YOGA for

Body, Mind and Self

Dr. B. R. Patle
YOGA for Body Mind and Self

Copyright © 2012 Dr. B.R. Patle

All rights reserved.

ISBN: 9781310052019

Email – papapatle@gmail.com

2
 DEDICATION

This book is dedicated to my mother who had been

biggest supporter and to my wife who has been extremely
encouraging to me over the years.
 About the Author

Born on 31 March 1938, in a

farmer family, Dr. B. R. Patle served Vetenary Science in
various Veterinary Colleges of M. P. India, on various
Scientific and Administrative posts and retired in the year
1998. He has published more than fifty research papers in the
field of Animal Nutrion in various reputed Indian and Foreign
journals and has written one book on Poultry and one on Dairy
in Hindi language. In recognition to his research work he has
been bestowed with three prestigious National awards
including the reputed Rafi Ahmed Kidwai Prize.

He developed his interest in Spirituality in the later

stages of his service life and started practicing Yoga. He was
suffering from various ailments such as spondylitis, glaucoma,
prostrate, blood pressure, tension etc. Practicing Yoga has
helped the author to get rid of all the ailments and now he is
enjoining a very healthy, peaceful and happy life. He has
developed successfully a suitable line of Yoga practices to be
adapted routinely by persons of all age groups. He has also
published three books on Yoga namely- 1. Adhyatm,
Swasthya aur Yogabhyas in Hindi, 2. Yogabhyas in Hindi and
3. Yogabhyas in English.

The present book, “Yoga for Body, Mind and Self”

deals with practical aspects of Yoga. The yoga practices
described in the book are those which are regularly being
practiced by the author with enormous benefits. I hope the
reader will also take advantage of these Yoga practices.
 PREFACE
Human personality is a combination of gross body,
mind and Spirit. To be successful in life it is necessary that a
person enjoys physical, mental and emotional health and
understands the real purpose of human life. Life without good
health is miserable. What is the use of wealth and possessions
if a man can not eat well on account of diseases of the
alimentary tract, if he can not walk on account of rheumatism,
if he does not have balanced mind to cope up with the vagaries
of mind.

Every body wants happiness in life. In general

happiness is sought in worldly things and sense enjoyment.
But this happiness is very temporary and it fads away as soon
as it is obtained. A worldly man is always drowned in sorrow.
He is ever struggling to get something, money, power, position
and so on. He is always anxious as to whether or not he would
get it. Even when he is in actual possession of the thing, he so
passionately longed for, he is very anxious lest he should lose
it. He is never satisfied with his worldly achievements.

Who is happy then? He who has controlled his mind is

happy.Ceiling of desires is necessary. Happiness comes from
peace of mind.Peace of mind comes from a state of mind
where there are no desires, no thoughts of objects.
 Man should ask himself- Who am I ? Man normally
relates himself with the body- ‘I’ am strong, ‘I’ am weak etc.
He also relates himself with Manas (mind)- ‘I’ am happy, ‘I’
am worried etc. He never relates himself with Atman (Spirit,
Self). In fact he is Atman, which is the reflection of
Parmatman (GOD). The day he realizes this, he will acquire
Divine qualities. But this knowledge can not be realized or
understood with conviction by those immersed in mundane
matters. It is only in the intellect made clear and penetrating
through Sadhana (spiritual practice), including Yoga, that this
truth can be revealed.

The purpose of sadhana (spiritual practice) is Self-

Realization. The ancient Indian Saints were successful in Self-
Realization and suggested various methods of sadhana for all
categories of human beings. Man can select the process of
sadhana suitable for him.

Yoga is the sadhana which can be adapted by all.

Yoga is not a religion, but an aid to the practice of the basic
spiritual truth in all religions. Yoga can be practiced by a
Christian, a Mohammedan, a Buddhist or a Hindu. By
practicing Yoga a Christian can be a better Christian, a
Mohammedan can be a better Mohammedan, a Buddhist can
be a better Buddhist and a Hindu can be a better Hindu. To be
a Yogi means to abide continuously in God and to live at
peace with men. Yoga is union with God. Yoga is union with
all. God dwells in all.
 The practice of yoga brings overall development of
human personality- Physically, Mentally and Spiritually. In the
present day the Sacred Science of Yoga has been
misunderstood. Only Yogasans (the physical exercices) have
been given the name of Yoga and they call it Yogā. A few
give the name as Yogā to Pranayama and Yogasans. The true
meaning of Yoga is, “union of Human Spirit with Divine
Spirit.” The methods used to obtain this goal are also called
Yoga

The author has developed a suitable line of yoga

practices which can be adapted by all. This Yoga practice has
benefited the author enormously. The yogic practices
described in this book are a bit different than those followed
by the renunciate who gives up many of the worldly activities
and interests in order to devote more time and energy to the
goal of liberation. Author is a householder and the process
described here is for a householder who aspires for a simple
healthy devotional life to pursue higher values in life without
abandoning the purpose of worldly interests. Through this
book author wants to share his experience with the readers.

The book contains a sequence of yoga postures which

exercise almost all parts of the body. This can be completed
within 20 minutes. For the control of mind and Prans, simple
pranayama processes have been included. Jyoti (flame)
meditation has been found to be safe and simple, which
anybody can follow. I hope the readers will find the yogic
practices described in the bookbeneficial for them.
 Table of Content

1. Introduction

2. Chaptor 1 – Panchakosha

3. Chaptor 2 – Spirituality

4. Chaptor 3 -- Shariric Yoga

5. Chaptor 4 -- Mansic Yoga

6. Chaptor 5 - Atmiya Yoga

7. Chaptor 6 – Daily Sadhana

8. Glossary

9. Epilogue

10. About the Book

 INTRODUCTION

All human beings long for happiness. We

spontaneously feel that we have a right to be happy. No body
wants to die. Everybody wants to live and to live in such a
way that there will not be any suffering or imperfection of any
kind disturbing his existence. It means he always wants to be
in bliss. He has strong urge to know every thing, urge to gain
knowledge of all kinds. Thus the motive force behind every
living being is Sat (perfect existence), Chit (knowledge) and
Ananda (bliss). The religious scriptures describe that the
attributes Sat-Chit-Anand are the attributes of God. This
shows that the human beings have same attributes as that of
the God. The realization that the man is not different than the
God is Self-Realization. This fact has to be realized by the
human beings, and then only they can be happy in life.

In general, happiness is sought in worldly things and

sense enjoyment. But this happiness is very temporary and
fads away as soon as it is obtained. As soon as one desire is
fulfilled many others come forward and the person is never
satisfied. Thus happiness is never enjoyed. It is, therefore,
ceiling of desires is necessary. Permanent happiness is
obtained when one starts his journey towards his source- the
Parmatman, and by living according to his wish. Man is
authorized only to work as per his wish and leave everything
to the almighty Parmatman. The greatest purpose of life is to
be instrument of the Divine.

Happiness is obtained in two ways- Happiness

obtained through senses, which is very temporary and the bliss
obtained through meditation on Brahman (GOD).
Brahmananda is everlasting. Hence do not be slave of senses
and enjoy the glory of God.

Real happiness is obtained through meditation on

Brahman, not by collecting materials or enjoining through
senses. The sorrow or unhappiness occurs when a person
becomes slave of his sensual pleasures.

The happiness obtained through senses is temporary.

When the senses contact objects which bring pleasure
sensations, although they do not last, they create adulterated
forms of that bliss which we have within us. We have to work
for the perfection, for the attainment of the limitless existence,
absolute knowledge and limitless happiness.

We seek enjoyment through senses mainly because of

the ahankara or individualist ego-consciousness. We attach
ourselves with the body and we spend all our energy to fulfill
the selfish motive- collecting materials for bodily comforts,
sensual desires and nursing the ego. The desire for
possessions, to keep and add to one’s possessions, is called
Vasana. We become attached to the possessions, to transitory
things of life and from this we never come out and we never
get happiness.

Senses work solely for the benefit of mind. The mind,

however, is another servant, a sort of supervisor, who sorts and
organizes and puts things in their proper places. Mind has to
turn inside. Without turning inward and making inquiry, man
can not escape misery.

The human body consists of physical body (Sthul

sharira), mind (Manas) and Atman (Spirit). When the person
considers body as ‘I’ his thinking and behavior is different,
when he considers mind as ‘I’ he is a different man, and when
he considers Atman as ‘I’, then he is altogether a different
man.

In fact Atman is ‘I’, and body and mind are his

instruments. The Self has to be liberated from the clutches of
ego, mind and senses. To achieve this Self-Realization is
necessary.

Mind is said to be bundle of desires. When mind is

surrendered to Almighty Parmatman then human desires will
be replaced by the Parmatma’s will and the man will
experience complete Bliss. The mind diverted towards the
world is the cause of bondage, whereas, the mind surrendered
to Parmatman helps in liberation.
 What is happyness?
Happiness is the condition of consciousness in which
there is no want of any kind, no conflict, no worry or
suffering. There is also no limitation to Bliss and peace.

The scientific knowledge is aware of only the physical

body. But it does not deny the presence of Manas (mind). The
word Manas includes- Chetan Manas, Buddhi, Chitta and
Ahankara. Manas is inner sense. When Manas is busy in
thoughts it is called Manas. When Manas is able to distinguish
between right or wrong it is called Buddhi (Intellect). When
Manas acts as a store house of memories of various past lives
(Samskars) it takes the name of Chitta. Chitta is also called
Achetan Manas. When the Manas makes the man feel that he
has separate identity and makes him responsible to suffer the
fruits of his karmas (deeds), then it is called Ahankara.

Atman is reflection of Parmatman. Atman is the light

which is burning all the time in our heart. As Parmatman is the
source of all energy for the Universe, in the same way Atman
is the source of energy for the body.

The physical body, the prana, the manas, the

intelligence, the ahankara are the part of prakriti (nature).
Prakriti is unreal, because it is always changing. Atman does
not change, hence it is real. Man is real, whereas, his faculties
(body, manas etc) are unreal. To be happy in life man has to
discriminate between the real and the unreal.
 The condition that we experience everyday and that
may be considered as the nearest to the Bliss, is the state of
deep dreamless sleep (sushupti). In the waking state all the
faculties of man are active; hence the Jivatman has no rest.
During dream state, the physical body and senses and the
intelligence are not working. Only the mind is working, which
has no control, hence the man sees dreams. In the deep
sleepthe senses, the mind, the intelligence- all are absent. Only
the ego merged in the Self is present; hence the Self is in
complete Bliss, but it is not aware of the Bliss, for waking
alone gives that knowledge.

So what can grant Realization is the awareness of the

waking stage to the Bliss of the sleeping stage. In sadhana one
has to concentrate on this point when he is having these two.
This stage comes when the sadhaka is in Samadhi. At this
stage the Self- the Atman is alone undisturbed by the faculties
of prakriti (senses, manas etc)

The sadhaka has to discriminate between the Real and

the unreal- between Self and the non-self. He has to withdraw
consciousness from the gross body, the senses and their
activities and then from the mental functions. Going further he
has to recognize the ego as the last superimposition covering
the Self. Gradually that also will fall to the discriminative
analysis and the sadhaka will stand face to face with the real
Self- the Parmatman and merge with it.
 Once the sadhaka is firm in his consciousness that he
is not the body, not the senses, not the mind, not the
intelligence- he is only the Atman, then his attitude towards
his life will change. He will not be affected by the devil
tendencies- Kama (desire, lust); Krodha (anger); Lobha
(greed); Moha (attachment); Mada (ego) and Matsarya
(jealousy) and will lead his life according to the human values-
Sathya (truth); Dharma (right action); Shanti (peace); Prem
(love), Ahimsa (non-violence) and Anusasan (discipline).

For successful human life, Sanatana Dharma

recommends four essential activities- Dharma (right action),
Artha (wealth), Kama (right desires) and Moksha (liberation).
We all have needs, whether for food, shelter and essential
materials for which wealth is needed. The wealth should be
earned following Dharma. The goal of life is Moksha, hence
the desire (Kama) should be directed to obtain Moksha.

What is Moksha?
The meaning of Moksha is liberation from worldly
desires and sorrow and to obtain Self-Realization. Attachment
with the senses causes bondage, whereas, liberation from the
attractions of sensual enjoyments is moksha.

Sensual enjoyments create vasnas. Vasnas are hidden

desires. They are the accumulated desires. When these vasnas
are destroyed then only liberation or moksha is obtained. Yoga
sadhana only can give liberation.

A liberated man becomes Sat-Chit-Ananda. He is

always happy as he has firm belief that everything happens as
per the will of the God.

The happiness of the individual is intimately

connected with the happiness of the society. The prosperity of
the society itself is intimately connected with happiness of the
world. The world is in turmoil today. People everywhere are
anxious about the future. What they need is the soothing,
uniting, elevating, spiritual message of Yoga. They have to be
enabled to experience- Self Realization and thereby attain
inner transformation. Only then will they begin to regard all
human beings as members of one global family regardless of
their race, culture etc. Only then will they discard hatred and
violence.

If one wants to enjoy individual happiness then one

has to accept that the individual, the society and the world
must all be happy. Every body has to be a better person
through inner transformation. Worldly things can not give
satisfaction. Satisfaction can be only in Spirit.

We all have needs, whether for food, security, shelter

or even happiness. We seek to satisfy those needs by taking
action of some sort and once the need is filled, we move on to
next cycle. This cycle is constant and gives us no rest. In many
ways it is this cycle that causes much of our modern day
stress. Meditation breaks this cycle and gives us the time and
space to enjoy life without constantly searching for that
elusive sense of material satisfaction.

There is need to establish relationship with God, that

is based

on truth. By that one becomes a more spiritual and

compassionate person; mentally, physically and emotionally
stronger person.

Adoption of the human qualities and controlling the

demon tendencies can be possible only when there is love for
God and love for His creation- the Universe including the
fellow human beings. There must be realization that the all
mighty Parmatman is every where and sees all your actions.
Such realization comes only when you lead spiritual life. The
man fully absorbed in selfish motives can not think for such
noble thoughts.

Through meditation we get self-realization, when Self

(Atman) starts emitting it’s manifestation in our conscious
mind and we become aware of Self. Our central nervous
system starts recording the power of our Spirit, of oneself.
And we start feeling the breeze-like ion, by which vibrations
of the Spirit. Vibrations are the pulsations of the all-pervading
power within us, which can be felt in the central nervous
system.
 Daily meditation is necessary to obtain enlightenment.
A yogi may not take food one day, he may not sleep one day
or he may not talk one day but he must meditate every day.
Deep meditation every day is necessary. Meditation is part and
parcel of our life. Meditation is the only way to be connected
with our source- Parmatman. Meditation changes our attitude
and we start seeing good in others. Counting the faults of
others only adds to our own.

Vibrations take us to the Nirvichara (thoughtless)

state, then to the Nirvikalp state followed by complete Self-
Realization. Deep meditation results in rise of Kundalini shakti
through Sushumna and the sadhaka rises above Super-
Consciousness. In Nirvikalp stage, the yogi gets another
dimension by which he gets knowledge (Jnana). The last is the
Self-Realization where he enjoys complete Bliss.

Vibrations of Atman are the vital force of life. It gives

complete balance in life. It corrects the physical being; it
corrects the mental being and the emotional being. It gives a
complete Spiritual oneness with Parmatman. It integrates the
person completely.

Once the yogi starts growing in self-realization, he

develops such a personality that he sees the whole world as
one. Yoga means union with Divine. When one becomes
united with Divine, the Divine starts flowing through him and
he becomes part and parcel of the whole.
 The physical, mental, emotional, all illnesses are
caused by the imbalances that live within us. By our extreme
behavior and under the influence of lust, anger, greed,
attachment, ego and jealousy- the devil qualities,people get
illness. Suppose a person is very sad, he cries, weeps and all
the time feels guilty and thinks he is the worst person ever
born, he is surely going to be sick. What is needed is to unite
spiritual life and worldly life. Spiritual life is developed first,
and then live spiritual life in the world - a dual life. Spiritual
life is quality, and worldly life is quantity.

Spiritual Life is the solution

The awakened people see light themselves. They find
Parmatman within themselves and their priorities change about
knowing the things. They have no confusion in dealing with
the things. They know the truth and they feel so blissful and
happy because they understand everything. They are so
relaxed and the Divine power flows through them all the time.
They are never lost and they see in that light whatever is good
or bad.

There is a big difference in thinking and dealing with

the things between an enlightened person and a person merged
in worldly matters. The enlightened person when in difficulty
feels that God sees everything and he does not loose his
confidence and with positive approach he tries to solve the
problem with his full capacity. Whereas, a worldly person
blames other person for his suffering and increases his own
difficulty.

Yogabhyasa is the only process by the practice of

which one can achieve Samadhi and happiness in life. For
yogabhyasa three things are necessary- (1) Clear
understanding of spirituality, (2) Control of Prana and (3)
Control of manas.

Control of Prana

Prana is the energy responsible for all activities of the

body. Prana binds the Sukshma sharira with Sthul sharira. As
soon as the Prana comes out of the body the person dies.
Pranayama is the process by which the person obtains more
energy. The importance of pranayama is more in sadhana as
the process of pranayama controls the mind.

Control of Manas

Manas is the force responsible for all the activities of

the human beings. The name Man given to human beings is
because of the presence of mind (Manas) in him. Manas is
always busy in thinking and planning something. God has
given limited physical power to the man, but has given him
unlimited mental power.
 Until and unless the mental activity is controlled the
reflection of the Atman can not be felt. Therefore, all the
sadhana activities are for the control of the mind.

What is Self Realisation ?

Self stands for ‘I’. What is ‘I’?The human body
consists of the Physical body, Mind and Atman. The person
may consider himself as ‘I’ as Physical body or as Mind or as
Atman depending upon his status of mind. In fact Atman is ‘I’
and body and mind are his instruments. Senses work solely for
the benefit of mind. The real ‘I’ is like the king, always aloof,
but experiencing all operations of the mind and body. We must
not allow the real Self to get mixed up with any of the
‘menials’, who are merely rendering services for its benefits.

By means of discrimination we hold on to the real

Self, the observer, with our Self-Consciousness, and do not
allow the Self to get mixed with the functioning of the
faculties. This has to be and constantly practiced. If this
superimposition of the non-self on the Self (mixing up), can be
stopped, freedom comes here and now. This is realization. A
realized man is able to establish within himself the
discrimination ability more than others.

The Self Realization or God Realization is the

realization of ultimate truth, the ’I’ which is our Divinity. The
fact is that the Self and the God are the same. This can be
realized only when the level of Divine consciousness reaches
at one with that of God. Yoga is the process by which the
human spirit is brought in to near and conscious communion
with, or is merged in, the Divine Spirit.

The human Spirit or the Self who lives in the body and
is knower of the body.Self is beyond the body, beyond the
mind, beyond distinctions of name, color, and sex. It is “I”
consciousness. “I” is nothing but pure Consciousness and it is
the form of bliss. That “I” is God and we meditate to know
directly. As we see it more and more we become transformed.

The separate identity of Jivatman and Parmatman

which is normally felt is realized by the yogis as one. The
individual through the process of yoga realizes that he is one
with Parmatman. Only by denying dualism in all its forms that
one can realize truth. For this we have to go beyond the mind.
The mind is not constant; by nature it is fickle. The “I” which
associates itself with the mind must be removed. Only then
subject-object consciousness disappears. When that is gone the
mind vanishes and you realize your identity with Brahman.
Thus nescience or maya is destroyed; its “veil” is removed
once and for all.

Kundalini Yoga
 There are four main forms of yoga namely Mantra
yoga, Hatha yoga, Laya yoga and Raja yoga.Kundalini yoga
includes all the four processes of yoga. The realization of the
Truth of the Mahavakya AHAM BRAHMASMI- knowledge
(jnana) in the sense of realization which is to be observed is
liberation.

Man is a microcosm. Whatever exists in the outer

universe exists in him. All the Tattvas and worlds are within
him and so is the Supreme Shiva-Shakti. The all mighty Shiva-
Shakti entered the human body through Brahmrandhra (top
portion of the head). The seat of Siva remains in the
Brahmrandhra while Shivā (Shakti) took her seat in Muladhara
chakra in the sacrum bone at base of the spine, where its major
part remains dormant in the form of three serpent coils and
assumes the name as Kundalini. A small portion of Kundalini
shakti is active in the form of Iccha-shakti, Prana-shakti and
Jnana-shakti.

Kundalini shakti is a natural force common to all of

us; however, the amount available and usable depends upon
the spiritual status of the person. It is not just a matter of using
what we already have, but awakening of its much greater
amount waiting in the Kundalini reservoir located at the base
of the spine is required.

The process of Self-Realization involves the gentle

awakening of this living and conscious energy, so that it
pervades the individual’s subtle (spiritual) being. Once this
event occurs, the person is no longer isolated from the
universe around them but becomes a connected part of the
greater cosmos. The process of union effected by our self
realization is the birth right of every human being. The process
of yoga helps the individual to achieve a greater sense of
overall well being, enabling one to become more productive,
confident and creative. The mental equilibrium and dynamism
helps the sadhaka to become more responsible member of his
family and the society. The increased balance and integration
within the individual leads naturally a spontaneous reduction
in the tension and dissatisfaction.

Spiritual life develops a balanced personality. A

balanced person is calm at all times, whether in crisis or
everyday action. He possesses seemingly inexhaustible levels
of energy, seldom complain and possess a continually cheery
disposition. He has a balanced outlook under all conditions. In
his purest form he is a real yogi, who is living very much in
the present and who utilizes the spiritual energy.

Regularity in meditation is utmost essential for smooth

cleansing the nadis and awakening the Kundalini shakti. If the
person is not physically, emotionally and mentally ready to
handle the power - depression, disorientation, illness, and
other problems may ensue.

All who go through strong Kundalini cleansing will

change their whole philosophy of life and now they live out
that philosophy. As we go deeper in our meditation, we learn
the true beauty of the Spirit. We learn that material needs can
never compensate for the peace and the timeless enjoyment of
a satisfied Soul. We begin to live in a universe where we can
recognize the power of love.

Spirituality is not the same as religion. Spirituality is

knowledge (Jnana) of the Almighty Divine Power which
pervades all. Religion is a system of faith and worship. The
Sanskrit word for religion is Dharma meaning to Dharan
(adapt) the right action. The word religion has derived from
the Latin word relegate meaning to yoke- to join God.

In the present time the word religion has taken the

meaning of adherence to a pursuit of ritual, in many cases
tainted with inconceivable hypocrisy, which has led many
people to deride religion in any form or from any culture as
tainted and unbelievable.

The aim of any religion was not the same as we find

today. The present false rituals of the religions have done
severe harm to the mankind and there is a need to rethink
about such false rituals. Spirituality is the only solution to
alleviate such problems.

As seekers of the truth we are expected to progress

according to the guidance of our own innate experience-
through daily meditation we truly do have the opportunity to
become our own master in every way.

Yoga is a method which overhauls all the sides of the

human personality. Yoga is the art of right living. The yogin
who has learned the art of right living is happy, harmonious,
and peaceful. He is free from tension.

The practice of yoga is not opposed to any religion. It

is purely spiritual and universal. It does not contradict any
one’s sincere faith. Yoga can be practiced by a Hindu, a
Christian, a Buddhist or a Mohammedan.

To be a yogin means to abide continuously in God and

to live at peace with men. Yoga is union with God. Yoga is
union with all. Yoga is for a balanced life which enables the
man to be able to face the vagaries of life successfully.

By practicing yoga the man becomes healthy

physically, mentally and spiritually. It is a system of integral
education, education not only of body and the mind or the
intellect, but also of the inner spirit.

Spiritually enlightened souls are always happy as they

rise above the body level. They cease to be so aware of what is
happening at the level of physical body, with all its aches and
pains. They can experience pain without being affected by it,
because they have moved to higher levels of consciousness.
They can smile in adversity because they are with God all the
time. They become witness to all that goes on around them,
even to what is happening to their own bodies.
 For happiness of everyone we should pray- All
creatures be happy themselves and should love all others. All
should be fearless. None should suffer physically or mentally.
All creatures should live friendly.
 Chapter 1

Panchakosha

Panch means-five and Kosha means sheaths– The Scriptures

say,”The spirit resides under five sheaths- Annamay kosha, Pranmay
kosha, Manomay kosha, Vijnanmay kosha and Anandmay kosha.
Man has to travel from Annamay kosh to Anandmay kosha to
reachhimself- The Spirit.”

Man is not only the physical body, but inside his physical
body there is sukshma (subtle) body. This sukshma body cannot be
seen even after dissecting the physical body but it is the real
controlling factor of the human being. The physical body is the inert
substance made up of the five elements- Akasha (ether), Vayu (air),
Agni (fire), Jal (water) and Prithivi (earth); whereas, the sukshma
body is the conscious body which is responsible for all activities of
the human being.

The science can provide knowledge of only the physical

body, whereas, our ancient scriptures have given detailed description
of the Sukshma powers which govern the physical body, which is
inert and cannot move of its own.

The ancient knowledge about our Sukshma (subtle) Shariras

(body) is available in our ancient scriptures- to name a few- Vedas,

29
Upnishads, Bramhsutras, Gita, Purans, Mahabharat, Ramayan, Shiva
Samhita, GherandSamhita and many more scriptures.

A human being is not the body which we see from outside, in

fact he is Atman (soul) which is encased in five sheaths (pancha
kosha) because of which Atman hides its splendor from itself. Atman
can be realized when these five sheaths are purified by means of
suitable sadhana (spiritual practice).

As mentioned above, the human body consists of five

koshas. They are (1) Annamay kosha (food body), (2) Pranmay kosha
(energy body), (3) Manomay kosha (mental body), (4) Vijnanmay
kosha (discriminating body) and (5) Anandmay kosha (blissful body).

Annamay kosha is the Sthul sharira (physical body). This

body is made up of food. It grows because of food and destroys and
absorbed in the soil.

Pranmay kosha is formed with Karmendryas (work organs-

hands etc) and Prana (the vital force).

Manomay kosha is formed with Jnana-Indriyas (sense

organs- eyes etc) and the mind (the thinking force).

Vijnanmay kosha is formed with Jnana-Indriyas and Buddhi

(the discriminating force).

The Pranmay kosha, Manomay kosha and Vijnanmay kosha

form the Linga sharira (Sukshma sharira/subtle body).

Anandmay kosha is the Karan sharira(responsible of rebirth).

In deep sleep the person remains in Karan sharira and in Ananda

30
(bliss) but he remains in Ajnan (unaware of).

The Annamay kosha must be purified by good, clean, pure

food; the Pranmay kosha by calm, steady breathing and in
equanimity; the Manomay kosha by holy thoughts and emotions,
untouchedby attachment to the senses and unaffected by joy or grief;
the Vijnanmay kosha purified by contemplation on the reality, and the
Anandmay kosha by becomingimmersed in the ecstasy of God
realization.

The sharira (body) is made up of five tattvas (elements) -

Akasha (ether), Vayu (air), Agni (fire), Jala (water) and Prithivi.
(earth). The five elements contributed to the human body as under-

Ether (Akasha)-Internal Indriyas (senses) - Manas (mind),

Buddhi (intellect), Chitta (consciousness) and Ahankara (ego).

Air (Vayu)-Panch prans (five life force) - Prana, Apana,

Samana, Udana and Vyana.

Fire (Agni)-Jnana-indriyas (five sense organs)– Eyes, Ears,

Nose, Tongueand Skin.

Water (Jal)- The five senses- sound, touch, sight, taste and
smell, the attributes belonging respectively to ether, air, fire, water
and earth were made up of water and

Earth (Prithivi) - The Karmendriyas (work organs) - Hands,

Legs, Mouth, Anus and Genitals were made up of Prithivi..

Thus the human body consists of – 5 Karmendriyas- (hands,

legs, mouth, anus and genitals); 5 Jnanendriyas- ( eyes, ears, nose,

31
tongue and skin); 5 Prans ( Prana, Apana, Udana, Samana and
Vyana), 5 Tanmatras ( subtle forms of Akasha, Vayu, Agni, Jala and
Prithivi) and four Inner Indriyas- Manas, Buddhi, Chitta and
Ahankara, thus forming 24 elements. All these 24 elements are the
part of the Prakriti which are the instruments of the twenty-fifth
element the Atman, which is the part of the Universal consciousness
(Parmatman).

Annamay kosha (Physical sheath)

The Annamaya kosha or Sthul sharira is the physical body

which we see. The physical body is sustained by the food we eat. It is
just a complex machine carrying out certain assignments
automatically. It can not be mistaken for the ‘I’, the Self, it is just an
instrument of the Self.

The physical body has 9 different working systems. They are:

1. Skeleton system- consisting of bones, their joints and teeth. This

system forms the basic structure of the body.

2. Muscular system- The muscles are the main working systems.

They give shape to the body.

3. Circulatory system- includes the physical heart, blood vessels

and lymph system.

4. Digestive system- includes the alimentary canal, liver, pancreas

32
and other glands producing digestive enzymes.

5. Respiratory system- includes the lungs, trachea and pharynx.

6. Excretory system- includes the kidneys, urethra, urinary bladder,

anus and skin.

7. Reproductive system- In man it includes- testis, seminal vesicles,

penis and prostrate gland. In female it includes- ovary, fallopian tube,
uterus, vagina and vulva.

8. Endocrine system- The endocrine glands produce hormones

which influence various systems of the body. They are- pineal,
pituitary, thyroid, parathyroid, thymus, pancreas, suprarenal, ovary
(in females) and testis (in males).

9. Nervous system – This includes central nervous system and

peripheral nervous system.

The nervous system and the endocrine system are most

important from the point of view of spiritual practice. Hence these
systems are being discussed here a bit in detail.

Nervous System

The nervous system of the body has mainly two parts-

1. Central nervous system- this includes brain and spinal cord.

2. Peripheral nervous system- This system has two types of nerves-

33
 those which carry information to the brain are called afferent
pathways or sensory nerves and those who take directions from the
brain to various parts of the body are called efferent or motor nerves.

1. Central Nervous System

Brain - The brain for sake of description can be divided into-

fore brain, mid brain and hind brain.

The fore brain forms about 7/8 part of the whole brain. The
corpus colossus divides it longitudinally in to two hemispheres.
Between the two hemispheres there is hypothalamus to which the
Pituitary gland is attached.

The mid brain has optic lob and cerebral peduncle.

The hind brain consists of cerebellum and medulla oblongata.

The spinal cord is the extension of medulla oblongata.

Spinal Cord or Spinal Column - The spinal column extends

from the first vertebra, Atlas bone, to the end of the trunk. The spine
is formed of a series of 33 bones called vertebrae.

From the spinal column 31 pairs of nerves emerge as under-

1. Cervical spinal nerves8 pairs

2. Thoracic spinal nerves12 pairs

3. Lumbar spinal nerves5 pairs

4. Sacral spinal nerves5 pairs

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 5. Coccygeal spinal nerves1 pair

These nerves go to different portions and organs of the body.

The arches of the vertebrae form a hollow cylinder or a bony covering
and space for the spinal cord. The spine is not straight but forms
curvature which gives spring action to the body. Other bones of the
body are connected with this spine.

2. Peripheral Nervous System

Afferent pathways- Different types of receptors exist in the

skin and in some of the deeper structures for each modality of
sensation e.g. touch, heat, cold, pain, pressure etc. Impulses
originating due to the stimulation of these receptors travel through the
sensory nerve fibers which enter the spinal cord. They carry
sensations in the spinal cord and the brain.

The precise information regarding the location, intensity and

duration of pain and other stimulus are carried to different areas in the
sensory cortex representing different parts of the body.

Efferent pathways- The Efferent or motor nerves are of two

types- Somatic and Autonomic nervous systems

a. Somatic Nervous System

The response of somatic nervous system is greatly affected

by the spiritual status of the man. The somatic nerves can be
controlled by man whereas, the autonomic nervous system is beyond
the control, however with mental power this system can also be
controlled to a limited extent.

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 b. Autonomic nervous system

The autonomic nervous system has two parts- Sympathetic

and Parasympathetic. Both these Systems contradict each-other’s
actions to regulate the workings of the organs under different
situations.

Unlike the somatic nervous system, the autonomic nervous

system is not under voluntary control of man. The centers in the
hypothalamus and brainstem regulate the reflex autonomic activities
as respiration, heart rate, blood pressure etc. The system includes two
parts- Sympathetic and Parasympathetic.

The sympathetic division emerges from the thoracolumbar

part of the spinal cord and parasympathetic from the brain stem
(vagus) and the sacral spinal cord. All the glands, smooth muscles of
the viscera, blood vessels and myocardium are innervated by both the
divisions of the autonomic nervous system.

The sympathetic system is utilized in conditions of stress or

strong emotions, while the parasympathetic is most active during
recovery or rest.

Stress Syndrome

The type of stimuli carried to the brain by the afferent

pathways is responsible for the behavioral pattern of aggression and

36
defense by the body. It affects the autonomic and endocrine stress
response which causes a number of physiological changes in the
body. The physiological changes include– secretion of epinephrine in
to the blood stream, faster rate of pulse, higher blood pressure,
increased blood sugar, reduced gastric acid secretion and motility,
reduced blood flow to the viscera and skin, dilation of pupils and
sweating. This is called stress syndrome.

The severity of stress syndrome depends upon the

personality, emotions and spiritual level of the affected person. There
is a vast difference in the tolerance and thinking of the enlightened
man and the man merged in worldly gains in facing the problems. It is
said that during meditation the thalamus is blocked and very few
sensations can pass to the cerebral cortex resulting in reduced stress
syndrome.

Hormones

A number of hormones are produced by ductless glands

which regulate cell functions. They work in coordination with the
nervous system. While following the yoga path, both nervous and
hormonal systems are influenced. In awakened man the impact of
anger, hatret, jealousy, envy, lust are vanished as both these systems
are controlled by the mind which is a part of Sukshmasharira, not the
Sthulsharira.

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 Pranmay kosha

The Sukshma sharira or Linga sharira or Subtle body has 17

Tattvas-5 Jnanendriyas, 5 Tanmatrasa, 5 Prans,Manas and Buddhi
and it includes Pranmay kosha, Manomay kosha and Vijnanmay
kosha.

The Pranmay kosha is also called Ethereal body. It is formed

with Karmendryas and Prana. The Pranmay kosha is closest to the
physical body and resembles the physical body in shape and
dimension. It is the binding force between the physical body and the
Jivatman. Prana is the energy source for various activities of the
physical body.

The important function of the Pranmay kosha is the role it

plays as mediator between the physical body and the manomay kosha,
in that it transfers information which we gain through our physical
senses to the mental and Spiritual bodies, while simultaneously
transporting energy and information from the higher bodies to the
physical body. If the Pranmay kosha is weakened, this transfer of
energy and information will be impaired, and the person may appear
to be emotionally and mentally indifferent. In order to harmonize and
recharge the Pranmay kosha, pranayama should be practiced.

Both the Pranmay kosha and the physical body react strongly
to thought impulses stemming from mental body. This is the reason

38
why positive thinking is successful in influencing health.

Prans

Prana forms Pranmay kosha in the body which binds the

Sthul sharira with Sukshma sharira. Inside the body prana takes two
forms- Sthul prana and Sukshma prana. Sthul prana moves in the
nervous system of the gross physical body and the Sukshma prana in
the nervous system (nadis) of the Linga sharira. The two courses are
intimately connected. They act and react upon each other.

Prana is the very base of life. As the prana leaves the body
the person dies. At the time of death the Sukshma sharira takes out
the prana from the body and death occurs. The heat of the body is due
to the prana present in it. In fact prana is the some total of all latent
forces which are hidden in man and which lie everywhere around us.
Heat, light, electricity, magnetism are all manifestations of prana.

Prana is found in ample amount in the atmospheric air, but it

is not air. By respiration we get prana inside. By practicing
pranayama we can get more prana and thus more energy. When the
prana enters inside the body it forms five main prans and five
subprans.

Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krakal,

Devdatta and Dhananjaya are 10 prans which move in the nadis of the

39
body. Out of these, first five prans are important and out of them also
Prana and Apana are most important as they keep the body intact.

Prana, Apana, Samana, Udana and Vyana are main prans and
Naga, Kurma, Krakal, Devdatta and Dhananjaya are sub prans which
help the main prans in their work.

Table 1 Relationship between different prans and Shaktichakras

A person can remain healthy only when all the prans are in
balanced state. Prans digest food, distribute digested material to all
parts of the body and expel unwanted materials from the body.
Activation of indriyas and the act of enjoyment by the person is also
performed by the prans. Thus almost all activities of the person are

40
performed with the help of prans.

Death occurs when prana comes out of body. During life

prana is the cause of diseases. Indriyas are activated only due to
prans. Only prans are responsible for uplift of the human beings.
When the prani (living being) sleeps only prana is active as savior.

In the body the indriyas are active only when the prans are
powerful. When prans are sluggish then indriyas also become
inactive.

Because ofpranayama the body gets warmth and clean and all
organs become active. When the prans are controlled by pranayama
then the mind is also controlled. Mind can not operate without the
help of prana. It is the sukshma prana that is intimately connected
with the mind.

Manomay kosha

Manomay kosha is formed with Jnanendyas (sense organs)

and Manas (mind).The thoughts, ideas, the rational and initiative
perceptions are all borne by the mental body. The kind of mental
activity is based on perceptions at the physical level, whereby
information is taken on by the physical body and the Jnanendryas is
transferred to the Pranmay kosha and then to the Manomay kosha.

41
Jnanendriyas (Senses)

The Jnanendriyas are the instruments of outward contacts of

the human beings. Eyes see and tell the mind whether the object is
beautiful or ugly. Ears hear and tell whether the voice heard is
pleasant or disturbing. Tongue tastes and tells whether the food is
eatable or not and the skin feels whether the object is worth touching
or not. Thus the person comes in contact with the world and is
affected and responds accordingly.

The Jnanendryas give the message to the mind, mind gives it

to Buddhi which discriminates whether it is good or bad and
Ahankara gives the decision back to mind and mind orders the
Karmendryas through brain. When this route is followed then there is
no mistake in the response. But sometimes the mind because of the
selfishness or its polluted nature ignores the buddhi then wrong things
happen.

Indriyas have two properties- Firstly the indriya is limited to

its own work only, eye cannot do the work of the ear or vice-versa.
Secondly the indriyas are very restless and drag the mind forcibly to
the worldly attractions. Mind should be strong enough not to be led
by indriyas. This comes after sadhana.

Manas

42
 Generally the thoughts arise in the Manomay kosha and are
influenced with personal well-being and concern regarding worldly
matters and the Karmendryas are directed accordingly. When the
information obtained from the Jnanendryas is referred to the Buddhi
(Jnanmay kosha) then the intuition works and it gives insight in to the
true nature of things and under this condition the decision given is
near to the truth.

The Spiritual sadhana helps in developing the mental body

and then the mind becomes the mirror of the spiritual body. The mind
works both ways. It can immerse in the worldly pursuits and spoil the
life or it can take you to Daivatva (God) and Bliss.

What is Manas ?

The Universe is just the mere projection of the Universal

mind, which is also called Maya or Prakriti or illusion. The mind
within us has the same power, creating our own tiny worlds-
projecting prejudices, predilections, preferences and patterns. Our
world ends when we become quite our sense organs and withdraw in
to torpor of sleep.

During sleep the mind creates dream that is as real for that
while, as the real world will be when we awake. But when one gains
steadfastness in sadhana the mind collapses at last in exhaustion, its
burden of likes and dislikes melts in to nothingness. The ultimate
result of these venturesome experiments has been the wearing out of

43
mind’s mischief and the dawn of sanely.

Bypass the mind systematically, refusing to cater to its

demands, and refraining from acting in accordance with its wayward
wishes. Watch its pranks and somersaults, its moods and motions,
with majestic unconcern. The mind will no longer function as your
master. It can be handled as a tool which can be cast away, after use.

The power of individual which thinks and remembers is

called Manas (mind). This is the main part of the Sukshma sharira.
Because of the Manas only the man is called Manava. The mind is the
part of sukshma sharira, but it expresses itself through the physical
vehicle of the brain. All actions are carried out through the physical
body. It is through mental and physical activity that is karma is
created.

Manas thinks about the things which have been seen or heard
and is merged in those things. Manas is continuously busy in thoughts
and creates various forms. The thoughts may be good or bad.There
may not be any link in various thoughts. During sleep the body is
inert. The Indriyas are not working, the Buddhi also is silent, only the
mind works and during this time you see various forms and incidents
and you feel that all the happenings are real.

In the deep sleep the mind also becomes silent and you are
merged in Ananda. Absence of mind only can allow you to be happy.
This is why all sadhnas are directed to calm down the mind.

There are two types of mind- (1) Shudha (pure) mind and (2)
Ashudha (impure) mind. Shudha mind thinks of only good of all and

44
directs the human beings to do good things only. The Ashudha mind
is always busy in ill thoughts and leads man to do wrong things.

When the man follows the human values the mind becomes
shudha. The human values are- Sathya, Dharma, Shanti, Prema,
Ahimsa and Anushasan (discipline). The Ashudha mind is full of the
demon qualities- Kama, Krodha, Lobha, Moha, Mada and Matsarya.
Man has both the qualities. There is always a battle between the good
and bad qualities. When the good qualities have upper hand then the
person becomes good. The bad person is under the influence of the
demon qualities. Sadhana helps the person to adapt human values.

First of all one need to tame the mind, then only mind will be
helpful in sadhana. Mind attracted for the information given by the
senses is responsible for bondage. When it is trained to look inside
then it will carry you towards God realization.

Vijnanmay kosha

Vijnanmay kosha is formed with Jnanendryas and Buddhi

(intellect).

Buddhi

45
 Buddhi is discriminating power of man. It is not brain. Brain
is part of physical body, whereas, Buddhi is part of the subtle body-
the Sukshma sharira, the Jivatman. When I say it is my inner voice it
means it is my Buddhi which tells the correct thing. Buddhi is nearest
to Atman.

Buddhi is said to be a bird of which the main part, the body

is Mahtattva. The Universe is created with the action of Brahman on
Prakriti (nature) and with this action Mahatattva is formed and the
Mahatattva is the base for forming the Universe. The head of the bird
is Sraddha (firm belief) Satyam (Truth) forms one wing, whereas,
Ritam (Unity of thought, word and deed) forms another wing. Yoga is
the tail which balances the bird, Buddhi. Thus when we analyze any
problem with all attributes of Buddhi, right decision is possible.

Buddhi as in case of mind also changes with deeds and

selfishness of man- Addhayan (regular study of spiritual books),
Manan (constant thinking on the teachings) and Nididhyasan
(practicing the teachings) sharpens the Buddhi.

Anandmaya Kosha

Karan sharira is responsible for repeated births and deaths.

Chitta and Ahankara are responsible for this.

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Chitta

Chitta is the subconscious mind. It is the store- house of

memories. Samskars not only of the present birth but also of previous
births are embedded in it. Vasanas or subtle desires are embedded in
it which becomes the cause of rebirth.

Chitta takes various forms. These forms constitute Vrittis.

Chitta is a store house of Vrittis. No sooner one Vritti subsides
another comes up. Countless Vrittis are rising and subsiding in the
ocean of Chitta. These Vrittis cause restlessness of mind. These
Vrittis arise from the Chitta because of the Sanskars and Vasanas
hidden in the Chitta which are due to the Sanchit karmas
(accumulated deeds). When a man leaves the physical body these
Sanchit Karmas are carried with the Jivatman to the new birth.

Ahankara (ego)

Ahankara is the internal power which makes the person feels

that he has separate identity and makes him responsible to suffer the
fruits of his Karmas (deeds). Ahankara which has come out of
Mahatattva is responsible for the creation of the world.

To become instrument of the divine it is necessary that ego is

controlled. We should not fight with the ego, only we have to observe

47
it without giving importance to it. All kinds of egos could be there. If
you are overeducated, you are egoist. If you are uneducated, you are
also egoist, because you try to show that you are something.

Love brings down ego. Dedicate every action to Bhagwana

(GOD) and there will be no place for ego. That is the quickest way
for the ego to subside.

Mahakaran Sharira

It is the Self (Spirit), Atman free from all its equipments i.e.
body, manas (mind), buddhi (intellect), ego etc. This is the fourth
body, subtlest of all. This is the principal cause that activates the other
three bodies- Sthul sharira, Sukshma sharira and Karan sharira. It is at
par with the fourth state of Conciousness (Turia) which heralds the
dawn of illumination, after the happy oblivion of deep sleep. It is also
equated with the Silence that follows the OM, the most uplifting part
of our recapture of that Primal Vibration.

This is the Supreme source of love, happiness and peace- Sat-

Chit-Ananda. This stage is obtained when mind disappears and when
one stands revealed as Truth, and enjoy eternal Bliss which can never
be exhausted.

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 The Nadis

The Nadis are the astral tubes made up of astral matter that
carry psychic currents. The Sanskrit term `Nadi` comes from the root
`Nada` means motion. It is through these nadis that the vital force or
Pranic current flows.

The body is filled with innumerable Nadis that can not be

counted. Upnishads say there are 72,000 nadis coming out of a Kand
situated at the end of the spinal card. The Kand is the junction where
the Sushumna nadi is connected with the Muladhara chakra.

A Kanda of the shape of an egg is situated between the anus

and the root of the reproductive organ from where 72,000 nadis
emerge, out of which 72 are main.

Yogis say only 14 nadis are important. They are- Sushumna,

Ida, Pingla, Gandhari, Hastajihva, Kuhu, Saraswati, Pusa, Sankini,
Payasvini, Varuni, Alambusa, Visvodara and Yasasvini. Again
Sushumna, Ida and Pingla are the most important of the above 14
nadis and Sushumna is the chief. Other nadis are subordinate to this.

The Susumna nadi

49
 The Sushumna nadi extends from the Muladhara Chakra
(second vertebra of coccygeal region) to Brahmarandhra. Within this
Sushumna there is a nadi by name Vajra. Again within this Vajra nadi
there is another nadi called Chitra. Here within the Chitra, there is a
very fine minute canal called Brahamnadi through which Kundalini
shakti, when awakened, passes from Muladhara to Sahastrara Chakra.
In this centre exist all the six Chakras named from down to up-
Muladhara, Svadhisthana, Manipura, Anahata, Vishuda and Ajna. Ida
and Pingla nadis are on the left and right sides of the spinal cord.

When the breath flows through Sushumna, the mind becomes

steady. When the Nadis are full of impurities, the breath can not pass
in to the nadi. Hence it is necessary to do pranayama for nadi sudhi
(purification of nadi).

The Shaktichakras

Sushumna, Ida and Pingla nadis emerge from the Kanda

situated at the end of the spinal cord. Sushumna reaches the
Brahmrandhra whereas, Ida reaches to the left nose and Pingla to the
right nose. The three nadis meet at five places in the spinal cord
forming five knots which are called Shakti chakras. These nadis and
chakras are in the Linga sharira. Even after disintegration of the
physical body these chakras remain in the Linga sharira. These
chakras are felt by the yogi during meditation.

50
 In the gross body there is an interlacing of several nerves,
called Plexuses.These plexuses have been named- Coccygeal, Sacral,
Prostatic, Solar, Lumbar, Cardiac (hepatic), Cervical, Ravenous etc.
These plexuses are related to the Shakti chakras situated in the Linga
sharira in Sushumna.

The Shakti chakras are also related to the ductless glands

secreting hormones in the body. The Prostrate, Gonads, Pancreas,
Thymus, Thyroid, Pituitary and Penial glands are related to
Muladhara, Swadisthana, Manipur, Anahata, Vishudha,Ajna and
Sahastrara charkas, respectively.

The functions of nervous, digestive, circulatory, respiratory,

genito-urinary and all other systems of the body are under the control
of the Shakti chakras situated in Sushumna. The most important and
fundamental aspects of the human nature are also controlled by these
chakras.

The Shakti chakras have been named after the organs near
which they are situated, For example, Anahata chakra which is in the
Sushumna nadi has its` corresponding centre in the physical body at
the heart i.e Cardiac plexus.The true seat of the seven main chakras is
the Sukshma sharira. They resemble lotus blossoms having different
number of petals. The petals of the blossoms represent nadis or
energy channels, through which energy is able to flow in to and out
the chakras. The number of petals ranges from two in the Ajna chakra
to thousands in the Sahastrara chakra. The number of petals in the
different chakras as observed and described by the Indian Rishis are-

51
Muladhara- 4, Svadhisthana- 6, Manipura- 10, Anahata- 12,
Vishudha- 16 andAjna- 2. The petals have Sanskrit alphabets. All the
50 Sanskrit letters are on the 50 petals. The number of petals in each
chakra is determined by the number and position of the Yoga nadis
around the chakra.

Shakti Chakras

The sound produced by the vibrations of the Yoga nadis is

52
represented by the corresponding Sanskrit letter. The chakras with
their petals hang downwards when Kundalini shakti is at Muladhara
chakra. When it is awakened they turn towards Brahmrandhra. They
always face the side of the Kundalini.

Muladhara chakra

In Sanskrit “mool” means root and “adhara” means the

support. The chakra is at the root of the whole subtle system, and so
acts as the support of all the chakras. This chakra is at the lower end
of the spinal column, between the anus and reproductive organ. It is
just below the Kanda and the junction where Ida, Pingla and
Sushumna nadis meet. Kundalini, which gives power and energy to
all the chakras, lies at this chakra.

The chakra represents Prithivi Tattva, Annamay kosha, the

material facet of man. Its yantra is square of yellow color. From this
chakra four important nadis emanate. They are called kamal dal as
they look like petals of lotus. Color of these petals is red. The subtle
vibrations that are made by each dala are represented by the Sanskrit
letters- Vam, Sam, Sham and Sam. Bijakchar of this chakra is Ln.

In the centre of the yellow yantra there is a red colored

triangular called Agni chakra. This is also called Yoni. In the three
angles of the Agni chakra the three shaktis of the Mahashakti
Kundalini are placed. The three śaktis are Mahalacchmi,

53
Mahasarswati and Mahakali.

Swayambhu linga is placed in this Agni chakra.

HereKundalini shaktilies in a dormant stage encircling the
Swayambhu linga forming in three and half coils. It looks like the
coils of a snake hence this Atman shakti has been named as
Kundalini. This Kundalini Shaktiis worshiped by the sadhaka. The
trio of Kundalini, Sushumna and the Kambija has been named as
Tripur Sundari.

Ganesh is the Devata of this chakra and presiding deityLord

Brahmā and shaktiDakini. Brahma granthi or the knot of Brahmā is in
this chakra. The seven under worlds: Atala, Vitala, Sutala, Talatal,
RasatalMahatal andPatal loks are below this chakra. This chakra
corresponds to Bhu loka , the physical plane - the region of earth.
Bhuvah, Svah or Svarga, Maha, Jana, Tapa and Satya are above this
chakra.

Muladhara chakra

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 Muladhara chakra has two possibilities- Lust and
Brahmcharya. The first is natural, whereas, the yogi acquires
Bramhcharya by meditation on this chakra. The lust vanishes and
Bramcharya is acquired. State of Brahmcharya is necessary for
progress in sadhana. By meditating on muladhara chakra one can
control the breath, mind and semen.

Swadhisthana chakra

Svadhisthana chakra is located within the Sushumna nadi at

the root of the reproductive organ. This corresponds to Bhuvar loka.
This is the region of water and has the control over kidneys and other
parts of the lower abdomen. It helps in circulation of blood in to the
heart and out of it, to all parts of the body.

The Bijakchar of this chakra is Vn , the Bija of Varun. The

presiding deity is Lord Narayan and Goddess Rakini.

The Yantra of this chakra is crescent moon and its color is

white. From this chakra six nadis emerge which form sixpetals having
the vibrations of Bam, Bham, Mam, Yam, Ram and Lam.

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 Svadhisthana chakra

He who concentrates on this chakra and meditates on the

Devata has no fear of water. He gets many psychic powers, intuitional
knowledge and perfect control over the senses. Kama, Krodha,
Lobha, Moha, Mada and Matsarya and other impure qualities are
completely annihilated.

The chakra is the seat of fear, hatred and violence. Meditation

on this chakra changes these negative qualities to the virtues such as
fearlessness, love and non-violence.

Manipura chakra

The chakra is located within the Sushumna nadi in the Nabhi

(navel) place. It has control over the liver, stomach and other organs
helping digestion. This is the place of Agni (fire). It is the guardian of
the pranmay kosha, the vital facet of the person. It is the source of

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warmth in the body that maintains the processes of digestion and
protection from environmental changes.

The Bijakchar of the chakra is Rn, the Bija of Agni. The yogi
concentrating on this chakra has no fear of Agni and he becomes free
from all diseases.

Manipura chakra

The yantra of this chakra is triangular which is of red color.

From this chakra emanate ten nadis which appear like the petals of
lotus. The vibrations that are produced by the nadis are represented by
the Sanskrit letters- Dam, Dham, Nam, Tam, Tham, Dam, Dham,
Nam, Pam and Pham. The chakra corresponds Svah or Svarga
loka.The presiding deity is Rudra and the Goddess Lakini.

The chakra is responsible for thinking and doubts. Meditation

on this chakra will result in Shradha (firm belief in Parmatman) and
Viveka (clear decisive power regarding right or wrong).

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Anahata chakra

Anahata chakra is situated in the Sushumna nadi in the region

of heart. The chakra has control over the heart. It corresponds to
Cardiac Plexus in the physical body. This corresponds to Mahar loka.
The chakra is the centre of Vayu Tattva (air), which is in charge of
the breathing process, inhalation and exhalation, so vital for life and
activity. It also vitalizes the spinal force, and passes over the frets of
inner Vina.

Anahata chakra

Its Bijakchara is Yn, Bija of Vayu. Vayu Tattva is full of

Satva Gun. Vishnu Granthi is in this centre. Its Yantra is hexangular.
From here 12 nadis emanate. The sound that is produced by each nadi
is represented by the following Sanskrit letters- Kam, Kham, Gam,
Gham, Gnam, Cham, Chham, Jam, Jham, Jnam, Tam and Tham.

The presiding deity is Maheśwara andshakti Kakini. The

Anahata chakra has Bana Ling. Kalp Vrikcha, which gives all the

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desired things, is here. Anahata sound, the sound of Shabda Brahma,
is heard at this centre.

The Anahata chakra makes the person to remain in

imagination and sweet dreams. Meditation on this chakra increases
the imagination and spiritual power. He who meditates on this chakra
has full control over Vayu tattva and gets cosmic love and all other
divine Satvic qualities.

Vishudha chakra

Vishudha chakra is situated within the Sushumna nadi at the

base of the throat. This corresponds to Jana loka. It is the centre of
Akasha Tattva and promotes Shabda (sound). The tattva is of blue
color. This chakra corresponds to Laryngeal plexus in the physical
body.

The Yantra is round in shape. It has 16 petals. The vibrations

that are produced by the nadis are represented by Sanskrit vowels-
An, Ān, En, Ēn, Un, Ūn, Rie, Rié, Lr, LrŗEe Ai ,O, Ao, Aű, A:

The Bija ofAkasha tattva is Hn. The presiding deity is

Sadashiva and Goddess Shakini.

The concentration on the tattva of this chakra is called

AkashaDharna. The sadhaka who meditates on this chakra attains the
highest success in life.

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 Vishudha chakra

Ajna chakra

Ajna chakra (pronounced as Ajna Chakra) is situated within

the Sushumna nadi at the space between the two eye-brows. This is
the seat of mind. It is embodiment of Vijnana- the seat of Awareness-
for when this chakra is reached, man glimpses the truth, gets
transformed and becomes translucent. It is only a step away from the
final realization.

There are two nadis (petals) one on each side of the chakra.
The Yantra of the chakrais of pure white color, like that of the full
moon. This chakra corresponds to Tapo loka. The corresponding
centre in the physical body is at the Cavernous plexus.

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 Ajna chakra

The presiding deity of the centre is Shanbhu and the Goddess

Hakini. Praņava “OM” is the Bijakchara of this chakra.

He who concentrates at this centre surpasses ego and

becomes the Spirit. His all past karmas are destroyed. The practitioner
becomes Jivanmukta (liberated man while living).

Sahastrara chakra

Sahstrara chakra is situated at the crown of the head. This

chakra is abode of Lord Shiva. This corresponds to Sathya loka.
When Kundalini shakti is united with LordShiva at this centre, the
yogi enjoys the Supreme Bliss. When Kundalini is taken to this
centre, the yogi attains the super conscious state and the
highestknowledge.

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 Sahastrara Chakra

The word Sahastradal-Padma denotes that this Padma has

1000 petals i.e., one thousand yoga nadis emanate from this centre.
As in the case of other chakras, the vibrations that are made by the
yoga nadis are represented by the Sanskrit letters. All the 50 letters of
the Sanskrit alphabet are repeated here again and again on all yoga
nadis. This is a Sukshma centre. The corresponding centre in the
physical body is in the brain. Sahastrara chakra is the chief centre. All
the chakras have their intimate connection with this centre.

Kundalini shakti when reaches the Sahastrara chakra the

mind merges in Atman and the Atman in Permatman and remains in
Parmanand.

The individual life force, the Jivatman, resides like a lighting

flash in the womb of a blue cloud between the ninth and the twelfth
rings of the spinal column. It will be alert and awake only when
sadhana of any type is done after the cleansing of character and
habits.

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 The human activities are controlled by three Shaktis- Iccha-
shakti (will power), Kriya-shakti (work power) and Jnana-shakti
(Knowledge power). The source of these powers is Kundalini shakti
the major portion of which remains in dormant state, unless it is
awakened by Kundalini yoga.

The Annamaya and Pranmaya sheaths are activated by

Kriya-shakti. The Manipura chakra is also includedin the prānamaya
envelope.

Manomaya kosha is the seat of Iccha-shakti, the urge to

have. When we are awake it is the mind that gathers the information
provided by the senses and puts them before us for acceptance and
appreciation, rejection or recollection. During dream state the mind
plays without any control. We are thus at the mercy of its vagaries as
long as we believe the various impulses that agitate the mind as valid.
The mind is a mire of desire, representation, doubt, faith, and
firmness, lack of firmness, shame, reflection and fear. Its seat is
Anahata chakra.

The mind collects many bits of information and converts it in

to a thought that forms an impulse for a desire, a phase of
covetousness. It is the discriminative faculty, however, that sifts and
weighs, judges, and resolves. This faculty is an expression of Jnana
shakti, the earge to know. The Jnana shakti is the deepest driving
force in man, the power of discrimination that leads him in the
direction of Self realization. The Vijnana kosha has its seat in the
Vishudha chakra. The Vijnana principle is an expression of the

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Akasha (ether, space) and hence is all pervasive, boundless and ever
expanding.

Table 2 Summary of SHAKTI CHAKRAS

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 When the inquiry in to oneself is persued further, one
discovers that the urge, behind the urge to know, is an insistent
clamor for joy, for joy that lasts. The motivator for this
perpetual effort is the last of the five sheaths, the Anandmaya,
located in the region of the brow called the Ajna chakra. It is
the center which supervises thoughts and actions. This kosha
is only a step away from the final realization, the
consummation of all sadhana and all search, which is the
completion of the unfolding of the Kundalini energy. In the
thousand spoked wheel (Sahstrara chakra), the thousand petal
led lotus on the crown of the head.

The Aura

The human body is full of energy and from it the

energy always comes out, which surrounds the body. This
energy forms a circle all around the body which is called Aura.

This Aura has definite colors, shape and brightness.

Every human being has his own Aura, which differs from man
to man. This energy passes from one person to another by
touch physically. Even the mental intimacy may cause flow of
good or bad influence from one person to another. For that
reason it is that some Swamis will not allow devotees to touch
the feet.

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 The size and colors of aura depend upon the type of
energy emanating through the physical body from the various
Koshas inside the body. The Pranmaya kosha expands beyond
the physical, the Manomaya kosha beyond the pranmaya and
the Vijnanmaya beyond the manomaya kosha, The mental and
Spiritual status of the person greatly affect the nature of the
aura.

The Aura

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 In common man the Aura has a thickness of nearly
one foot. The size of the Aura is bigger in God-Realized
persons. It is still bigger in Avatars. Dr. G. Barnowaski an
eminent scientist with his Kirlian camera took photographs of
an elevate person. He reported that the Aurā was far beyond
the residential area, right up to the Horizon. The white color
was more than twice the size of any man. The blue was
practically limitless and there were pink, gold and silver bands
spread far beyond, representing high energy and intense love.

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 Chapter 2

Spirituality

Spirituality and Religion

Spirituality connotes the wisdom pertaining to Divinity-

God. It covers the knowledge about the creator and His
creation- the Imperishable and perishable, Self, mind and the
body. This is the knowledge about the imperishable base on
which perishable nature rests. After gaining this jnana
(knowledge) one is free from sorrow of any kind. Spirituality is
not the speculative theology or philosophy. The knowledge of
spirituality has been gained by direct experience by the saints
undergoing rigorous processes of Yoga and other sadhnas
(spiritual practice). Now also any body can experience the
wisdom of the Divine present in him.

Spirituality is not religion. Religion or Dharma is the

basic moral laws which the follower of that particular religion
has to follow. Religion differs from person to person. the moral
duties of a person depends upon his position in the society and
in his house. The dharma of a man is different than a woman
and the like.

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 The major religions of the world are Christianity, Islam,
Hinduism, Buddhism, Jainism, Judaism, Shintoism, Taoism,
Zoroastrianism and Sikhism. The followers of the different
religions emphasize more on their rituals and their mythology.
Philosophy has little importance in their lives. The rituals differ
much from religion to religion. The religious leaders have laid
down dogma or doctrine for their followers and they insist to
follow them strictly.

In Spirituality, man can follow the method suited to

him, because individual temperament and traditional
background differs from man to man. Methods have been laid
down for all types of persons and they can start sadhana by
accessing their own situation in spirituality. Sadhana can be
practiced while following all the rituals of his own religion.
Spirituality is not dogmatic. The method would differ from man
to man depending upon the spiritual status of the man.

The ancient saints of India undertook rigorous penance

and got jnana from the God seated inside. This jnana is available
in the form of Vedas, Upnishads, Brahmsutra, Gita and several
other religious books. Upnishads, Brahmsutra and Gita are
called Prasthan Trayi as they contain gist of Spirituality. It is the
duty of every one of us to experience this knowledge and know
about the Self and Almighty God, which is the source of all
creatures.

The Scriptures have declaredthat-

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 God is the inner self of all beings.

All this is enveloped by God.

All this is God.

The Saints have said that God is attribute less, it has no

form. You can not see Him with naked eyes but you can
experience Him.

Creation of the Universe

Saints have declaired that the vast Cosmos, with its

myriad animate and inanimate objects, having countless names
and forms, is a manifestation of Brahman. It has emanated from
Brahman, it is sustained by it and dissolves in it. When the
unmanifest Brahman manifests itself, is cognisable as – Sat-
Chit-Anand (Being-Awareness-Bliss).

Sat (Being) - indicates that it is self-existing with no

other basis than Itself.

Chit (Awareness) - indicates the awareness of the

self-existence as a self-illuminating consciousness.

Anand (Bliss) - is the expression of that awareness

Prakriti (Nature) has five attributes, It contains name

and form in addition to the three attributes of God i.e. Sat-Chit-
Anand We can see the objects of prakriti because ot name and

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form. We can not see Brahman or God because it does not
haveform. Brahman or Divinity or God is latent in everything of
the universe, like fire in the wood and oil in sesame. Hence
there is nothing in the world that is not permeated by the Divine.
The process of creation, survival and dissolution occur
according to the injuctions of the Divine.

God works inside the body in many ways as under-

Brahmā the creator is the thought. Before starting any

work first the thought arises. Next mind comes in action- the
planer and executer. Mind has been given the name Vishnu.
Thoughts originate from mind, hence the Purans have narrated
that Brahmā originated from Vishnu. Aham is Rudra, the
destroyer of perishable objects, the Maya so that one can have
Self-Realization. Brahmā, Vishnu and Rudra are the three
aspects of Parmatma- Shiva.

The female aspects of Brahtmā, Vishnu and Rudra are

Sarsvati, Laxmi and Kali, respectively. Sarsvati stands for Vani-
shakti (speech power), Laxmi stands for Iccha-shakti (desire
power) and Kali stands for Prana-shakti (work-power). Sarsvati,
Laxmi and Kali are the powers of Durga, the Kundalini shakti
(power) situated in Muladhara chakra.

These powers of God- Shiva and Shakti need to be

purified to get their full advantages, for this man should do
sadhana. With the help of sadhana man can acquire Godly
attributes and have God-Realization. This is Spirituality.

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 These Shaktis work at cosmic level also. The vedatmic
wisdom claims to cover the Cosmos in working at all its levels,
from Pinda or Micro-cosm to Brahmanda or Macro-cosm.

There are two types of knowledge to be acquired by

man- one pertaining to the material world and the other
transcendental, which leads to the imperishable reality. The fact
is that Vedant regarded worldly life as an integral part of
spiritual life. Separating one from the other of these two was
considered as sheer ignorance about the truth of life. It is said,
‘At the bottom of the water of worldly life lies the sugar of
Spirituality and one has only to stir it with the spoon of
Wisdom, so as to experience eternal life and perennial peace of
the Spirit within, even while engaged in worldly activity.’

The stirring of the water of the worldly life means

practicing sadhana. Various ways of sadhana have been
prescribed for Self-Realization and God-Realization and to lead
peaceful and purposeful life.

Sadhana is spiritual movement consciously

systematized. Sadhana is the purpose for which we have taken
birth as human being. The human life is very precious. It is
obtained with great luck. With the help of human body only
progress can be made towards God. Other creatures have taken
birth only to suffer because of the misdeeds of their previous
births. The difference between human life and the life of other
creatures is in the expression of the God seated in them,

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 Brahmā, Vishnu and Rudra are the prime powers of
God (Devatas). Other devatas are less powerful then them. With
receding orders the human beings, other mammals, birds, snakes
and vegetables are less powerful in respect to the expression of
divine power in them.

The object of sadhana is to release life from the

limitations with which it is bound. Sadhana is a life long
process. Every day, every hour, every minute, is an onward
march.

You must have interest and liking in your sadhana. You

must understand well the technique and benefits of sadhana.
You must select a sadhana that is suitable for you. You must
have the ability and capacity to do sadhana, then alone you will
have joy in doing the sadhana and full success in it.

As you progress spiritually all vices like anger, greed,

egoism, selfishness etc. will disappear from you automatically
without your knowledge. At the same time when you do
sadhana you also have to guard yourself against these vices.

You must enter the spiritual path with the best intention
of attaining Atma-Jnana, but unless you are vigilant and
diligent, unless you do intense and rigorous sadhana, unless you
guard yourself against lust, anger and greed, egoism and
selfishness, the good intention alone will not enable you to
achieve success. Moral purity and spiritual aspiration are the
first steps in the seeker’s path. Stern self-discipline is absolutely

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essential. You will have to destroy your brutal nature first
before you develop divine nature.

There are several ranges of consciousness between the

ordinary human consciousness and the supra-consciousness of
Brahman. Different veils have to be torn down on the way;
many lower centers have to be opened up; many hurdles have to
be crossed over before the final goal is reached.

Yoga

The term Yoga comes from Sanskrit root “Yuj”, which

means “to join”, union of Human Spirit with Divine Spirit. The
process by which this takes place is also called Yoga.

According to Vishnu purana (scripture) Yoga means

that mental inclination which is accompanied by an intense
desireto know the Self and which leads to unionwith the
Supreme.

Devi Bhagvata (scripture) states Yoga is the union of

the Jivatman (individual Soul) and Parmatman (Supreme Spirit).

The objective of the Yoga is to bring the Human spirit

(Jivatman) near and conscious communion with or is merged in
the Divine Spirit (Parmatman). The origin of Jivatman is
Parmatman but with the influence of Maya Jivatman unaware of
it`s origin- the Parmatman and considers himself as a separate

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identity. The practice of Yoga helps Jivatman for liberating
himself from Maya.

Yoga was defined by Maharshi Patanjali (guru of Yoga)

as, “The modification of Chitta as a result of the light emanating
from the knowledge of Satva when held in check i.e. introvert
by reversing its outward flow, results in the merger of Self in to
its own cause i.e. Atman.”

Maharshi Gheranda says there is no sin equal to Maya

and there is no power equal to Yoga. There is no well-wisher
equal to Jnana (knowledge) and there is no enemy equal to
Ahankara (ego). It is therefore, necessary to overcome Maya as
there is no bond equal in strength to Maya and no power greater
to destroy that bond than Yoga.

Yoga unites you with God, to live in God, to commune

with God. It is a method which overhauls all sides of the human
personality. Yoga is the art of right living. The yogin who has
learned the art of right living is happy, harmonious and
peaceful. He is free from tension. Yoga is a science perfected by
ancient seers of India. It is a perfect practical system of self
culture. Yoga is an integral education, education not only of
body and the mind or the intellect but also of the inner Spirit.
Yoga shows you the marvelous method of rising from the
badness to goodness and from goodness to godliness and then to
eternal Divine Splendor.

Yoga is not running away from home and human

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habitation, but a process of molding one’s attitude to home and
society with a new understanding. To be a Yogin means to abide
continuously in God and to live at peace with men. Yoga is
union with God, yoga is union with all.

Yoga is not confined to any religion. It is an aid to the

practice of the basic spiritual truth in all religions. Yoga can be
practiced by a Christian, or a Mohammedan, a Parsi, a Sufi or
an atheist.

In the path of Yoga moral purity and spiritual aspiration

are the first steps. An austere and simple life is indispensable for
yoga. The foundation of yoga is self-control. Discipline is the
essence of yoga, discipline of body as well as discipline of the
mind. The purity of mind is obtained by following the path of
Karma yoga, Bhakti yoga and Jnana yoga.

Karma Yoga
Karma (work) is prompted by desire and planned by
mind. It ranges from the casual to the calculated, from the trivial
to the tremendous. Whatever the nature or purpose, each act has
a consequence, patent or latent. The sower must reap the
harvest. He cannot disown these even when he casts off his
body. Another vehicle (body) has to be boarded by him when
this one is discarded, a vehicle he himself has wrought by his
karma. This type of work binds the person.

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 Karma yoga is the path of selfless work (seva) without
the longing for fruits because man has option only for work; the
fruit is in the hands of God.

Lord Shri krishna says, you have power only to work,

not to obtain its fruits, therefore, without longing for the fruits
you continue working.

Karma yoga is the method of attaining perfection

through work. Man can not live without work for a single
moment. No doubt any person, any time, can not remain without
work, because all are bound to work by the force of nature.

No living organism in this world can remain without

activity even for a single moment. God Himself is working
incessantly; otherwise, the whole of the creation would fall in to
chaos. Karma means not only the physical work but it includes
mental work also.I see, I hear, I think, I want, I inhale, I expire
all come under work. The word Karma means the subtle law of
cause and effect, in which the results of one’s actions form the
cause of future events. We have to learn how to cut the thread of
cause and effect that binds us. Our Karma should be such that
we develop inner perfection.

Ceiling of desires is helpful in getting inner perfection.

Activity with desire leads to the greed of possession which
forges the chain of attachment. Desire and attachment create the
relationship of cause and effect. The chain of cause and effect
leads the soul to births and deaths and keeps it limited.

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 Manas karma is more serious than the physical Karma
because it affects consciousness more deeply. Karma yoga
teaches how to control the desires and attachment. A good
action should bring satisfaction, never a feeling of regret. Do
whatever comes your way and be free. Treat your work as an
object of worship. Know that through your work you are going
to attain the highest spiritual perfection. When work is done
without desire, without attachment to results, with the attitude of
manifesting the highest perfection through it, it is bound to be
done skillfully and efficiently. Such work creates no disturbance
in mind. The highest skill in action, combined with a subjective
attitude of non attachment, brings freedom. The strongest chain
that binds us to the pillar of ignorance is selfishness.

For karma yoga one has to surrender to the Lord,

surrendering all thoughts and actions, not wishing for the fruits
but doing the action because it is one’s duty. The act is
dedicated to the Lord, and the results, therefore, are borne by the
Lord. Man is life with desire, life without desire is God. Mind is
desire, when mind disappears, desire disappears.

Bhakti Yoga
Mind fully merged in God is Bhakti. The individual
Self has to be surrendered in to the Supreme Self. This surrender
will result in the dawn of wisdom and in experiencing Atman.

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 Bhagwan Krishna says- ‘O’ Arjun, the man who always
remembers me whole heartedly is dear to me. To such Yogin I
am always available.”

The primary urge to revere and love to Parmatman for

realization is Bhakti and the way adapted for it is Bhakti yoga.
Bhakti yoga teaches the art of attaining perfection through
purification of one’s innate love towards Bhagwan (GOD) and
His creation. Love is the positive expression of the Self, while
the negative reactions are anger, hatred and so on.

Brahman is Nirguna- Nirakara (formless without any

attributes). A bhakta in order to cultivate his love, projects out
of his consciousness a concrete, lovableIdeal called Iśta which is
named as God, Ishwar, Bhagwan, Shiva or Allah. Supreme
devotion to one’s Ishta is meant by Bhakti.

The devotee develops particular relationship or Bhava

towards his Ishta. He sinks in to the ocean of Sadhna or spiritual
practices. Sadhana is the systemic practice one follows in order
to develop a Bhava. Bhavas have been classified under
following categories:

Shanta Bhava - BhismaPitamaha is the best example

of this Bhāva. The Bhakta in this bhava remains in the state of
transcendent awe towards the Ishta. He does not pray or demand
for anything and remains satisfied in whatever condition he is.

Sakhya Bhava - Arjun is the example of this bhava of

devotion. In this bhava the devotee is as free with his Ishta as a

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friend.

Dasya Bhava - The devotee keeps his attitude towards

his master as that of a servant and always remains ready for the
service of the Master. Hanuman is the best example of this
bhava.

Vatsalya Bhava - In this bhāva the bhakta loves the

Ishta as his child. This happens when the almighty takes Avatar
in the house of His chosen parents.

Anurag Bhava - When Divine Prema is the bondage

between the bhakta and the Bhagwān. Gopikas are the best
example of this bhava.

Madhura Bhava - Radha is the example of this

bhava. By hearing the name of Krishna Radha felt such intense
love that she used to forget herself.

Any of such consistent emotion will lead one to the

goal. A bhava controls one’s life-current. Love is the
recognition of one’s highest ideal in the object of his affection,
thereby establishing communication between him and
Parmatman.

Jnana Yoga
Garuda Puran (scripture) says, “Liberation can be
obtained through Jnana (knowledge) only, not by other religious

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acts as pilgrimage, agnihotra or reading Darshan shastras
(scriptures).”

What is Jnana ? “The knowledge by which the delusion

hiding the Avyakt (Brahman) is removed and the man who
understands the difference between the Spirit and the matter is
called Jnani”.

Shankaracharya (spiritual Guru) says, Only Brahman is

thereality, the world is Mithya: the individual soul or self is
nothing but Brahman.” The word Mithya denotes the sense
between real and unreal. The world is always changing hence it
is unreal but it’s existence is on the Real, the Truth, the
Brahman: hence it is also real. Therefore, the word mithya has
been used for the Universe.

With reference to the man himself the Jnani understands

that he is not the body which is always changing, but he is the
Spirit. Hence he gives importance to his Self, the Spirit, not to
the body.

BhagwanKrishna in Gita says-The way man changes his

clothes, jivatman changes his body.

As long as the person identifies his own self with the

body and can not think of his existence as transcending its
limits, his mind can not understand any concept that goes
beyond it either, meditation on the impersonal is very difficult
for those who believe that they are the body.

Sadhaka aspires to realize truth by getting rid of Maya

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and it’s grip. He does this by exercising discrimination between
the real i.e. the Soul and the unreal- the body. We have
forgotten our real nature and identify ourselves with the body.
Jnana yoga changes this attitude and the sadhaka identifies
himself with Brahman. Only by denying dualism in all it`s
forms that one can realize truth through the path of Jnana yoga.

This universe, known to us now through the different

senses as a changing mass of objects, is in reality nothing but
Brahman. There is no duality. Our viewing this world asother
than Brahman is the effect of Maya. Brahman is the all that
exists behind all the names and forms in the universe. It is a
question of negation of the appearance, realization of reality, of
Brahman, and then affirmation of the presence of Brahman
everywhere. Then you will be able to say,” what I see is
Brahman, fundamentally nothing but Brahman.

The jnani sees the same world as weall do, but he sees
in a different perspective. Freedom according to the jnani means
living in the awareness of Brahman all the time, under all
circumstances. When ignorance has been removed we find that
we have all the time, under all circumstances been and ever will
be one and the same with Brahman.

The Shiva Samhita acknowledges four stages of Yoga

and in giving their progressive order according to the degree of
initiation. They are- Mantra, Hatha, Laya and the fourth Raja
yoga in which no duality remains. Out of the four yogās the first

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three are said to be helpful to achieve Raja yoga.

Mantra Yoga
The word “Mantra” means that which redeems and
protects the one who contemplates on it. A mantra is a cosmic
word or sound vibration. It is the vibration of the self, the true
speech of the self and when we merge ourselves in it, it leads us
to the place of the self.

The scriptures say,” Mantra Maheshwara”- mantra is

God. There is no difference between God and His name; mantra
has all the power of God. It is very important to repeat the
mantra with the understanding of it`s meaning.

Every Shakti chakra (power centre) in Sushumna nadi

has Bija mantra (main hymn) . For example the Muladhara
chakra has bija mantra, ‘Ln’ and Swadhistana chacra,’Vn’. At
the time of meditation on a particular chakra, repeating the bija
mantra has definite effect, the yogi feels vibration in the chakra.
This stage is called, “Mantra chaitnya” and the God of the
chakra helps the yogin.

The prayer is also mantra- the power of word. A prayer

in Veda is- May God help in practicing yoga and difficulties ?

A mantra is a mass of radiant energy. It transforms the

mental substance by producing a particular thought movement.

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The rhythmical vibrations produced by Mantra regulate the
unsteady vibrations of the five sheaths. It checks the natural
tendency of objective thoughts of the mind. It helps the Sadhana
shakti and reinforces it. Sadhana shakti is strengthened by
Mantra-shakti. Mantra awakens superhuman powers.

Hatha Yoga
The yoga practices concerning physical body viz.-
Asana, Pranayama etc. for controlling and strengthening the
body and thereby affectingSukshma sharira and purifying the
chitta, all come under Hatha yoga. Various āsans allow body,
mind and Spirit to come in to harmony through the balance of
body energy. Constant disciplined practice of breathing
exercises (pranayama), postures and relaxation subtly transform
the body in to a vital spiritual tool through which levels of
intuitive understanding are reached, and the mystical aspects of
the Hatha yoga gradually unfold and reveal their secrets.

Through Hatha yoga one can achieve absolute control

over the whole body, thus improving the condition of every part
and maintaining the body as a necessary and valuable tool of
human evolution. The training of body and mind through Hatha
yoga helps to bring bodily urges, emotions, and miss-directed
will-power under control.

Hatha yoga purifices the body and mind and makes

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them suitable for Raja yoga. It stands out as a ladder for those
who aspire to reach the sublime heights of Raja yoga. Hatha
yoga tends to keep the attention more on the exercises on body
rather than the mind.

Hatha yoga seeks to awaken Kundilini shakti through

the discipline of the physical body, purification of nadis and
controlling the prana.

Laya Yoga
Laya yoga has nine limbs- Yama, Niyama, Sthula kriya,
Sukshma kriya, Pratyahara, Dharna, Dhyana, Layakriya and
Samadhi.

Sukshma kriya is related to Svara sadhana. 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 is
expressed with tongue and which we hear.

The Para voice is the thought and is the first

manifestation of the voice. Para, Pasyanti, Madhyama and
Vaikhari are the various gradations of sound. The Atman
expresses first as Para sound in Muladhara chacra, Pasyanti at
the navel, as Madhyama in the heart and then Vaikheri
eventually in the throat and mouth.

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 Laya yoga is mainly Nadanusandhana- Shri Adinatha
has told one crore and quarter ways of Laya yoga but out of
them only Nadanusandhana is the main.

Nadanusandhana - Laya yoga is union of chitta with Atman.

By nadanusandhāna Layayogi removes vagaries of the chitta
and brings it in peaceful state. Atman shakti can shine only
when the chitta is in peaceful state.

Parmatman expresses himself in the form of Nada

(sound) and Bindu (light). By closing the two ears by
introducing the index fingers in the ears the sadhaka tries to hear
the pashyanti sound for certain period then light is seen in Ajna
chakra and also in Anahata chakra. By closing the two ears with
index fingers one hears hissing sound. When mind is fully
absorbed in this sound then the sadhaka reaches the blissful state
and he sees light in the Ajna chakra and also in the heart.

Raja yoga
Raja yoga also called Royal yoga is like a king
controlling the kingdom i.e. our mind and consciousness and
aspirant becomes master of all nature. According to Raja yoga,
the obstructions to perfection are fundamentally the agitations
within the mind stuff. These are called chitta-vrittis (chitta is
mind stuff and vrittis ripples or waves upon it). By controlling
the modifications of mind, the yogi is able to control the inner

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nature. The Raja Yoga asks the aspirant to control the mind, to
withdraw all senses and to plunge in meditation..

Raja yoga advocates moral and ethical development

through Yama and Niyama. By this the aspirant satisfies the
emotional and devotional aspect of human nature by enjoying to
surrender oneself to the will of the Creator. Pranayama prepares
the aspirant for unbroken meditation on the Absolute.

Hatha yoga actually prepares the sadhaka for Raja yoga.

Raj yoga concerns directly with the Manas. In this yoga there is
no struggling with either the prāna or the physical body. The
yogi sits at ease, watches his Manas and silences the bubbling
thoughts. He stills the Manas and restrains the thought-waves
and enters in to thoughtless state or Asamprajnata Samadhi.

Kundalini yoga
Man is a microcosm or Kshudra Brahmanda. Whatever
exists in the outer universe exists in him. All things seen in the
universe, Bhutas, lokas, mountains, etc exist in the body also.
For exa-

Fourteen Lokas- 1. Bhuloka - in legs,2. Bhuarloka-

inreproductive organs, 3. Swargloka - in naval, 4. Maharloka -
in theheart, 5. Janloka - in the throat, 6. Tapoloka - in between
the two eyebrows, 7. Satyaloka - top of the head, 8. Atalam -
bottom of the legs, 9. Vitalam - nails of the leg fingers, 10.

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Sutalum - ankle, 11.Talalalam - below the waist, 12.
Rasatalam - in the knee, 13. Matlam- in the thies and 14.
Patalam- in the anus.

Continents- 1. Jambu dveep - in the bones, 2. Shaka

dveep - in bone marrow, 3. Kush dveep - in muscles, 4.
Kroncha dveep - in blood vessels, 5. Salmani dveep - in the
skin, 6. Puskar dveep - in the nails.

The present names of the seven continents are- Africa,

Asia, Europe, Australia, North America, South America and
Antarctica.

Shiva and Shakti are responsible for all activities of the

universe. The Supreme Lord is represented as Shiva and His
power is represented as his wife- Shakti (Durga or Kali). Mother
Durga is the energy aspect of the Lord. Without Durga Shiva
has no expression and without Shiva Durga has no existence.

Lord Shiva is only a silent witness. He is motionless,

absolutely changeless. He is not affected by the cosmic play.
Durga does everything. Shiva is omnipotent, impersonal,
inactive. He is pure consciousness. Shakti is dynamic. The
power or active aspect of the immanent God is Shakti. Shakti is
the embodiment of power. Shakti is the very possibility of the
Absolute’s appearing as many, of God’s causing this universe.
God has created the world through Shakti. Only by her Shakti
the world is kept up.

The Cosmic shakti manifests in the human body as

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Kundalini and Prana. Human body has five main Prans- Prana,
Apana, Samana, Udana, and Vyana. Kundalini is the static
support for the moving Pranic forces. Kundali maintains the
individual sole through the subtle Prans. Prana is the working
force of the body. It is dynamic.

In the human body Shiva resides in the Sahastrara

chakra at the crown of the head. Kundalini resides in the
Muladhara chakra at the base of the spinal column. Muladhara
means ‘root-support.’ Kundalini is the power which is the static
support of the whole body and all its active forces such as Will
power (Laxmi), Speech power (Sarswati) and

Work power (Kali). It is also the static support for

Thought (creative power, Brahma), Manas (the sustaining
power, Vishnu) and the destroyer (thelaya power, Rudra). Prana,
Ahankara, Buddhi, Indriyas, Manas, five gross elements, are all
products of Kundalini.

Kundalini is the primordial energy that lies in the basal

Muladhara chakra in a dormant, potential state. It is the cosmic
power in individual bodies. It is an electric, fiery occult power,
the mighty pristine force underlying all organic and inorganic
matter.

Kundalini is a spiritual potential Shakti. Kundalini

Shakti lies dormant in the Muladhara chakra coiled up on the
Svayambhu ling. It has three and half coils like a serpent. The
three coils represent the three Gunas of Prakrity- Sattva, Rajas

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and Tamas and the half represents the Vikritis, the modification
of Prakriti.

This static Shakti is affected by Pranayama, Dhyana and

other Yogic practices and becomes dynamic. These two
functions, static and dynamic, are termed ‘sleeping’ and
‘awakening’ of the Kundalini.

As soon as Kundalini is awakened, it pierces Muladhara

chakra After Kundalini is awakened Manas, Prans, Jiva, and
Kundalini move together in the upward ascent. Prana passes
upwards through the Brahma Nadi along with Mānas and Agni.
The Yogi is freed from physical consciousness. You are shut out
from the objective world.

When the Kundalini is awakened, it does not directly

proceed all at ones to the Sahastrara chakra. It has to be taken
from one chakra to another. The Kundalini current raises
through the spine and some times crawls like an ant. Some times
when the Yogi is pure, it jumps like a monkey and reaches the
Sahastrara. Some times it rises like a bird that hops from one
branch to another. Some times the spiral current rises up like a
snake and moves in a zig-zag manner. Some times the Yogi
swims happily like a fish in the ocean of divine bliss.

The Yogic practitioner will get help from within when

it moves from chakra to chakra. It is the Mother Kundalini who
guides the Sadhaka. It is She who takes Her chiled from chakra
to chakra.

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 Kundalini does not stay for a long time in the
Sahastrara. The duration of stay depends upon the purity, degree
of Sadhana and inner spiritual strength of the Yogic practitioner.

The body will exist even after Kundalini has reached

the Sahastrara chakra, but the Yogi will have no body
consciousness. Even after the Kundalini is taken to Sahastrara, it
may drop down to the Muladhara at any moment.

The Yogic practices continue for many births. A student

starts his Sadhana from the point or stage where he left in his
previous birth. So it all depends upon the degree of purity, stage
of evolution, the amount of purification of the Nadis and the
Pranmay kosha, and above all, the degree of Vairagya and
yearning for liberation.

Preparations needed for Yogic Sadhana

To get advantages from the Yogic practices one has to

change his life style to the one near to nature. It is said, ‘Health
is the essential prerequisite for success in all aspects of life, for
realizing the four ideals that should guide humans, namely, 1.
Moral living, 2. prosperity, 3. fulfilling beneficial desires and 4.
liberation from grief.

Yoga-tattva Upnishadand Patanjali-yoga-sutra mentions

eight ‘angs’ or limbs of Yoga- Yama, Niyama, Asana,

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Pranayama, Pratyahara, Dharna, Dhyana and Samadhi.

Yama leads to self control by way of chastity, non-

violence, following truth and other virtues and Niyama or
religious observances, charity and so forth with devotion to
Lord (Ishvar-Pranidhan) help to control the mind and senses.
Yam and Niyam are the moral qualifications when developed to
perfection, can constitute a gateway to the immortal Self.

Astanga yoga improves overall personality of the man.

It is that art of husbandry which teaches us how to make best
use of body, senses and mind to improve the soul. Yama and
Niyama are preliminary disciplines-the preparatory measures for
further steps in Astanga yoga.

Asana and Pranayams make the body fit for the practice
of yoga. Through practicing correct postures physiological,
psychological and spiritual benefits are derived. The correct
postures improve circulation and digestion. The correct posture
also keeps the spinal column erect, which is required for proper
flow of Kundalini shakti through the sushumna nadi.

Pranayama has for its object the complete control of the

vital energy of the body. By pratyahara the sadhaka is able to
detach the mind from the organs of senses, By Dharna, Dhyana
and Samadhi the mind is made immersed in the Atman and the
person gets self-realization.

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 Yama
Ahimsa (non-violence), Sathya (truth), Asteya (non-
stealing), Bramcharya (chastity) and Aparigraha (non-
possessiveness) are described as yam.

(1) Ahimsa (non-violence)

Ahimsa means not to hurt any living being physically

and mentally, that is to say not to injure by thought, word or
deed. To follow Ahimsa one should be always watchful towards
his thoughts and deeds. One should not see bad, hear bad or
think bad for any body. By doing evil things against others your
mind is polluted and you can not concentrate on God.

You can follow Ahimsa only when you see God in

every creature and love all. It is said,” Love ever, hurt never.” If
at all you hurt any one unknowingly, the only way to save from
its ill effects is to offer the deeds to God and promise not to
repeat it in future.

The effect of Ahimsa is so powerful that even the wild

animals can surrender to you.

In the praise of Ahimsa Bhagwan Krishna says, “Who

does not hurt anyone nor is disturbed by anybody and who is not
affected by any situation is dear to me”

(2) Sathya (truth)

Sathya is considered in two ways- (1) In spiritual sense

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it means Parmatman the Ultimate truth. (2) In worldly sense it
means expressing the facts.

The Ultimate truth does not change with time or place.

Worldly things are always changing, hence they are considered
untruth. Atman is Truth whereas, the body is untruth the Maya.
The Sadhaka should be aware of this fact and should give
importance to Atman and body accordingly. Truth is ultimate
knowledge and God is infinite.

The second aspect of truth is to state the facts provided

by the senses but just making a statement of a fact is not always
truthful. The truth should be followed with judgment and
discrimination. The fact must be subjectively judged and
understood. The truth is often distorted through fear and
selfishness. Lying disturbs the mind by the waves of fear and
selfishness; hence tendency of lying should be overcome.
Scriptures say, “Speak truth, speak politely and don’t speak
unpleasant truth”

(3) Asteya (non-stealing)

Asteya means not to misappropriate someone else’s

property or right. If you misappropriate someone’s material or
even use it without the permission of the owner, it amounts
steeling.

Asteya also means not to speak wrong in the absence of

anybody. The non-recognition or non-acknowledgement of
service done by others is also steeling.

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 Asteya means not to think to take other’s property in
any form such as jewel, gold or any small or big thing. To see
Ātman in all worldly things is also Asteya.

(4) Bramcharya (chastity)

The literal meaning of Bramcharya is to remain always

in the thought of God, roaming in Bramhan. In the worldly
sense it means to conserve sex energy.This energy is called
“Bindu”. If the energy Bindu is understood and managed and
converted in to proper channel it will lead the yogi towards the
highest realization. A brilliant mind undisturbed by desires is
necessary requisite for the practice of yoga.

For Bramchari sex in the form of act or thought or

speech should be avoided. Of course with wife sex can be had
religiously only in proper time. By controlling desires and
anger, if one remains always in thought of God is best
Bramchari.

(5) Aparigraha (non-possessiveness)

Aparigraha means non-acceptance of obligatory gifts.

Even in the time of utter necessity one should not agree to
accept gifts. One should try to follow such Aparigraha.

The person who gifts something will also expect

something in return. Under such circumstances the
consciousness of obligation will always disturb the mind. The
acceptance of the gift greatly cherished in the form of a desire

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causes bondage. There is always a subtle exchange between the
giver and the recipient and vice-versa.

Aparigraha also means control of the senses.Giving up

the worldly things calms the mind and improves Jnana.

Niyama
Shauch (purity), Santosha (contentment), Tapah
(austerity), Swadhyaya (self-development) and Iswar pranidhan
(constant thought of the divine) are niyams.

(1) Shaucha (purity)

Shaucha means purity of mind, speech and work. This

is called trikaran shudhi (three face purity). Neat mind, neat
speech and neat habit should be developed.

Shaucha includes external and also internal cleanliness.

External cleanliness includes cleanliness of body, place and
atmosphere. Internal cleanliness includes cleanliness of
thoughts.

Outer part of the body is cleaned by water and the mind

by following the truth, Austerity and Knowledge cleans
Jivatman and buddhi is cleaned by knowing the vital principle.

(2) Santosha (contentment)

If one is always dissatisfied, one cannot make progress

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in any field. Those who are discontented are usually lazy and
have no initiative. Contentment must be developedthrough
discrimination.

What is contentment ? Contentment is a state of mind.

One should be cheerful and content with the present situation
and build the future on that. A dissatisfied mind finds no peace
and perfection of yoga is impossible to attain for such a person.

With the grace of God on the basis of our own karmas

in whatever situation we are placed we should feel happy. This
is Santosha or contentment.

Without any greed and jealousy if one is contented with

whatever is available with the grace of God is a contented
person. Such person is above all apposite situations and is busy
in present work is a karma yogi.

(3)Tapas (austerity)

Tapas has been defined as the practice of keeping

evenness amid the dualities of life. Tapas is performed to gain
the capacity to endure all dual conditions such as prosperity-
adversity, health-sickness, praise-condemnation, union-
separation and so on. By practicing abstinence even mindedness
is gained so that the yogi is not affected with the dualities of
life.

Tapas does not mean ascetic living, living one’s home,

wife and children and retiring to forest, nor it means doing

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arduous āsans. Tapas is the harmony between thought, word and
deed. Tapas covers the aspects of Kayakam (of physical body),
Vachakam (of speech) and Manasikam (of thought).

Tapas is practiced through body, speech and mind.

Purity, simpleness, bramcharya, ahimsa and respect of the elders
and learned persons, which are the acts come under tapas related
to body. Speaking truth, soft and lovingly are the tapas related
to speech. Remaining always contented, always in peace and
busy in the thought of God is tapas related to mind.

Self discipline has to be observed in every function-

discipline the body, mind and faculties so that you get strength
for doing service to the society. The control of speech is one of
the most important disciplines of yoga. Not your tongue but
your character should speak. Tapas inall phases of activities is
needed.

(4) Swadhyaya

Svadhyaya is daily study of religious scriptures and

books. It is the daily Patha and Parayana of sacred books.
Svadhyaya is also enquiry of the nature of Ātman or “Who am
I ?”. It is recitation of Mantras also. The study should be done
with concentration. You should understand what you have
studied and try to put in your every day life all that you have
learned. Constant study and its practice in daily life will lead
one to have communion with God.

Jnana Yoga is impossible without Sravana, Manana and

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Nidhidhyasan of the Shrutis (Scriptures). The ultimate jnana is
obtained by swadhyaya and constant remembrance of the
teachings of the religious scriptures.

One of the most powerful methods of keeping the mind

fully alive to the Ideal, is reading of scriptures and the lives of
saints daily. For when you read the lives of saints and spiritual
books, a host of powerful and positive ideas rush in to your
mind and, at ones, your mental powers are sharpened. They at
ones inspire the man and lift him and enable him to conquer the
lower forces in his every day life. Swadhyaya clears doubts. It
weeds out unholy ideas.

The habit of regularity of study brings tremendous

power and understanding. Repeating the name of God gives
strength to the sadhaka and brings firmness in the endure of
yogic practice.

(5) Ishvara-pranidhana

The yogi must remember that God is looking after him

and is led by him in his persuasion. He has to maintain the
attitude that it is through the grace and kindness of that high
power that he is able to follow the prescribed practices and
disciplines. He should surrender his practice and result to that
power. An easy approach is through special Devotion to God
i.e. total dedication of all activities un to him.

Yogins have described the meaning of Yama as- giving

up your attachment to the body and the senses. For Niyama he

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says that it involves continuous sustained discipline and
unwavering remembrance and concentration on the Supreme
Self.

Yogabhyasa

Before starting yogabhyasa the sadhaka should assess

his spiritual position, so that his sadhana starts on a solid
footage. The sadhaka can be in any of the following stage-

1. Yoga means joining of Jivatman with Parmatman, hence a

sadhaka has to be an Astika, which means, he should have
love for God. However, a Nastic who does not believe in
God can do Shariric and Mansic Yoga to improve his
health.

2. For success in sadhana a change in diet and company is

needed. Non-vegetarian diet and wine are not considered
suitable. This can be done by changing the company and
will power. Till success is obtained in these endure
Shariric Yoga and Mansic Yoga should be practiced.

3. Swadhaya is necessary to clear the doubts and to develop

Shradha- faith in spirituality and in the methods adapted
for obtaining Self-Realization.

4. A control over the senses and the internal foes such as lust,
desire, anger, greed, attachment, pride and envy is

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 necessary, so that love for all is developed. A feeling
should be developed that God dwells in all creatures and
none should be harmed.

5. Habit should be formed to Practice Yama and Nayama in

daily life.

6. The sadhaka who has mastered dhyanatmaka asan only

can progress in Dhyana as for Dhyana one has sit for
hours. At the same time Vyayama asans and Pranayama
should be practiced regularly to be fit bodily and mentally.

7. The beginners should not try for Kundalini Jagrana.

Before that the gross body and the Sukshma sharirahave to
be made fit to bear the power of Kundalini shakti. Dhyana
is the safest and best process to obtain Samadhi and Self-
Realization.

8. The practice of Pranayama for activating and rising up the

Kundalini shakti is dangerous unless all the circumstances
are exactly correct. The area between ninth and twelfth
vertebrae is especially sensitive. An injury there may
result in paralysis.

9. Meditation as described in this book is the Royal and easy

path.

Proper age for Yogic exercises

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 Spiritual sadhana is necessary for persons of all the age
groups, however, the type and intensity of sadhana differs
according to the nature, capacity and spiritual status of the
person.

Yogic exercises require intense and deep concentration

for which full vitality, energy, power and strength is needed.
The yogis propose the best suited age to start the yogic exercises
from 20 to 40 years. These exercises then continue till the end
of the life. Before this age sadhana concerning Bhakti yoga are
more suitable to start. Many argue that the active life should be
spent for worldly progress and spiritual sadhana should be
started in the old age. They are mistaken. In the absence of
yogic exercises the body gets destructed fast and at that stage
nothing can be done.

Role of Guru in sadhana

For the practice of Bhakti yoga, Jnana yoga and Karma
yoga you do not require a Guru, as vast literature is available on
spirituality. For success in Kundalini yoga help of a Guru is
needed. After thoroughly studying the literature on yoga one can
start meditating independently. When one comes across
obstacles in the way necessity of a Guru is felt. A Guru who has
already trodden the path and reached the goal, is very necessary
to guide, But it is very difficult to get such a Guru.

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 Yogis say,” If you do not get a Guru from outside
yourself, pray the God seated inside you, who will Himself
reveal the road and lead you on. It is always preferable to be
prompted by the inner Guru because most of those who claim to
that status are themselves rolling in objective pleasure or are
bound by greed, envy or malice.

Present days, God is the only genuine guru. Call on

Him and He will guide you. He is in your heart, ever ready to
help, protect and guide you. God is within only. Those outside
are not gurus”.

Who is aGuru ?
Guru is Brahman Himself. Avatara Himself is Guru. A
word from Him is a word from God. He need not teach any. His
mere presence or company is elevating, inspiring and soul-
stirring. The very company itself is self-illumination. Living in
His Company is spiritual education.

Even if the company of such illuminated person is not

possible then the God Himself will Guide you, if prayed
wholeheartedly. The Jivatman is a part of Parmatman Himself
and ultimately he has to merge in Him. Hence sooner the
journey is started the better. Even if the sadhaka is not
successful in the present life, he will get the fruits of this
sadhana in the next life. Spiritual awakening is a gradual

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process lasting many life times.Old thought and habits, ideas,
attachments and interests are not easy to give up, but that is
what has to happen if you wish to move forward on the spiritual
path.

Scriptures say that the efforts made to gain Self-

realization never go in vain. Therefore, every body should make
efforts in this direction.

The persons engaged in yoga practices are far better

than those who spend their whole time only to serve the body
and its relations. A yogi is much stronger at physical, mental
and Atmic levels and leads a better happy life.

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 Chapter 3

Shariric Yoga

The first requisite in life is good health. Health is the

constitution of state of body and mind in which all parts
function and cooperate in a right way. It is the state of optimum
well being from a physical, mental and spiritual point of view.

If you do not possess good health, you can not prosper

in any walk of life. Even for Spiritual pursuits good health is the
prerequisite. Without good health you can not penetrate in to the
hidden depths within yourself and attain the final beatitude of
life. Without good health you can not wage war with the
turbulent senses and boisterous mind.Only with healthy body
religious activities can be performed.Hence maintenance of total
health is of paramount importance. Nothing can be achieved
without physical body, therefore body and wealth should be
protected.

It is deplorable and tragic that most people only

become interested in health when it is impaired. When it comes
to that, they mainly take action with the help of chemical
medicine and the surgical knife, some times with fatal effects.
On the other hand, our body has a great natural ability to keep
itself in a healthy condition to cure itself. Yogabhyas helps the
body in this respect.

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 The person who practices yogabhyasa does not fall in
the clutches of sensory ills. Yogabhyasa makes his prans, mind,
speech and body absolutely pure.

Yogabhyasa prolongs life. It prevents decay of tissues

by increasing the life-force, and fills the system with abundant
energy. The blood is charged with abundant oxygen and the
brain and spinal centers are rejuvenated. The memory is
improved, intellect is sharpened and intuition is developed.
People who suffer from overweight, constipation or dyspepsia
will specially find the yogabhyasa very useful.

Yoga includes Hatha yoga, Mantra yoga, Laya yoga,

Raja yoga and Kundalini yoga. Hatha yoga exercises are mainly
aimed at strengthening the physical body. Yogasans are most
important for this purpose. The practice of Yogasans helps to
prevent diseases and maintain a high standard of health, vigor
and vitality. It cures many diseases. It provides a coordinated
system of health for all people. Regularity in the practice of
asans is of paramount importance. Women, children, old and
even sick persons can be benefited with the practice of
Yogasans without spending money. Every body should start
practicing for development of personality and happy life.

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 Yogasans

There are as many Asans (postures) as there are number

of species of living creatures in this universe. The Indian Saints
studied various animals and birds and their ways of relaxing
their bodies under different conditions and developed number of
āsans to be followed by human beings. Lord Shiva has
described 84 lakhs asans, of these 84 are considered to be the
best.

All the 84 asans can not be practiced by all and all of

them are not necessary for every body. The author by his own
practice and experience developed a āsana vyayam sequence
suitable for elderly persons who he expects to be followed to
remain healthy and fit for any type of work including the
yogabhyasa.

(1) Savasana

Lie down straight on back like a dead body. Relax the

body mentally starting from head up to the toe, slowly and feel
that you are getting complete rest. This asana relieves from
physical exertion and mental tension.

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 Savasan

(2) Exercise of eyes

While remaining in savāsana wide open the eyes and

close them tightly and repeatedly.See in the front and then in the
back and then sideways without moving the head. Then move
the pupil round and round clockwise and anticlockwise 5-6
times. After this slowly close the eyes and get them relaxed
putting fingers softly on them. By this the eyes are fully relaxed.

(3) Exercise of mouth and tongue

While in savasana wide open the mouth and bring back

the tip of the tongue as far as possible towards the throat, close
the mouth and taste the Amritam (fluid) coming from the brain
part. This is called Khechari mudra.

(4) Prana Sanchara

Prana is some total of all energy that is manifested in

the universe. It is the vital force present in the body which binds
the Jivatman with the body. As soon as prana comes out of the
body the person is dead. Prana is present in the fresh air in
ample amount. By getting more Prana from the atmosphere one

108
gets more energy and thus strengthens himself. The process of
Prana Sanchara enables the yogi to strengthen himself for more
work.

Process- While remaining in Savasana posture keep the

hands on the breast on the place where ribs separate. Now
breathe rhythmically. Inhale air as much as possible and feel
that you are taking prana which is being stored in Sun chakra
inside the body below your hand. Now open your mouth and
exhale and feel that the poison of the body is coming out.
Repeat the process 5 to 10 times.

(5)Uttanpada Asana

While remaining in Savasana posture stretch the two

legs, breathe inside and hold the breath. This is called inner-
kumbhaka. Now lift both the legs about 10 inches up while
keeping the legs close to each other and stretched. Remain in
this posture for 5 to 10 seconds in inner-kumbhaka. Then bring
down the legs stretched and exhale slowly. Repeat this exercise
thrice.

This asana strengthens the spine and nerves and

activates the internal organs.

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 Uttanpada Āsana

(6) Naukasana 1

While lying down on the back stretch both the hands on

thighs. Inhale and while remaining in inner-kumbhak lift the
head and legskeeping them stretched. This way the body takes
the shape of a boat, that is why this asana is called Naukasana.

Naukasan 1

Remain in this position for sometime and bring the legs

and head to the ground slowly. Repeat this āsana thrice. This
asana strengthens the heart and lungs and activates stomach,
intestines, liver and spleen.

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 (7) Naukasana 2

While lying on back stretch the legs. Also stretch the

hands behind the head. Now inhale and hold the breath and lift
both the hands and legs up giving the shape of a boat.

Naukasan 2

Hold it for sometime and while exhaling bring down

both hands and legs slowly. Repeat this asana thrice. This asana
increases digestibility and strengthens heart and lungs.

(8) Exercise of foot

Exercise of foot

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 Lie down on the back with legs stretched and hands
close to thighs. Lift the left leg at about 45 degree keeping the
legs straight and move the foot clock wise 10 times and antilock
wise 10 times. Bring the left leg on the ground. Repeat the same
exercise with right leg.

(9) Exercise of hip joint

Inhale and lift left leg, keepingknee joint straight and

using hip joint move the leg round and round, clockwise 10
times and anti clockwise 10 times. The same exercise be
repeated with right leg also.

Exercise of hip joint

The exercise of the foot, hip and knee joints removes

arthritis and strengthens the ligaments of the joints.

(10) Markatasana

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 Markat means monkey. The asanais similar to the action
done by monkey. Lie down on back and stretch both the hands
wide apart with palms open upwards. Bend two legs and bring
both the feet near hips. Now bring both the knees towards left
side touching the left knee on the ground.See thatright knee is
on the left knee and right foot on the left foot. The head should
be twisted to the right side as shown in the picture.

Markatasana

Repeat the act by bending the knees towards right side.

This asana removes the defects of the spine and releases gases
from the stomach and removes constipation.

(11) Nabhichalana

Lie down on back with feet close and hands about one
foot apart from the body, palms facing the sky. Bring both the
feet a bit closer and raise the waist a bit and move the waist to

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one side and then to other side as far as possible. This way move
the waist both sides without stopping 100 times.

Nabhichalana

This exercise activates almost all the body parts,

external and internal. The digestion problems are alleviated
completely.

(12) Pavanmuktasana

Lie down on the back with two legs close together.

Bendleft leg at knee and bring the knee towards the chest and
press it with bothhands, while trying to bring the knee to touch
the chin. During this time keep the right leg straight.

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 Pavanmuktasana

Repeat this asana with right leg and then with bothlegs.

(13) Salbhasana

Lie down straight with face downwards. Keep a thick

towel or thin pillow under the face. Keep both the hands by the
side of your body with closed palms. Bring the two legs close to
each other. Inhale, keep the chin on the pillow or towel, stretch
the hands and legs and lift both the legs as up as possible. Keep
the legs in this position for about 5 seconds. Exhale slowly and
bring the legs on the ground. Relax the bodyand repeat the
āsana.

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 Salbhasana

This āsana strengthens the vertebral column and

activates the whole body.

(14) Makrasana

Like Savasana Makrasana also relaxes the whole body.

For this lie down with face below and rest the head on palms by
lifting it up with the support of elbows. This position relaxes the
whole body.

Makrasana

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 (15) Dhanurasana

Lie down with face downwards. Spread the hands by

the side of the body. Keep the legs straight close to each other.
Bend both legs on knees, catch the feet with both the hands and
while lifting the chest and head pull the legs backwards so that
the body makes a round. Hold the breath and remain in this
position for 5 seconds.

Dhaņurasana

In this asana the abdominal and chest muscles are

stretched and spinal column is made flexible. The internal
organs are activated.

(16) Bhujanga Asana

In this asana the look of the body is similar to that of a

cobra, hence the name. Lie on the belly. Keep the palms under

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the shoulders and raise the head and neck upwards and
backwards.

While looking upwards and holding the breath remain in

this position for about 5 seconds. Then while releasing the
breath slowly bring down the chest and head.

Bhujangasana

This asana activates the abdominal and chest muscles

and the internal āsans.

(17) Vajrasana

For Vajrasana bend both the knees and keep soles of the
feet on both the sides of anus, i.e. place the thighs on the legs
one over the other and buttocks on the soles. The legs from the
toe to the knee should touch the ground. The whole burden of
the body is put on the knees and ankles.

After fixing the feet and the knees, put both the hands
straight on the knees. Keep the knees quite close. Keep the
trunk, neck and head in one straight line. You can sit in this

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āsana for a very long time comfortably.

Vajrasana

Sitting on this asana for some time every day

strengthens the nerves and muscles of the legs and thighs.
Sciatica vanishes, and flatulence is removed. There is beneficial
influence on Kanda and nadis.

(18) Agnisar kria (Kapalbhati)

Sit on Vajrasana and keep the hands on thighs. Look

forward and with the movement of the abdomen exhale forcibly
forabout 20 times.Gradually increase the number of exhalation.

This pranayama removes constipation and problems of

gas and other abdominal diseases.

(19) Sasankasana

Sit on Vajrasana, raise both the hands, inhale deeply

and while bending the trunk forward put both the hands on the

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ground. The ankles and head also be brought on the ground.
Exhale and retain the breath out side (Outer-Kumbhaka). Now
breathe and slowly come to the Vajrasana position.

Sasankasana

This asana reduces extra fat from stomach, waist and

hips. It also sooths the internal organs.

(20) Manduka Asana 1.

Manduka means frog. The posture of the body seems to

be similar to that of frog, hence the name Manduka has been
given to this asana.

Sit on Sukhasana. Bring the two legs backwards andthe

two feet together. Bring the two hands below the knees and
stretch the two knees wide apart so that you sit on the ground.
At this time the left leg is bent towards the left and right leg to
the right. Keep the eyes in the front. The breath should be
normal. Remain in this position for about 10 to 15 seconds.

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 Mandukasana

To come in the original position sustain the body weight

on the hands and take out the two legs from the underneath of
buttocks.

This asana activates all the lower joints and reduces fat
from the thighs and hips.

(21) Simhasana

Simha means lion and the posture in this asana is like a

lion, hence the name Simhasana has been given to this asana.

For this first sit in Vajrasana. Keeping the ankles closer

to each other bring the knees apart and put the two hands
between the thighs on the ground. Keep the fingers inside. Then
bend the trunk forward keeping the hands straight. Now shrink
the abdomen, bend the neck forward, take out the tongue and
make the sound like a lion.

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 Simhasana

This asana removes the problems of throat and tonsils.

It also removes the problems of back.

(22) Brahma mudra

While remembering the three heads of Brahmā the head

is moved in three directions, hence the name Brahma mudra has
been given to this asana.

Sit in Vajrasana. Keep the hands on the thighs. Inhale

deeply and take the head towards the back side as far as
possible. Then bring the head upright while exhaling. Now bend
the head in the front touching the chin to chest. This way move
the head tn the back side and front side alternately. Repeat this
action 10 times.

Now bend the head sideway touching the ears to the

shoulders one by one, 10 times.

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 Brahma mudra

Next move the head round and round clock wise 10

times and 10 times anti clock wise.

This movement of the head removes tension and pain of

the neck and head.

(23) Manibandh chakra

Manibandh means wrist and chakra means circular

movements. Manibandh chakra means movements of wrist,
hand and fingers.

Sit in Vajrasan and extend both the hands straight in

front, at the level of shoulders, palms facing the ground with
fingers straight. Bend the wrist joint keeping the palm and
fingers up. Then bring the palm and fingers down. Repeat this
exercise 10 times.

Then close the palms and move one hand clockwise and

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at the same time another hand anticlockwise, thusmaking
circular movements of the two hands 10 times.

This exercise benefits movements of the wrist and

hands.

(24) Exercise of Shoulders

Sit on Vajrasan and bend both the elbows and touch

both shoulders with fingers. Now using shoulder joints move
theelbows in round motion, first front, up, back, below and
front. Make 10 rounds this way. Then make 10 rounds in
apposite direction. By this the shoulder joints remain flexible.

Exercise of shoulders

(25) Manduka asana 2.

Sit in Vajrasana, close the palms of the two hands, keep

them against the naval, press the abdomen, exhale and bend the
trunk in front towards the ground as much as possible. Keep the

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eyes in front.

Mandukasana 2

Now come back in Vajrasana position slowly. Repeat

the āsana thrice. This āsana activates the alimentary canal,
pancreas and liver.

(26) Supt Vajrasana

Sit in Vajrasana and slowly bend the trunk backwards

on the ground. For this help of elbows can be taken. Head also
is brought on the ground. Now raise the back so that the body
takes the shape of a bow. Keep the hands tied with each other on
the chest. After remaining in this position for about 3 minutes
come back in the original position. This is Supt Vajrasana 1.For
Supt Vajrasana 2 remove the two feet sideways so that the
buttocks come on the floor,

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 Supt Vajrasana 1

straighten the waist and the head so that the whole body
is on the floor straight. Now put the two arms under the head
and remain in complete relaxed position for some time.

Supt vajrasana 2

This asana removes indigestion, gas and constipation.

Back bone becomes elastic.

(27) Janusirasana

Sit in sukhasan and stretch one leg. Keep one foot

against the thigh of the stretched leg and try to catch the toe of
stretched leg. Repeat the asana with another leg. This asana

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helps in applying the Pascimottanasana.

Janusirasana

(28) Pascimottanasana

Paschim means back side. Ttanasana means stretched.

Pascimottanasana means stretching the back. In this asana the
back is completely stretched.

Sit on the ground and stretch the legs stiff like sticks.
Catch the toes with the thumb and index and middle fingers,
while bending the trunk forwards. Try to touch the forehead to
the knees. If possible try to keep the face between the knees.
Fatty persons will find difficult to do it, but whatever is possible
should be done. Only thing is that you have to stretch the back.

When you bend down, draw the belly back. This

facilitates the forward bending. Bend slowly by gradual degrees.
Take your own time. When you bend down, bend the head
between the hands. Retain the pose for 5 seconds. Then

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gradually increase the period to 10 minutes.

Those who find it difficult to do the full

Pascimottanasan, can do half pose with one leg and one hand
and then with the other leg and hand.

Pascimottanasana

This asana is a specific for obesity. What Sarvangasana

is for the stimulation of endocrine glands, so is
Pascimottanasana for stimulation of abdominal viscera, such as
kidneys, liver, pancreas, etc. This asana relieves constipation,
removes sluggishness of liver, dyspepsia, belching and gastritis.
Lumbago and all sorts of myalgia of the back muscles are cured.
This asana also cures piles and diabetes. The muscles of the
abdomen,

the solar plexus, the epigastria plexus, bladder, prostate,

lumbar nerves, sympathetic cord are all toned and kept in a
healthy, sound condition.

(29) Ardha Matsyendrasana

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 This asana twists and bends the spine side to side
(lateral movements), thus it increases the elasticity of the spinal
column.

Place the heel near the anus and below the scrotum. It
can touch the perennial space. Bend the kneeand place the right
ankle at the root of the left thigh and rest the right foot well on
the ground close to the left hip-joint. Place the left axilla or arm-
pit over the top of the vertically bent right knee. Push the knee
now a little to the back so that it touches the back part of the
axilla. Catch hold of the left foot with left palm. Then applying
pressure at the left shoulder-joint slowly twist the spine and turn
to the extreme right. Turn the face also to the right as much as
you can do. Bring it in a line with the right shoulder. Swing
round the right arm towards the back. Catch hold of the right
thigh with the right hand. Retain the pose from 5 to 15 seconds.
Keep the vertical column erect. Similarly you can twist the
spine to the left side.

Ardhamatsyasana

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 This asana keeps the spine elastic and gives a good
massage to the abdominal organs. Lumbago and all sorts of
muscular rheumatism of the back-muscles are cured. The spinal
nerve-roots and sympathetic system are toned. They draw a
good supply of blood. This asana increases appetite also.

(30) Gomukhasana

Press the anus with left heel and place the right knee
over the left. Raise the right hand and bend it towards the back
side. Now bring the left hand from below the waist to catch the
right hand fingers interlocking with left hand fingers.

Gomukhasana

Repeat the asana by changing the legs. This asana is

beneficial in keeping the muscles of hands, back and neck.

(31) Sarvangasana

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 Sarvangasana is a very important asana of Hatha yoga.
It gives wonderful benefits. Spread a blanket on the floor. Lie
on the back quite flat. Slowly raise the legs. Lift the trunk, hips,
and legs quite vertically. Support the back with the two hands,
one on either side. Rest the elbows on the ground. Press the chin
against the chest and apply Jalandhar Bandha. Allow the back-
shoulder portion and neck to touch the ground closely. Keep the
legs straight. Keep the eyes open on the thumbs of the feet or
close the eyes and concentrate on Vishudha cakra. Breathe in a
normal way.

Do not allow the body to shake or move to and fro.

Remain in this position for about 15 seconds in the beginning.
Gradually increase the time. With practice this time may be
increased up to three minutes.

When asana is over, bring the legs down, very slowly

with elegance and not with any jerks.

In this asana the whole weight of the body is thrown on

the shoulders. You really stand on the shoulders with the help
and support of the elbows. This asana can be done in the
morning and evening. This asana should immediately be
followed by Matsyasana (fish-posture). This will alleviate pains
in the back part of the neck and intensify the usefulness of
Sarvangasana.

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 Sarvangasana

Sarvangasana supplies large quantity of blood to the

roots of the spinal nerves. It is this āsana which centralizes the
blood in the spinal column and nourishes it beautifully. It keeps
the spine quite elastic. It prevents the spine from early
ossification. It helps a lot in maintaining Brahmacarya. It acts as
a powerful blood- tonic and purifier. The muscles of the back
are alternately contracted, relaxed and then pulled and stretched.
Hence they draw a good supply of blood by these various
movements and are well nourished. The muscles of the
abdomen, the rectal muscles and muscles of the thigh are also
toned and nourished well.

It tones the nerves and brightens the psychic faculties

and awakens Kundalini.

(32) Matsyasana

Matsya means fish. This asana will help one to float on

132
water easily with Plavini Pranayama, hence the name
Matsyasana. In Plavini mudraInner-Kumbhaka is applied so that
the body becomes lighter to float on water.

Sit on Padmasana and lie flat on the back. Stretch the

head back, so that top of the head rests on the ground firmly on
one side and buttockson the other, thus making a bridge or arch
of the trunk. Place the hands on the thighs or catch the toes with
the hands. By this the back gets good twist.

Do this asana for 10 seconds in the beginning and

increase it to 10 minutes. When you have finished the asana,
slowly release the head with the help of hands and get up. Then
unlock the Padmasana.

Matsyasan

As pointed earlier, this asana is practiced after

Sarvangasana. It relieves the stiffness of the neck and all crimpy
conditions of the cervical region caused by long practice of
Sarvangasana. This gives natural massage to the congested parts
of the neck and shoulders. Further it affords the maximum

133
benefits of Sarvangasana.

As the larynx and trachea are thrown open widely,

Matsyasana helps deep breathing. It is useful in asthma, chronic
bronchitis etc. on account of the deep breathing. It brings down
the accumulated faecal matter to the rectum and thus removes
constipation.

(33) Tolangulasana

Tolang means balance. In this asana the body is

balanced on closed palms kept under the hips, hence the name
Tolangulasana.

Sit on Padmasan and with this asana lie down on the

back taking the help of elbows. Keep the closed palms under the
hips and raise the legs having locked in padmasana and also
raise the back and head, thus giving the shape of the body in
balancing state. The chin should be kept close to the chest.

Tolangulasana

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 By this asan the large intestines are pressed and thus the
constipation is removed. The lover parts of the body are also
activated.

(34) Yoga mudrasana

Sit on Padmasana. Place the palms on the heels. Exhale

slowly and bend forwards and try to touch the ground with the
forehead. Try to remain in this position as long as possible.

Instead of keeping the hands on the heels, you can take

them to the back. Catch hold of the left wrist with your right
hand.

Yogmµdrasana

This asana removes all kinds of disorders of the

abdomen.

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 (35) Setubandhasana

Setu means bridge. In this āsana the shape of the body

becomes like a bridge hence the name Setubandh āsana.

Lie down on the back keeping legs apart. Then bring the
legs nearer by bending the knees and raise the waist and back
taking the help of hands, thus bending the body making the
shape like a bridge. The weight of the body is rested on
shoulders, head and feet.

Setubandhasana

This asana stretches the spine and muscles of back,

hands, legs, chest and abdomen.

(36) Nabhidarshnasana

Nabhi means navel and Darśan means to see.

Nabhidarshanasana means to see navel with a particular angle.

Lie down on the back.Rest the palms on the ground and

lift the head, shoulders and back keeping the heel and palms on

136
the ground. Keep the body straight and stiff, thus making a
triangle with the ground. Theeyes should be kept on the navel.

Nābhidarsanasana

With this asana the muscles of the arms, shoulders,

back, chest and legs are made strong, at the same time the spinal
column is made flexible and intestinal organs are made active.

(37) Kondasana

Keep the body in Darshnasana position and stretch the

neck and head downwards keeping the body stiff. In this asana
the neck muscles are also stretched in addition to those affected
by the Nabhidarsanasana.

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 Kodasana

(38) Ustrasana

Spread double layer of a thick towel or blanket and

stand up on knees. The legs be kept 6 inches apart. The legs,
ankles and toes be kept flat on the ground. Now bend the trunk,
neck and head backwards and catch the legs with both the hands
near ankles. Bend the waist forward. Thus the whole body
makes a round.

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 Breathe normally. Remain in this position for about 5
seconds. For coming in the original position leave one hand and
straighten the body slightly. Now leave another hand also and
be erect on the knees. Then sit on theankles for some time.

Ustrasana

This asana removes the hardness of spine and activates

the internal organs.

(39) Kandha chalana

Kandha means shoulder and chalana means to move.

Kandha cālana means to move shoulders.

For this stand up onlegs in attention position. Look

straight and move both the shoulders up and down, at least 10
times. Then relax the neck and move the head sideways, front
and back and round and round.

This exercise relaxes the neck and shoulder muscles and

increases their blood supply.

(4o) Tadasana

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 Tada means mountain. In this asana one has to keep the
posture high and stable. For this stand in attention position and
while raising the heels raise both the hands and interlock the
fingers. Keeping the eyes fixed on the fingers raise the body on
toes as much as possible. Remain in this position for some time.
Repeat this āsana thrice.

Tadasan

By this asana the waist, hips and chest get proper shape
and height is also improved.

(41) Pavan muktasana (in standing position)

Stand in attention position. Keeping the right leg firm

140
on the ground lift the left leg and hold the ankles of the left leg
firmly with the right hand and the knee with the left handNow
press the knee against the chest and remain in this position for
about 5 seconds. Repeat the āsana with another leg.

Pawanmuktasana (standing position)

This asan strengthens the hip joints and activates the

muscles and intestines.

(42) Santulasana

Santulana means balancing. In this asana the body has

to be steady on one leg, hence the name. Stand in attention.
Stand firmly on right leg and lift the left leg backwards, bending
the knees and catch hold of the ankle with left hand, and bring
the ankle near hips. Lift the right hand up with fingers joined
and upright. Remain in this position as far as possible. Breathe

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normally. Repeat the āsana with another leg.

Santulasana

By this asana theblood circulation in joints and muscles

increases, the joints become flexible and the muscles stronger.

(43) Natraj asana

Natraj means dancing pose of Bhagwān Shankar. For

this āsana stand in attention pose. Then while standing firmly on
left leg, raise the right leg behind, and catch hold the feet of the
right leg with right hand and pull it as much as possible. Now
lift the left hand above and a bit forward thus balancing the

142
weight of the body on left leg. After remaining in this position
for some time bring down the right leg on ground. After taking
some rest on standing position repeat the āsana while standing
on right leg.

Natraj asana

This asana activates all the joints of the body.

(44) Padhasthasana

Stand in attention position and take both the hands

straight up with palms facing front. Now exhale and while
bending the body above waist try to catch the toes. While doing
this the knees should not be bent. Then while inhaling slowly
come in the erect position.

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 Padhasthasana

With this asana the bones and muscles of spinal column,

neck, chest, waist and legs become stronger.

(45) Trikodasana

In this asana the body makes three angles, hence the

name. Forthis stand up with legs apart.Bend the body towards
one side. Now while keeping the right hand by the side of the
right leg raise the left hand up and bend the body towards right
side, bringing the right hand towards the right foot and bending
the left hand touching the left ear with left arm. At this time the
left hand becomes parallel to the ground with fingers kept
straight.

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 Trikodasana

By this asana the spinal column becomes flexible and

the abdominal organs are activated.

(46) Hanuman baithaka

Stand up with legs apart. Inhale and twist the body to

left side. Then bend left knee and lower down it to the ground
just to touch it. The right leg remainsfirm on the ground forming
a right angle at the knee joint. Join the two palns pressing each
other. Remain in this position for some time and come to the
original position. Repeat the asana with another leg.

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 Hanuman baithaka

This āsana increases blood flow in the lower abdomen

and legs.

(47) Surya namaskar

Surya Namaskar yogasana is mixture of many asans , by

doing it the whole body is activated. It has 12 exercises out of
which 7 exercises are done in a sequence and remaining 5 are
reverse repetitions of earlier ones. Surya namaskar is done in the
morning or in the evening to get mild sun rays on the body.

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 Exercise

Exercise 1 (Namaskarāsana)

Namaskarasan

Facing thesun stand with folded hands, say- Om Mitray

namah.

Exercise 2 (Parvatasana)

Inhaledeeply and raise both the hands and take them

back bending the upper part of the body and head and say- Om
Ravive namah.

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 Parvatāsana

Exercise 3 (padhasthasana)

Exhale slowly and at the same time bring both the hands
forwards and by bending the body touch the toes with both the
hands and say- Om Suryāya namah.

Padhasthasana

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 Exercise 4 (Ekpadprasrasana)

Inhale and bring forward right leg bending it at the

knee. The left leg remains behind straight on the ground. Press
the back, rest the two hands on ground and see upwards and
say- Om Bhanuye namah.

Ekpadprasrasana

Exercise 5 (Bhudharasana)

Exhale. Bring the right leg near the left leg, raise the
hips and press the head

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 Bhudhrasana

throughthe two arms and below them and say- Om

Khagaya namah.

Exercise 6 (Astang Pratipadasana)

Keeping hands and feet firmly on the ground, bring

down the knees and chest also to the ground. Keep the eyes in
front. Thus both the hands, legs, knees and chest touch the
ground. The waist is raised a bit and the elbows are raised up to
the level of back. Now say the mantra- Om Puşne namah.

Sastang Pratipadasana

Exercise 7 (Bhujangasana)

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 Inhale and raise the head and chest and see up. The legs,
waist and hands remain on the ground. The position of the body
becomes like hooded cobra. The mantra for this āsana is Om
Hiranyagarbhāya namah.

Bhujangasana

Exercise 8

Exhale and come to the fifth position and say- Om

Marichiye namah.

Exercise 9

Inhale and bring the left leg in between the two hands.
This position is similar to that of the fourth one. The Mantra is-
Om Adityaya namah.

Exercise 10

Now come to the third position and say- Om Savitre

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namah.

Exercise 11

Now come to the second position and say- Om Arkaya

namah.

Exercise 12

In the last come back to the first position and say- Om

Bhaskraya namah.

Walking

Morning hours are said to be beneficial if utilized for

morning walk, after Pranayama, Meditation and Yogasan. The
fresh air of morning hours is said to contain more amount of
Oxygen and Prāna. During this period the amount of ultraviolet
rays are also more. When one walks in the open in the morning
hours there is much improvement in the health.

Walking in morning and evening is beneficial both

physically and mentally. While walking there should not be
negative thoughts. The mind should be free from worries. The
cheerful mental status generates more energy and ananda. Many
sick persons have regained health by morning and evening
walks.

The speed of the walking also has its own effect. The
speed of walking should be increased gradually. In the
beginning the speed should be at the rate of 10 minutes per

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kilometer, thus 1.5 km in 15 minutes. Then gradually increase
the distance and speed to 5km 45 minutes i.e. at the rate of 9
minutes per km.

Walking should be done regularly. Habit should be

made for daily walking. While walking the posture should be
straight and the hands should be sung freely and the stepsat
uniform distance.

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 Chapter 4

Mansic Yoga

The human personality includes Gross body, Mind and

Atman. The body is the instrument for action. The mind is
concerned with knowledge and human activity. The changeless
and permanent reality is the Atman. Thus doing, knowing and
being are the true manifestations of the human personality.
Although the body, mind and Atman have different names and
characteristics their harmonization and unification help man to
raise himself from the human to the divine level. And the
contrary, their alienation from one another, degrades him to the
animal level.

Mind separates you from Atman. Until and unless mind

is calmed down and absorbed in its source the Atman, you can
not realize the Self. Therefore, in practicing Sadhana efforts are
made to calm down the mind.

Mind includes Manas (mind), Buddhi (intellect), Chitta

(memory) and Ahankara (ego), and mind assumes the subtle
form of the Antahakarana. The particular names given to its
different forms is based on the functions performed. When the
mind does Sankalp-vikalp or will, thought and doubt, it is called
mind (Manas); when it discriminates and decides, it is Buddhi;
when it is the storehouse of Sanskars and seat of memory, it is

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chitta; and when it self-arrogates, and identifies itself with the
physical body, assuming the doership of various activities, it
goes by the name ahankara (ego). Thus, it may be seen that the
mind, although basically one, displays these varied forms on
account of the different roles assumed by it. Thus almost all
activities of man are governed by mind. In fact man derives his
name from possession of the mind.

Scriptures say, ‘Your body is a chariot and your senses

are the horses, your mind acts as the reins and your buddhi
(intelligence) as the driver. It is only when the mind follows the
buddhi that inner vision is developed. Inner vision leads to the
experience of the bliss of the Atman.

External vision, however, subjects to untold sufferings.

Body, senses, mind and intellect are instruments of the Atman,
the Self. To lead purposeful and worthy life, you have to
recognize the true nature of these instruments. They should
work in harmony- Body is inert, it should be under the control
of senses; senses should be under the control of mind, which has
to be guided by buddhi, then onlythe Jivatman can be happy.
When mind does not follow the instructions of buddhi and
fulfils the demands of the senses then the man has to suffer.
majority problems in the society are due to the whims of the
senses which man tries to fulfill without bothering for the result,
hence sense control is necessary.

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 Sense control

Indriyas are ten in number- Five Karmendriyas (hands,

legs, mouth, anus and reproductive organs); and five
Jnanendryas (eyes, ears, nose, tongue and skin. Karmendriyas
are to perform work (kriya shakti) as per the order given by the
mind through the brain. Jnanendriyas are the instruments to take
the outside messages to the mind and mind has to decide what to
do.

The role of the senses is remarkable. The senses are

subtler than the body. Heat and cold, sweet or bitter, beautiful or
ugly, pleasant or repulsive, joy or sorrows are experienced only
when the sense organs come in contact with the external objects.
All the activities of the senses are oriented towards objects in
the environment.

Senses are also called matras which means measuring

instruments. Which is the sense organ that decides the taste of
the food material ? It is the tongue. Which organ is capable of
declaring whether a picture is attractive or ugly ? The eye alone
is the measuring rod of this purpose.

The term matras applied to the senses, has yet another

meaning. It indicates that the limit to what can be experienced
by each sense organ has been prescribed by the God. For
instance, the eye can only see, it can not here. Every one
therefore, should make use of the sense organs with due regard

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to the functions and limits prescribed for each of them.

For example, the tongue has been given to the man to

consume balanced food in only required quantity that is called
Mitahar and to speak gently and sweetly, so as to give joy to
others, and to communicate innermost thoughts and feelings to
others.

The senses have been given the term Aswastha meaning

horses or peepal tree (Sacred Fig, Ficus religiosa) leaves which
are always restless. The senses of the man who has unbalanced
mind can not be controlled, like the horses that have no reins.

Control of the senses must be primary aim of the man.

Fleeting of sense objects give little momentary joy which is
followed by endless misery. The senses are extremely powerful.
They are the root cause for all the joys and sorrows of mankind.
You should therefore, try to understand thoroughly the nature
and role of the senses and harness them to your best advantage.

Since the sense organs are highly potent, the first and
foremost task for man is to bring them under his control in order
to lead an ideal life. In the midst of sensual pleasures, the mind
is lead astray. Temptation forms the ground-work of all sins. Sin
is an evil deed. Sin is willful violation of the laws of morality. It
is transgression of the law of God.

A good, resolute start in virtuous life will give you

peace and happiness. Do it now. Leave all evil ways. Follow the
good. Be pure in life. You will attain God-Realization.

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 Mind, Speech and Work Power

Human beings have been bestowed with very powerful

equipments which no other creature in the universe has got.
They are Mind, Speech and Work power. They are also called
Iccha-Shakti (Laxmi), Vani-Shakti (Sarsvati) and Kriya-
Shakti (Kali). These Shaktis are the powers of Kundalini Shakti
which dwells in Muladhara chakra of all human beings.
However the major portion of the Kundalini shakti liesin
dormant state and when awakened the man gets God-
Realization. Purification of these Shaktis is called- Trikaran
shuddhi (purity of all the three). Until and unless Trikaran
shuddhi is done progress in the spiritual endure is not possible.

Mindcontrol

Mind is not a gross thing, visible and tangible. Its

existence is no where seen. It is made up of subtle matter of
various grades of density with different rates of vibrations. It is
only a bundle of thoughts. Thoughts give rise to acts, and what
we enjoy or suffer in this world are the consequences of these
acts. Thoughts are highly potent. They go with the man after the
death also. Hence it is essential to keep out bad thoughts from
our minds.

The mind or mental body varies from person to person

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depending upon his Spiritual status. The mental body forms a
major portion of Aura of a man. In the developed persons it is
well defined of pleasant color and larger in size; in the under
developed it is ill defined and smaller in size. Mind is the main
cause for difference from person to person.

Mind is part of Sukshma sharira but it operates through

the physical brain. Brain is not mind as people think. Mind has
its seat in the physical brain. It gains experiences of this
physical universe through the Jnana-Indriyas and the vibrations
of the brain.

Various states of mind:

Mind, though it is all-pervading throughout the body
and outside the body, Inside the body its seat, name and
functions change according to the state of the Jivatman..

1. Samanya manas

Mind at the waking state is called Samanya mind.In the

waking state all the Indrias are working. They are in contact
with the world and are constantly providing various types of
informations to the mind, because of which the mind is always
uneasy. In waking state the seat of mind is Ajna chakra.

2. Maha manas

In the dream the seat of mind is in the Vishudha-chakra

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in the throat region. In dream state the mind acquires the name
of Mahamanas. Mahamanas is much more powerful than the
mind of the waking state. It can present experiences of many
lives in few minutes in dream. In dream the Indrias and the
gross body are non-functional.

3. Uccha manas

Uccha manas means higher mind. In deep-sleep Indrias,

mind and the body are non-functional. In this state there is no
worry, no fear or no any desire. Uccha manas provides compete
bliss to the man. The person is in Anandmay kosha. in deep
sleep the seat of mind is Anahata chakra.

4. Dedipyaman Manas

When the sadhaka reaches the Turiya state, the state of

pure Atman, the Mahakaran sharira, the mind shines in its full
power. The man who attains this state is a Jeevanmukta.

5. Sarvoccha manas

At this stage the mind attains the form of Bhagwan

Vishnu, the savior. Mind reaches to this stage when the sadhaka
is in samadhi.

Man comprehends the world through the mind and

hence its working should be completely watched. Because the

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mind is located between the Buddhi and the Prana both of which
are filled with the fire principle- it tends to melt. Mind has water
principle, which has the tendency to flow down. Fire on the
contrary has the tendency to go up. The Manas because of its
watery nature, tends to move downwards, become interested in
petty things. Efforts have to be made to make the mind aim
upwards.

The mind is ease-loving, ease-going and happy-go-

lucky. The desire for ease and comfort is ingrained in the mind.
It is full of petty desires. Do not try to fulfill your desires. This
is one way of controlling the mind. Whatever object the mind
likes much must be given up. Whatever objects the mind dwells
upon constantly, thinks about very often, must be abandoned.
This will develop your will power to control your mind. The
aim of Sadhana is to stop the vagaries of mind so that the light
of Atman can be experienced. The Self-Realization can be
achieved only when the mind stops working. The mind
manifests its influence in the state of waking and dream. The
mind comes to a stand still in the state of deep sleep.

Mind is a priceless possession. It is God’s greatest gift

to man. The Scriptures have declared that the mind alone is
responsible either for man’s bondage or for his liberation. Only
mind is responsible for upliftment or downfall of the man. Mind
which runs after the Indriyas and desires drags the man towards
the world, whereas, the pure mind takes the man towards
liberation.

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 According to the Scriptures the mind is subject to three
kinds of pollution- Mala, Vikchepa and Avarana.

Mind Pollution
If regular sadhana is not practiced then mind gets
polluted in various ways, which needs to be cleared to lead a
successful life. The types of pollytion are- Mala, Vikchep and
Avaran.

1. Mala

Man commits many offences, knowingly or

unknowingly, not only in this life but he committed them also in
previous lives. The imprint of these acts is carried by chitta
(memory), life after life like the dust accumulating on the
surface of the mirror day after day. Thus the mirror of man’s
mind is covered in such dirt, which is technically termed as
mala. On account of this mala, man is unable to see clearly the
reflection of his real identity in the mirror of the mind.

Hence it is necessary to clean the mirror of the

impurities covering it. This cleaning is done by regulating one’s
food and other living habits including recreation.
Pasupatbramopnishad says, ‘By avoiding forbidden articles in
the diet such as meat, fish etc the chitta is purified. Complete
removal of mala needs persistence and prolonged efforts.

2. Vikchep

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 The second distortion of mind, called vikchep, is the
constant wavering of the mind, like movements of the reflected
image in a mirror that is kept moving or shaking frequently.
Mind havocs through the power of fluctuation. Fluctuation is
Mar or Satan. It is this fluctuation that brings the downfall of a
struggling aspirant. As soon as fluctuation manifests, various
sorts of imaginations crop up. Imagination coexists with
fluctuation. Imagination is as much dangerous as fluctuation.

Fluctuation and imagination are the two seeds of the

mind. Fluctuation is the fuel, Imagination is the fire. The
unceasing fire of imagination is kept up by the fuel of
fluctuation. If the fuel of fluctuation is withdrawn, the fire of
imagination gets extinguished. The mind becomes tranquil. It is
withdrawn in to its source, the Atman.

To control this waywardness of the mind, one should

undertake various practices, like meditation, prayer, bhajans
(singing glory of GOD) etc.

3. Avarana

Avarana may be likened to a thick cloth covering the

mirror of man’s mind, which does not permit any reflection
whatsoever of the image of the Self. The cloth is made up of ari-
shath-varga, the gang of six internal enemies of man, viz. Kama
(lust, desire), Krotha (anger), Lobha (greed), Moha
(attachment), Mada (pride) and Matsarya (jealousy, envy).

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 The best means to remove this thick cloth of Avarana is
to develop love for all .Love is God. All that you have to do is
to achieve purity in thought, word and deed.

I. Kama (lust, desire)

The desires that cling to the mind are the blemishes that
tarnish man’s inner consciousness. Control the senses; do not
yield to their insistent demands for satisfaction. When the senses
are negated, the mind disappears, delusion dies and liberation is
achieved.

There is nothing wrong in having the desire to sustain

life, such as food, clothing and shelter, but even for obtaining
these there should be limit. One should long for only the
Mitahar, cloths should be minimum and a simple house. To
bring the mind under control we have to free ourselves from the
entire process of mental agitation. Agitations are the very nature
of the mind. When desires are eliminated the mind will go. If
the mind goes, the sense of separateness will go. It has been said
that the destruction of the mind is the means to the realization of
the Divine. The cessation of the mind can be brought about by
the gradual elimination of the desires, like the removal of
threads from a cloth. Finally, the desires have to be consumed
by the fire of Vairagya.

The less luggage one carries the more easily and

quickly one can get through various stages and reach one’s
destination. The primary requisite, therefore, is the eradication

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of desires.The fickle nature of the mind acts as an impediment
to man’s spiritual progress and, therefore, it is imperative that
every spiritual aspirant gains control over the mind if he were to
drench himself in the delight of his soul

II. Krodh (anger)

Anger is a strong emotion, excited by a real or a fancied

injury, and involving a desire for retaliation. Anger arises from
an idea of evil having been inflicted or threatened. Anger
resides in the astral body, but it percolates in to the physical
body, just as water percolates through the pores to the outer
surface of an earthen pot. The blood boils. The eyes are blood-
shot. There is great heat in the body. Limbs tremble. Lips
quiver. Fists are clenched. And the man stammers and fumbles
for words in great fury.

Anger is the enemy of peace. It is the foe of knowledge.

It makes the man senseless. It makes him perfectly blind. It
makes him its slave. Anger destroys reason and makes man do
things which can not be dreamt of. The angry man can not
decide what to speak and what not to utter. There is no sin that
can not be committed by him. Under the influence of anger,
man abuses, insults, and even murders his own beloveds and
repents afterwards.

The fire you kindle for your enemy burns yourself.

Anger acts as a boomerang, because it injures the man who
becomes angry. It comes back to the angry man and does harm

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to him.

The cause of sin or wrong action in this world is desire.

Anger is only a modification or form of desire. Anger is desire
itself. The root causes of anger are ignorance and egoism. Anger
arises when one is insulted, abused, criticized, when his defects
are pointed out. Anger comes when someone stands in the way
of gratifying one’s desire. Anger manifests from loving one’s
own opinion, from desiring to be honored, from imagining that
one is wiser than and superior to all others. Anger arises in him
who thinks of his enemy. If you renew a number of times the
same kind of thought of jealousy, envy, or hatred about the
same person, the effect lasts longer.

Anger spoils the brain, nervous system, and blood.

When a wave of anger arises in the mind, Prana begins to
vibrate rapidly. You are agitated and excited. Blood becomes
hot. Many poisonous ingredients are formed in the blood. Even
three minutes of violent hot temper may produce much
deleterious effects in the nervous system that it will take weeks
or months for repair of the injury.

Methods to control anger

First try to reduce the force or Vega, its frequency, and

duration. Endeavour to attenuate or thin out this formidable
modification or Vritti. Do not allow it to assume the form of a
big wave in the surface of the conscious mind. Nip it in the bud
when it is in the form of irritability in the subconscious mind.

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 Drink a glass of water. Divert the mind now. Entertain
divine thoughts. Do rigorous Japa or Bhajan. Repeat some
prayer or slokas. Develop gradually the apposite positive divine
virtues such as patience, love and forgiveness. The anger will
gradually die by itself.

It is difficult to control anger but if one does regular

meditation and purifies himself. Anger will slowly disappear.

III. Lobha (greed)

Greedy man is not only very selfish, he develops

jealousy and cruelty also to grab by all means. Kauravas were
destroyed because of their greed only. Bhagwat puran says the
greedy man can never be satisfied. Hunger is satisfied after
taking food and water. Anger also is finished after some time ,
but greedy man is never satisfied even if gets every thing in the
world.

Greed can be controlled by developing virtue of Tyaga..

IV. Moha (attachment)

You think of objects of senses. Attachment to these

objects develops. From attachment, desire is born. When a
desire arises, it generates Rajoguna and urges the man to work
in order to possess the object of desire. When the desire is not
gratified and when someone stands in the way of its fulfillment,
the man becomes angry. The desire gets transformed in to anger.
This is how the attachment with the worldly materials causes

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unrest in human life.

There are three great urges that bind man down to the
lower forms of being. They are equally powerful and are always
feeding one another. They are the sex urge, the taste urge, and
the love of money. These have to be controlled by discipline.

V. Mada (conceit, ego)

There is a marked increase in bad qualities, evil actions

and cruel traits among human beings compared to the past. Ego
is the cause for such decline. Hence egoism has to be sacrificed
at the alter of human conscience and the six-fold beast of Ari-
shath-varga (lust, anger, greed, delusion, pride and hate) has to
be tackled through the subtle and more effective ahinsic
treatment.

Ego arises due to the following things- Wealth,

Knowledge, Riches, Power, Tap, Young age, Beauty and Caste.
To be away from ego due the above assets one should think that
there are many persons who have more assets than what he has.
There is no need to be proud of them. These things are not going
to remain with him for ever. They are very temporary
achievements.

VI. Matsarya (jealousy)

When man finds that other person has more wealth or

he is more happy than he himself he starts feeling against him.
He then starts thinking as his enemy and tries to harm him by all

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means. Jealousy should not be allowedto grow as it harms more
to himself than the other man. He should pray- “Loka samasta
sukhina bhavantu”- All persons in the world should be happy.

The Divine attributes

The Avaran on the Manas has to be cleared by adapting

human values such as Sathya (truth), Dharma (righteous
conduct), Shanthi (peace), Prema (love)Ahimsa (non-violence)
and Anushasana (discipline).

I. Sathya (truth)

Truth is of two types- 1. Spokentruth and 2. Eternal

truth

Spoken truth- Scriptures have said,Speak truth, speak

truth with love, do not speak unpleasant truth. It means man
should always speak only truth, not in a unpleasant way, but
with love only.

At the moral level, Sathya relates to what is factually

correct, notspeaking lies, nor going back on one’s words or
promise to others. The ethical perfection directs,Speak the truth.
It implies truth as utterance of human soul or voice of inner
conscience.

Eternal truth- Truth is the ultimate reality, the

fundamental fact of creation, the God. The truth does not change

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with passage of time. It is not bound by the three modes of time-
past, present and future. Truth is ultimate knowledge
andlimitless Brahman.

II. Dharma (righteous conduct)

Dharma is self-culture or devotion to duty of man for

the betterment of others as for his own welfare. All the physical,
social, religious and spiritual activities of man come under his
Dharma. Dharma is the ethical perfection, without which, there
is no spiritual progress. Without spiritual progress, there is no
emancipation. Dharma is morality in principle.

Scriptures say, ‘Speak truth and have moral conduct.

According to Manu smritythe man should have ten qualities-
Santosha (contentment), Chhama (forgiveness), Dama (strength
to control senses), Aparigraha (loss of desire to collect
unnecessary things), Pavitrata (purity), Indriya sanyama (control
on senses), Budhi (intellect), Vidhya (Knowledge), Sathya
(truth) and Akrotha (loss of anger).

Dharma is the light of life, as it removes all darkness

inside and outside, and it gives eternal bliss and happiness.
Dharma is essentially a social ethic to be observed by man as a
member of the society, country and world, and as concerned
with the selfless duty of safeguarding as much of the welfare of
others as of his own.

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 III. Santhi (Peace)

Peace is a state of ‘a sound mind in a sound body’ and

a climate of consciousness of ‘brotherhood of man and
fatherhood of God’. Eternal peace is felt when mind is merged
in Atman. As the spiritual achievement advances there is an
inner of feeling of bliss and fulfillment. Peace is an equipoise
mindset unaffected by transient joys or sorrows, fortunes or
misfortunes. Bhagwan Krishna in Gita says- “The one who is
unaffected by joy or sorrow, heat or cold, fortune or misfortune,
sees nothing but God every where. He is always in peace.”

IV. Prema (love)

The world has come out of love. God created the world
so that He can love Himself. World exists in love and finally
dissolves in love. Love is the principle of regeneration. To live
is to love. No body can live without love. A life without faith,
love, and devotion is a dreary waste. Divine love is pure love. It
is Bhakti, devotion. It is an expression of oneness with the
Supreme. Such love alone is sacred which is based on complete
obliviousness to one’s own self and is solely concernedwith
yearning for God. In the ultimate reckoning, God is love and
love is God. This is the type of love man is required to develop.

Man should have full faith in God, who is the

embodiment of eternal bliss, is present in all beings without

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exceptions. Such persons have the feeling that God is present
every where and in every thing in the form of love. They see
nothing but love in every being. They see no difference between
their ‘own’ people and others. Persons filled with such supreme
love will experience bliss.

Human love takes a myriad form as for instance,

between mother and child (Vatsalya: maternal love),husband
and wife (Moha: infatuation), kith and kin (Anuraga: affection).
Such love is of the nature of affection, attachment, fascination
and even infatuation. It is based on self-interest, reciprocity,
anticipation or obligation.

Lust is the lowest type of love. This is the type of love

the present youth express for the apposite sex which sometimes
leads to cruelty and violence.

V. Ahimsa (non-violence)

Ahimsa is not to cause hurt and harm to any other

living being either through thought, word or deed. Cleansing
and purifying these three- thought, word and deed- has been
called a Triputy in spiritual parlance.

Non-violence has to be cultivated as an active antidote

to violence on the one hand and as a safeguard to the basic
interests of mankind, on the other. In daily life to follow non-
violence completely is not possible. There are instances when
knowingly or unknowingly we hurtsome one or kill some

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creatures to safeguard our health. To avoid the ill effects of such
deeds Bhagwan Krishna has suggested that Karmas (deeds)
should be offered to God.

Non-violence has largely demonstrated its potential in

the process of emancipation of man and freedom from foreign
domination.

VI. Anushashan (discipline)

Man wholeads his life according to his viveka

(promptings from Atman) is a disciplined man. True
discipleship opens the vision. It kindles the spiritual fire. It
awakens the dormant faculties. It is most necessary in one’s
journey along the spiritual path.

God has provided man with body, senses, mind and

intellect. It is the duty of the man to keep them in discipline and
work according to the wishes of the God for which he has taken
birth.

So long as there is mind, there are all these distinctions

of big and small, high and low, superior and inferior, good and
bad etc. The highest truth is that in which there is no relativity.
If you can transcend the mind by constant and profound
meditation on the Atman, you will be able to attain the state
beyond the pairs of opposites wherein lies supreme peace and
the highest knowledge.

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 Each mind is connected with every other mind and each
mind is, therefore, in actual communication with the whole
world. This has advantages as well as disadvantages, depending
upon the state of spiritual enfoldment you have reached. If your
mind is attuned to uplifting thought forces, you draw in
influences that will assist your spiritual growth. But, you have to
build up your resistance against destructive thought-forces also.
Train your mind to be antagonistic to undesirable concepts.

You are not the bodynor the mind. Mind is as much

your property and outside of you as your limbs, the dress you
wear, or the building you dwell in. The mind is different from
‘I’. Mind is your instrument or tool only. One must know how
to handle it. Master your impulses, emotions, and moods and
rise from the position of a slave to that of a spiritual king who
can rule over them with force and power.

The spiritual aspirant is to analyze himself and his

habits very carefully and sincerely, and always strive through all
his thoughts and actions to appreciate, to feel, and to express the
highest principle of spiritual life. Discipline in all phases of life
is absolutely essential.The spiritual aspirant has to rise to a state
which is governed predominantly by the Sattva principle. Then
at last he must rise above all three of the gunas and become tri-
guna-atita (the description of the state of perfection which is
beyond the gunas).

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 Vani-Shakti (power of speech)

It is only the human being who can speak and express

himself in the world. Ma Sarsvati is the power responsible for
speech. The thoughts arise in the mind, which create vibrations
in the Muladhara chakra.

The sound has four divisions-

i. Para- Parafinds manifestation only in Prana. The

Para voice is the root-idea or the germ-thought. It is the
first manifestation of voice. The seat of Para Vani is the
Muladhara chakra. In Para the sound remains in the
undifferentiatedform. Para, Pasyanti, Madhyama, and
Vaikhariare the various gradations of sound.

ii. Pasyanti- which finds manifestation in the mind.

The seat of Pasyanti is the naval or theManipura chakra.

iii. Madhyama- finds manifestation in the Indriyas. Its

seat is heart- the Anahat chakra.

iv. Vaikhari- whichfinds manifestation in articulate

expression through throat and mouth. Tongue is the
instrument to speak words.

The Vani-Indriya or the organ of speech (tongue) is a

strong weapon of Maya to delude the Jivatmas and to distract
the mind. Talkative people can not enjoy peace of mind.
miscellaneous talking is a very bad habit. It distracts the mind. It

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keeps the mind always outgoing and makes a man unspiritual.
Quarrels,disputes, etc. occur throughthe play or mischief of this
turbulent Vani-Indriya. Tongue is the organ of speech. It can
pronounce the sound gently or hoarsely depending upon the
man, who wants to convey to others. The tongue which has been
bestowed on us for edifying purposes, is being grossly misused.
Words are like arrows. They injure the feelings of others.

Vani is a powerful weapon. With the help of Vani you

can make friends and also foes. Scriptures say- speak only truth,
but the truth also be spoken without hurting the person.

Speak truth. Speak with love. Do not speak unpleasant

truth, but do not speak pleasant untruth. This is Sanatan
Dharma.

Scriptures have cautioned against the following types of

talks-

Speaking untruth

Back-biting

Excessive talking

The Vani indriyais very mischievous, troublesome,

turbulent, and impetuous. It must be steadily and gradually
controlled. Do not allow anything to come out from the mind
through the tongue. Observe Mauna (Silence). If the tongue is
checked, the eyes and ears also can come easily under control.

Tongue is the most important organ which has to do two

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functions- Taste (food consumption) and Speech. The tongue
has been given to man to consume wholesome food which
promotes his health as well as to speak gently and sweetly so as
to give joy to others. The tongue, which has been bestowed on
us for such edifying purposes is being grossly misused. It is
being used for consuming harmful things such as drugs,
smoking, eating Rajsic and Tamsic food, cheating and indulging
in abuse of others,back-biting, and speaking harsh words that
hurt others. If you can control your tongue, you have already
controlled half the mind.

Kriya-Shakti (Work power)

Kriya-Shakti or Karma signifies action or deed not only

through the body, but also through the karmendriyas,
jnanendriyas, mind and intellect. Any physical or mental action
is karma. Thinking is mental karma. Karma is the sum total of
our acts, both in the present life and in the preceding births.
Karma means not only action, but also the result of an action.
The consequence of an action is really not a separate thing.

The law of Karma means the law of causation.

Wherever there is a cause, there an effect must be produced. A
seed is a cause for the tree, which is the effect. The tree
produces seeds, and becomes cause for the seeds. The cause is
found in the effect and the effect is found in the cause. The

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effect is similar to the cause. No event can occur without having
a positive, definite cause at the back of it. The grand law of
causation includes the law of action and reaction, the law of
compensation, and the law of retribution All these laws come
under one general, all-embracing heading, viz., the Doctrine of
Karma.

Without performingkarma (action) man can not live for

even a moment in the world. With karma there is desire for the
result, with the result man is inclined to do more work and for
more fruits of the work and the cycle goes on, and for this he
has to take another birth. Rebirth is the effect of karma. To
break this cycle of rebirth Gita has advised to do the karma, as
karma and for the sake of karma and offer the karma to God.
The result of the karma is within the power of the God.
Hencewhy the doer should have any attachment for the fruit of
the karma. Vaman puran (scripture) has given direction for the
type of work the man should do-“Do the karma as per the
direction of Atman, and such work for which you are not
required to hide from the noble persons.”

When an action is performed without desire and without

any feeling of egoism, then it may be called Karma Yoga.
Remove your egoism. Remove your desire for fruit. When you
perform action with this attitude, it becomes Yagna, it becomes
work in the spirit of true sacrifice, it becomes tapas (penance),
and it becomes Yoga; all three of these yagna, tapas and yoga
convey the same idea. Every action performed by man should

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be sanctified in this way.

The cleansing Process

Man struggles variously to attain Ananda. Ananda is

the height of happiness, the embodiment of joy. It is sought in
three different ways, according to the innate quality of the
seeker- the satwik, the rajsik and the tamsik.

The Satwik path is poison in the early stages and nectar

while coming to fruition. It involves firm control and regulation
of the senses, of cognition and action. This will be very hard to
accomplish. But as one progresses in practice, the joy increases
and bliss is attained. How can such a goal be secured without
undergoing hardships ? The scriptures say ‘Happiness can not
be won through happiness. Happiness can be won through
misery. To achieve the satvik happiness that is positive and
permanent, man must perforce take on trials and tribulations,
loss and pain.

In case of Rajsik path, in early stages, the path is

nectarine but later, it slides in to misery, for the happiness is
derived through the senses from objects of the external world.
The pleasure soon reveals itself as unreal, false and exhausting
Ones the process starts, it drags on with no facility for rest. Man
becomes too weak to pursue the goal of Dharma
(righteousness), Artha (prosperity), Kama (wish-fulfillment) and

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Moksha (liberation) which are laid down for him. His intellect,
imaginative skill, intuitive faculty- all are rendered lame. The
blind pursuit of objective sensual pleasure has today resulted in
this very calamity. Man has forgotten his true Divinity and
surrenderedhis life to unholy activities.

People who prefer Tamsika path are unconcerned with

the problems of the world; they sleep away their lives, depriving
joy in sloth and darkness.

Of these three paths towards the goal of Anandaman

must accept the Satwika road, whatever the hardship, the loss,
the misery, the anxiety and the labor. He must attain the
awareness of Divinity, the experience of Godhead and be
established in the Ananda.

There is close relationship between prana and mind.

When mind is controlled prana is also controlled. Similarly,
when prana is controlled mind will also be controlled. Who so
ever has conquered prana he has conquered the mind. Who so
ever has conquered mind he has conquered prana.

Pranayama is the process by which both prana and

mind can be controlled.

PRANAYAMA

Prana means energy and Ayama means control. Prana

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is the sum total of all energy that is manifested in the Universe.
It is vital and Sukshma (subtle). Breath is the external
manifestation of prana. By exercising control over the gross
breathone can control the subtle prana inside. The method of
controlling the prana is called Pranayama.

Prana is that force which is functioning behind every

faculty, physical, mental, intellectual and spiritual. In the human
body prana is the sum total of all latent forces hidden in the
body and also in the surrounding atmosphere. Heat, light,
electricity, magnetism are all manifestations of prana.

As the dross of metals is burnt away by the bellows

working on the fire, even so all the impurities of the body are
consumed and all defects rectified by the controlling and
regulating of the breath in proper ways.

Breath directed by thought under control of the will is a

vitalizing, generated force which can be utilized consciously for
self development. The breath which is taken in is called
Puraka; when this breath is held inside is called Antah-
Kumbhaka (Inner-Kumbhaka); the breath taken out is called
Rechaka and the breath held outside is called Bahya-
Kumbhaka (Outer-Kumbhaka).

Prana is related to mind. Control of prana means control

of mind. Mind can not operate without the help of prana.

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 Nadi Sodhan

Nadi sodhan or Nadi suddhi is purification of nadis. If

there are impurities in nadis the ascent of Kundalini in
Sushumna nadi is impaired. Yogis have recommended different
methods of nadi shodhan. Sadhaka can adapt any one of them
suiting to his constitution and temperament.

(1) Soham Pranayama

‘So’ is for Parmatman and ‘Ham’ for Ahankara. While
inspiring say ‘So’ and while expiring say ‘ham’. This way
Parmatman is taken in and Ahankara is taken out. This is called
Soham japa. Soham japa is going on always but we are not
aware of it.

The Prana enters the body with the sound ‘So’ and
comes out with the sound ‘Ham’. This way Soham mantra
continues. In Twenty-four hours the Jivatman utters Soham japa
21600 times. This Japa is called Ajapa Gayatri.

The Ahankara makes us feel that we have separate

identity. This pranayama makes us free from Ahankara and
brings us near Parmatman and the nadis are cleansed.

For Dhyana Soham jap is very useful. Normally the

respiration rate is 15 per minute. While doing Soham jap slow
down the respiration rate to 4 or 5 per minute. This process will
calm down mind which will help concentration on the point of

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Dhyana i.e. Dhyeya.

(2) Method used by yogi Gorakhnath

Inhale through left nostril and have kumbhaka

meditating on Madipur chakra and exhale through right nostril.
Then inhale through right nostril, have kumbhakaand exhale
through left nostril.This wayall the nadis are cleansed within
three months.

Kumbhaka

There are eight types of Kumbhaka- Suryabhedi, Ujjayi,

Shitali, Bhastrika, Bhramary, Manomurcha, Plavani and Kevali.

i. Suryabhedi Kumbhaka
Sit on Padmasan or Ardhapadmasan. Close the eyes.
Keep the left nostril closed with the right ring and little fingers.
Slowly inhale without making any sound comfortably as long as
you can through the right nostril. Then close the right nostril
with right thumb and retain the breath by firmly pressing the
chin against the chest. This is Jalandhar bandha. Hold the breath
till perspiration oozes. This point can not be reached at the very
outset. The Kumbhaka has to be increased gradually.

Release the Jalandhar Bandha. Then exhale very slowly

without making any sound through the left nostril with the right
thumb closing the right nostril with right thumb.

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 ii. Ujjayi Kumbhaka
Sit on Padmasana or Ardhapadmasan and apply
Mulbandha by contracting the anus. Inhale slowly through both
the nostrils in a smooth, uniform manner. Retain the breath as
long as you can do it comfortably and then exhale slowly
through the left nostril by closing the right nostril with right
thumb.

Expand the chest when you inhale. During inhalation a

peculiar sound is produced owing to the partial closing of
glottis. The sound produced during inhalation should be a mild
and of uniform pitch. It should be continuous also.

iii. Shitali Kumbhaka

Shitali kumbhaka cools the body and destroys glum
and chronic dyspepsia.

Draw up the breath through the mouth protruding the

tongue, fill the stomach and retain for some time. Then slowly
exhale through both the nostrils. This is called Shitali
kumbhaka.

iv. Bhastrika Kumbhaka

Bhastrika means air pumping bag of blacksmith. In this
pranayama or Ardhapadmasan the air from lungs is pumped out
similar to that of the bhastrika. Sit in padmasan with belly and
neck erect. Close the mouth and exhale through the nostrils.

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Then inhale full breath so that it will fill the space, withnoise,
between the neck and the skull. Then exhale and inhale like
bellows of a smith. When you get tired, inhale through the right
nostril, have kumbhaka and exhale through the left nostril.

The bhastrika kumbhaka clears the obstacles in the

door at the mouth of Brahmnadi or the Sushumna. It pierces also
the three Granthis or knots- Brahmā granthi, Vishnu granthi and
Rudra granthi. It increases the gastric digestion, produces purity
and gives pleasure and happiness.

v. Bhramari Kumbhaka
Inhale full breath and have kumbhaka.Close both the
ears with both the thumbs, put the two middle fingers at the base
of the nose near the eyes, press the nose a bit and concentrate on
the Ajna chakra. Now pronounce Om producing the sound
similar to that of the dragon fly. Then slowly exhale. Repeat this
kumbhaka thrice. The number can be increased.

vi. Manomurccha
For this kumbhaka the air is inhaled and the mind is
fixed on Ajna chakra for a long time till the sadhaka looses
consciousness.

vii. Plavini kumbhaka

The sadhaka who has mastered this kumbhaka can float
on water for any length of time. He who practices this Plavini

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kumbhaka can live on air and dispense with food for some days.

The sadhaka drinks air slowly like water and sends it to

the stomach. The stomach gets bloated a bit. The stomach is
emptiedby gradual belching. The air is completely taken out by
Uddiyana bandha and hiccough.

viii. Kevali kumbhaka

It is fourth pranayama when kumbhaka is done by
holding the process of rechaka and puraka.

Mudras and Bandhas

i.Mula bandha
The apana vayu which has tendency to go downwards is
forcefully drawn up by contracting the anus. This process is
called Mulbandha.

The apana vayu which does the function of ejection of

excreta has natural tendency to move downwards. Through the
practice of Mulbandh the apana vāyu is made to move upwards
by contracting the anus and by forcibly drawing it upwards. The
prana vayu is united with the apana and the united prana-apana
vayu is made to enter the Sushumna nadi and the Kundalini is
awakened.

ii.Jalandhar bandha

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 Contract the throat and press the chin against the chest.
This forms the Jalandhar bandha.

This bandha is practiced at the end of Puraka and

beginning of Kumbhaka. Generally this bandha is done during
Antah-kumbhaka only.

iii.Uddiyan bandha
By pressing the Navel region back side forms the
Uddiyan bandha. The word Uddiyan in Sanskrit means to “fly
up”. When this bantha is practiced the prana flies up through the
Sushumna nadi. Hence the name Uddiyan has been given.

Empty the lungs by a strong and forcible expiration.

The lungs will become completely empty when you exhale
forcibly through the mouth. Now contract and draw up the
intestines above and below the navel towards the back, so that
the abdomen rests against the back of the body high up in the
thoracic cavity. This is Uddiyana bandha.

The Uddiyan bandha is practiced at the end of Inner-

Kumbhaka and beginning of Rechaka. When this bandha is
practiced the diaphragm is raised up and the abdominal muscles
are drawn backwards. If you bend your trunk forwards, you can
easily do this exercise.

During practicing pranayama the three Bandhās-

Mulbandha, Jalandhar bandha and Uddiyān bandha are
practiced together, and the three are called Bandh-Tray.

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 iv.Ashvini mudra
The exercise of frequent contracting and relaxing the
anus muscles is called Āshvini mudra.

Ashva means horse. Horse is in the habit of contracting

and relaxing the anus, hence, this exercise has been named as
Āshvini mudra. This exercise removes the diseases of anus and
rectum.

v. Trataka
Trataka is steady gazing at a particular point or object
without winking. Steady, without winking gazing an object till
tears come out is called Trataka. This process can lead to
Shambhvi mudra and the defects of the eyes are removed and
Daivi Vision is obtained

vi.Shambhavi mudra
Meditation on Parmatma at the Ajna chakra is
Shambhavi mudra

The place of Atman is said to be between the two

eyebrows. When meditation is done at this place Atman is seen
as Shambhu. That is why the exercise is called shambhvi. When
shambhvi mudra is mastered the mind and prana become one,
that is why the sadhaka can concentrate on the shakti chakras
with open eyes also. The sadhaka seems to see outside, but he

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does not see as his Indriyās are not working, because mind is
not working, the sadhaka remains in Ananda.

Pratyahara

The sense organs- eyes, ears, nose, tongue and skin are
made to provide information of the world. They are facing
outwards. The mind has to withdraw from the senses, then only
it can turn inwards.

Pratyahara is the ability of the Yogi to fully detach the

mind from the organs of sense and all the psychological
conditioning which such sense-dependence implies. This is like
a tortoise withdrawing its head in to its carapace. Such
withdrawal is very subtle as even if the activities ofthe senses is
stopped the mind continues to work outside. This is to be
controlled with the help of Buddhi.

For complete Pratyahara mastery over all the senses is

required. As long as mind remains attached to even one sense,
however lightly, that mind is in worldly bondage and the senses
will have full sway.

The mind should see Daivatva in all objects of the

Universe. When this realization is perfect, then absorption of
mind in Supreme Consciousness is possible. Pratyahara does not
so much deny the world, as it allows the Yogi to discover its
real meaning. In order to approach the gates of liberation, all the
other gates must be closed.

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 By closing all the gates (sense-organs), confining the
mindin the heart, fixing the pransin the head, reciting OM and
meditating on God, he who leaves his body, goes to the highest
place.

The sadhaka should be convinced that the external

world is maya-born and maya-sustained, that it has only mental
and not fundamental validity. Without this conviction, the mind
can not be led away from sights and sounds, tastes and smells
that clue its activities.

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 Chapter 5

Atmiya Yoga

God has created human beings in such a way that no

two persons are alike. Even the homo-zygotically persons have
some difference. Not only the body differs the mind also differs
from man to man, because of the sanskars accumulated in
several past births. Atman, however, is same in all creatures.
The Atman is the common consciousness in all beings. A saint,
a thief, a rich man, a scavenger, a dog, a cat, a rat,all have the
same common Atman. It is the pure, absolute, essential
consciousness of all the conscious beings.

Jivatman, Atman and Parmatman

Inside the human body Atman takes the form of

Jivatman, the individual Soul, which having sanskars in mind
has to take birth after birth to free itself from the clutches of
Maya. Mind, intellect, body and senses are her forms. Maya is
the energy or mother aspect of God. Maya is inseparable from
God. It is dependant on God.

Jivatman is the soul and Atman the spirit.The spirit with

the causal (karan sharira) is the soul. Atman is the reflection of

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Parmatman. Atman is the light which is burning all the time in
our heart. Atman emits light, which is felt in the central nervous
system. The Spirit (Atman) resides in the Spiritual heart
(Anahata chakra) and the Almighty Paramshiva on the top of the
head in Sahastrara chakra.

Spiritual heart is different than the physical heart which

pumps blood to supply oxigeneted blood to different parts of the
body. Spiritual heart is in the Sukshma body which can not be
seen.

Actually Jivatman is God, but as it is under the

influence of senses, prana and mind; it has bound itself with the
feeling of ‘I’ and ‘mine’ and thus it is entangled in different
types of activities. Jivatman is limited to its body (finite)
whereas Parmatman is infinite covering the whole universe.
Thus Permatman is smallest than the small and biggest than big.
Parmatman is everywhere. To join with its sourse Parmatma the
Jivatma has to be free from the cluches of Maya- the Prakriti.

There is no bliss in the finite (Jivatman). Bliss is only in

the infinite (Parmatman). Eternal bliss can be had only from the
eternal Self. To know the Self (Atman) is to enjoy eternal bliss
and ever lasting peace. Self-Realization bestows eternal
existence, absolute knowledge, and perennial bliss.

The individual soul feels itself to be in bondage on

account of ignorance caused by the power of Avidya (Maya).
When the false belief caused by delusion is removed by

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knowledge of Atman, the state of Moksha is realized then and
there, in this very life. To experience Self-Realization and
Moksha man has to do rigorous sadhana.

Lord Krishna has said-“Man with balanced mental

status leaves results of all his Karmas in this world only and gets
liberation. Balanced mental status is obtained by practicing
Yoga. Hence you start practicing Yoga.”

Yoga is the process by which the identity of Jivatman

and Parmatman which ever exists is realized by the yogi. It is so
realized because the spirit has been pierced through the veil of
Maya. The means by which this is achieved is the yoga process
which liberates the Jivatman from maya.

Jivatman is in fact Parmatman who under the influence

of maya thinks himself separate from Parmatman. Jivatman and
Parmatman both have same properties i.e. Sat (Reality), Chit
(Consciousness) and Ananda (Bliss).

Bhagwan Krishna says in Gita- “Jivatman which is

residing in this body is my part only. As I am Sat-Chit-Ananda
You also are Sat-Chit-Ananda.” The only difference between
Jivatman and Parmatman is that the Jivatman has the form and
name in addition to Sat-Chit-Anand and Jivatman is under the
influence of Maya (Prakriti), whereas, Maya works under
Parmatman.

Sat

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 Sat means Truth, that which exists in all places
(omnipresent), all knowing (omniscient) and all powerful
(omnipotent). God being Sat is not bound by place or time, nor
is He restricted to one particular object. Being present in every
thing, he is present in our hearts, and we can find him there.

Jivatman has the same attributes as that of the God.

Jivatmanis Sat. Every body wants to live. Those who are
suffering very badly also do not want to die. This is the inner
instinct. We want to live in such a way that there will not be any
suffering, disease, death or an imperfection of any kind
disturbing our existence.

Chit
Chit means knowledge. This is the natural tendency of
human beings to get the knowledge of every thing. We want to
know. We spontaneously feel that we have a right to attain a
state where there will not be anything in this universe unknown
to us. We are all looking for that state of realization. Our
discoveries, inventions, and all the advancement of intellectual
thought and scientific progress have been possible owing to that
inner urge in man.

Ananda
Ananda is absolute bliss, the bliss of Consciousness.
This bliss is far superior to the bliss obtained by getting material
objects, the pleasure arising from seeing a beautiful form,

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hearing a melodious sound, tasting delicious food or
experiencing the softness of a touch.

The pleasure borne of looking at a beautiful form or the

sound or the touch remains so long as the object remains.
Thereafter it disappears, whereas, the Anand experienced by
Dhyana or Samadhi is ever lasting as it arises from within.
When we attain the light of Self within ourselves, that light
gives ever lasting bliss. So the Atman and Parmatman within is
the form of Sat-Chit-Anand.

God dwells in the heart. He is always near you. He

loves you. He can talk to you. You can not find God by the
intellect but you can find him by feeling, meditation, experience
and realization.

Swetasvetropnishad (scripture) states that both Atman

and Parmatman are present in the body. Inside the body both
Atman and Parmātman reside as friends as two birds reside on
the same tree. Out of them Atman enjoys the fruits of karma
(deeds) whereas, Parmatman only observes. Jivatman (Atman)
is under the influence of attachment hence suffers, but when it
realizes the glory of Parmatman then it enjoys the bliss.

God resides inside the body in the form of Shiva and

Shakti. The Supreme Lord is represented as Shiva and His
power is represented as His wife Shakti, Durga. Mother Durga
is the energy aspect of the Lord Shiva. Without Durga Shiva has
no expression and without Shiva Durga has no existence. Lord

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Shiva is only a silent witness. He is motionless, absolutely
changeless. Shiva is Omnipotent, inactive. He is pure
consciousness. Shakti is dynamic. The power or active aspect of
the immanent GOD. Shakti is embodiment of power.

In human body Shiva resides in the Sahatrara chakra at

the crown of the head. Shakti Kundaliniresides in the Muladhara
chakra at the base of the spinal column. The Purusha and
Prakriti now named Shiva and Shakti entered the human body
through Brahmrandhra- the Crown. Shakti now named as
Kundalini descended from the Crown to the Muladhara chakra
encircling the Swambhu-Linga with three and half coils and
remained dormant. The Shakti got the name Kundalini because
it is in the form of a coiled serpent. Atmashakti Kundalini lies
dormant in the form of three serpent coils in Muladhara chakra.

The feminine power Shakti (Kundalini) present in

Muladhara chakra is actually our mother, individual mother.
Kundilini is the Gauri and we have got Ganesh sitting in the
Muladhara chakra.

Though the major part of the Kundalini shakti is in the

dormant form, a small portion of it is active in the form of
Iccha-shakti i.e. will-power (Lakchmi), Prana-shakti i.e. work
power (Mahakali) and Jnana-shakti i.e. power of knowledge
(Mahasarsvati), in the human body. The Kundalini shakti is
situated in a triangular Agni chakra in the Muladhara chakra,
where Mahasarswati occupies the left upper corner of the

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triangle, while Mahalakchmi occupies the right upper corner
and Mahakali the lower corner of the triangle of the Agni
chakra. For doing any work first of all Iccha is needed, then
knowledge about the work, and that work has to be done with
full force. The Kundalini energy, properly handled and
controlled, can become a powerful tool in one’s life.

Virtues needed for success inYogabhyasa

Scriptures have laid down necessary requisites for

success in Sadhana. For Spiritual life one has to fill his mind
with the thoughts of Brahman. The eyes have to be trained to
discover the footprints of God. In this process the mind is to be
mastered. The mind is the pivot of thoughts and feelings. The
mind is the thinking aspect of Brahman, the Absolute
Consciousness.

The Absolute Self manifesting itself in imaginative

activity is mind. However, instead of turning towards the
Absolute, it turns towards the world and starts using the senses
as its instruments for selfish motto. It forgets its source Atman.

If thoughts and activities of mind are sound, healthy,

non-violent, filled with love, morally harmonious then peace is
near at hand and Brahman can be attained.

There are four things in which every man must interest

himself-

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 Who am ‘I’?

Where from have ‘I’ come?

Where am ‘I’ going?

How long shall ‘I’ be here?

All Spiritual inquiry begins with these questions and

attempts to find out the answers. It is a waste to have come in
this world, if it is not known- where from you came and where
to go? For this Atmavichara (thinking about the Self), and for
successful arrival at the correct answers, Sadhana is essential.
The answers must become part of experience.

There are three types of persons in the world- The first

type are those who are fast asleep with regard to their sincerity
to know about themselves and the Brahman. The second types
are those ready to be awakened, and the third one those who are
already awake.

The vast majority fall in the first group and a very few
would be considered as being in the last group. The sincere
aspirant who has developed necessary qualifications is known as
the “ready to be awakened”. They are the adhikari who can take
benefit of the knowledge concerning Yoga.

The requisites necessary for an adhikari on the path of

yoga has been laid down in the name of Sadhan-chatustaya or
four fold discipline:

(1) Viveka

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 Viveka is discriminative power of Buddhi which
develops by Shravan, Manan and Nididhyasan of religious
books. Shravan means hearing or reading, Manan means
thinking about that heard or read and Nididhyasan means
practicing the teachings.

The discriminating power tells us what is right and what

is wrong. It also tells us what is real and what is unreal.

The great Scripture Mahabharat says- God is the Truth,

World is unreal, the Jivatman residing in the body is in fact
God.

Whatever we see in this world is not truth, it is always

changing. Every thing we see perishes one day. In the same way
this body also will perish, even on knowing this we have very
much attachment with the body. This is a matter of great
surprise.

Viveka tells us that we should give more importance to

the Self rather than the body. Body is only the instrument of the
Self which has been given by the God for Self realization.

(2) Vairagya
Vairagya means control over the attachment towards the
worldly things (renunciation) as they are of temporary nature.
Too much attachment towards the worldly things is the cause of
firm binding with the world. This leads to the continuous cycle
of death and birth..

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 The world is the blend of Spirit and non-spirit. It is fully
impregnated with Brahman. Keeping this in mind man has to
use the worldly things accordingly. There is no need to have
greed for the material things.

Vairagya implies strong dispassion and non-attachment.

This attainment causes natural withdrawal from the enticement
of sense pleasures. This results in the recognition of inner bliss,
and peace.

Thus renunciation means remaining aloof and detached

from everything. This detachment can be internal or external or
both.

Externally- you have no object to call your own, no

property, no home, no family, as they all are going to leave you.

Internally- One may have everything, but he remains

completely detached.

The practice of dispassion makes the sadhaka fit for

external and internal renunciation.

When there no longing for the enjoyable things even

though available easily then we can say vairagya is achieved.
The absence of Ahankara denotes the stage of Jnana. Vairagya
comes when one feels the urge to give up all transitory
enjoyments, having understood their temporary nature. Both
discrimination (viveka) and dispassion (Vairagya) contribute to
an understanding of the true nature of the Self.

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 (3) Shatsampat
Shat means six, Sampat means treasure- Six treasures.
Theseare- Sama, Dama, Uparati, Titiksha, Shradha and
Samadhan.

Sama- Sama means control of mind, its steadiness. The

mind should not be attracted by the sense objects, knowing their
transitory nature. Control the senses and the breath. Keep the
mind engaged and observe its activity and with the help of
Buddhi control it.

Dama- Dama means control of senses. The senses

which run after various attractions should be controlled. This
can be done by checking the vagaries of mind. This is called
Dama.

Uparati- It is the condition of the mind in which it

does not react to external objects. It is not affected with either
the loss or gain of any kind. The man is always in happy
condition. The man whose mind is not affected due to any
trouble or any gain and who is away from any sort of attachment
or fear or greed or anger is Muni- the realized person.

Titiksha- Titiksha or forbearance is a state when the

mind can maintain a calm and peaceful attitude under all
circumstances. The man whose mind is unaffected even at the
time of someone’s death or at the time of war or at the instance
of much pleasure is called man of firm peace and viveka.

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 Shraddha- Shraddha means firm faith in the teachings
and God. The man with firm faith and full control over his
senses is called Jnani and God realized and gets firm peace.

Samadhan- Samadhan is Self settleness. It means the

concentration of mind that comes by constantly affirming the
existence of Brahman. Bhagwan Krishna says- ‘O’ Arjun you
know that I am the seed of all creatures and Buddhi of all noble
persons.

(4) Mumuksutvam
Mumuksutvam is the intense yearning for freedom. As
per Yogavashistha, ”For developing intense yearning for
freedom the Sadhaka needs four qualities. They are- Sam,
Vichar, Santosh and Satsang. Man desirous of freedom from
worldly bondages should keep these four guards.”

Vichar- Vichar means always keep remembrance of

God. Know that ‘I’ am not body, nor senses, nor mind, nor
intelligence. I am Atman which is encased in five sheaths-
Annamay, Pranmay, Manomay, Vijanamay and Anandmay
koshas. I am God, Sat-Chit-Ananda and I should cultivate these
qualities.

Who am ‘I’?and why I am suffering in this world ? This

type of thinking is called Vichar.

Three forth part of Sadhana is said to be Vichar. When

such thoughts are fixed in mind,then Sadhana becomes easier.

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For Self-realization this type of unrest is necessary.

Santosam- Santosam means self-contentment. With the

grace of God in whatever condition the person lives, he lives
happily and then such attitude of the person is called
Santosham. The Santoshi believes that this is the will of the
God. The person who is self-contented and has control over his
senses, gets pleasure from all sides, such person remains calm
and contented under conditions of poverty or enmity or
friendship.

Satsang- Sat means truth, God; Sang means with;

Satsang means- to join with God. Another meaning of Satsang
is to remain in the company of God realized persons.

The nearness of God-realized persons improves the man

in many ways- his buddhi sharpens, he starts speaking only
truth, his sins are removed and his glory spreads; with the result
his life becomes full of happiness.

In addition to above Upnishads have laid down

following necessary qualifications for practicing Yoga-

He who is free from lust, anger, fear, error, greed,

passion, birth, death, cupidity, melancholy, laziness, hunger,
thirst, desire, shyness, pain, temper and extreme gladness is
called Shiva.

God Krishna in Gita says that yogi should avoid all

shorts of extremes in life such as over eating, doing fasts, over
sleeping or not sleeping. This Yoga which banishes pain is

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attained by him who eats and behaves properly, whose actions
are led by reason, whose sleep and wake are regulated.

Mitahar

Mitahar means satwika, balanced diet in less quantity.

Light, sweet and nutritious food forms the discipline of Mitahar.
Heavy food leads to Tamsika state and induces sleep and
laziness.

A wise sadhaka should be on mitahar from the

beginning of yogabhyasa till he is successful in yoga, because
over feeding is hindrance in sadhana. Lord Shri krishna has
emphasized importance of Mitahar and proper way of life for a
yogi. The sadhaka who regulates his diet and the habit of taking
proper sleep and work only can be successful in yoga.

A sadhaka should observe perfect discipline. He should

be polite, courteous, gentle and gracious in his behavior and self
controlled, pure and devoted to God. He should not be slave of
his senses.

Food plays a prominent place in yoga sadhana. Purity of

food leads to purity of mind. Only satvika food should be taken.
This helps in meditation. If the tongue is controlled all other
Indriyas are controlled.

Type of food

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 Three types of food are described- Satvika, Rajsika and
Tamsika. Satvika articles include- milk and milk products,
grains, vegetables and fruits. The satvika food should be
prepared in a simple way.

The diet which is too sour, hot, pungent and bitter

having much chilies, salt, garlic, onions and which includes
eggs, fish and meat comes under the category of Rajsika food.
Rajsika food distracts mind. It excites passion and emotion

Non-vagitarian food and alcohol make the food

Tamsika.

The sadhaka (spiritual seeker) should take satvik diet

because food has major effect on mind.

Amount of food
The Sanyasopnishad (scripture) says the stomach should
be filled as – Two parts with solid food, one part with water and
one to be left for air.

When the food is taken only to fill half the part, then
there will not be laziness and the man would be active as he was
before taking the meal.

Source and preparation of food

The source and quality of food materials and also the
preparation and the persons who prepare and serve the food, all
affect the human mind. Hence care should be taken that the food

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ingredients have been procured in a right way. Similarly the
mental attitude of the person who prepares and serves the food
should be full of love. This way purity of thought and materials
should be taken care of.

Shravan, Manan, Nidhidhyasana

Shravan literally means “hearing”, the process of

“Gaining Knowledge”. The knowledge can be gained by
hearing the enlightened person or reading the Scriptures. The
secret of success in the endeavor is to be able to retain the
teachings, to assimilate them, and to make them one’s own.

Manan means action of mind to understand the

truth. The doubts are removed by analyzing the knowledge
gained and finally demonstrative comprehension of the truth is
gained.

Nididhyasan means meditation on truth.

Nididhyasan is a constant and spontaneous flow of knowledge.
The truth known becomes your own, he becomes what he
believes.

The person has to exercise the powers of Shravan,

Manan and Nididhyasan to realize the truth regarding the nature
of Brahman, the world and Self.

The matter is perishable, God is imperishable; the Self

also is imperishable; God and Self are one, say the Upnishads.

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The act of contemplation awakens grace.

The man has to realize that he is not separate from the

God. Our fear is created out of this disparity- “God and I are
different”. This duality provokes fear, because we feel God is
distant from us. When we look within and meditate, we discover
there is no difference between God and we. As long as we do
not discover this experience, we can not be at peace with
ourselves. As long as we identify ourselves with the body, our
mind can not think of our existence as transcending its limits.
Meditation on impersonal (attribute less, formless God) is very
difficult. To assimilate this Jnana Yogabhyasa is needed.

For Yogabhyasa the spiritual aspirant should prepare

himself by engaging himself in ‘Nishkama Karma Yoga’, for
self-purification and cultivation of virtues and practicing Japa as
much as possible in order to earn grace of God. The importance
of Karma yoga and Bhakti yoga cannot be overemphasized.
Once the senses are controlled, and the heart purified, control of
mind, concentration of its rays, and meditation become very
easy. For this Abhyasa (regular and systematic practice) and
Vairagya (non-attachment to objects of senses) should be taken
care of.

For success in Sadhana, regularity, sincerity and

complete faith in God and in the process adapted is needed.
Care has to be taken to use specific place, time, food and
atmosphere to avoid any disturbance in Sadhana.

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 Sadhana

The goal of life is Self-realization. Man has to realize

that he is not the body. He is also not the mind, neither intellect
nor ego. He is Atman the reflection of the Almighty Parmatman.
When he realizes this fact his attitude towards life becomes
positive and he leads a happy life.

There are many techniques which are supposed to lead

us to Self-realization or God-realization, but all of these Yoga is
the one recognized by the sages and Avatars. Lord Shri Krishna
in Gita says- ‘O’ Arjun, you become a Yogi because a Yogi is
superior to those who practice austerity. He is also superior to a
Jnani or those who follow the path of Karma.

There are two main lines of Yoga practices adapted for

Self-realization-

1. Dhyana Yoga (Meditation) and

2. Kundalini Yoga

In both the methods the processes described in Astanga

yoga, Mantra yoga, Hatha yoga, Laya yoga and Raja yoga are
followed, the difference being in the level of importance given
to one method over the other.

In Dhyana yoga the Spirit is seen as light (bindu) or

sound in the heart. The place of Spirit in the body is said to be

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between 9th and 12th vertebrae, the place where the meditation is
aimed. Dhyana yogin can obtain samadhi and liberation without
awakening Kundalini shakti. Kundalini shakti is still sleeping in
the Muladhara chakra, and none of the physical symptoms and
psychical bliss or sidhis as acompaning with the rousing of
Kundalini are observed. The Dhyana yogi gets Bhavana
Samadhi affected through the negation of all thought form and
detachment from the world.

In Kundalini yoga, the Kundalini shakti seated dormant

in the Muladhara chakra is awakened and taken to the sahastrara
chakra, where Self and Mother Kundalini unite with Lord Shiva
and the yogi drinks the nectar of immortality. In Kundalini yoga
one may involve unusual risks and difficulty, particularly when
the body is not prepared to bear the power of awakened
Kundalini. But in this process the yogis say that there is
completeness and certainty of Realization through Kundalini
shakti, along with the sidhis and intermediate and final
enjoyment. At every centre to which the sadhaka rouses
Kundalini he experiences special form of Bliss and gains special
powers. Carrying Her to Shiva he enjoys the supreme Bliss
which in its nature is that of liberation, and which when
established in permanence is Liberation itself.

Dhyana yoga
Dhyana or Meditationstands for the Sadhana or the
practice, by which the sadhaka meditates upon God and thereby

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unifies the three constituents, namely, the object of meditation,
God, the person who is meditating, the ‘I’ or the individual, and
the process, the meditation itself. The combination and oneness
is meditation.

Without the help of meditation, you can not attain

Knowledge of the Self. Meditation is the only royal road to the
attainment of salvation or Moksha. Meditation is the keeping up
of as unceasing flow of God-consciousness. All worldly
thoughts are shut out from the mind. The mind is filled or
saturated with divine thoughts, divine glory, and divine
presence. This process is called Pratyahara.

Lakshya (Object of meditation)

You must have a mental image of God and the site of
meditation before you begin to meditate. The Lakshya or object
of meditation should be clear in mind. The sadhaka on any form
of IstaDevata or Devi (favorite GOD). or internally on any
shakti chakra in sushumna nadi. The two sites- the space
between the eyebrows (Ajna cakra) and the heart (Anahat
chakra) are said to be proper Lakshya for meditation. Maharshi
Patanjali (Yoga Guru) says that one may concentrate wherever
the mind finds satisfaction. Scriptures say the Self lives in the
mind, but the mind can not know it.

One should be able to visualize very clearly the mental

picture of the object of concentration. When concentration is
deep and intense, the senses can not operate. When mind thinks

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of an object for concentration, it may think of its qualities and
its parts also. The sadhaka gets powers depending upon the
degree of concentration on different cakras and Tattva and
awakening of Kundalini.

He who practices concentration for an hour daily has

tremendous psychic powers. He will have a strong will-power
and quick progress in sadhana.

Process of meditation
Meditation is the keeping up of an unceasing flow of
God-consciousness. All worldly thoughts are shut out from the
mind. The mind is filled or saturated with divine thoughts,
divine glory, and divine presence. During meditation the body
and surroundings are forgotten. Forgetting is the highest
sadhana. It helps meditation a great deal. It makes the approach
to God easier.

The sense organs- eyes, ears, nose, tongue and skin are
made to provide information of the world. They are facing
outwards. The mind has to withdraw from the senses and then
only it can turn inwards.

Pratyahara is the ability of the Yogi to fully detach the

mind from the organs of sense and all the psychological
conditioning which such sense-dependence implies. This is like
a tortoise withdrawing its head in to its carapace. Such
withdrawal is very subtle as even if the activities of the senses
are stopped the mind continues to work outside. This is to be

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controlled with the help of Buddhi.

For complete Pratyahara mastery over all the senses is

required. As long as mind remains attached to even one sense,
however lightly, that mind is in worldly bondage and the senses
will have full sway.

The mind should see Daivatva in all objects of the

Universe. When this realization is perfect, then absorption of
mind in Supreme Consciousness is possible. Pratyahara does not
so much deny the world, as it allows the Yogi to discover its
real meaning. In order to approach the gates of liberation, all the
other gates must be closed.

By closing all the gates (sense-organs), confining the

mind in the heart, fixing the prans in the head, reciting OM and
meditating on GOD, he who leaves his body, goes to the highest
place.

The sadhaka should be convinced that the external

world is maya-born and maya-sustained, that it has only mental
and not fundamental validity. Without this conviction, the mind
can not be led away from sights and sounds, tastes and smells
that clue its activities.

Maharshi Patanjali has said, ’Yoga is annihilation of all

mental functions.’ Continued practice is needed for success in
this effort. Gradually the thought waves subside. In the end all
mental modifications are controlled. The Yogi enjoys perfect
peace.

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 Meditation includes three processes in succession-
Concentration (Dharna), contemplation (Chintan) and
meditation. Deep meditation is followed by Samadhi. During
concentration on the Lakshya, the object of meditation, the
senses are active. This is the process below the level of senses.
Concentration is needed for properly performing any work in
daily life. If one wants to drive a car, unless one has
concentration one can not drive it on the roads. All the usual
functions, like walking, talking, reading, writing, eating, all
these things we do only as a result of being able to concentrate.
Concentration is called Dharna.

Dharna (Concentration)
Dharna is the retention or holding together of the
collected consciousness (mind) for some time on the object of
the meditation. For example, assume you are concentrating on a
lotus. First visualize the lotus in full bloom; then see it as being
yellow in color. Then imagine that the petals are red; then see
the deity of the chakra. Thus when you have succeeded in
holding the mind for some time, without wavering, you will
have reached the second stage of Dharna.

Dharna of Five Elements

The Universe is the result of the wish of the BrahmanI

am one, I should become many. First of all the Brahman divided
Himself in to Purusha (Shiva) and Prakriti (Shakti), producing
the sound OM which formed Akasha (Ether). Sound is the first

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attribute of Prakriti. The second attribute is touch. From sound
and touch came the existence of Air. Shape or appearance is the
third attribute. With the combination of sound,. touch and shape
came the existence of Fire. Taste is the fourth attribute and with
the combination of sound, touch, shape and taste, came the
existence of water. Smell is the fifth attribute and with the
combination of sound, touch, shape, taste and smell, the Earth
came in to existence. Thus the five basic elements Ether, Air,
Fire, Water and Earth came in to existence and these five
elements are responsible for the existence of all the creatures
and the Universe.

In practicing Dharna of the elements to reach the

original source of the soul the sadhaka concentrates on the
Shakti chakras representing earth, water, fire, air and ether,
respectively and imagines the absorption of the elements in the
reverse order of their formation and ultimately the Soul is able
to reach its source, the Brahman.

Inside the body the area of earth is said to be from foot

to the knee; from knee to anus the area is that of water. From
anus to the heart the area is that of fire and from heart to
eyebrows the area is that of air. The above eyebrows area is that
of ether.

The dharna of earth is done in Muladhara chakra

repeating the bijakchara Ln and remembering God Brahmā.
Dharna of water is done in Svadhistana chakra repeating the

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bijakchara Vn and remembering God Narayan. Dharna of fire is
done in Manipur chakra, repeating the bijakchar Rn and
remembering God Rudra. Dharna of air is done in Anahata
chakra, repeating the bijakshara Yn and remembering the Ishta
devata. Dharna of ether is done in Vishudha chakra repeating
the bijakchara Hn and remembering God Sadashiva.

In the great Scripture Mahabharat experience of a yogi

practicing dharna of five basic elements has been narrated as
under-

At the time of dharna of earth the sadhaka sees the

whole atmosphere (sky) full of minute particles. Then he sees
water everywhere, in the body, atmosphere and sky. When this
subsides big flames of fire surround him. When this subsides he
feels himself very light floating in the air. At the time of dharna
of ether he sees only blue sky. At this time he has no body
consciousness.

Priathvi-Dharna

Muladhara chakra represents Priathvi-Tattva (earth). By

means of kumbhaka fix the prana and the chitta there as long as
possible. Repeat the bijakchara Ln and meditate on the yellow
square yantra and four headed Devata Brahmā.

The Dharna awakens Kundalini and the sadhaka is

empowered with Darduri Siddhi- the power to rise from the
ground.He can control breath, mind and semen. He enjoys
natural Bliss. His prana enters the Brahma nadi situated inside

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the Sushumna nadi.

Jala-Dharna

Svadhistana chakra represents Jala-Tattva (water).

Practicing kumbhaka on this chakra, repeating the bijakchara
‘Vn and meditating on the crescent moon white yantra and
Devata Narayana the sadhaka masters the Jala-Tattva.

The sadhaka will have no fear from water and gets the
siddhi to walk over water. He gets many psychic powers,
intuitional knowledge and perfect control over his senses.
Kama, Krodha, Lobha, Moha, Mada, Matsarya and other impure
qualities are completely annihilated.

Agneyi-Dharna

The fire-tattva is situated in the naval. Manipura chakra

is the seat of fire. The yantra of this chakra is triangular of
flaming red color. ‘Rn is the Bija and the diety is Rudra. The
prana along with the chitta should be fixed practicing kumbhaka
on this chakra.

Success in the concentration confers mastery over the

fire-tattva. Walking on the fire and other siddhis are achieved by
meditating on this chakra. The sadhaka also becomes disease
free.

Vayavi-Dharna

The air-tattva is of the color of smoke and the seat is

Anahata chakra. The bijākşara is ‘Yna’ and the deity Isvara. The

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prana along with chitta should be fixed in this tattva.

He who meditates on this chakra has full control over

Vayu-Tattva. He gets cosmic love and all other divine qualities.

Akashi-Dharna

Vishudha chakra is the seat of Akasha (ether)-Tattva.

The color of ether tattva is blue and the bija ‘Hn’. The presidind
deity is Sadashiva. Success in Dharna of this tattva enables the
sadhaka to become Trikala Jnani- who knows the past, the
present and the future. He attains the highest success.

Chintan (Contenplation)
We must rise from being below the senses (that is the
state of concentration) to the senses (that is the middle portion
called contemplation); and from there we must rise above the
senses, that is called meditation. Between concentration and
meditation there is a border area which covers both and that is
the area of contemplation. To be in that state of contemplation is
to free yourself of worldly attachments. If you break away from
all worldly attachments, all routine attachments in the world,
then you will enter the region of contemplation. When you have
completely broken away all your attachments, you break
through the area of contemplation and you get in to the area of
meditation.

These steps can also be described as starting from self-

confidence, and then getting self-satisfaction and self-sacrifice,

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and the last step is self-realization. The ultimate step of self-
realization depends upon the base of self-confidence. You must
therefore develop as a first step confidence in your own self.

Process of Dhyana
Dhyana is the further stage of Dharna. In dharna mind is
fixed on the point of meditation that is the stage of
concentration. During concentration the senses work and help
for one pointedness. Then comes the stage of contemplation
when the mind is freed from the worldly attachments and the
stage of meditation reaches when the ‘I’ the individual is
immersed in the object of meditation and you forget that you are
meditating. This is the stage of Dhyana.

In Dhyana there are three aspects or elements, viz.,

Dhyata (one who is doing meditation), Dhyeya (object of
meditation) and Dhyana (process of meditation). The
culmination of dhyana is when the three factors, viz. the
meditator, the object of meditation and the act of meditation
coalesce together and merge in to one. The sense of
individuality of the mediator, sense of his separateness etc. is
lost in that state. To have constant knowledge of that particular
point, where the chitta has been concentrated by renouncing the
factors apposed to such knowledge; Dhyana is attained.

Meditation is uninterrupted dwelling of one’s

Consciousness in the Cosmic Consciousness. That is to say,
concentration (dharna) achieves such constancy that he himself

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grows unaware of the fact that he is engaged in meditation. He
does not have to force his mind to remain fixed on one elevating
thought, for steadiness, now becomes as natural as incessant and
as vibrant for him as breathing itself.

During meditation the sadhaka should neither shut his

eyes completely, nor open them wide. He should gaze at the tip
of his nose with half closed eyes and concentrate on the Divine
radiant power of Ajna chakra.

There are three kinds of Dhyana (meditation)- (1)

Sthula (gross) dhyana, (2) Jyoti (luminous) dhyana and (3)
Sukshma (subtle) dhyana.

The first is directed to physical figures or shapes. The

second has light (flame) for support. The third is fixed on
Brahman as Bindu (sukshma) and the Goddess Kundalini.

Sthula dhyana
Meditation on the form of Ishta-devata (deity) is sthula
dhyana. Meditate on different portions of the body of Lord with
fully concentrated mind one by one. The mind free of senses
should be fully absorbed in the form of Lord.

Sit in padmasana or any other dhyanatmaka asana in

front of the photo of Ishta-devata Do Soham pranayama and
trataka. Concentrate on the head of the Deity and gradually on
the lower part and then on the whole photo. Having trataka for
some time on the whole figure, fix it in your heart, so that the

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Işta-devata and the Self become one.

Shri Sathya Sai Baba recommends meditating on Jyoti

in place of any form of God, as all the forms described in the
Spiritual literature ultimately are not the true and eternal form of
Parmatman. Parmatman is essentially beyond all names and
forms. Jyoti is nearer and truer representative of the nature of
Parmatman and is a better suited object for meditation. Further
light is a universally revered symbol, acceptable to people of all
religions, faiths and countries.

Jyoti dhyana
In Jyoti dhyana the dhyeya (Parmatma) is considered as
Jyoti (light) in the middle of the eye-brows or in the heart.
Meditate on the God Shiva in the form of flame in the middle of
the eye-brows.

Lit a lamp orcandleon the altar in front of you at a

height equal to the height of your eyes. Sit in padmasana and
have trataka on the flame. Then slowly bring the flame to the
Ajna chakra and see Parmatman as light. Bring the light to your
heart which is conceived as a lotus, the petals of which will
open. The Jyoti is then moved to other body parts. There is no
particular sequence, but important is the final body station,
which is the head. There the light becomes a crown enshrining
and covering the head.

The light is then moved outside, from the particular to

the Universal. Move the light in to relatives, friends, enemies,

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trees, animals, birds, until the entire world and all its forms are
seen to have the same light at their centre as has been found to
be within oneself. The idea of moving the light in to the
universal phase, the idea of universality is that the same divine
light is present in everyone and everywhere. To impress this
universality on the mind, we do spreading of the light outside
one’s own body.

One should understand that what comes about in

meditation as one moves deeply in to it, is not the thinking of
the light, but the forgetting of the body and thereby the direct
experience that the body is not oneself. This is the stage of
contemplation when the body is totally forgotten. It cannot be
forced. It comes about by itself and is the stage that naturally
follows correct concentration.

Seeing and moving the light here and there is to give

work to the mind, to keep the mind occupied in the right
direction so that the mind will not be thinking of this and thus
interfering the process of becoming quieter. Spreading the light
in to the universal phase, sending the light in to every other
body, and when one is so concentrated in it that he is no longer
conscious of his body, is the stage of contemplation.

As the contemplation deepens, the stage of meditation

comes about of its own volition. It can not be forced. If the
meditator remains conscious of himself and that he is engaged
in meditation, then he is not meditating, but is still in the

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preliminary stage, at the beginning of concentration.

There are three stages- concentration, contemplation

and meditation. When contemplation deepens it moves naturally
in to meditation. Meditation is entirely above senses. In the
stage of meditation the meditator, the object of meditation and
the process of meditation have fallen away, and there is only
One that is Parmatman. All that may change has fallen away and
Tat Twam Asi, That Thou Art, is the state that exists.

As one gradually returns to his customary and habitual

state of consciousness, the jyoti is again placed in the heart and
kept lighted there through out the day.

If the devotee has a form of God to which he is

particularly devoted, he may merge that form in to the jyoti, and
that form is most attractive to him and is the object of his
concentration and is seen to be within the light wherever it is
seen, Or, the concentration may be just on the form of God, for
God is universal in any form. Anything concrete, such as light,
form, or sound may be chosen as the object of concentration. It
is not possible to just move directly in to the stage of
meditation.

Sukshma dhyana
Maharshi Gherand (Yoga Guru) described Kundalini
dhyana as sukshma dhyana. With the help of Sambhavi mudra
Kundalini shakti joining the spiritual Self (Atman) in subtle,
acts off on her nuptial journey from Muladhara to Sahastrara

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chakra. The yogin requires to give his total attention to this
delicate inner experience, hence it is recommended that he
practices Sambhavi mudra. This allows for the blissful vision of
the flame being swallowed up, and which, eventually leads to
the union of Atman with Parmatman, the goal of samadhi.

Samadhi

Samadhiis union with Jivatma with Parmatma. It is

super conscious experience. The mind melts in the Eternal or
the Atman, like salt in water or camphor in flame. It is a state of
pure consciousness. Samadhi installs you in the Atman.
Through Samadhi, the finite self is absorbed in the infinite or
absolute consciousness. The unity of the Jivatman and the
Parmatman is realized.

The knowledge that you obtain from Samadhi is divine

knowledge. It is super sensual, intuitive knowledge where
reason, inference, and testimony can not go. Samadhi is inner,
divine experience which is beyond the reach of speech and
mind. There is no language or means to give expression to it.
The state of Samadhi is all-bliss, joy and peace. One has to feel
this himself.

In Samadhi there is neither physical nor mental

consciousness. There is only spiritual consciousness. There is
only existence or Sat. That is your real Svarupa. The Jivatman

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or individual personality goes away. There remains Existence
alone.

In Samadhi, there is neither meditation nor meditator.

The meditator and the meditated, the thinker and the thought,
the worshiper and the worshiped, become one or identical. The
mind loses its own consciousness and becomes identical with
the object of meditation. The meditator has dissolved his
personality in the sea of God, drowned and forgotten there till
he becomes simply the instrument of God. When his mouth
opens, he speaks God’s words without effort or forethought,
through direct intuition; and when he raises his hand, God flows
again through that to work a miracle. When the Buddhi is
perfectly fixed in the knowledge of union of Jivatman with
Parmatman – Samadhi is obtained.

Dhyana will culminate in Samadhi. Samadhi is of two

types viz- Jada Samadhi and Chaitanya Samadhi. A Hatha yogi
through the practice of Khechary mudra can sut himself in a box
and remain underneath for months together. But this Samadhi
does not give Jnana- the Self-Realizatin.

The Chaitanya Samadhi is the result of Raj-yoga and

Kundalini yoga, in which there is perfect awareness. The yogi
comes down with new Super conscious wisdom.

The aim of sadhana is to merge the individual Self in to

the Universal Self.Samadhi is the eighth and last stage of
Astanga yoga. For success in Samadhi one has to secure a

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strong foothold on the seven previous steps. The first step is to
control the senses, the second is the control of the emotions
(mind) and the third is the mastery over one dhyanatmaka asana.
The next is the regulation of breathing and movement of the
vital airs, the prana (pranayama). The fifth is the prevention of
outer influences from deviating mind (pratyahara). The next is
the one pointed attention on the point of dhyana (dharna), and
then comes the real dhyana (meditation), on one’s Reality,
which easily leads to its realization in samadhi.

During dhyana when one is conscious of the meaning

of the object of concentration only and when this meaning
permeates one’s knowledge and totally occupies or replaces it
because of its growth and development one attains zero form
loosing his own consciousness,that is Samadhi. In Samadhi the
Manas is totally concentrated.

Samadhi means, ‘Sham’- same/equal and ‘dhi’-

awarenes. It is the deniel of duality, the vision of sameness
everywhere, becoming the One without a second. The ‘I’ has
been liberated from the cocoon which it had spun around itself,
it flies out in to the freedom where it belongs, the experience of
boundless sky that knows no distinction or division.

Samadhi is the result of the preceding three practices of

pratyahara, dharna and dhyana. Samadhi means revelation.
When mind casts its highest degree of concentration on an
object, and holds it there for sometime, the reality of the object

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reveals itself. The state of revelation of the subtle truth is the
highest Samadhi. Brahman the inner reality of everything,
subjective and objective, is realized Consciousness vanishes and
super-consciousness manifests. You realize that you are the One
without a second, which is present everywhere, in every atom.

Kundaliniyoga

Before the formation of Universe only Brahman was

there who when desired to be many, divided Himself in to
Purusha and Prakriti. Purusha was named Shiva and Prakriti- the
Shakti. The right portion was called Purusha and the left
Prakriti.

The Prakriti developed three Gunas (attributes)-

Satoguna, Rajoguna and Tamoguna and with different
combinations of these Gunas created different components of
the Universe. The samePrakriti has been named as Adishakti,
Parashakti, Mahamaya and Mahakundalini.

The Purusha-Shiva and Prakriti-Shakti are in a state of

dance in every part of the Universe and are responsible for all
changes in it. Heat, light, electricity, magnetism and powers of
five elements, all sorts of forces of the universe are
manifestations of Shakti. Intelligence, discrimination, will-
power, work-power, jnana-shakti etc. the forces present in the
human body are all manifestations of Shakti. Even lust, anger,

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greed, egoism and pride are also Her manifestations.

The human body is a miniature Universe and contains

all properties of the Universe. The Universe is of the shape of
egg, that is why it is called Brahmanda (the Big egg)..

The Purusha and Prakriti now named Shiva and Shakti

entered the human body through Brahmrandhra- the Crown.
Shakti now named as Kundalini descended from the Crown to
the Muladhara chakra encircling the Svayambhu-Linga with
three and half coils and remained dormant. The Shakti got the
name Kundalini because it is in the form of a coiled serpent.

The feminine power Shakti (Kundalini) present in

Muladhara chakra is actually our mother, individual mother.
Kundilini is the Gauri and we have got Ganesh sitting in the
Muladhara chakra.

Though the major part of the Kundalini shakti is in the

dormant form, a small portion of it is active in the form of
Iccha-shakti i.e. will-power (Lakshmi), Prana-shakti i.e. work
power (Mahakali) and Jnana-shakti i.e. power of knowledge
(Mahasarsvati), in the human body. The Kundalini shakti is
situated in a triangular Agni chakra in the Muladhara chakra,
where Mahasarswati occupies the left upper corner of the
triangle, while Mahalakshmi occupies the right upper corner and
Mahakali the lower corner of the triangle of the Agni chakra.
For doing any work first of all Iccha is needed, then knowledge
about the work, and that work has to be done with full force.

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The Kundalini energy, properly handled and controlled, can
become a powerful tool in one’s life.

In Kundalini Yoga the creative and sustaining shakti of

the whole body is actually and truly united with the Lord Shiva.
The Yogi makes the shakti introduce him to her Lord and enjoys
the bliss of his union through her. Kundalini sadhana mainly
includes sadhana of Prana, Manas and Atman in a progressive
way. Sadhana of prana is the Hatha yoga sadhana, the sadhana
of Manas is that of the Raja yoga, whereas sadhana of Atman is
Jnana yoga sadhana. Of course without Bhakti (love for the
almighty) and Karma yoga nothing can be obtained. This way
Kundalini yoga includes all types of sadhana, though these
processes are different than the Tantrik sadhana.

In Kundalini yoga the processes of all the four streams

of yoga are used. By following these processes the body
becomes strong, sidhis are obtained and because of such definite
changes the yogi gets encouraged for further continuation of
sadhana.

Maha yoga is the term used jointly for all the above
yogs. Kundalini sadhana is infact the sadhana of Mahayoga
because many processes of the four yogs are adapted in
Kundalini sadhana depending on the sadhaka. The Kundalini
sadhana brings internal changes in the sadhaka because of
which the sadhaka gets the bliss.

In Kundalini yoga the sadhaka approaches Lord Shiva

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through Mother Kundalini, so that She may introduce Her
Spiritual child to the Father for its illumination or Self-
realization. She leads the individual soul from chakra to chakra,
from plane to plane and unifies him with Lord Shiva in the
Sahastrara.

When Kundalini sleeps man is awake to the world. He

has objective consciousness. When she awakes, he sleeps. He
loses all consciousness of the world, and becomes one with the
Lord. In samadhi the body is maintained by the nectar which
flows from the union of Shiva and Shakti with Sahastrara.

Nadi Sodhan
Prana and mind move through the nadis. For their
proper movements and the ascending of Kundalini shakti it is
necessary that the nadis and shakti chakras are cleansed. If the
Kumdalini is blocked in its upward flow by improper energy
patterns or negativity, or by improperly prepared or cleansed,
the process can create much havoc and may cause physical,
emotional and mental distress. It is therefore, advised not to
force the Kundalini awakening process before the body is ready
for it. Poor posture and injuries can also create energy blocks.

Sadhaks who have prepared well by spiritual awareness

and taking care of their bodies through yogasans will
accomplish Kundalini awakening more quickly and easily.
Blocked chakras can create problems in all surrounding areas-
muscles, nervous system and the glands. With open and flowing

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chakras a person will feel vibrant and radiant ready to live life
fully. A person with partially or fully blocked chakras, will lead
to confusion, depression and off-centered feeling. Scriptures
have suggested a variety of methods to clear the nadis and the
chakras.

Sit on padmasana or other dhyanatmak asana. Close

right nostril with right thumb and inhale through left nostil, have
inner kumbhaka to the capacity and exhale through right nostril.
Repeat the process by inhaling through right nostril and
exhaling through left nostril. This is one pranayama. To begin
with have 10 pranayams and increase the number gradually.
Inhale through the left nostril, have inner-kumbhaka and exhale
through the right nostril. ThenInhale through the right nostril,
have inner-kumbhaka and exhale through the left nostril. Repeat
this exercise 20 times. This should be gradually increased. as
much as possible. With this pranayama the nadis are cleaned
within three months.

Cleansing of the nadis is experienced by positive

changes physically and mentally. Excessive fatness and leanness
both are corrected to normal health and the body becomes
attractive. Mentallythe person becomes balanced and his speech
becomes polite.

Nadi Sodhan process should be followed with

Suryabhed kumbhaka, Ujjai kumbhaka, Shitali kumbhaka,
Bhastrikakumbhaka and Bandha-Traya.

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 The whole process of Kundalini yoga sadhana is very
slow. For success in this sadhana one has to master in all the
steps of Astanga yoga- Yama, Niyama, Asana, Pranayama,
Pratyahara, Dharna, Dhyana and Samadhi. Apart from this he
should have full faith in Prmatman, Self and the process he is
following. He should enjoy sadhana process. Kundalini sadhana
includes following steps-

1. Knowing and understanding the purpose of human life,

development of firm faith in Almighty Parmatman-
Shravan, Manan and Nididhyasana will change his
attitude towards life.

2. Preparation of Self- Physically, emotionally and

mentally. Cleansing of Nadis and Shakti chakras.

3. Awakening Kundalini shakti.

4. Gradual ascending of Kundalini and passing through

the shakti chakras.

5. Merging of Kundalini and Self with Lord Shiva and

getting Parmananda.

Sadhaks who have prepared well by Spiritual awareness

and taking care of their bodies through pranayama and yogasans
will accomplish Kundalini awakening more quickly and easily.
Without such preparation forceful efforts in Kundalini
awakening (Hatha yoga) may do more harm than the benefits. If
the Kundalini is blocked in the upward flow by improper energy
patterns or negativity or by an improperly prepared or cleansed

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body, the forceful efforts of Kundalini awakening may create
havoc and may cause Physical, Mental and Spiritual distress.

Energy blocks are caused by locked-in attitudes or

feelings or old emotional or mental scars. Poor posture and
injuries can also create energy blocks. Blocked chakras can
create problems in surrounding areas- muscles, nervous system
and the glands. With open and flowing chakras, a person will
feel vibrant and radiant ready to love life fully. A person with
partially or completely blocked chakras, will lead to
compression, depression and off-centered feeling.

Pain in a particular chakra indicates that the chakra is

trying to open. Put your consciousness in to the chakra, allowing
thoughts and feelings to come to your awareness. When
awareness comes pain or the block will generally disappear.
Shravan, Manan and Nididhyāsana will help in clearing the
energy blocks in Nadis and Shakti chakras. All who go through
strong Kundalini cleansing will change their whole Phylosophy
of life and how they want to live out that philosophy.

Good health practices are a must to undergo sadhana as

your system is going through enough strain. As much as
possible maintain a balanced diet. Get plenty of rest more than
usual. It need not be sleep, but rest for entire system is essential.

Physical exercise is a must, whether you feel up to it or

not. Yogasans and walking are helpful. These exercises break
down the blocks. Strenuous exercises are not necessary.

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 Shallow understanding and lack of love cause more
rigid blocks than other human deficiencies, such as fear, ego and
greed. The feeling of control and at the same time bringing more
awareness to the situation remove the blocks.

In sadhana there should not be break. Care should be

taken to maintain time and place also. Daily routines also help
stabilize any ‘weirdness’. It is best if you design your own daily
routine to fit your personal needs. You may think of discipline
yourself to follow your daily routine.

Cleansing the chakras

Removal of blocks from the nadis and chakras helps in
free flow of Kundalini shakti both before and after its
awakening. In the normal course also there is flow of some
energy in the form of Iccha-shakti, Kriya-shakti and Jnana
shakti. Removal of the blocks from the nadis and the shakti
chakras increases the availabilities of these shakties. By this
positive changes occur in the personality of the person. His
thinking becomes rational and he has answer to every problem.
He feels presence of God all around; God is within and without
at all times. He lives in constant oneness with God.

The best method for cleansing the shakti chakras is to

meditate on the selected chakra repeating its bijakchara and
remembering the its Deity. Concentrate on one chakra at a time
for few minutes. Kundalini shakti itself may pick the chakra it
wishes to work on; let this happen. When finished diffuse the

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energy through out the body or through the Sahastrara chakra.
Never leave it concentrated on one area.

When spontaneous cleansing occurs, do not interfere

and if possible take time for the blessing, a blessing and
recharging force. You may end the exercise by diffusing the
energy in the body or taking them to the crown chakra and
combining them with the Divine energies letting the
combination shower over the system.

Awakening of Kundalini
There are three channels in the spinal column for
passage of energy- The one on the right is called Pingla, that on
left, Ida and in middle one is the Sushumna. Ordinarily the
sushumna is closed, blocked as it were, at the bottom of the
channel; as a result the energy can not enter it. This is what has
been called the ‘sleeping’ state of Kundalini.

The objective of yogis is to awaken this potential

power, the Kundalini shakti. When awakened it travels up the
sushumna, until it reaches Brahamrandra at the top of the brain,
at which place it unites with the infinite. As it travels upwards, it
travels through six chakras, which represent different stages of
spiritual enfoldment. Symbolically, these centers are referred to
as lotuses. The full blooming of each lotus symbolizes the
enfoldment of certain spiritual state.

The Kundalini shakti, rising through the spinal column,

at last reaches the Sahastrara, the thousand petallotus in the

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brain. There the Kundalini ‘confined’ within the system of man,
merges with the Infinite in samadhi. That is the uniting of the
Self with the Higher Self, the goal of the yogis. This is the
Realization.

The success in Kundalini yoga is largely depended upon

the deepness in meditation. During deep meditation, the
activities of prana increares. prana attracts apana and apana also
attracts prana. This action of prana and apana activates
Kundalini. The level of awakening would depend upon the
deepness of meditation. At this stage the inner process which is
set up should not be disturbed and there should not be any
thought. Only enjoyment should be there. If this process is
stopped then there is possibility that sadhaks balance of mind is
disturbed.

Sadhnas recommended for Kundalini

awakening
For awakening Kundalini, the Yoga-Kundalini
Upnishad describes four divisions of Sahit Kumbhaka–
Suryabhed Kumbhaka, Ujjayi Kumbhaka, Shitali Kumbhaka
and Bhastrika Kumbhaka and Bandha-traya..

Kundalini pranayama
For awakening Kundalini, the Yoga-Kundalini
Upnishad describes four divisions of Sahit Kumbhaka–
Suryabhed Kumbhaka, Ujjai Kumbhaka, Shitali Kumbhaka and

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Bhastrika Kumbhaka.

Swami Shivanand has recommended Pranayama for

awakening Kundalini as under- Close the right nostril with your
right thumb. Inhale through the left nostril till you count 3 Oms
slowly. Imagine that you are drawing Prana with the
atmospheric air. Then close the left nostril with your little and
ring fingers of the right hand. Then retain the breath for 12 Oms.
Send the current down the spinal column straight in to the
triangular lotus, the Muladhara chakra. Imagine that the nerve-
current is striking against the lotus and awakening the
Kundalini.

Then slowly exhale through the right nostril counting 6

Oms. Repeat the process from the right nostril as stated above,
using the same units, and having the same imagination and
feeling. This Pranayama will awaken the Kundalini quickly. Do
it 3 times in the morning and3 times in the evening. Increase the
number and time gradually and cautiously according to your
strength and capacity.

In this Pranayama, concentration on the Muladhara

chakra is the important thing. Kundaliniwill be awakened
quickly if the degree of concentration is intense and if the
Pranayama is practiced regularly.

When Kundalini is meditated as fire and when the Prana

strikes forcefully on it then Kundalini is awakened easily.

The dormant Kundalini is like a thin thread. It awakens

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with striking fire and enters Sushumna nadi. This way it opens
the door of liberation.

Ascending of Kundalini
Even when Kundalini is awakened, it does not proceed
at once to Sahastrara chakra. By further yogic practices, the
sadhaka has to take it from chakra to chakra, one by one.

The concentration on Kundalini shakti with Bijakchara

“Yn” causes revolution of Kama vayu- a form of Apana vayu
and the fire which is around Kundalini is kindled. With the
result the Kundalini shakti who lay asleep around Svayambhu-
Linga with her coils three circles and a half, closing the entrance
of the Brahmdvara is activated. The Jivatman with five vital
airs, the manas, the intellect, the Ahankara and the Indryas unite
with DeviKundalini. The Kundalini then rises and moves
upwards.

On the upward movement, Brahman, Savitri, Dakini

shakti and Bija are dissolved in the body of the Kundalini. The
element Prithivi is converted in to the Bija “Yn” which is also
merged in her body. WhenKundalini leaves the Muladhara, the
lotus which on the awakening of Kundalini, had opened and
turned its flower upwards, again closes and hangs downwards.
As Kundalini reaches the Sahastrara chakra, that lotus opens out
and lifts its flower upwards.

Upon entrance of Kundalini in Swadhisthana chakra

Mahavishnu, Mahalakshmi, Sarswati, Rakini, Dev and Devikas

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residing therein are dissolved in the body of Kundalini. The
Prithivi or Bij “Ln” is dissolved in Apana and Apana is
converted in to Bija “Vn” and remains in the body of Kundalini.

When the Devi reaches the Manipur chakra all that is in

the chakra merges in Her body. The Varun Bija “Vn” is
dissolved in fire, which remains in body of the Devi as the Bij
“Rn”. This chakra is called Brahmagranthi. The piercing of this
chakra may involve considerable pain, physical disorder and
even disease.

Kundalini next reaches the Anahata chakra where all

which is therein is merged in Her. The Bija of Teja “Rn”
disappears in Vayu and Vayu is converted in to its Bija “Yn”,
which is merged in to the body of the Kundalini. This chakra is
known as Vishnugranthi (knot of Vishnu).

Even after Kundalini has reached the Sahastrara it can

drop to Muladhara chakra. The Yogi can also stop it at a
particular chakra. When the Yogi is established in Samadhi,
when he has attained Kaivalya,Kundalini will not come back to
Muladhara.

In meditation Bhavana is more important than the

actual process of meditation. In the beginning attention should
be taken slowly from Muladhara chakra to Sahastrara chakra.
After sufficient practice we may feel throbbing in Muladhara
chakra and slow ripple of movements along the spine as the
Kundalini starts to rise from the base of the spine to the top of

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the head. In our fingers also there may be tingling feeling and
cool or hot sensation. These feelings should be ignored and
thoughtlessness should be achieved.

Intense and constant meditation is necessary for

entering in to Samadhi. Purity of mind leads to perfection in
Yoga. As the concentration deepens thoughtlessness occurs. At
this stage the process of meditation takes its own course. One
should not interfere in this process, only Bliss should be
enjoyed. Let the mind fix on the centre where it gets
satisfaction.

Concentration and meditation on the Shakti chakras is

only a modification of Jnana Yogika Sadhana. Concentration
and meditation on different centers of energy belongs to Raja
Yoga. Concentration at the different chakras and Nadis and
awakening the Shakti through physical methods belong to
Hatha yoga. Concentration and meditation on the Devata
presiding deity of deferent inner chakras, may be taken as an
advanced course in Bhakti yoga. For quick success, different
methods of Sadhana should be combined. KundaliniSadhana
includes all the methods of Sadhana.

The body will exist even after Kundalini has reached

Sahastrara chakra, but the Yogi will have no body-
consciousness. It is only when Kaivalya has attained that the
body becomes lifeless.

Dharna is concentration on the object. In concentration

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all the senses are geared in to action. This is an activity within
the sphere of the senses. Concentration thus, is subservient to
and is dependent on the functioning of the senses. Dhyana
transcends senses. Senses are to be silenced and put out of
function and one has to go above and beyond the sensory
experiences for delving in to dhyana. It is the further stage when
the continuous image making drops from consciousness. Only
super-consciousness remains. The self is expanded in to the
infinite.

A Realized Yogi
The true greatness of a realized yogi is indescribable.
His actions are perfect and holy, his speech sweet and short,
inspiring and impressive, his eyes are serene and steady, his
looks are merciful, gestures illuminating. He is omniscient; he
has intuitive transcendental knowledge and clear insight in to
the very heart of all things and beings. You will experience a
deep sense of peace and harmony, great elevation and
inspiration, in his presence. Such person is called Jivanmukta.

The Jivanmukta or liberated sage is absolutely free

from egoism, doubt, fear, and grief. The Jivanmukta has perfect
contentment, unruffled peace of mind, deep abiding joy and
bliss, possession of super sensual knowledge, and ability to
clear any kind of doubt of the aspirants.

A realized person is free from the trammels of mind and

matter. He is absolutely free from hatred, lust, cares, worries,

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and anxieties. All desires are burnt. It is a state of plenum of
absolute satisfaction. There is no gain greater than this, no bliss
greater than this, no wisdom greater than this. Every body will
surely like this state of beatitude or final emancipation. It is the
final goal of life.A realized yogi is a sustainer of the world. He
is a source of perpetual inspiration. His very presence is a
thrilling and inspiring.

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 Chapter 6

Daily Sadhana

The word Sadhana is the combination of Sa + Dhana.

Sa means Divinity and Dhana means wealth. Thus Sadhana
means efforts to know and attain Parmatman the treasure.
Atman is identical with Brahman (Parmatman) and Brahman is
identical with Atman. Atman governs the individual body,
whereas, Parmatman governs the Univers.

Man is neither the body, nor mind. He is Atman but he

ignores this fact because Maya (Maya includes- Body, senses,
mind, and intellect) which hinders the Atman to express itself.
Atman is situated under the five sheaths as Jivatman covered
with Manas (mind) which is full of Sanskars accumulated
during several births.

Man is aware of the body and also the mind, but he is

ignorant of Self the Atman. Until and unless the mind is made to
the state of Amanaska (inactive) we can not experience Atman.

For God-Realization, one has to Realize the Self. Self-

Realization and God-Realization is one and the same. Self-
Realization can be attained by meditating on Atman. The way
ether is present every where, the God is present in all creatures.
The conscious inside the body is Atman and oneness of all the

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Atman is Parmaman- the God. Man is not the body, nor mind,
nor intellect, nor ego. He is pure conscious- the Atman.

Regarding Brahman the Scriptures say- As oil is present

in sesame seeds or ghee (milk fat) is present in milk or water is
present in its source or fire is present in the wood, in a similar
way Parmatman is present in the heart of a person.

Sadhana enables the Sadhaka to be able to differentiate

between Spirit and the matter. Spirit has permanent existence,
whereas, the matter is always changing. Atman is the Spirit and
body is the matter. The man should recognize himself as Spirit
which is real, not the body- the unreal. The body is the temple
and Jivatman is God. When man knows this then he worships
God inside the body.

Svadhyaya is the enquiry of the nature of Atman or

‘Who am I ?’. It is the fourth limb of Raja Yoga- Niyama
discussed earlier. It is recitation of Mantras also. Study circle is
the best place for swadhyaya as at this place like minded
persons get together at one place and discuss and share their
experiences in sadhana.

In fact Atman is ‘I’, and body and mind are the

instruments. The Self is nothing but Brahman, the only reality.
The method is to remove Maya, the veil of ignorance by
discrimination and there by be free and illumined. The Self has
to be liberated from the clutches of senses, mind and ego for
Self-Realization. Self-Realization is achieved by Yogabhyas

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(practice of yoga).

The man has to realize that he is not separate from the

God. Our fear is created out of this disparity- “God and I are
different”. This duality provokes fear, because we feel God is
distant from us. When we look within and meditate, we discover
there is no difference between God and we. As long as we do
not discover this experience, we can not be at peace with
ourselves. As long as we identify ourselves with the body, our
mind can not think of our existence as transcending its limits.
Meditation on impersonal (attribute less, formless God) is very
difficult. To assimilate this Jnana Yogabhyasa is needed.

For success in Sadhana, three things are to be mastered-

1. Tattva Jnana2. Mamorodhand3. Pranrodh.

1. Tattva Jnana (Basic knowledge)

In the attainment of Self, sages agree that

understanding and knowledge are more important than
technique of meditation. Mere spiritual practice will not help us
to know God.

One has to realize that behind all names and forms is

the one nameless, formless, Essence i.e. the Omnipotent,
Omnipresent and Omniscient God. He is the indweller in all
beings. He controls from within. The existence of all things in
the Universe is by the light of the God. Behind all these
perishable objects is the one imperishable absolute.

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 The unlimited God becomes limited inside the body of
the individual in the form of Jivatman, who is under the control
of Maya in the form of senses, mind and ego. To free from the
clutches of the Maya Sadhana is necessary.

2. Manorodh (Control of mind)

Although the Self is always blazing within us, the

restlessness of the mind acts as a barrier. According to Patanjali,
when the mind becomes still and turns inwards, we immediately
perceive the Self. The Upnishads say, ‘the Self lives in the
mind, but the mind can not know it, because the mind is its
body. The Self is the witness of the mind and it is also the
source of the mind.

That is God who makes the mind think, but who can
never be apprehended by the mind. That which the mind can
think about can not be supreme Truth, because the Self is the
motive power behind all the movements of the mind. The Self
makes the mind think the imagination fantasize, and the ego
constantly prattle, ‘I, I, I,’ in the same way, God is the one
through whose inspiration we meditate.

The highest meditation is the state of complete inner stillness,

in that state, not a single thought arises in the mind.

3.Pranrodh (Control of Prana)

Prana is responsible for all activities of the body. When

prana goes out of the body, the body is dead. Pranayama is the

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process by which prana is controlled. When prana is controlled
mind is also controlled. The process of pranayama affects both
body and mind. By it both body and mind are controlled.

One has to practice two types of Sadhana- External

sadhana and internal sadhana.

External sadhana

External sadhana is Niskama karma. For Yogabhyasa

the spiritual aspirant should prepare himself by engaging
himself in Niskama Karma Yoga, for self-purification and
cultivation of virtues and practicing Japa as much as possible in
order to earn grace of God. The importance of Karma yoga and
Bhakti yoga cannot be overemphasized. Once the senses are
controlled, and the heart purified, control of mind, concentration
of its rays, and meditation become very easy. For this Abhyasa
(regular and systematic practice) and Vairagya (non-attachment
to objects of senses) should be taken care of. For control of
mind and senses Vairagya and Abhyasa is necessary.

Vairagya is apposite to Raga i.e. attachment towards the

worldly things as they are of temporary nature. Abhyasa means
constant and enthusiastic efforts in Spiritual endure. Spiritual
growth is very slow and gradual As the Sadhana advances the
mind will automatically fix on God as soon as it is free from the
essencial wordly duty. A time will come when the mind will
never deviate from the thought of God.

Internal sadhana

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 Meditation is internal sadhana. Leading a virtuous life
(Niskam karma) is not, by itself, sufficient for Self-realization.
Concentration of mind and meditation is absolutely necessary.
A good virtuous life only prepares the mind as a fit instrument
for concentration and meditation. It is concentration and
meditation that eventually lead to Self-realization.

Without the help of meditation, you can not liberate

your self from the trammels of the mind and attain immorality.
Scriptures have given highest importance to meditation.
Panglopnishad (scripture) states- Rigorous austerity even for
hundred years will not be equally effective to that of the
meditation.

There are many techniques which are supposed to lead

us to God, but among all these, meditation is the one recognized
by all the saints and sages, because only in meditation can we
see the inner Self directly. Meditation leads to profound
transformation and eventual Self-realization. It is the only royal
road to the attainment of salvation or Moksha. By the process of
meditation we look to the God that is within, and then to
perceive that same divinity in all other human beings. Through
this process we will become full of love, humility, fellow
feeling, and innate goodness. The world around us will be
transformed in to a better place to live in. So meditation has the
highest importance. It is necessary for every one.

Some practical guidelines for daily Sadhana-

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 Crucial to setting up a meditation practice is the
commitment to meditate, however briefly, every day. For
success in Sadhana, regularity, sincerity and complete faith in
God and in the process adapted is needed. Care has to be taken
to use specific place, time, food and atmosphere to avoid any
disturbance in Sadhana.

Sadhana Place

In side the house a well ventilated room should be

reserved for sadhana, where the sadhaka can sit comfortably
facing East or North. There should be place for keeping photo of
Deity. In front of the photo there should be space for keeping a
lamp. The height of the flame of the lamp should be equal to the
height of the eyes of the sadhaka when he sits on the wooden
plank.

For meditation one should not sit on a bare ground. The

sadhaka should sit either on a wooden plank or on a mat or
woolen cloth. In olden days deer skins were used for the
purpose. Every care should be taken to insulate the body from
the earth by preventing the power current dissipating in to the
earth. On wooden plank also a piece of woolen cloth should be
placed. Over the woolen cloth a thin white cloth also should be
placed. on which the sadhaka can sit in padmasan or ardhasan
comfortably. The size of the plank should be decided
accordingly.

The hands could be kept on the two knees with the palm

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facing up in chin-mudra (the tip of index finger touching the tip
of thumb) or the two hands with fingers interlocked can be
placed in front of the legs on the plank. The later situation has
been found more comfortable for sitting for longer time.

The Deity room should be free from dampness,

mosquitoes, flies, lice etc. and should have pleasant smell of
incense stick burning at the time of sadhana. The site of the
room should be such that there should not be disturbance due to
any type of sound.

Sadhana Time
The persons desirous of leading healthy, spiritual life
should get up in Brahmmuhurta (3 to 6 am) and utilize this time
in sadhana. At this time the atmosphere is calm and full of fresh
air. In the beginning alarm can be used to get up at a fixed time
say at 4 ‘O’ clock. With firm determination this is possible. In
spiritual life there is no place for laziness. It is best if you design
your own daily routine to fit your personal needs. As far as
possible try to avoid breaks during sadhana. For a house holder
meditation once in a day, which is in the Brahmmuhurta would
suffice. At this time mind is quiet and there is not the pressure
of responsibilities.

Before going to toilet yogis advice to take 3 to 4

glassful of water (about 750 ml). In cold season lukewarm water
should be preferred. This is called Pani prayoga or Water
therapy or Usha pan. This is helpful in cleansing the bowels

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completely. For sadhana it is necessary that the bowels are
empty. Another advantage of Pani-prayoga is that the entire
circulatory system is cleansed of toxic materials. In the
beginning there may be problem of polyurea, but the system
adjusts and the problem is removed.

Bath may not be necessary before the Brahmmuhurt

sadhana. However, this depends on the personal liking of the
sadhaka.

For meditation to be most effective, it should be

performed at a fixed time and at a fixed place every day and
according to a well regulated procedure. Sometimes this routine
may be upset, as, for example, when you have to go on a
journey; it will not be possible to perform meditation at a usual
place, or according to the normal procedure. Under such
condition, one must ensure that at the appointed hour meditation
is performed. At that time the mind will take the subtle body to
the usual environs and make the individual go through the
prescribed regulation inwardly.

Asans
For practicing yoga body must be made fit by practicing
asans, and pranayama- the regulation and control of breathing.
These are the preparatory measures for success in Dhyana and
Samadhi.

Asana is the art of yogic posture, the sitting posture.

The sitting posture is the foundation on which the whole

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structure of yoga rests. The correct sitting posture is that in
which one can sit comfortably for a long time. For meditation,
the most important thing in asana is that the spine be kept
straight. If the back is not kept straight, than the upper
movements of the Kundalini Power (which is normally situated
in the lower end of the spine during dormant state) will be
hindered.

There are two types of asans- (1) Dhyanatmaka Asans

and (2) Vyayama Asans. Dhyanatmaka asans are for meditation
and the Vyayama asans for improving the health.

For meditation one has to sit for hours in the same

position, hencedhyanatmaka asana should be mastered perfectly.
Out of the following three asans one can learn one asana
perfectly. Dyanatmaka asana then should not be changed. The
three main asans are-

Padmsana- the lotus posture, Swastikasana- the perfect

posture and Ardhasana- similar to padmasana, in which only
one foot is kept on the thigh. If someone finds difficulty in
mastering the above asans then in the beginning he can sit on
Sukhasana the easy posture but spine should always be kept
erect.

There are three types of asans- Swastikasana,

Padmasana and Ardhasana. Amongst all types of asans these are
the best.

Padmasana

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 This posture is considered to be the best for practice of
meditation. This is highly agreeable for householders. Even
ladies can sit in this asana.

Sit on the wooden plank by spreading the legs forward.

Then place the right foot on the left thigh and the left foot on the
right thigh. Place the hands on the knee-joints. You can make an
interlock of fingers and keep the locked hands on the ground in
front. This is very convenient for some persons. Or you can
place the left hand over the left knee and right hand over the
right knee with palms facing upwards and the index finger
touching the middle portion of the thumb. This is called chin
mudra.

Padmasana

Ardhasana

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 This asana is similar to padmasana except that in this
asana only one foot is kept on the thigh to make the asana easier
for beginners.

Ardhasana

Svastikasana

In this asana the two feet are kept between the thigh
and calf muscles. Spread the legs forward. Fold left leg and
place the foot near the right thigh muscles. Similarly bend the
right leg and push it in the space between the thigh and calf
muscles. Now the two feet are between the thigh and calf
muscles of the legs. This is a very comfortable āsana.

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 Swastikasana

Sukhasana (cross-leg position)

Any easy, comfortable posture for Japa and meditation

is Sukhasana, the important point being the head, neck and trunk
should be in a line, without any curve.

To sit straight is important, as any bend in the spinal

column will hinder the free movement of the life force. A
straight body provides a conductor, for divine power to enter
Brahmrandra and samadhi is achieved.

The sadhaka (spiritual seeker) should not sit on bare

ground, as the energy produced in the body during meditation
will enter the earth. There is a strong current passing in to the
earth. Because of this, the earth exerts a very strong attraction.
In meditation it is advisable to insulate oneself from such
currents. For this reason, meditators sit on a plank and cover
their shoulders with a woolen shawl. Once the person has grown

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strong in his meditation, he may sit anywhere and not suffer for
it.

The Jyoti (flame)

Lit a lamp or a candle to get jyoti free from smoke for

jyoti dhyana. Put it in front of the photo of the deity, burn the
incense stick. This makes the atmosphere pure and pleasant and
suitable for sadhana.

Omkara Japa

Omkara is the super powerful mantra. Om is Brahman.

The Universe has emerged from Om.

Omkara has three sounds- ”A U M” The first sound

starts from naval. This sound is low in pitch. The sound
gradually increases and changes to U when it reaches to throat
and again it slows down pronouncing M when it reaches the
lips. The Omkara sound is similar to that of an aeroplane which
is coming from a distance, when its sound is low. The sound
increases as it comes to over our head and gradually it slows
down and vanishes as the aeroplane goes away from us.

The number 21 for Omkara Jap has its own significance

in that it cleanses our five sheaths which cover the Self. This
can be done as under-

With the first Omkara concentrate on Prithvi tattva in

Muladhara chakra, followed by concentration on water tattva in
Svadhisthana chakra. Then concentrate on fire tattva in

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Manipura chakra and on air tattva in Anahata chakra.
ForAkasha (ether) tattva concentrate in Vishudha chakra.For the
purification of Pranamay kosha concentrate on Anahat chakra
for Prana, Muladhara chakra for Apana, Manipura chakra for
Samana, Vishudha chakra for Udana and Swadhistana chakra
for Vyana vayu. For the purification of Manomaya kosha for
Samanya Manas concentrate on Ajna chakra, for Mahamanas on
Vishudha chakra, for Ucchamanas on Anahat chakra, for
Dedipyamana manas on Manipura chakra and for Sarvochmanas
in Swadhistana chakra. This way fifteen Omkars are completed.

Buddhi (intellect) also has five constituents. Kundalini

shakti situated in Muladhara chakra has all controlling power
and Buddhi is nearest to it. Hence for Budhi or Vijnanmaya
kosha concentration is done on Muladhara chakra. Sixteenth
Omkara is aimed at Sraddha, seventeenth on Satyam, eighteenth
on Ritam, nineteenth on Yoga and twentieth on Mahatattva. The
Twentifirst Omkara is for the Mother Kundalini.

After Omkara jap say shanthi: shanthi shanthithrice.

First shanthi stands for gross body, second for the mental body
and third for Atman.

Relaxation of body

For perfect concentration the Sadhaka has to forget the

body, hence the body should be perfectly relaxed. So the next
step would be to relax the whole body mentally.The relaxation
should start from the Bramrandra to the toe of the leg slowly-

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the head, neck, shoulders, hands, chest, belly, back, hips, thighs,
legs and fingers, all should be relaxed. The eyes should be half
closed. Complete closing of the eyes can cause sleepiness
during meditation.

Soham pranayama

Normally the rate of respiration of an adult human

being is 15 per minute. To calm down the mind this rate should
be brought down to nearly 5 per minute. During this period
mentally we should say ‘so’ during inspiration and ‘hum’ during
expiration. this way we installalmighty loving God inside and
we throw out ego from us. Until and unless ego is removed from
the mind we can not joinGod. This is the simplest and most
effective pranayama for meditation.

Soham pranayama identifies you with the infinite and

expands your consciousness. It harmonises breath and thought.
Breathe gently and naturally; do not make it artificial and
labored. It must flow in and out, soft and silent. If you have
some flour on your palm heldnear your nostrils, it should not
flutter in the least. Your breath has to be as soft as that. Slow
breathing quietens one and calms the emotions. The mood of
relaxation produced by this Soham recital is a precondition for a
beneficial session of meditation.

Dharna on five basic elements

Dharna of five elements increases concentration and

contemplation and prepares the mind for meditation. When the

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Chitta along with Prana enters the Sushumna nadi, then the
Dharna of the Devatas of the five basic elements is completed.

Process of Dhyana

Yogis recommend meditation on Jyoti in place of any

form of God, as all the forms described in Spiritual literature are
not the true and eternal.Parmatman is essentially beyond all
names and forms. Jyoti is nearer and truer representative of the
nature of Parmatman and is a better suited object for meditation.
Further light is a universally revered symbol, acceptable to
people of all religions, faiths and countries.

Jyoti Dhyana

Lit an oil lamp or candle on the alter in front of you, at a

height equal to your eyes when you sit in padmasana, and do
trataka. Trataka is steady gazing at a particular point or object
without winking. This exercise is mainly intended for
developing concentration and mental focusing.

Look at the picture of your Ishta Deva steadily without

winking. Gaze at the head then at the body and then at legs.
Repeat the same process again and again. When your mind
calms down look at a particular place only. Be steady. Then
close the eyes and mentally visualize the picture.

Then gaze at the flame burning before you. Some astral

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entities give Darshan through the flame or you can visualize the
Ista Deva in the flame.

Trataka can be done at the inner shakti chakras-

Muladhara, Anahata, Ajna and Sahastrara are the important
centers for trataThose who can not gaze steadily for a second
can close their eyes and gaze at an imaginary spot at the space
between the two eyebrows. This is for those who have weak
eye-capillaries. The eyes should not be taxed.

Trataka is a very effective powerful remedy for a

wandering mind. It prepares the mind undoubtedly for perfect
Dhyana and Samadhi.

Have trataka on the flame of the lamp. Then close the

eyes and mentally picture the flame as entering within you
through the fore head in the Ajna chakra and see Prmatman as
light. This is Shambhavi mudra.

Shambhavi mudra ensures that the awareness is

directed as a constant, effortless flow to the right spot, the place
between the eyebrows, in mystical contemplation of the
luminous Atman.

Slowly bring the light to your heart (Anahata chakra).

Imagine the heart as lotus, the petals of which are opening
slowly illumining with light. This is the place of the Self
(Jivatman). See its light spreading through out the body and the
whole body changing in to light. The light comes out of the
body through the Sahastrara chakra forming a crown enshrining

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and covering the head.

The light is then covering the whole body and spreading

far away covering all human beings, animals, birds and trees
until the entire world and all its forms are seen to have the same
light at their centre as has been found within yourself. The idea
of moving the light in to the universal phase,is that the same
divine light is present in everyone and everywhere. To impress
this universality on the mind, we do spreading the light outside
one’s own body.

Practice this Dhyana until the form loses its limits and
fads in to the limitless expanse of consciousness, in to which the
mind sinks. One should understand that what comes about in
meditation as one moves deeply, is not the thinking of light, but
the forgetting of the body and thereby the direct experience that
the body is not oneself. This is the stage of contemplation when
the body is totally forgotten. It can not be forced. It comes about
by itself and is the stage that naturally follows correct
concentration.

As the contemplation deepens, the stage of meditation

comes about of its own volition. It can not be forced. If the
meditator remains conscious of himself that he is engaged in
meditation, then he is not meditating, but is still in the
preliminary stage, at the beginning of concentration.

There are three stages- concentration, contemplation

and meditation. When contemplation deepens it moves naturally

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in to meditation. Meditation is entirely above senses. In the
stage of meditation the meditator, the object of meditation and
the process of meditation have fallen away, and there is only
One that is Parmatman. All that may change has fallen away and
Tat-Twam-Asi, That Thou Art, is the state that exists.

As one gradually returns to his customary and habitual

state of consciousness, the Jyoti is again placed in the heart and
kept lighted there through out the day.

Dhyana-yoga-Samadhi

Jyoti dhyana in Ajna chakra is practiced, where Atman

is seen as Bindu (light) for a long time so that the Manas is
immersed in Atman. The Jyoti is then taken to Sahastrara chakra
where Atman is immersed with Parmatman and the sadhaka
enjoys Brahmanand in Samadhi. This is Dhyana yoga samadhi.

Have Shambhavi mudra and immerse the Manas

completely in the Atman jyoti in Ajna chakra. Then take this
Atman jyoti to Sahastrara chakra and immersed the Jivatman
with Parmatman. With this process the yogi enters in samadhi
and experiences Brahmananda.

The state of samadhi transcends the three states of

consciousness, known as Jagrat (waking), Swapna (dreaming)
and Sushupti (dreamless sleep). Thus it is referred as Turia (the
fourth). In samadhi however, the yogin transcends the mental

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plane altogather, the thinking principle (Manas), separated from
the body and firmly united with Parmatma. In deep sleep also
both body and mind are inactive and only the self is in existence
and there is a strong happiness but at that time the man is
ignorant of that happiness. However that happiness is only
known afterwards as memory, just a thought, it is no reality.

The difference between the deep sleep and samadhi is

that in samadhi the sadhaka enjoys happiness and knows that it
is due to the Self and this happiness is lasting and the man is
always in happiness.

When you are successful in samadhi, you see light

everywhere, you find joy in everything, you experience
happiness in the times of happiness, but you are also able to
experience happiness in the midst of sorrow. This is the
greatness of meditation.

Dharna, Dhyana and Samadhi are the successive stages

of deepness of the process of Dhyana yoga. Dharna is
concentration on the Dhyeya. Then comes contemplation
(chintan) and meditation followed by Samadhi. The difference
between Dhyana and Samadhi has been described in Gorakcha
samhita as under-

Till any of your senses (ear etc) are working a bit you
are in meditation. When the senses are completely merged in
Atman then it is a stage of Samadhi. When Jivatman and
Parmatman become one then the stage of Samadhi is reached.

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 The feeling becomes stronger that, ‘ I am Brahman (the
Absolute) and nothing else, my nature is pure existence,
consciousness and Bliss (Sachidananda), eternally free, the only
true Self. Parmatman resides in the heart in the size of a thumb.
This Parmatman can be known by Dhyana. The pure concept
regarding union of Jivatman and Parmatman is Samadhi.

When the yogi feels the presence of Parmatman in his

heart, then he sees Parmatman in all the creatures of the world.
He sees God every where.

Yogisees presence of Parmatman in every thing. He

sees Atman in all creatures and all creatures in the Atman. He
sees equality in all.

The person who has experienced samadhi sees God in

every thing. He has firm belief that only God exists. The
worldly things appear for some time and fad away quickly, in a
similar way as the pictures appear on the screen come and go.
The screen is permanent, whereas, the pictures are temporary.
God is the screen and the external world is like the pictures
which are seen temporarily. The external has the internal as the
basis, its substratum. Hence he always lives in God, in eternal
Prem, he loves all creatures, as he sees God in everything. If
such thinking develops in all, unrest in the world will vanish and
there will be peace and happiness for all.

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 Kundalini yoga

In Kundalini yoga the points of concentration may be

any one of the seven chakras. Attention plays a prominent part
in concentration. He who has gained Pratyahara (withdrawing
the senses from the objects) will have a good concentration.
There can be no concentration without something upon which
the mind may rest. Practice concentration till the mind is well
established on the object of concentration. When the mind runs
away from the object, bring it back again.

When concentration is deep and intense, all other

senses can not operate. Concentration increases will-power. In
Dhyana yoga the mind is fixed on Atman. This is Dharna. In
Kundalini Yoga mind is concentrated on six chakras.
Concentration is necessary for all the aspirants.

Cleansing Shakti chakras

Concentration and holding of mind without wavering

for some time on some object within the body or outside is
called Dharna.When the mind flows in a constant stream into
the form of the object and the self is poured in to the object i.e.
the dhyeya (object), dhyeyi (subject) and the process become
one then the stage of Dhyana (meditation) is reached. When the
mind (subject) casts its highest degree of concentration on an
object, and holds it there for some time, the reality of the object
reveals itself.

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 For cleansing any chakra the sadhaka has to meditate on
that chakra.. Repeat Bijakchara of the chakra while
concentrating on it for as much time as possible. This is an
excellent exercise for cleansing and vitalizing chakras and
moving Kundalini shakti. Handle one or two chakras at a time.
Energy itself may pick the chakras it wishes to work on, let this
happen. When finished diffuse the energy through out the body,
never leave it concentrated on one area. Visualize a red flame
burning out all the dross and negativity in the chakra, cleansing
it for purer energy flow.

There may be a variety of sensations, remembrances or

thoughts; let them come, but do not hang on to or pay much
attention to them. Let the red flame burn them and purify the
area. Visualize the red flame cleaning them. After the burning,
you may feel the energy to expand and extend until it reaches
blissful state. In the beginning, remain in this blissful state for
some time.

After finishing, let the energy disperse in the Universe

through the crown chakra. Go on to next chakra. No matter how
many chakras you do, always end with the crown chakra. If you
do the lower chakras last the energy may get stuck there. Too
heavy a concentration of energy in this area may cause physical,
emotional and mental problems.

When the spontaneous cleansing occurs, do not

interfere, open up to the energies. If possible, also take time for

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the blessing, a blessing and recharging force. You may end this
exercise by diffusing the energy in the body or taking them to
the crown chakra and combining them with the Divine energies,
letting the combination shower over your system.

Omit the Muladhara chakra until all others are activated.

Kundalini shakti is seated in Muladhara chakra in dormant state.
Meditating on the Muladhara chakra before the others are open
may pose great difficulties, as there would be too many blocks
causing ill effects on the body and the mind.

Meditation on various shakti chakras may be done

Saguna (with attributes) or Nirguna (without attributes). Saguna
dhyana confers Sidhi (Divine power), whereas, Nirguna dhyana
confers Samadhi.

When you meditate on a form (Devata of the chakra)

with attributes then you get Anima etcsidhis but when you
meditate on Nirguna form then you get Samadhi.

The Deities of different chakras are- Muladhara-

Brahmā, Swadhistāna- Vishnu, Manipura- Rudra, Anahata-
Ishvara, Vishudha- Sadashiva, Ajna- Shambhu, Sahastrarar-
Paramshiva.

Awakening of Kundalini shakti

Kundalini yoga includes awakening of dormant

Kundalini shakti, its ascending through various shakti chakras to
Sahastrara chakra and union with Lord Shiva in Brahmrandhra.

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 Though the major portion of the Kundalini shakti is in
sleeping stage in Muladhara chakra, each of us is born with
some of the Kundalini shakti already flowing in the form of
Iccha-shakti (Laxmi), Jnana-shakti (Sarsvati) and work-shakti
(Kali). The amount available determines whether a person has
low intelligence, is a genius or is somewhere in the middle. The
energy in the form of Kundalini is the potential energy and
which is available, is the dynamic one in the form of Prana
energy.

The Kundalini yoga is intended for not just using what

we already have, but of awakening the much greater amount
waiting in the Kundalini reservoir located at the base of the
spine. This static shakti is affected by Pranayama and other
yogic processes and becomes dynamic. When Kundalini sleeps
man is awake to this world. When she wakes he sleeps i.e. loses
all consciousness of the world and enters the causal body.
However, the physical body continues to exist as an object of
observation to others. Mother Kundalini leads the sadhaka from
chakra to chakra and illumines him and makes him realize his
identity with the Supreme Brahman.

Kundalini can be awakened by Pranayama and Mudras

by Hatha yogis; Meditation and training of mind by Raj yogis;
by Mantras and using Bhairvis by Tantriks, by devotion and
perfect Self-surrender by Bhaktas; by analytical will by Jnanis
and by grace of Guru through Shaktipat..

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 The sadhaka may use one of the above methods or a
combination of the methods. This is according to the spiritual
growth of the sadhaka. Rousing of Kundalini and its union with
Bhagwan Shiva at the Sahastrara chakra effect the state of
samadhi and mukti.

Meditation for Kundalini awakening

The success in Kundalini yoga is largely depended upon

the deepness in meditation. During deep meditation the
activities of prana increases. prana attracts apana and apana also
attracts prana. This action of prana and apana activates
Kundalini. The level of awakening would depend upon the
deepness of meditation. At this stage the inner process which is
set up should not be disturbed and there should not be any
thought. Only enjoyment should be there.

Sukshma Dhyana

Yogi Gherand said- The meditation on Light is a

hundred times superior to meditation on Form; and a
hundred thousand times superior to meditation on Light is
meditation on Sukshma.

For Sukshma Dhyana the Yogi practices Shambhavi-

mudra and concentrates on Kundalini shakti in Muladhara
chakra.as a Flame. Kundalini shakti joining the spiritual Self
(Atman) in subtle embrace, sets off on her nuptial journey from
Muladhara to Sahastrara chakra. The process is an extremely

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subtle one, which leads to the union of Atman with Parmatman,
the goal of Samadhi.

Yogis have recommended to use Jyoti meditation in

Heart. They have cautioned not to use the method of pranayama
for awakening Kundalini shakti. They have said, ‘the practice of
pranayama is dangerous until all the circumstances are exactly
correct. It is not necessary and we advice against it. The area
between the ninth and twelfth vertebrae is especially sensitive.
An injury there can result in paralysis. Meditation as described
by us is the Royal path’.

As per Yogi Shivanand, when the Yogi concentrates on

the Ajna chakra the lower chakras are automatically opened and
conquered. By meditation on Ajna chakra kundalini shakti can
awaken and rouse to reach Sahastrara chakra. Same effect can
be obtained by meditating on Anahat chakra. The third and the
longest route to Sahastrara chakra for the Kundalini shakti to
pass is by meditating on all the chakras starting from the
Muladhara chakra. The method is as under-

After awakening the Kundalini is to be taken from the

Mulādhara to the Sahastrara chakra in the crown of head. This
process is called Shakti-Chalan. The Kundalini has to pass
through the Svadhisthana chakra, the Manipura chakra in the
navel, the Anahat chakra in the heart, the Vishudha chakra in
the throat, and the Ajna chakra between the eyebrows.

Kundalini-Yoga-Samadhi

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 The static Kundalini Shakti in Muladhara chakra
affected by yogic processes becomes dynamic and ascends
through the sushumna nadi through various shakti chakras and
unites with God Shiva in Sahastrara chakra. The two poles are
united in one and there is the state of consciousness, called
Samadhi. This is Chaitnya Samadhi. Yogis are of the view that
no samadhi is possible without awakening the Kundalini. When
the Yogi attains the highest stage, all his Karmas are burnt and
he gets liberation from Sansar-chakra.

According to one view, ascend is not of the whole

shakti, but an eject like condensed lighting, which at length
reaches the Param-Sivasthana.

The highest meditation is the state of complete inner

stillness. In that state, not a single thought arises in the mind. As
we meditate more and more, the inner shakti (Kundalini)
awakens and begins to unfold. The more intensely we long for
meditation, the more we long for Parmatman, the more desire
we have for awakening, and more actively the Kundalini works
inside us.

Just as the Kundalini shakti creates Universe in the

world, when it begins to work inside us, it creates a new inner
Universe, a Universe of unending enthusiasm, a Universe of
Supreme bliss. The meditation is to become immersed in That.

In deep meditation you experience power within and

also light everywhere. The effect of meditation is experienced

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all the time. You find joy in everything. You experience
happiness in times of happiness, but you are also able to
experience happiness in the midst of sorrow also This is the
greatness of meditation

After completion of the process of Dhyana be seated for

some time enjoying the anand of Dhyana for some time, then do
Savasan to relax the body. After this you can go for morning
walk.

For pranayama and asan vyayama (mansic yoga and

shariric yoga) morning or evening time as per your convenience
without affecting your worldly affairs can be fixed. Care should
be taken that the stomach should be empty at the time of these
exercises.

Progress in Sadhana

For success in any work three things are important-

(1) Sincere efforts by the person

(2) Personal luck

(3) and most importantDivine wish.

Man has power only to make efforts, the success isin

the hands of Almighty God. We can not fight ourselves. We can
only leave it to the Kundalini and the Atman to work things out
for us. We can only do constant practice. Since it all happens

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automatically, there should be no room for ego intervention of
mental activity.

The process of going deeper in meditation is not

something that we can force along. We simply have to give
ourselves the time and space in which to let our meditation grow
in power and peace and this means allocating a few minutes
every day when we can simply sit quietly and do nothing. By
doing this, over time we will notice that our meditation becomes
more effective and the benefits more tangible.

Every single time we sit down to meditate, a little more

of the Kundalini energy is activated and travels up the Central
channel, cleansing and nourishing the chakra system. For this
reason it is really important that we try and meditate every day.
The fact is that our meditation grows stronger with repetition
and every time we complete the process the effects become
more potent.

The sadhaka has to follow strict discipline in sadhana.

One should not worry about the fruits, as that depends on the
grace of God. It does not depend upon the number of days, or
the length of time. Some may require many births, others may
realize the goal in a few days even. In any case sadhana should
not be given up. The efforts made in sadhana will not go waste
as Bhagwana Sri Krishna has assured in Gita-

The sadhaka who could not succeed in attaining the goal

of yoga before his death will go to Higher Lokas and later on

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will get birth in the house of great persons so that he can
continue his sadhana.

Experiences of Kundalini yoga

The experiences vary in different individuals. The

experience of one man may not be the same as that of another
man. These experiences are encouragements from the Ishta
Devata to convince the Sadhaka of a higher spiritual life and
push him in his systemic and incessant practice with zeal and
enthusiasm. The visions may appear in some persons within a
few days, while in others more time is needed. It depends upon
the state of the mind and degree of concentration. Some persons
may not have such experiences, but they will be progressing in
the spiritual path.

In the beginning one may get jerks of hands, legs, trunk

and whole body. Sometimes the jerks will be terrible. It is due to
sudden muscular contraction from the new Pranic influence.
The jerks will pass after some time.

The following experiences have been narrated by the

experienced yogis after the first experience of Kundalini
awakening.A yogi gets these 6 experiences which last for a
short time-

1. Ananda- spiritual bliss

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 2. Kampan- tremor of the body and limbs

3. Utthan- rising from the ground

4. Ghurni- divine intoxication

5. Murcha- fainting and

6. Nindra- sleep.

Good health, lightness of the body, shining complexion,

not to be affected by the tips of thorns, to endure hunger and
thirst, to eat and drink much and to fast for a long time, to
endure heat and cold and to have control over the five elements
are some of the systems of Yogic life.

Visions of light

Various kinds of lights manifest during meditation

owing to deep concentration. In the beginning a bright, white
light, the size of a pin’s point will appear in the forehead at the
space between the two eyebrows (Ajna chakra). When the eyes
are closed, different colored lights, white, yellow, red, smoky,
blue, green, mixed lights, flashes of light lighting, fire, etc.
These are Tantric lights. Each Tanmatra has its own specific
color. Yellow and white lights are very commonly seen. The
sight of the lights shows that the mind is becoming moresteady
and the concentration is progressing. The vision of lights is a
great encouragement in Sadhana. The appearance of lights
denotes that the Sadhaka is transcending the physical
consciousness. The lights may appear before the eyes or at one

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of the chakras.

Visions of various forms

During meditation strange figures with big faces or

three heads or faces on the belly may appear before the eyes.
They are said to be inhabitants of Bhuvar loka. They are Bhutas
and are supposed to be the attendants of Lord Shiva. They come
to test your strength and courage.

Experience in Astral Plane

A long time practice in Meditation may result in to

wonderful experience of floating in air. This is the experience of
astral plane due to the separation of self from the body. The
Sadhaka feels that he has a light, airy, rotating, vibrating body in
astral atmosphere with illumination of golden lights and objects.

When you come back to body-consciousness, there is

an intense craving to regain the new consciousness and to
remain in that state always. During the sleep we forget the body,
so also during meditation. This experience increases our
understanding that we are not the body. This understanding
should remain permanent in our consciousness, so that the body
can get importance of the instrument of the ‘I’ not that of the ‘I’
itself.

Success in sadhana depends upon systemic and regular

meditation. One should not be impatient about awakening
Kundalini. Premature awakening is said not to be desirable.

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Fruits of sadhana can be enjoyed when time comes. First purify
and steady the mind and purify the nadis. Then Kundalini will
be awakened spontaneously.

It is within the power of everybody to attain success in

yoga. What is wanted is sincere devotion, constant and steady
Abhyasa. Through concentration, rise above body-
consciousness; through meditation, rise above mind; and finally
through Samadhi, reach the goal.

All possible care should be taken to keep the body in a

healthy condition. A Sadhaka should take more care for body
than a worldly man because with this instrument that he has to
reach the goal. At the same time he must be quite unattached to
the body and be prepared to give it up at any moment.

The process towards enlightenment is not easy, many

times it is very painful. One life has to end for another to begin.
The ego has to die for awareness to be born. The ego does not
die fast. The misery you will have to endure in realizing
enlightenment is nothing to the misery you will endure in life
after life if you do not realize it.

Divine Vision

Divine vision erases from the mind the seeing of that

which is impermanent. Name, form and characteristic will in
time disappear. Attention is only on Reality. Parmatman is the
changeless basis of every phenomenon in the world. King
Janaka became firmly established in the Divine vision.The

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person of Divine vision is known as a Raja Yogi. He retains
some body identification, and thus continues to live with the
body. King Janaka reigned for many years as a Raja Yogi.

Divine vision is the result of practice and of God’s

grace. At times, divine vision may appear to arise
spontaneously, but it is because of work done by the person in a
previous life.

God-Realization

There is a difference between a person of Divine vision

and a person who is fully God-realized. The God-realized
person is Jivanmukta. He has no longer any identification
whatsoever with the body. He is one in whom only the Divine
vision is active. He pays no attention to the body, and it wastes
away and dries up. He does not bother with food and water.
They do not even come to mind. He has lost all body
identification and neither eats nor drinks except as force-fed.

Jivanmukti is permanent God-realization. It is merging

with God. King Janaka retired to the forest and became a
Jivanmukta. Life remained in his body for 19 days.

There can be a temporary God-realization for a few

hours or a day or so in deep meditation or at various levels of
Samadhi, but that is not permanent. It is not merging. If one
lives and keeps himself within the reality found within, with
Godly thoughts, desires, and interests, if one keeps his life
centered on his Godly side of consciousness, the sensory world

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is blocked. With pure mind and the pure heart, one may see the
reality of himself reflected and this constitutes Self-realization.
This is Raja yoga. Just realize that Parmatman is with you and
in your heart at all times.

Jnana Bhumikayen

Scriptures have categorized the progress in spiritual life

in seven stages which are called Jnana Bhumikayen or Yoga
Bhumikayen-

Subhekcha (right desire) is the first stage; second is

Vicharna (rational analysis), third Tanu Manasa (control of
mind); forth Satvapati (discrimination between Truth and
Untruth); fifth is Asansakti (detachment from sensory pleasures
and longing for peaceful spiritual life); sixth is Padarth
Bhavana (complete detachment from the worldly materials
related to physical and mental needs and remains always in
Atmic Bhava) and the seventh is Turyavastha (when the
sadhaka is always in Brahmanand).

By reading the scriptures man knows that he is not the

body; he is also not the mind, he is Atman; but until and unless
he practices Yoga sadhana he can not experience this
knowledge. This experience is Self-Realization.

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 Initial Benefits of Yoga Practice

Everybody longs for happiness. He always wants to be

in bliss, but he is always restless. Life today is full of stress and
strain, of tension and nervous irritability, of passion and hurry.
A realized personhas said “Hurry, Worry and Kurry
(unbalanced food) has become the cause of unrest. Spiritual life
is the only solution for this problem. If man puts in to practice a
few of the elementary principles of Yoga, he would be far better
equipped to cope with his complex existence”.

Yoga brings in perfection, peace and lasting happiness.

Body and mind both are purified with the practice of Yoga.
health is improved, mind is calmed down. You develop firm
belief that the Almighty God is watching all your activities and
you refrain from doing wrong things. Your thinking and
personality is changed. You have positive attitude and you can
have restful sleep.

By practicing Yoga regularly your body and mind are

strengthened. You can have increased energy, vigor, vitality,
longevity and a high standard of health. It increases your power
of concentration at work. You can turn out efficient work within
a short span of time. Through Yogic discipline mind, body and
the organ of speech work together harmoniously. You can have
success in every walk of life. Yoga will infuse in you new
strength, confidence and self-reliance.

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 You bring your emotions under control. The lower
human instincts- Kama (lust), Kroth (anger), Lobh (greed),
Moha (attachment), Mada (pride) and Matsar (Jealousy) come
under control so that the good human values- Sathya (rightness),
Dharma (right action), Shanti (peace), Prem (love), Ahimsa
(non-.violence) and Anusasan (discipline) are developed with
the result the man changes to a perfect human being. Yoga
discipline gives poise and tranquility and miraculously rebuilds
one’s life. The Yoga way of life deepens man’s understanding
and enables him to know God and his relationship with Him. He
can regain his lost divine glory if he practices, in right earnest,
the principles of Yoga. transmutes animal nature in to divine
nature and raises him to the pinnacle of divine glory and
splendor.

Spiritual growth is gradual. there is progressive

evolution. You should not be in a feverish hurry to accomplish
great yogic feats or enter in to Nirvikalpa Samadhi. The senses
have to be thoroughly subjugated. Divine virtues have to be
cultivated. Evil qualities have to be eradicated. The mind has to
be controlled thoroughly. You will have to practice rigorous
Tapas and meditation and wait patiently for the results. You will
have to ascend the ladder of Yoga step by step. You will have to
march in the spiritual path stage by stage.

Every bit of sadhana done is surely recorded without

fail in your hidden consciousness. No sadhana ever goes in vain.
Every bit of it is credited immediately .towards your evolution.

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This is the law. Think not negative thoughts, but calmly go on
with the sadhana. Be regularly at it. Withoutmissing a single
day, proceed onwards with your spiritual practice. Little by
little, the power accumulates and it will grow. Ultimately, the
cumulative force of all the continuous earnest sadhana done
perseveringly and patiently over a long period of life has its
inevitable grand consummation at the supreme movement when
it bears fruit in the form of blissful Realization.

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 GLOSSARY

Abhyasa - Spiritual practice.

Absolute - The highest Reality, supreme Consciousness, the

Pure untainted changeless Truth.

Achetan - Unconscious

Adhara - Support

Adhyatma - Knowledgepertaining to Daivatva i.e.Jivatman,

Atman, Parmatman. That fundamental knowledge by
gaining which sorrow vanishes.

Agni - One of the five elements called ‘fire’.

Aham - The ‘I’ consciousness.

Ahankara - Ego, it makes the man feel that he has separate

identity. When Ahama associates itself with the body,
it becomes Ahankara

Ahimsa - Non violence

Ajna chakra - Subtle centre of command situated between the

eyebrows.

Akasha - Space or ether, thesubtlest of the five ‘mystic’

elements.

Anahata chakra - Subtlecentre corresponding to the cardiac

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 plexus.

Ananda - Infinitebliss.

Antahkarana - Fourfold internal organs, viz. Manas, Chitta,

Buddhi and Ahankara

Apana - One of the five types of prans: the downward moving

energy that controls the abdomen and excretion of
wastes from the body.

Asans - Hatha yogapostures. Mainly there are two types of

Asans- (1) Dhyanatmaka Asans and (2) Vyayama
Asans. The first types are to sit in Dhyana for hours
together and the second category are to strengthen the
body.

Atman and Jivatman - Atman is the reflection of

Paramatman. Atman is the Spirit and Jivatmanthe
individual soul which takes birth again and again. The
Spirit with the causal (Karan sharira) is the soul.

Avatara - ‘One who descends’; a fully or partially empowered

incarnation of God who Descends from the spiritual
realm for a particular mission

Bandha -Lock, interlockingposture of certain organs or parts

of body.

Bhakti-yoga - Union with Paramatman throughdevotional

service.

Bhavana - Feeling

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Bhrumadhya - The space between the eyebrows

Bija -Seed, Germ.

Brahmcharya - Celibacy

Brahamamuhurta - The period from 3 to 6 am intended for

yoga-Abhyasa

Brahman - Vedantic term for the Absolute Reality. That

which is the Biggest, nothing is more than that.
Brahman has two adjectives- Paramam and
Akcharam- Paramam means which is beyond time,
space and senses and Akcharam means which can not
be destroyed.

Brahmā - The Creator, the first deity of the Hindu Trinity

(Brahmā, Vishnu, Mahesha)

Brahmarandhra - An aperture in the crown of head

Buddhi - Intellect, the discriminating power

Chaitanya - Consciousness

Chakras -Spiritual centers in Sushumna nadi.

Chetan - Conscious

Chin-mudra - The thumb and index finger are joined at the

ends, and the other three fingers are kept apart joined
and straight. Both hands in this position are kept on
the two knees at the time of meditation.

Chit -Knowledge

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Chitta - Consciousness, it is the store house of memories.

Consciousness - The intelligent, supremely independent,

Divine energy,which creates, pervades and supports
the entire Universe, includingthe human beings.

Daivatva -Godliness

Deha -Physical body

Deva -A God

Dharma - The word dharma refers to religious obligation.

Itincludes duty with reason. In duty there is no
freedom. Dharma can be followed with reasoning.
Dharma is right action, the work which is righteous,
true, well considered in truth is dharma.

Dharana - Concentration. By this practice, the mind becomes

stabilized by being fixedon an object.

Dhyana - Meditation. Dhyana follows Dharana. When the

mind dissolves on the object of Dharana the stage of
Dhyana reaches. At this stage the Dhyata (that who
practices the process of Dhyana i.e. the Jivatman),
Dhyeya the object of Dhyana (Paramatman) and
Dhyana the process of Dhyana become one. At this
time the Dhyata,(sadhaka) forgets every thing and
experiences complete bliss.

Enlightenment - The final attainment on the spiritual path,

when the limited sense of ‘I’ merges in to Supreme

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 Consciousness.

Granthi - Knot

Gunas - Qualitiesof Prakriti (Nature. material world). They

are three-

Satoguna - goodness, equilibrium, to use an analogy,

balance, love, happiness, peace.

Rajoguna - passion,activity, greediness, contention,

restlessness, unhappiness. Rajogun creates more
attachment with the body and worldly gains and to
achieve pursuits the person adapts all kinds of wrong
ways.

Tamoguna - ignorance, inertia, laziness, darkness,

completelyunder the control of Vasnas.

Guru - Aspiritual teacher or master who has attained oneness

with God. A true guru Initiates the seekers in to the
spiritual path and guides them to liberation.

Hatha yoga - Hatha means with rigorous efforts. These are

yogic practices, both physical and mental done for the
purpose of purifying the physical and subtle bodies.
The goal of Hatha yoga is to awaken the inner energy-
Kundalini.

Indriyas - Senses

Ishvara - The Supreme Being, God

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Jala - Water

Jivatman - Self

Jnana - Divine Wisdom, Knowledge about the spirit, Self

Jnana-Indriyas - Five organs of senses of knowledge viz. ear,

skin, eye,tongue and nose

Jnana-yoga - The path of Self realization through a

speculative philosophical search for Truth.

Kama - Passion, desire, lust.

Kanda -The source of all NadisThe Kanda is situated between

the anus and genitals.

Karma -Action, duty

Karma - Indriyas- Five organs of action, viz. speech, hands,

legs, genitals and anus

Karma-yoga -The path of God realization through dedicating

the fruits of one’s work to God.

Kosha -Covering

Krishna - The eighth incarnation of Lord Vishnu.

Krodha - Anger

Kumbhaka - Retention of breath

Kundalini yoga - Kundalini means the coiled one, the energy

which lies coiled at the base of the spine, in the
Muladhara chakra of every human being. InKundalini

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 yogathe dormant Kundalini shakti is awakened and
taken to Sahastrara chakra when it is united with Lord
Shiva. At this stage the sadhaka remains in perfect
Samadhi.

Lakchya -Dhyeya, the object of concentration.

Laya yoga - Laya means dissolution, subsidence; total mental

absorption in a higher state of consciousness. Laya
yoga is the union with the Divine by means of intense
and pure devotion, communion with Sacred Word
ieNāda. Kundalini yoga is really Laya yoga in which
there is dissolution of individual Spirit in to Absolute
Spirit.

Linga - Represents Nirguna-Nirakāra Brahman.

Lobha - Greed

Mada - Ego

Mahavakya - Great Spiritual statement

Manas - The lower mind, thepower of the individual which

thinks and remembers.

Mahat-tattva - The total material energy produced from

Prakriti.

Manipura chakra - subtle centre corresponding to solar

plexus.

Mantra - Thatwhich protects. Sacred words or sounds

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 invested with the power to protect and transforms the
one who repeats them.

Mantra yoga - The rhythmical vibrations produced by Mantra

help the sadhna shakti and awakens the superhuman
powers of the sadhaka.

Matsarya - Jealousy

Maya - Illusion power, the energy of the Absolute Spirit that

deludes the individual so that he forgets his true
nature.

Moha - Attachment

Moksha - Liberation, Self-Realization.

Mukti - liberation from material existence

Muladhara chakra - The spiritualcentre at the base of the

spinal column.

Nada - Nada is inner mystical sound; it has no beginning and

no end; it is a subtle, eternal, infinite reverberating
vibrationexperienced in the higher reaches of Laya
yoga.

Nadi - Astral tubethat carries Prana.

Narayana - Anothername of Lord Vishnu.

Nirvichara - Thoughtless

Nirguna - withoutattributes or qualities. Parmatman is

Nirguna and Nirakara- He is attributeless and

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 formless.

Nirvikalpa - Without option

Om or Aum or Omkara- Theprimal sound, from which the

Universe emanates. Om is the inner Essence of all
mantras.

Panch - Tattvas- Akasha (ether), Vayu (air), Agni (fire), Jala

(water) and Prithivi (earth) form Panch-Tattvas.
Panch-Tattvas are responsible for the formation of the
Universe and the body of all creatures. Inside the
human body the Panch-Tattvas are present in the
following forms-

Akasha- Manas, Buddhi, Chitta and Ahankara

Vayu- Panch Prans- Prana, Apana, Saman, Udan and

Vyan.

Agni- Jnanendriyas- Ears,Skin, Eyes, Tongue and

Nose.

Jala- Jalpanchaka- Sound,Touch, Shape, Taste and

Smell.

Prithivi- Karmendriyas- Hands,Legs, Tongue,

Genitals and Anus.

Parmatman - Parama means Supreme, Atman means Spirit.

Parmatman means Supreme Spirit. Parmatmanis the
term synonym to Brahman or Absolute Reality.

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Prakriti - Nature, Matter. It manifests itself by means of three
basic qualities or Gunas, i.e. Sattva, Rajas and Tamas.

Prana - Subtle psychic energy, taken in through breath.

Praņava - Another word for Om or Aum

Pranayama - Rhythmic control of breathe (Prana). A yogic

technique consisting of systemic regulation and
restraint of breathe, which leads to steadiness of mind.

Pratyahara - sensory withdrawal.

Prema - pure, spontaneous, devotional love for God.

Prithivi - Earth

Purusha and Prakriti - The One Brahman wished to be

many-then the One divided in to two- Purusha and
Prakriti also called Shiva and Shivā (Shakti). The
Absolute Consciousness was Purusha and the energy
part having three attributes Satogun, Rajogun and
Tamogun was called Prakriti. Prakriti was responsible
for the production of the always changing Universe.
The Purusha is unchanging aspect of Brahman.

Raja yoga - Raja yoga sadhana stresses on control of mind, to

withdraw all the senses and to plunge in meditation.

Rudra -Furious formof Lord Shiva

Shabda - Word

Samana -The vitalair which aids the power of digestion.

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Samskaras - Impressionson chitta which are taken from one
birth to another.

Sanatana - Oldest

Sankhya - Philosophy describing analytical discrimination

between spirit and matter

Sat (Sathya) - Truth

Soham - ‘He am I’;

Sahastrara chakra - The thousand petaled spiritual centers, at

the crown of the head where one experiences the
highest state of consciousness.

Samadhi - The state of meditative union with the Absolute,

trance, complete absorption in God consciousness.

Shambhvi mudra - belonging to Shambhu or Shiva.

Concentration in Ajna chakra.

Sadhana - Practices both physical and mental, on the spiritual

path.

Shakti -Divine power responsible for activities of the

Universe including the human

Sharira - Gross body.

Self - “I”, Divine Consciousness residing in the individual, not

different from the Supreme Principle.

Self-realization - The state in which the individual ego (‘I’)

merges with pure Consciousness.

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Siddhi -spiritual power.

Shiva - also called Sadashiva or Paramshiva is the all

pervasive Supreme Reality. Shiva is another name of
Parmatman or Brahman.

Shivā - Shivā is consort of Shiva also called Shakti, Adishakti,

Kundalini andMayashakti.

Sraddha - Strong faith

Sthul - gross, material.

Suddha - Pure

Sukshma – subtle

Sushupti - dreamlessstate.

Sushumna - The main subtle channel corresponding to the

innerportion of the spinal column. This is the pathway
of Kundalini Shakti.

Svapna - dreamingstate.

Svadhisthana charka - Subtlecentre corresponding to the

sacral plexus.

Tanmatras - Subtle forms of Panch-Tattvas

Teja - Agni, fire

Trataka - Fixed rigid gaze, the yoga practice to steady the

mind.

Udana - The vital air corresponding to the thoracic region and

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 controlling the intake of food and air.

Upnishads - The word Upnishad means sitting close. They

form pinnacle of vedic teachings

Vasana - Impression of previous action that remains in the

chitta

Vayu - One of the five elements called ‘Air’.

Vedanta - The later part of Vedas; It has the message of

Liberation and Enlightenment.

Vishnu - Thepreserver,the second deity of the Hindu Trinity.

Vishudha chakra - Subtlecentre corresponding to the

Laryngeal plexus.

Vritti -Mental function

Vyana - Vital airrepresenting the whole body.

Yoga -means Union. State of onenesswith Parmatman. The

process leading to that state is also known as Yoga.

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 EPILOGUE

Contemplate on the purpose of life. Ask yourself the

questions- Who am I ? From where have I come ? Where I am going ?
What should I do ? Scriptures say, ‘The individual is notthe body nor
the mind. He is Atman which has come from Parmatman, the God.
Every individual has to merge in Parmatman and for that he has to
start his journey from limited to the unlimited;

To start with change your food and other habits including

recreation. Switch over from current food habits, with its food
patterns, to satvik eating habits and satvik food. Foodgreatly
affectsmind and thinking. Thoughts come from food and environment.
If you have satvik food and have desire for good, only good thoughts
will come.

Current eating habits make man sick and weak. They shorten
man’s life and make advances on spiritual path practically impossible.
With satvik food, man can resist all diseases with fair success and
attain greater age. With satvik food man has at his disposal more
energy and becomes capable of greater physical and mental efforts.

A balanced life is needed to lead happy and successful life

and to attain Self-Realization. The one who is the slave of senses is the
slave of every thing else. The senses capture all sorts of evil things
from the atmosphere and send to the mind. Through the doors of
senses, we should user only sacred thoughts, feelings and ideas. The
senses are meant to capture the Divine illumination and shine with the
Divine light.

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 The next step for success in Divine journey is to control the
vagaries of mind. The mind has to be calmed down as in case of deep
sleep, so that the light of Atmancan be experienced. The mind
manifests its influence in the state of waking and dream. The mind
comes to a standstill in the state of deep sleep. The Self-
Realization can be achieved only when the mind stops working.
Every body gets deep sleep every day, but he remains unaware of
the Atmic light. or Self is realized only when the man gets Samadhi.
Hence all routes of Sadhana to gainthe state of Amanaska(when the
mind is merged in Atman) are aimed for Dhyana and Samadh.

When you are established in the truth that the Divinity in you
is all pervasive, you feel greatly energized. The realization of the truth
erases the difference between you and God, mine and thyne. The same
Self runs as an undercurrent in all elements of the world.

Reduce worldly desires. There is nothing wrong in

entertaining desire to have food, clothing and shelter. But the desire
which exceeds all limits turns in to ‘Raga’ (attachment). Worldly
desires never end. As one desire is fulfilled, ten others are ready to
bother you. Hence ceiling of desires is necessary. Worldly desires bind
the man, because of which man can never liberate from the cycle of
death and birth. Have the desire only for God. Such desire liberates the
man. Scriptures say, “The desire to know God, to love God and be
loved by God is not a desire that binds. When awareness of God dawns
in all its splendor, every worldly sensual desire is reduced to ashes in
the flames of that awareness”.

The real yoga is to be peaceful, to be calm, to be kind to all

creatures, to have spirit of service and devotion, to be self controlled
and a desire to possess all Divine virtues. There should be realization

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that there is one eternal Atman, one universal Consciousness that
dwells in the hearts of all. This realization is achieved by practicing
Yoga. Practice deep meditation and attain Self-Realization and move
as a Divine being on this earth. This is the goal of life.

Restrain the senses, control the mind, try to remove your

defects and meditate regularly. Do your duty to best of your ability
and leave the rest to God. Do all your actions detachedly in a
spirit of dedication to the divine. Then actions will not bind you.
Your heart will be purified. Spiritualize all your activities, let
eyes look with kindness, your tongue speak with sweetness,
your hand touch with softness. Feed your mind with thought of
God, your heart with purity, and your hand with selfless service.
Remain soaked in the remembrance of God with one-pointed
mind. God has a Master-plan. We have our parts to play.

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 About the book

Health is the greatest wealth. In the absence of sound

health, human aspirations become futile. Unable to realize this
truth, man is losing his health by wrong habits. Dawn to dusk he
adapts unhealthy ways of living and faces miserable
consequences. When body is ridden with diseases, health wanes
and one is afflicted by all kinds of miseries. Now a days people
go to clubs to drink, fill themselves with unhealthy food and
gamble. It is precisely due to these bad habits, evil traits and
unhealthy activities they are losing health and peace of mind.

For total health one must practice moderation in food,

sleep and exercise. Satwik food promotes self control and
intelligence more than Rajsik food and Tamsik food. Satwik
food is vegetarian food consisting of grains, legumes,
vegetables, milk and milk products. It is tasty, balanced,
sustaining and pleasant. It should be prepared in a simple way.
More salty, oily, hot and prepared specially to promote special
tastes without caring for balanced nutrition is Rajsik food. Non-
vegetarian food comes in the category of Tamsik food.

Sleep too should be regulated and moderate. Virtuous

conduct also ensures mental peace and in turn saves you from
many a physical and mental illness. All that you eat, all that you
see, all that you hear, all that you take in through the senses,

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make a dent on your health. The Seers say, “Na Shreyo niyaman
viā”-No progress without constraint Control heightens power,
regulation puts it in to the best use.

Without discipline, the mind of man is turned in to a

wild animal in rut. You have to catch it young and train it so
that its strength and skill can be useful to man and harmless to
life around. Man is bestowed with senses, mind and intellect. To
achieve the goal of life i.e. to lead a healthy, peaceful, moral and
respectful life man has to learn to control these equipments-
senses, mind and intellect. For this self discipline is needed. The
ego has to be crucified on the cross of compassion.

Human personality is a combination of body, mind and

Spirit. To be successful in life it is necessary that he enjoys
physical, mental and emotional health and understands the real
purpose of human life. The body has to be carefully and
tenderly fostered. It is a precious gift, a very complicated but
well coordinated machine given for achieving a laudable task-
Self Realization which is the goal of life.

The practice of Yoga brings over all development of

human personality- Physically, Mentally and Spiritually. The
true meaning of Yoga is “union of human Spirit with Divine
Spirit.” The method used to obtain this goal is also called Yoga.
The present book “Yoga for body, mind and Self” deals with
practical methods for total health of a man.

The book has six chapters-

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 Chapter 1 Panch kosha- deals with five layers of
Prakrati (Nature) encashing the Self. The Panch koshas are-
Annamay kosha, Pranmay kosha, Manomay kosha, Vijnanmay
kosha and Anandmay kosha. These koshas include the physical
body, the Subtle (Sukshma) body and Self. The Subtle body
includes Senses (Jnanendriyas), Mind (Manas) and Intellect
(Buddhi). The chapter also describes Shakti chakras.

Chapter 2 Spirituality- deals with the basic

information about Spirituality (Adhyatma) – about God
(Parmatma), Self (Atman) and Nature (Prakriti). The chapter
also deals with the basic knowledge of Yoga- Karma
yoga,Bhakti yoga, Jnana yoga,Mantra yoga, Hatha yoga, Laya
yoga, Raja yoga, and Kundalini yoga and preparation needed for
yogic sadhana.

Chapter 3 Shariric yoga-deals with fifty yogasans

described in such a way that all the fifty yogasanscan be
practicedwithin 20 minutes daily.

Chapter 4 Mansic yoga- deals with control of

Senses,Mind, and Speechand Pranayama.

Chapter 5 Atmiya yoga- describes about the

relationship of Jivatma (Self) with Parmatma and the Sadhana
needed to achieve the Yoga (Union) between the two.

Chapter 6 Daily Sadhana- describes the sequence of

yoga practices which can be followed daily.

THE END

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