkrutam, sarve paapmaano to nivartante, apahata paapma hyesha Brahma lokaah// Tasmaad vaa etam setum teertvaandhah sannanandho bhavai, viddhah sannaviddho bhavati, upataapi sannanupaapi bhavati; tasmaad vaa etam setum teertvaapi naktam ahar evaabhi nishpadyate, sakrud vibhaato hyevaisha Brahma lokah//Tad ya evaitam Brahma lokam brahmachaaryena anuvindati, teshaam evaisha Brahma lokah, teshaam sarveshu lokeshu kaamacharo bhavati// (Imagine that the Individual Self is a bridge to keep the two worlds of Maya or Unreality and Satya or of the Truth; this bridge serves a means of non-integration of the worlds as two lasting entities. The factors of day and night or of time concept, nor of age, illness, sorrow, evil or morality do not reach te bridge as the definitive divider of either of existences. Indeed, crossing the bridge, one lands in a totally distinctive world of Truth, Reality, and Genuinness. That is the world of Brahman! On crossing the bridge, miracles are encountered instantly as the blind gains vision, the wounded is healed, the person with sorrow, disgust, frustration and helplessness suddenly transforms with zeal for life, contenment, joy and enthusiasm. He then walks into a world of brilliance from pitch darkness: ‘ Tamasomaa jyotirgamaya, mrityormaamritam gamaya/’ On reaching into this world through celibacy, virtue, sacrifice, and singular dedication to Brahman, that person attains Brahmatva and Bliss with freedom of movement and realisation of Totality! )

(2)

Tapo yajnadaanaadibhissudhabudhir-Virakto nripaadau pade tuchchabudhya
Parityajya Sarvam Yadaapnoti Tatvam  Param Brahma nityam Tadevaaham asmi.
By cleaning one’s mind with meditation, sacrifice and charity, By becoming disenchanted with even as of being  a  king,  by sacrificing everything, we attain that principle of everlasting Brahman.

Dayaalum Gurum Brahmanishtam Prasantham,Samaraadhya Bhaktyaa vichaarya swaroopam
Yadaapnoti Tatvam Nididhyaasya vidvaan,Param Brahma nityam Tadevaaham asmii/
By worshiping with devotion to the merciful teacher, ever in the search of the Unknown, a well read
scholar after repeated and profound meditation makes his own for the Concept by the self.

Yad Aananda roopam prakasa swaroopam,Nirastha prapancham parichcheda soonyam/
Aham Brahmavruthyaikagamyam tureeyam, Param Brahma nityam Tadevaaham asmi.
Forever having the form of splenderous  joy, forsaking the world  as visualised that
be attained only by constant search  that state full of bliss, perennial concept  of Brahman.

Yad ajnanato bhati viswam samastham,Vinashtam cha sadyo yadaatma prabodha
Manovaagatheetham visudham vimuktam,Param Brahma nityam tadevaaham asmi.
By discarding  that ignorance as characterisctic  of the physical world, and by that realization of Atma
Which is beyond mind yet of pure  bliss as a perennial concept as the Antaratma.

Nishedhe krute neti neteeti vakyaih, Samadhisthithaanaam yadaabhaathi poornam/ Avasthaathrayaatheetham advaitam ekam,Param Brahma nityam tadevaaham asmi.

By the negative action of the words: ‘not this, not this, ‘That’ which shines  with the sparckle of jnaana  who could enter the state of ‘Samadhi’ be indeed discoverable  as the perennial concept that we ourselves vision as ‘ Thou’ the Brahman.

Yad Aanandalesaih samanandi viswam,Yadaa bhaati satve sada bhati sarvam/ Yadaalochite heyam anyat samastham,Param Brahma nityam tadevaaham asmi.
That due to its bits of bliss makes this world pleasant, That due to its splendour makes this world full of light, And that by whose thought this physical world becomes nothing, Is the divine and perennial concept that we ourselves as of Brahman.

Anandam vibhum sarvayonim nireeham,Shivam sangaheenam yad omkaaragamyam/
Niraakaaramathyujwalam mruthyuheenam,Param Brahma nityam tadevaaham asmi.
That which is endless, divine and controls everything, That which is peaceful, alone and attainable through Om, And that which is formless, has great luster and no death, Is the divine and perennial concept that we ourselves as of Brahman.

Yad Aananda sindhau nimagnah puman sya-Dvidyavilasah samastha prapanchah,
Tadaa na sphurathyatbhutam yannimitham,Param Brahma nityam tadevaaham asmi.
That sea of bliss in which the seeker drowns himself, And that wonderful cause which forever makes it disappear, The ignorance which makes the physical world appear, Is the divine and perennial concept that we ourselves are Brahman.

Swaroopaanusandhanaroopaam sthuthim yah, Pathed aadaraal bhakthibhavo manushyah
Srunotheeha va nithyam udyukta chitto,Param Brahma nityam tadevaaham asmi.
This prayer written in the style of the search of the form of the self, If read by men with respect and devotional thought, Or if heard would lead them forever to blissful freedom ,And Is the divine and perennial concept that we ourselves are Brahman.]

Stanzas 20-23-24-25

Whoever thinks that the person concerned be of parama deva of Vak, who is the undifferentiated and who is the illuminator of that Vak is Self; whoever thinks over thus, is never affected by words, good or bad. The three aspects of consciousness, viz.Vishva, Taijasa and Prajna in a person  man, the three forms ofVirat, 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 or ways and means vehicles. The egg being heated by the fire of Jnana is absorbed with its Karana  or the cause into Paramatman the  Universal Self). Then it becomes one with Para-Brahman.  It is then neither steadiness nor depth, neither light nor darkness, neither describable nor distinguishable. Sat or Truthfulness as of ‘Be-ness alone remains. One should think of Atman as being within the body like a light in a vessel.

Stanza 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.

[ Brief on Angushthamatra   Purusha worthy of deep veneration vide 1. Maha Narayana-2. Shvetaashvatara and 3. Kathopa]

(1)

Grandeur of the ‘Angushtha Maatra Purusha’-the Supreme Controller of Life  – Sec 71

Angushthamaatrah Purushodangushtham cha samaashritah, Ishah sarvasya jagatah prabhuh prinaatu Vishvabhuk/ The Supreme Antaratma is in bliss as in the seat of power and magnificence and dwells in every Being’s body as just of the thumb size from top to toe but the Controller of the Universe.

(2)Kathopanishad is quoted: II.iii.17)

Angushtha maatrah Purushontaraatmaa sadaa janaanaam hridaye samnivishthaah, Tam svaccha shareetaat pravrihen munjaad iveshikaam dhairyena: tam vidyaacchukramamritam tam vidyaacchukramamritamiti/

(Ultimately, Purusha the Self as existing in the indwelling abode of heart is stated to be of a thumbsize Reality and it is essential to segregate that Reality from the body of Self like the stalk of the munja grass and visualise the Absolute Consciousness from the body as the ‘Sukraamrutam’ or the Pure an Clean Substance that is unadulterated and Ever Serene Immorality; indeed as the Serene Immortality!)

(3)Shvetaashvatara Upanishad too is quoted: III.xiii-xv.

Angushtha maatrah purushontaraatmaa sadaa  janaanaam hridaye sannivishthah, hridaa manveesho manasaabhi klipto yadaa etad vidur amritaaste bhananti// Sahasra sheershaa purushah sahasraahshah ahasra paat,sabhumin vishvato vritwaa ati atisthad dashaangulam// Purusha evedamsarvam yad bhutam yaccha bhavyam utaamritatavasyeshaano yad annenaatirohati//

(The Inner Self is hardly of thumb size always resident of his heart the hub of distributing evergy arising from Praana the breathing; mind is the charioteer of the organs and senses. Those who realise the significance of the Self knows it all. The Virat Purusha or the Cosmic Person is stated to have endless number of heads, eyes, and feet of far reaching command and the numerical thousand each of these body parts is by way of suggestive magnitude. The Maha Purusha Ishvara encompasses and envelopes Bhumi on all the sides, but again this is an undersratement of ‘dashangulam’ or of ten inches seeking to express in brief as that expression briefly covers Sapta Lokas, Sapta Paataalas, Sapta Dvipas, Sapta Samudras, Sapta Parvatas, and so on apart from the ‘Kaalamaana’ the Eternal Time Schedule! Purusha eve vedam sarvam/ or the Maha Purusha Parameshwara is indeed the totality of the Cosmos, of whateever has been, is and will certainly be too!He is the Over Lord of the Universe and of Immortality quite irrespective of the considerations of the Past-Present and Future and what ever grows ‘annatarena’ or based on the basis of food and the resultant vital energy ! Incidentally, the Inner Self is no doubt well within the Body and its actions but clearly unaffected by its acts and their consequences) ]

Stanzas 27- 30

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.
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?
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.

Stanzas 31-32. When the worldly wisdom is destroyed, Pratyagatman that is in the Daharaakaasha 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.

[ Expla.vide (1) Chhandogya  Upa. VIII.iv.1-3 on  Daharaakaaha ((2)  Vigjnaana Nouka :  by Adi Shankara ]

(1)

Despite the  non-dual Reality of the Self and the Supreme as exists in the Lotus Heart of ‘Daharaakaasha’ or the Small Space, one’s own body parts are responsible for deeds and the Self is but a mute spectator !

VIII.i.1) Harih Om, atha yad idam asmin Brahmapure daharam pundarikam veshma, daharosminn anta-raakaasha, tasmin yad antah, tad anveshtavyam, tad vaa va vijijnaasitavyam/ ( Harih Om! There is a need to enable normal undersanding to identify the Individual Self with the Absolute and Superlative Self; this is especially to conceive the Object with qualites like organs and senses in the mortal world viz. the Self, as juxtaposed with the Ultimate Reality in terms of Space, Time and other derivative features of the Pancha Bhutas or Five Elements. This is why normal knowledge of mortal conditons vis-à-vis the macro view of higher and applied situation becomes needed. Therefore then, a lotus like small space viz. ‘daharaakaasa’within the dwelling place of Brahman is viewed for the understanding.The inference is that Brahman  has manifested himself in the form of an Individual Soul called Existence and even as the latter is totally detached, there are officials of that abode who are responsible for the maintenance of that abode which is purely temporary ; once that Individual which is but a reflection of Brahman himself- is transferred then a new abode gets ready and the Manifested Brahman called Individual Self- is migrated too again on temporary duty. Thus the mirror images of the Original Brahman keep moving to varying abodes on purely temporary basis! But the original is always intact and the duplicate reflections are in circulation from birth to birth of the mortal bodies!) VIII.i.2-3) Tam ched brhuyuh, yad idam asmin Brahma Puredaharam punadikam veshma, daharosminn atharaakaashah kim tad atra vidyate yad anvesh –tavyam yad vaa va vijijnaasitavyamiti sa bruyaat // Sa bruyaat: yaavaan vaa ayam akaashah, taavan eshontarhridaya aakaasha; ubhe asmin dyaavaa prithvi antar eva saaahite, ubhavagnischa vaayuscha Surya Chandramasaav ubhau, vidyun nakshatraani yacchaasyehaasti yaccha naasti sarvam tad asmin saahitam iti/ (As one enquires that since at the abode of Brahman there was a lotus space then what would be that small space that would have to be realised! The reply has to be as follows: That specific space within the heart is as huge and cosmic as space outside within which are enveloped the heaven and earth, Fire and Air, Surya and Chandra, lightnings and Stardom,  and so on! Whatever one perceives in the Universe is but a part of the unknown!) VIII.i.4-5) Tam ched bruyuh asminsched idam Brahma pure sarvam smaahitam sarvaani cha bhutaani sarve cha kaamaah yadaitajjaraa vaapnoti pradhvamsate vaa, kim tatotishisyataiti// Sa bruyaat: naasya jaraayaitajjeeryati, na vadhenaasya hanyate; etat Satyam Brahma puram asmin kaamaah samaahitaah; esha atmaa-pahata-paapmaa vijaro vimrutyur vishoko viji- ghaastopipaasah, satya kaamah satya sankalpah, yathaa hi eveha prajaa anvaavishanti yatha anushasha -sanam, yam yam antam abhikaama bhavanti yam janapadam, yam kshetra bhaagam, taam tam evopa jeevanti// ( The next query  would be that if all aspirations and desires of the Beings are fulfilled in the abode of Brahman, then how about old age, diseases and such problems occurred, and  what would be the answer to such natural mis-happenings!Then the answer would be that Brahman would not be victim of age, disease, death. Indeed this is always so in the  true abode of Brahman where only positive blessings are derived. This is Brahman or the Self that has no decay, disease and death; it would be free from sins, and the resultant negative impact of sorrow, hunger, thirst, unfulfiled desires and unfailing will. But if the mind which is the head of body limbs misdirects vision, speech and the concerned senses, understandably the serving agents would obey their master and sins or virtues as the case might be are recorded on the balance sheet of Fate, while the Self or the Inner Conscience which for sure is not responsible for the acts of ommission and commission would remain as a mute spectator! Eventually the Being with its body adjuncts would have to suffer or enjoy the consequences; the blame or blessing is thus not, repeat not,  due to the Self or Brahman since both being the same of Purity, but perhaps to what is called Fate or the balance sheet account on the basis of  the body actions!) VIII.i.6) Tad yatheha karmajito lokah kheeyate, evam evaamutra punyajito loakaah kshayite; tad ya ihaatmaanam ananuvidyaa vrajanti etamscha satyaan kamaan, teshaam sarveshu lokeshvakaama charo bhavati; atha ya ihaatmaanam anuvidya vrajanti etaamscha satyaankamaan, teshaam sarveshu lokeshu kaamcharo bhavati/(Just as the deeds of evil are exhausted the results get diminished, the impact of virtuous deeds too gets lessened. Therefore, those who depart from this world without realising the Self as instructed by teachers or on their own efforts continue to be in the endless chain of births and deaths . But the select handful who succeed enjoy freedom of movement and enjoy bliss)

(2)

[ Explanation vide Vigjnaana Nouka :  by Adi Shankara

Tapo yajnadaanaadibhissudhabudhir-Virakto nripaadau pade tuchchabudhya
Parityajya Sarvam Yadaapnoti Tatvam  Param Brahma nityam Tadevaaham asmi. 1
By cleaning one’s mind with meditation, sacrifice and charity, By becoming disenchanted with as of  king,  by sacrificing everything, we attain that principle of everlasting Brahman.
Dayaalum Gurum Brahmanishtam Prasantham,Samaraadhya Bhaktyaa vichaarya swaroopam
Yadaapnoti Tatvam Nididhyaasya vidvaan,Param Brahma nityam Tadevaaham asmi 2
By worshiping with devotion to the merciful teacher, ever in the search of the Unknown, a well read
scholar after repeated and profound meditation makes his own for the Concept by the self.

Yad Aananda roopam prakasa swaroopam,Nirastha prapancham parichcheda soonyam/
Aham Brahmavruthyaikagamyam tureeyam, Param Brahma nityam Tadevaaham asmi. 3
Forever having the form of splenderous  joy, forsaking the world  as visualised that
be attained only by constant search  that state full of bliss, perennial concept  of Brahman.
Yad ajnanato bhati viswam samastham,Vinashtam cha sadyo yadaatma prabodha
Manovaagatheetham visudham vimuktam,Param Brahma nityam tadevaaham asmi. 4
By discarding  that ignorance as characterisctic  of the physical world, and by that realization of Atma
Which is beyond mind yet of pure  bliss as a perennial concept as the Antaratma.
Nishedhe krute neti neteeti vakyaih, Samadhisthithaanaam yadaabhaathi poornam/ Avasthaathrayaatheetham advaitam ekam,Param Brahma nityam tadevaaham asmi. 5
By the negative action of the words: ‘not this, not this, ‘That’ which shines  with the sparckle of jnaana  who could enter the state of ‘Samadhi’ be indeed discoverable  as the perennial concept that we ourselves vision as ‘ Thou’ the Brahman.
Yad Aanandalesaih samanandi viswam,Yadaa bhaati satve sada bhati sarvam/ Yadaalochite heyam anyat samastham,Param Brahma nityam tadevaaham asmi. 6
That due to its bits of bliss makes this world pleasant, That due to its splendour makes this world full of light, And that by whose thought this physical world becomes nothing, Is the divine and perennial concept that we ourselves as of Brahman.
Anandam vibhum sarvayonim nireeham,Shivam sangaheenam yad omkaaragamyam/
Niraakaaramathyujwalam mruthyuheenam,Param Brahma nityam tadevaaham asmi. 7
That which is endless, divine and controls everything, That which is peaceful, alone and attainable through Om, And that which is formless, has great luster and no death, Is the divine and perennial concept that we ourselves as of Brahman.
Yad Aananda sindhau nimagnah puman sya-Dvidyavilasah samastha prapanchah,
Tadaa na sphurathyatbhutam yannimitham,Param Brahma nityam tadevaaham asmi. 8
That sea of bliss in which the seeker drowns himself, And that wonderful cause which forever makes it disappear, The ignorance which makes the physical world appear, Is the divine and perennial concept that we ourselves are Brahman.
Swaroopaanusandhanaroopaam sthuthim yah, Pathed aadaraal bhakthibhavo manushyah
Srunotheeha va nithyam udyukta chitto,Param Brahma nityam tadevaaham asmi. 9
This prayer written in the style of the search of the form of the self, If read by men with respect and devotional thought, Or if heard would lead them forever to blissful freedom ,And Is the divine and perennial concept that we ourselves are Brahman.]

Stanzas 33-34-35

In this manner the Arma Jnaani immersed atma jnaana be readied with sthira chittha and seek the stated jeevan multi and subsequently fot videha mukti or emancipation in a disembodiedstate. It is immaterial that such a ‘jeevan mukta’ or he who is freed from the death and birth recycling always but still alive despite his being the mirror image of Parameshwara Himself .The phrase ‘mukta kaivalyam’ signifies the end result! Indeed that Mahatma liberates himself into Shiva. It may be that in several cases, the Purusha concerned might lose his memory of his earlier life on account of the forsaking his body memory on account of the termination of the three vital inputs viz. vaayu, pitta or bile and slesha or phlegm and as suvu the body gets inert like dead wood or stone and loses consciousness rather involantarily. Ir would be no concern whatever that his memory gets defunct as his essential consciousness targetted to the Supreme as his vital energy leaves the body gets absorbed into the Supreme consciousness  The attainment is the avoidance of Maya Prakriti’s hold, as the  Being  has got absorbed into pure consciousness and of Shivatwa! Then That alone remains which is soundless, touchless, formless and deathless, which is the ‘Rasa’ or the essence, eternal, and odourless, which has neither beginning nor end, which is greater than the great and which is permanent, stainless and decayless.

[Expla. vide Jivanmukti and Videhamukti by Swami Shivanadna of Divine Life Society

Jivanmukti is that state in which the sage gets established in Satchidananda Brahman. He becomes the Brahman. The phenomenal universe does not vanish from his vision. Just as the man who was duped in the beginning by the water in the mirage knows that it is only illusion after careful examination, so also the liberated sage fully knows that this world is mere illusion though it appears to him. Freedom from the Kleshas or afflictions is Jivanmukti. The liberated sage is not affected by pleasure and pain. He knows fully well that pleasure and pain, action and enjoyment are the attributes or Dharmas of the Antahkarana. He has now separated himself from the mind. He now stands as a spectator or witness of the mind.Avarana Sakti and Vikshepa Sakti are the two Saktis of Avidya. As soon as Knowledge of the Self dawns, the Avarana Sakti is destroyed. Avarana Sakti is the veiling power. Vikshepa Sakti is the projecting power. This world is projected through the power of Vikshepa Sakti. On account of the Avarana Sakti you are not able to perceive the Satchidananda Brahman. On account of the destruction of Avarana Sakti, a Jnani is freed from birth and death. But Vikshepa Sakti (Lesha Avidya) remains like a burnt seed owing to the strength of Prarabdha. Therefore, there is appearance of the world for a Jivanmukta.Just as trembling of the body on account of fear remains even after the illusion of snake in the rope is destroyed by the knowledge of the rope, just as the mirage appears even after the illusory nature of the later is understood, so also the world appears for the Jivanmukta even after he has attained Self-realisation, even after he has clearly understood the illusory nature of the world. But just as the man who has understood the illusory nature of the mirage will not run after the mirage for drinking water, so also the Jivanmukta will not run after sensual objects like the worldly-minded people though the world appears to him. That is the difference between a worldly man and a liberated sage.After the death of Dronacharya, there was a fight with Asvatthama. Lord Krishna entered the battlefield with the pure resolve, This chariot and the horses will remain as they are today till I return home after the battle is over. Asvatthama utilised Brahmastra and Agniastra. Though the chariot and the horses of Arjuna were reduced to ashes by the weapons of Asvatthama, yet they remained intact on account of the pure resolve of Lord Krishna. As soon as Lord Krishna returned home, the chariot and the horses were burnt to ashes.This physical body is the chariot. Virtue and vice are the two wheels of the chariot. The three Gunas represent the banner. The five Pranas are the ropes. The ten Indriyas are the horses. The five objects of enjoyment are the path. Mind is the rein. Intellect is the driver. Prarabdha is the Sankalpa. The four means and Sravana, Manana, Nididhyasana are the weapons. Satsanga is the battlefield. Guru is Asvatthama. ‘Tat Tvam Asi’ Mahavakya is the Brahmastra. Knowledge of the Atman is the fire. As soon as the knowledge of the Self dawns, the world and body which represent the chariot and horses are burnt. On account of the force of Prarabdha, the world and the body appear to the vision of the Jnani or the Jivanmukta. Just as the potter’s wheel continues to revolve on account of the force already given by the stick of the potter, even after he has removed the stick, so also the world and body appear for the Jivanmukta on account of the force of Prarabdha, although in reality they are destroyed by the attainment of knowledge of the Self. This is called Bhatitanu Vritti.

That which gets destroyed is the Pratiyogi of destruction. by destruction there is the appearance of the Pratiyogi. In Badha there is no appearance of Pratiyogi; but Abhava (non-existence) in the three periods of time appears. This is the difference between destruction and Badha.The Dharma of a man’s Chitta that has the characteristics of agency and enjoyment is fraught with pain and hence tends towards bondage. The control of it (the Chitta) is Jivanmukti. Videhamukti follows when, through the existence of Prarabdha, the removal of the vehicles (of the bodies) takes place like the ether in the pot (after the pot is broken).The destruction of Chitta is of two kinds, that with form and without form. The destruction of that with form is of the Jivanmukta; the destruction of that without form is of the Videhamukta.As soon as the Prarabdha is fully exhausted, the Jivanmukta attains the state of Videhamukti, just as the pot – ether becomes one with the universal ether when the pot is broken.

In Videhamukti, the world entirely vanishes from the vision of a sage. There is no Prapancha Pratiti. As soon as Prarabdha is exhausted by enjoyment, Ajnana which assumed the modifications of gross, subtle and causal bodies involves itself into the Brahman. The Lesha Avidya (trace of ignorance that is found even in a Jivanmukta which is the cause for moving, eating, etc.,) along with the effect (Karya) is destroyed by the Chetana (consciousness) that is contained in the Samskaras of Brahma Vidya. Just as the fire in the fuel burns the heap of grass and itself burnt, so also the Chetana that is contained in the Samskaras of Knowledge destroys the world and the Samskaras of Knowledge are also destroyed eventually. Then the pure, self-luminous Satchidananda Brahman remains behind.

If one knows through direct intuitive perception, I am Satchidananda Brahman, it is Sakshatkara or Self-realisation. From the very date on which one realises his own Atman, he becomes a Jivanmukta.

The Jivanmukta roams about happily in this world as he is free from the three kinds of fevers. He is free from all sorts of attachment and Vasanas. He is absolutely free from Raga-Dvesha. He is established in right conduct. He is full of virtuous qualities. He does not feel: I am the actor, I am the enjoyer. He has a very large heart.A Videhamukta is one for whom this world does not appear and there is no Brahmakara Vritti. He delights in his own self-luminous Satchidananda Svarupa. His bliss is beyond the reach of speech. He is Atita.The great Lord Siva explains to Kumara  the nature of Jivanmukti (embodied salvation) and Videhamukti (disembodied salvation) as follows: I am Chidatma. I am Para-Atma. I am the Nirguna greater than the great. One who will simply stay in Atman is called a Jivanmukta. He who realises: ‘I am beyond the three bodies, I am the pure consciousness and I am Brahman’ is said to be a Jivanmukta. He is said to be a Jivanmukta who realises: ‘I am of the nature of the blissful and of the supreme bliss, and I have neither body nor any other thing except the certitude I am Brahman only’. He is said to be a Jivanmukta who has not at all got the ‘I’ in his self, but who stays in Chinmatra (absolute consciousness) alone, whose interior is consciousness alone, who is only of the nature of Chinmatra, whose Atman is of the nature of the all-full, who is devoted to bliss, who is undifferentiated, who is all-full of the nature of consciousness, whose Atman is of the nature of pure consciousness, who has given up all affinities (for objects), who has unconditioned bliss, whose Atman is tranquil, who has got no other thought (than Itself), and who is devoid of the thought of the existence of anything. He is said to he a Jivanmukta who realises ‘I have no Chitta, no Buddhi, no Ahamkara, no sense, no body at any time, no Prana, no Maya, no passion and no anger. I am the great. I have nothing of these objects of the world, and I have no sin, no characteristics, no eyes, no Manas, no ear, no nose, no tongue, no hand, no waking, no dreaming nor causal state in the least nor the fourth state. ‘ He is said to be a Jivanmukta, who realises: ‘All this is not mine, I have no time, no space, no object, no thought, no Snana (bath), no Sandhya (junction-period ceremonies), no deity, no sacred places, no worship, no spiritual wisdom, no seat, no relative, no birth, no speech, no wealth, no virtue, no vice, no duty, no auspiciousness, no Jiva, not even the three worlds, no salvation, no duality, no Vedas, no mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess, no Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no Vayu, no Akasa, no Agni, no clan, no Lakshya (object aimed at), no mundane existence, no meditator, no object of meditation, no cold, no heat, no thirst, no hunger, no friend, no foe, no illusion, no victory, no past, present or future, no quarters, nothing to be said or heard in the least, nothing to be done (nor attained), nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no Yoga, no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither length nor shortness, neither increase nor decrease, neither Adhyaropa (illusory attribution) nor Apavada (withdrawal of that conception ), no oneness, no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph, no skin, no marrow, no bone, none of the seven Dhatus, no whiteness, no redness, no blueness, no heat, no gain, neither importance nor non-importance, no delusion, no perseverance, no mystery, no race, nothing to be abandoned or received, nothing to be laughed at, no policy, no religious vow, no fault, no bewilderment, no happiness, neither knower nor knowledge, nor the knowable, no Self, nothing belonging to you or to me, neither you nor I, and neither old age nor youth, nor manhood; but I am certainly Brahman. I am certainly Brahman. I am Chit, I am Chit. He is said to be a Jivanmukta who cognises: ‘I am Brahman alone. I am the supreme.’ No doubt need be entertained about this; ‘I am Hamsa itself, I remain of my own will, I can see myself through myself, I reign happy in the kingdom of Atman and enjoy in myself the bliss of my own Atman.’ He is a Jivanmukta who is himself the foremost and the one undaunted person, who is himself the Lord and rests in his own Self.

Videhamukta: A Videhamukta is one who has become Brahman, whose Atman has attained quiescence, who is of the nature of Brahmic bliss, who is happy, who is of a pure nature, and who is a great Mouni (observer of silence). He is a Videhamukta who remains in Chinmatra alone without (even) thinking thus: I am all Atman, the Atman that is equal (or the same) in all, the pure, without one, the non-dual, the all, the Self only, the birthless and the deathless, I am myself the undecaying Atman that is the object aimed at, the sporting, the silent, the blissful, the beloved and the bondless salvation, I am Brahman alone, I am Chit alone. He is a Videhamukta who having abandoned the thought ‘I alone am the Brahman’ is filled with bliss. He is a Videhamukta who having given up the certainty of existence of all objects is pure Chidananda (the consciousness bliss), who having abandoned (the thought) ‘I am Brahman’ (or) ‘I am not Brahman’ does not mingle his Atman with anything, anywhere or at any time, who is ever silent with the silence of Satya, who does nothing, who has gone beyond Gunas, whose Atman has become the All, the great, and the purifier of the elements, who does not cognise the change of time, matter, place, himself or other differences, who does not see (the difference of) ‘I’, ‘thou’, ‘this’, who being of the nature of time is yet without it, whose Atman is void, subtle and universal but yet without (them), whose Atman is divine and yet without Devas, whose Atman is measurable and yet without measure, whose Atman is without inertness and within every one, whose Atman is devoid of any Sankalpas, who thinks always, ‘I am the Chinmatra, I am simply Paramatman, I am only of the nature of spiritual wisdom, I am only of the nature of Sat, I am afraid of nothing in this world,’ and who is without the conception of Devas, Vedas and sciences, and regards all as void.He is a Videhamukta who has realised himself to be Chaitanya alone, who is remaining at ease in the pleasure garden of his own Atman, whose Atman is of an illimitable nature, who is without the conception of the small and the great, who is of the fourth state and the supreme bliss. He is a Videhamukta whose Atman is nameless and formless, whose Atman is associated with Yoga, who is free from bondage or freedom, without Guna or non-Guna, without space, time, etc., who finds his spiritual effulgence in his own nature, who finds bliss in himself, whose bliss is beyond the scope of words and mind, and whose thought is beyond the beyond. He is said to be a Videhamukta who has gone beyond (or quite mastered) the modifications of Chitta, who illumines each modification, whose Atman is without any modifications at all. In that case, he is neither embodied nor disembodied. If such a thought is entertained (even) for a moment, then he is surrounded (in thought) by all.He is a Videhamukta whose external Atman is invisible to others, is the supreme bliss aiming at the highest Vedanta, who drinks of the juice of the nectar of Brahman, who has the nectar of Brahman as medicine, who is devoted to the juice of the nectar of Brahman, who is immersed in that juice, who has the beneficent worship of the Brahmic bliss, who is satisfied with the nectar of Brahman, who realises Brahmic bliss, who cognises the Siva in bliss, in Brahmic bliss, who has the effulgence of the essence of Brahmic bliss, who has become one with it, who lives in the household of Brahmic bliss, who has an imponderable Chit being one with it, who is supporting (all) beings full of it, who stays in Atman having that bliss and who thinks: ‘All this is of the nature of Atman, there is nothing else beside Atman, all is Atman, I am Atman, the great Atman, the supreme Atman, and Atman of the form of bliss; my nature is full, I am the great Atman, I am the all-conditioned and the permanent Atman. I am the Atman pervading the heart of all which is not sustained by anything, but which has no Atman; I am the Atman whose nature is changeless, I am the quiescent Atman, and I am the many Atman.’He who does not think ‘This is Jivanmukta and that is Paramatman’, whose Atman is of the nature of the emancipated and the non-emancipated, but without emancipation or bondage, whose Atman is of the nature of the dual and the non-dual one, but without duality and non-duality; whose Atman is of the nature of the All and the non-All, but without them; whose Atman is of the nature of the happiness arising from objects obtained and enjoyed, but without it; and who is devoid of any Sankalpa such a man is a Videhamukta. He whose Atman is partless, stainless, enlightened, Purusha, without bliss, etc., of the nature of the nectar; of the nature of the three periods of time, but without them; whose Atman is entire and non-measurable, being subject to proof though without proof; whose Atman is the eternal and the witness, but without eternity and witness; whose Atman is of the nature of secondless, who is a self-shining one; whose Atman cannot be measured by Vidya and Avidya but is with them; whose Atman is without conditioned-ness or unconditioned-ness, who is without this or the higher worlds; whose Atman is without the six things beginning with Sama, who is without the qualifications of the aspirant after salvation; whose Atman is without gross, subtle, causal, and the fourth bodies, and without Anna, Prana, Manas and Vijnana sheaths; whose Atman is of the nature of Ananda (bliss) sheath but without five sheaths; whose Atman is of the nature of Nirvikalpa, is devoid of Sankalpa, without the characteristics of the visible or the audible, and of the nature of void, owing to unceasing Samadhi, who is without beginning, middle or end; whose Atman is devoid of the word Prajnana, who is without the idea: ‘I am Brahman’; whose Atman is devoid (of the thought) of ‘Thou art’, who is without the thought ‘This is Atman’; whose Atman is devoid of that which is described by Om, who is above the reach of any speech or the three states, and is the indestructible and the Chidatman; whose Atman is not the one which can be known by Atman and whose Atman has neither light nor darkness such a personage is a Videhamukta. Look only upon Atman; know it as your own. Enjoy your Atman yourself and stay in peace. Be content in your own Atman. Then you will attain Videhamukti.For a Jivanmukta who beholds the all-pervading, immortal, indivisible self-luminous Atman everywhere, there remains nothing to be attained or known. He has attained perfection, highest bliss and highest knowledge.Some are born with purity and other requisites of realisation on account of their having undergone the necessary discipline in their past life. They are born Siddhas. Guru Nanak, Jnanadev of Alandi, Vama Deva, Ashtavakra were all adepts from their very boyhood. Guru Nanak asked his teacher in the school when he was a boy on the significance of Om. Vama Deva delivered lectures on Vedanta when he was dwelling in his mother’s womb.The way of living of Jivanmuktas or sages differs. One sage lives in a princely style. Bhagirata lived this kind of life. Another sage lives in a beggarly manner. One sage is always in a meditative mood. He never works. He never talks. He lives always in seclusion. Jada Bharata lived this kind of life. Another sage lives in a busy, crooked city. He plunges himself in service. He talks with the people. He delivers lectures, holds religious classes, writes books, etc. Sri Sankara led this kind of life. This is due to Prarabdha. Every sage has his own Prarabdha. If all sages have the same kind of living and the same kind of Prarabdha, this world will be like a prison. Variety in manifestation is the nature of Prakriti.]