KUNDALINI YOGA

By


SRI SWAMI SIVANANDA







Sri Swami Sivananda
Founder of
The Divine Life Society



SERVE, LOVE, GIVE,
PURIFY, MEDITATE,
REALIZE
So Says
Sri Swami Sivananda














A DIVINE LIFE SOCIETY PUBLICATION
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Tenth Edition: 1994
(Copies 10,000)

World Wide Web (WWW) Edition: 1999
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This WWW reprint is for free distribution





© The Divine Life Trust Society




ISBN 81-7052-052-5






Published By
THE DIVINE LIFE SOCIETY
P.O. SHIVANANDANAGAR—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.










OM

IN MEMORY

OF

PATANJALI MAHARSHI,
YOGI BHUSUNDA, SADASIVA BRAHMAN,
MATSYENDRANATH, GORAKHNATH, JESUS CHRIST,
LORD KRISHNA AND ALL OTHER YOGINS
WHO HAVE EXPOUNDED THE
SCIENCE OF YOGA



PUBLISHERS’ NOTE
It would seemaltogether superfluous to try to introduce Sri Swami Sivananda Saraswati to a
reading public, thirsting for spiritual regeneration. Fromhis lovely Ashramat Rishikesh he radiated
spiritual knowledge and a peace born of spiritual perfection. His personality has made itself
manifest nowhere else as completely as in his edifying and elevating books. And this little volume
on Kundalini Yoga is perhaps the most vital of all his books, for obvious reasons.
Kundalini is the coiled up, dormant, cosmic power that underlies all organic and inorganic
matter within us and any thesis that deals with it can avoid becoming too abstract, only with great
difficulty. But within the following pages, the theory that underlies this cosmic power has been
analysed to its thinnest filaments, and practical methods have been suggested to awaken this great
pristine force in individuals. It explains the theory and illustrates the practice of Kundalini Yoga.
We feel certain, that to the spiritual aspirant, this book will serve as a kindly light that leads
him on through the dark alleys of an as yet unexplored branch of Yogic exercises, while to the
layman it contains a wealth of new information which is bound to be a valuable addition to his
knowledge of Yogic culture.
—THE DIVINE LIFE SOCIETY
GURU STOTRA
¯·¯|¯¯¹ 7¯j¯¯ ¯¯¯|¯¯¯ ¯¯|¯7|7¯¯¯¯ ¯¯¯¯¹|¯¯¹¯¯ +
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sthàvaraü jaïgamaü vyàptaü yatki¤cit sacaràcaram |
tatpadaü dar÷itaü yena tasmai ÷rãgurave namaþ ||
“Salutations to the Guru who has made it possible to realise Him by whom all this world,
animate and inanimate, movable and immovable, is pervaded.”
~¯7|¹ |¯¯¯*¯¯¯¯1¯¯ |¯¯¯¯¯ ·¯¯|¯¯|¯¯¯ ¯¯ ¯¯¹|: +
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oükàraü bindusaüyuktaü nityaü dhyàyanti ye naràþ |
kàmadaü mokùadaü caiva oükàràya namo namaþ ||
“Salutations to Omkara, which gives whatever one desires and also liberation to those who
meditate always on Omkara that is united with the Bindu.”
iii
7|¯¯7¯|1¯¯-¯¯¯¯|¹f-¯¯?¯¯¯¯|~¯|-|¯¯-¯|¯¯¹¯ +
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j¤àna÷akti-samàråóha-tattvamàlà-vibhåùiõe |
bhukti-muktipradàtre ca tasmai ÷rãgurave namaþ ||
“Salutations to the Guru who is established in Knowledge and Power, who is adorned with
the garland of Knowledge and who grants both worldly prosperity and liberation.”
DEVI STOTRA
**¯¯¯¯¯¯¯¯¯·¯¯¯¯| 7¯¯7¯¯¹7~¯¯¯¯|¯·¯¯¯|
¯¯7¯¯²j¯¯||¯¯¯¯| ¯¯¯¯¯¯|¯¯¶¯¯¯*||¯¯¯¯|¯¯ +
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|¯¯~¯¯¯¯¯¯7?|¯¯¯¯| |¯¯¯¯¹¯¯¯*¹|¯¯|7¯¯¯ ++
kadambavanamadhyagàü kanakamaõóalopasthità.N
ùaóaüburuhavàsinãü satatasiddhasaudàminãm |
vióaübitajapàruciü vikacacandracåóàmaõiü
trilocanakuñuübinãü tripurasundarãmà÷raye ||
“I seek refuge in Tripurasundari, the wife of the three-eyed One, who lives in the Kadamba
forest, who is seated on the golden disc and dwells in the six lotuses of the Yogins, ever flashing like
lightning in the heart of the perfected ones, whose beauty excels that of the Japa flower and whose
forehead is adorned by the full-moon.”
¯¯¯¯ |7|7¯¯¯¯ 1¯¯|¯¯¶¯¯¯ ¯¯*¯¯¶||*¯~¯||¯¯¯7 +
¯¯¯¯¯ ¯¯¯¯¯¯¯ ¯¯| 7¯|1¯¯: ¯¯| ¯¯¯ |7 ¯¯¯¯¯¯¯ ¯¯*| ++
yatra ki¤cit kvacidvastu sadasadvàkhilàtmike |
tasya sarvasya yà ÷aktiþ sà tvaü kiü ståyate sadà ||
“O Thou Self of everything, of whatever thing existing at whatever place or time, whether
cause or effect, Thou art the Power behind that; how canst Thou be praised?”
iv
¯¯j||¯¯L| ¯¯j|¯¯|¯¯| ¯¯j|¯¯·¯| ¯¯j|¯¯¯|¯¯: +
¯¯j|¯¯¯j| ¯¯ -¯¯¯¯¯| ¯¯j|*¯¯| ¯¯j|¯¯¹| ++
mahàvidyà mahàmàyà mahàmedhà mahàsmçtiþ |
mahàmohà ca bhavatã mahàdevã mahàsurã ||
“Thou art the Supreme Knowledge, Maya, intellect, memory, delusion and the great
Prowess of the gods as well as of the demons.”
SIVA STOTRA
7¹¯¯¹¹¯7¯¯ ¯¯|17|¯¯7¯ 7¯¯7¯ ¯¯|
7¯¯¯¹¯¯¯¯¯¯¯7¯ ¯¯| ¯¯|¯¯¯¯ ¯¯|¯¯¹|·¯¯¯ +
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7¯¯¯ 7¯¯¯ 7²¹¯|¯·¯ 7¯|¯¯j|*¯¯ 7¯¯-¯¯ ++
karacaraõakçtaü vàkkàyajaü karmajaü và
÷ravaõanayanajaü và mànasaü càparàdham |
vihitamavihitaü và sarvametat kùamasva
jaya jaya karuõàbdhe ÷rãmahàdeva ÷ambho ||
“Sins committed in action—with the hands and feet or by speech, or by the body, or by the
ears and eyes,—or by those done in thoughts,—forgive all these sins whether of commission or
omission. Glory be unto Thee, Thou ocean of mercy! Glory be unto Thee O Mahadeva, O
Shambho!”
—Sri Sankaracharya
THE FOUR STAGES OF SOUND
The Vedas form the sound-manifestation of Ishvara. That sound has four divisions,—Para
which finds manifestation only in Prana, Pasyanti which finds manifestation in the mind,
Madhyama which finds manifestation in the Indriyas, and Vaikhari which finds manifestation in
articulate expression.
Articulation is the last and grossest expression of divine sound-energy. The highest
manifestation of sound-energy, the primal voice, the divine voice is Para. The Para voice becomes
v
the root-ideas or germ-thoughts. It is the first manifestation of voice. In Para the sound remains in
an undifferentiated form. Para, Pasyanti, Madhyama and Vaikhari are the various gradations of
sound. Madhyama is the intermediate unexpressed state of sound. Its seat is the heart.
The seat of Pasyanti is the navel or the Manipura Chakra. Yogins who have subtle inner
vision can experience the Pasyanti state of a word which has colour and form, which is common for
all languages and which has the vibrating homogeneity of sound. Indians, Europeans, Americans,
Africans, Japanese, birds, beasts—all experience the same Bhavana of a thing in the Pasyanti state
of voice or sound. Gesture is a sort of mute subtle language. It is one and the same for all persons.
Any individual of any country will make the same gesture by holding his hand to his mouth in a
particular manner, when he is thirsty. As one and the same power or Shakti working through the
ears becomes hearing, through the eyes becomes seeing and so forth, the same Pasyanti assumes
different forms of sound when materialised. The Lord manifests Himself through his Mayaic power
first as Para Vani in the Muladhara Chakra at the navel, then as Madhyama in the heart and then
eventually as Vaikhari in the throat and mouth. This is the divine descent of His voice. All the
Vaikhari is His voice only. It is the voice of the Virat Purusha.
PREFACE
O Divine Mother Kundalini, the Divine Cosmic Energy that is hidden in men! Thou art
Kali, Durga, Adisakti, Rajarajeswari, Tripurasundari, Maha-Lakshmi, Maha-Sarasvati! Thou hast
put on all these names and forms. Thou hast manifested as Prana, electricity, force, magnetism,
cohesion, gravitation in this universe. This whole universe rests in Thy bosom. Crores of salutations
unto thee. O Mother of this world! Lead me on to open the Sushumna Nadi and take Thee along the
Chakras to Sahasrara Chakra and to merge myself in Thee and Thy consort, Lord Siva.
Kundalini Yoga is that Yoga which treats of Kundalini Sakti, the six centres of spiritual
energy (Shat Chakras), the arousing of the sleeping Kundalini Sakti and its union with Lord Siva in
Sahasrara Chakra, at the crown of the head. This is an exact science. This is also known as Laya
Yoga. The six centres are pierced (Chakra Bheda) by the passing of Kundalini Sakti to the top of the
head. ‘Kundala’ means ‘coiled’. Her form is like a coiled serpent. Hence the name Kundalini.
All agree that the one aim which man has in all his acts is to secure happiness for himself.
The highest as well as the ultimate end of man must, therefore, be to attain eternal, infinite,
unbroken, supreme happiness. This happiness can be had in one’s own Self or Atman only.
Therefore, search within to attain this eternal Bliss.
The thinking faculty is present only in human being. Man only can reason, reflect and
exercise judgment. It is man only who can compare and contrast, who can think of pros and cons
and who can draw inferences and conclusions. This is the reason why he alone is able to attain
God-consciousness. That man who simply eats and drinks and who does not exercise his mental
faculty in Self-realisation is only a brute.
vi
Oworldly-minded persons! Wake up fromthe sleep of Ajnana. Open your eyes. Stand up to
acquire knowledge of Atman. Do spiritual Sadhana, awaken the Kundalini Sakti and get that
‘sleepless-sleep’ (Samadhi). Drown yourself in Atman.
Chitta is the mental substance. It takes various forms. These forms constitute Vrittis. It gets
transformed (Parinama). These transformations or modifications are the thought-waves,
whirlpools or Vrittis. If the Chitta thinks of a mango, the Vritti of a mango is formed in the lake of
Chitta. This will subside and another Vritti will be formed when it thinks of milk. Countless Vrittis
are rising and subsiding in the ocean of Chitta. These Vrittis cause restlessness of mind. Why do
Vrittis arise from the Chitta? Because of Samskaras and Vasanas. If you annihilate all Vasanas, all
Vrittis will subside by themselves.
When a Vritti subsides it leaves a definite impression in the subconscious mind. It is known
as Samskara or latent impression. The sum total of all Samskaras is known as “Karmasaya” or
receptacle of works. This is called Sanchita Karma (accumulated works). When a man leaves the
physical body, he carries with him his astral body of 17 Tattvas and the Karmasaya as well, to the
mental plane. This Karmasaya is burnt by highest knowledge obtained through Asamprajnata
Samadhi.
During concentration you will have to collect carefully the dissipated rays of the mind.
Vrittis will be ever-rising from the ocean of Chitta. You will have to put down the waves as they
arise. If all the waves subside, the mind becomes calm and serene. Then the Yogi enjoys peace and
bliss. Therefore real happiness is within. You will have to get it through control of mind and not
through money, women, children, name, fame, rank or power.
Purity of mind leads to perfection in Yoga. Regulate your conduct when you deal with
others. Have no feeling of jealousy towards others. Be compassionate. Do not hate sinners. Be kind
to all. Develop complacency towards superiors. Success in Yoga will be rapid if you put in your
maximum energy in your Yogic practice. You must have a keen longing for liberation and intense
Vairagya also. You must be sincere and earnest. Intent and constant meditation is necessary for
entering into Samadhi.
He who has firm faith in Srutis and Shastras, who has Sadachara (right conduct), who
constantly engages himself in the service of his Guru and who is free from lust, anger, Moha, greed
and vanity easily crosses this ocean of Samsara and attains Samadhi quickly. Just as fire burns a
heap of dried leaves, so also the fire of Yoga burns all Karmas. The Yogi attains Kaivalya. Through
Samadhi, the Yogi gets intuition. Real knowledge flashes in him within a second.
Neti, Dhauti, Basti, Nauli, Asanas, Mudras, etc., keep the body healthy and strong, and
under perfect control. But they are not the be-all and end-all of Yoga. These Kriyas will help you in
your practice of Dhyana. Dhyana will culminate in Samadhi, Self-realisation. He who practises
Hatha Yogic Kriyas is not a Purna Yogi. He who has entered into Asamprajnata Samadhi only is a
Purna Yogi. He is a Svatantra Yogi (absolutely independent).
Samadhi is of two kinds, viz., Jada Samadhi and Chaitanya Samadhi. AHatha Yogi through
the practice of Khechari Mudra can shut himself up in a box and remain underneath the ground for
vii
months and years. There is no higher supernatural knowledge in this kind of Samadhi. This is Jada
Samadhi. In Chaitanya Samadhi, there is perfect ‘awareness’. The Yogi comes down with new,
super-sensuous wisdom.
When a man practises Yogic Kriyas, naturally various kinds of Siddhis are acquired. The
Siddhis are hindrances to Realisation. The Yogi should not at all care for these Siddhis, if he wants
to advance further and get the highest realisation, the final Goal. He who runs after Siddhis will
become the biggest house-holder and a worldly-minded man. Self-realisation only is the Goal. The
sumtotal of knowledge of this universe is nothing when compared to the spiritual knowledge that is
obtained through Self-realisation.
Ascend the path of Yoga cautiously. Remove the weeds, thorns and the sharp angular
pebbles on the way. Name and fame are the angular pebbles. Subtle under-current of lust is the
weed. Attachment to family, children, money, disciples, Chelas or Ashram is the thorn. These are
forms of Maya. They do not allow the aspirants to march further. They serve as the
stumbling-blocks. The aspirant gets false Tushti, stops his Sadhana, imagines foolishly that he has
realised, and tries to elevate others. This is like a blind man leading the blind. When the Yogic
student starts an Ashram, slowly luxury creeps in. The original Vairagya gradually wanes. He loses
what he has gained and is unconscious of his downfall. Ashram develops begging mentality and
institutional egoism. He is the same house-holder now in some other form (Rupantara-bheda)
though he is in the garb of a Sannyasin. O aspirants, beware! I warn you seriously. Never build
Ashrams. Remember the watchwords:-“SECLUSION, MEDITATION, DEVOTION.” March
direct to the goal. Never give up the Sadhana zeal and Vairagya until you realise Bhuma, the highest
goal. Do not entangle yourself in the wheel of name, fame and Siddhis.
Nirvikalpa is the state of superconsciousness. There are no Vikalpas of any sort in this
condition. This is the Goal of life. All the mental activities cease now. The functions of the intellect
and ten Indriyas cease entirely. The aspirant rests now in Atman. There is no distinction between
subject and object. The world and the pairs of opposites vanish completely. This is a state beyond
all relativity. The aspirant gets knowledge of Self, supreme peace and infinite, indescribable bliss.
This is also called Yogaroodha state.
When Kundalini is taken to the Sahasrara and when it is united with Lord Siva, perfect
Samadhi ensues. The Yogic student drinks the Nectar of Immortality. He has reached the Goal.
Mother Kundalini has done Her task now. Glory to Mother Kundalini! May Her blessings be upon
you all!
Om Shantih! Shantih! Shantih!
viii
z
++ 7¯|¯¯¯ ¯¯| 7~¯ 7¹7|~¯¯¯| ++
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7¯|¯¯¯ ¯¯| 7~¯ 7¹7|~¯¯¯| 7¯|¯¯¯ ¯¯| +
ix
OM
|| jàgo mà kula kuõóalinã ||
jàgo mà kulakuõóalinã jàgo mà |
tumi nityànanda-svaråpiõã ||
tumi brahmànanda-svaråpiõã ||
prasupta bhujagàkàrà àdhàra padmavàsinã ||
trikone jale kç÷ànå, tàpita hailo tanu
målàdhàra tyaja ÷ive svayaübhå-÷iva-veùñhinã ||
gaccha suùåmnàra patha, svàdhiùñhàne havo udita,
maõipåra anàhata vi÷uddhàj¤à sa¤càriõã ||
÷irasi sahasradale, parama ÷ivete mile
krãóà karo kutåhale saccidànandadàyinã ||
jàgo mà kula kuõóalinã jàgo mà |
PRAYER TO MOTHER KUNDALINI
Wake up Mother Kundalini.
Thou whose nature is Bliss Eternal—The Bliss of Brahman.
Thou dwelling like a serpent asleep at the lotus of Muladhara,
Sore, affected and distressed am I in body and mind,
Do thou bless me and leave thy place at the basic lotus.
Consort of Siva the Self-caused Lord of Universe,
Do thou take thy upward course through the central canal.
Leaving behind Svadhishthana, Manipuraka, Anahata, Vishuddha, and Ajna.
Be thou united with Siva, thy Lord the God.
At Sahasrara—the thousand-petalled-lotus in the brain.
Sport there freely, O Mother, Giver of Bliss Supreme.
Mother, who is Existence, Knowledge, Bliss Absolute.
Wake up, Mother Kundalini! Wake up.
x
EXPERIENCES ON AWAKENING OF KUNDALINI
During meditation you behold divine visions, experience divine smell, divine taste, divine
touch, hear divine Anahata sounds. You receive instructions from God. These indicate that the
Kundalini Shakti has been awakened. When there is throbbing in Muladhara, when hairs stand on
their roots, when Uddiyana, Jalandhara and Mulabandha come involuntarily, know that Kundalini
has awakened.
When the breath stops without any effort, when Kevala Kumbhaka comes by itself without
any exertion, knowthat Kundalini Shakti has become active. When you feel currents of Prana rising
up to the Sahasrara, when you experience bliss, when you repeat Om automatically, when there are
no thoughts of the world in the mind, know that Kundalini Shakti has awakened.
When, in your meditation, the eyes become fixed on Trikuti, the middle of the eyebrows,
when the Shambhavi Mudra operates, know that Kundalini has become active. When you feel
vibrations of Prana in different parts inside your body, when you experience jerks like the shocks of
electricity, know that Kundalini has become active. During meditation when you feel as if there is
no body, when your eyelids become closed and do not open in spite of your exertion, when
electric-like currents flow up and down the nerves, know that Kundalini has awakened.
When you meditate, when you get inspiration and insight, when the nature unfolds its
secrets to you, all doubts disappear, you understand clearly the meaning of the Vedic texts, know
that Kundalini has become active. When your body becomes light like air, when you have a
balanced mind in perturbed condition, when you possess inexhaustible energy for work, know that
Kundalini has become active.
When you get divine intoxication, when you develop power of oration, knowthat Kundalini
has awakened. When you involuntarily performdifferent Asanas or poses of Yoga without the least
pain or fatigue, know that Kundalini has become active. When you compose beautiful sublime
hymns and poetry involuntarily, know that Kundalini has become active.
THE GRADATIONAL ASCENT OF THE MIND
The Chakras are centres of Shakti as vital force. In other words, these are centres of
Pranashakti manifested by Pranavayu in the living body, the presiding Devatas of which are the
names for the Universal Consciousness as It manifests in the formof these centres. The Chakras are
not perceptible to the gross senses. Even if they were perceptible in the living body which they help
to organise, they disappear with the disintegration of organism at death.
Purity of mind leads to perfection in Yoga. Regulate your conduct when you deal with
others. Have no feeling of jealousy towards others. Be compassionate. Do not hate sinners. Be kind
to all. Success in Yoga will be rapid if you put your maximum energy in your Yogic practice. You
must have a keen longing for liberation and intense Vairagya also. You must be sincere and earnest.
Intense and constant meditation is necessary for entering into Samadhi.
xi
The mind of a worldly man with base desires and passions moves in the Muladhara and
Svadhishthana Chakras or centres situated near the anus and the reproductive organ respectively.
If one’s mind becomes purified the mind rises to the Manipura Chakra or the centre in the
navel and experiences some power and joy.
If the mind becomes more purified, it rises to the Anahata Chakra or centre in the heart,
experiences bliss and visualises the effulgent form of the Ishta Devata or the tutelary deity.
When the mind gets highly purified, when meditation and devotion become intense and
profound the mind rises to Visuddha Chakra or the centre in the throat, and experiences more and
more powers and bliss. Even when the mind has reached this centre, there is a possibility for it to
come down to the lower centres.
When the Yogi reaches the Ajna Chakra or the centre between the two eyebrows he attains
Samadhi and realises the Supreme Self, or Brahman. There is a slight sense of separateness between
the devotee and Brahman.
If he reaches the spiritual centre in the brain, the Sahasrara Chakra, the thousand-petalled
lotus, the Yogi attains Nirvikalpa Samadhi or superconscious state. He becomes one with the
non-dual Brahman. All sense of separateness dissolves. This is the highest plane of consciousness
or supreme Asamprajnata Samadhi. Kundalini unites with Siva.
The Yogi may come down to the centre in the throat to give instructions to the students and
do good to others (Lokasamgraha).
PRANAYAMA FOR AWAKENING KUNDALINI
When you practise the following, concentrate on the Muladhara Chakra at the base of the
spinal column, which is triangular in form and which is the seat of the Kundalini Shakti. Close the
right nostril with your right thumb. Inhale through the left nostril till you count 3 Oms slowly.
Imagine that you are drawing the 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 into 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 and 3 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. Kundalini will be awakened quickly
if the degree of concentration is intense and if the Pranayama is practised regularly.
xii
KUNDALINI PRANAYAMA
In this Pranayama, the Bhavana is more important than the ratio between Puraka,
Kumbhaka and Rechaka.
Sit in Padma or Siddha Asana, facing the East or the North.
After mentally prostrating to the lotus-feet of the Sat-guru and reciting Stotras in praise of
God and Guru, commence doing this Pranayama which will easily lead to the awakening of the
Kundalini.
Inhale deeply, without making any sound.
As you inhale, feel that the Kundalini lying dormant in the Muladhara Chakra is awakened
and is going up from Chakra to Chakra. At the conclusion of the Puraka, have the Bhavana that the
Kundalini has reached the Sahasrara. The more vivid the visualisation of Chakra after Chakra, the
more rapid will be your progress in this Sadhana.
Retain the breath for a short while. Repeat the Pranava or your Ishta Mantra. Concentrate on
the Sahasrara Chakra. Feel that by the Grace of Mother Kundalini, the darkness of ignorance
enveloping your soul has been dispelled. Feel that your whole being is pervaded by light, power and
wisdom.
Slowly exhale now. And, as you exhale feel that the Kundalini Shakti is gradually
descending from the Sahasrara, and from Chakra to Chakra, to the Muladhara Chakra.
Now begin the process again.
It is impossible to extol this wonderful Pranayama adequately. It is the magic wand for
attaining perfection very quickly. Even a few days’ practice will convince you of its remarkable
glory. Start from today, this very moment.
May God bless you with joy, bliss and immortality.
KUNDALINI
The word Kundalini is a familiar one to all students of Yoga, as it is well known as the
power, in the formof a coiled serpent, residing in Muladhara Chakra, the first of the seven Chakras,
the other six being Svadhishthana, Manipuraka, Anahata, Visuddha, Ajna and Sahasrara, in order.
All Sadhanas in the form of Japa, meditation, Kirtan and prayer as well as all development
of virtues, and observance of austerities like truth, non-violence and continence are at best
calculated only to awaken this serpent-power and make it to pass through all the succeeding
Chakras beginning from Svadhishthana to Sahasrara, the latter otherwise called as the
xiii
thousand-petalled lotus, the seat of Sadasiva or the Parabrahman or the Absolute separated from
whom the Kundalini or the Shakti lies at the Muladhara, and to unite with whom the Kundalini
passes through all the Chakras, as explained above, conferring liberation on the aspirant who
assiduously practises Yoga or the technique of uniting her with her Lord and gets success also in his
effort.
In worldly-minded people, given to enjoyment of sensual and sexual pleasures, this
Kundalini power is sleeping because of the absence of any stimulus in the form of spiritual
practices, as the power generated through such practices alone awakens that serpent-power, and not
any other power derived through the possession of worldly riches and affluence. When the aspirant
seriously practises all the disciplines as enjoined in the Shastras, and as instructed by the preceptor,
in whom the Kundalini would have already been awakened and reached its abode or Sadasiva,
acquiring which blessed achievement alone a person becomes entitled to act as a Guru or spiritual
preceptor, guiding and helping others also to achieve the same end, the veils or layers enmeshing
Kundalini begin to be cleared and finally are torn asunder and the serpent-power is pushed or
driven, as it were upwards.
Supersensual visions appear before the mental eye of the aspirant, new worlds with
indescribable wonders and charms unfold themselves before the Yogi, planes after planes reveal
their existence and grandeur to the practitioner and the Yogi gets divine knowledge, power and
bliss, in increasing degrees, when Kundalini passes through Chakra after Chakra, making them to
bloom in all their glory which before the touch of Kundalini, do not give out their powers,
emanating their divine light and fragrance and reveal the divine secrets and phenomena, which lie
concealed from the eyes of worldly-minded people who would refuse to believe of their existence
even.
When the Kundalini ascends one Chakra or Yogic centre, the Yogi also ascends one step or
rung upward in the Yogic ladder; one more page, the next page, he reads in the divine book; the
more the Kundalini travels upwards, the Yogi also advances towards the goal or spiritual perfection
in relation to it. When the Kundalini reaches the sixth centre or the Ajna Chakra, the Yogi gets the
vision of Personal God or Saguna Brahman, and when the serpent-power reaches the last, the top
centre, or Sahasrara Chakra, or the Thousand-petalled lotus, the Yogi loses his individuality in the
ocean of Sat-Chit-Ananda or the Existence-Knowledge-Bliss Absolute and becomes one with the
Lord or Supreme Soul. He is no longer an ordinary man, not even a simple Yogi, but a fully
illumined sage, having conquered the eternal and unlimited divine kingdom, a hero having won the
battle against illusion, a Mukta or liberated one having crossed the ocean of ignorance or the
transmigratory existence, and a superman having the authority and capacity to save the other
struggling souls of the relative world. Scriptures hail himmost, in the maximumpossible glorifying
way, and his achievement. Celestial beings envy him, not excluding the Trinity even, viz., Brahma,
Vishnu and Siva.
KUNDALINI AND TANTRIK SADHANA
Kundalini Yoga actually belongs to Tantrik Sadhana, which gives a detailed description
about this serpent-power and the Chakras, as mentioned above. Mother Divine, the active aspect of
the Existence-Knowledge-Bliss Absolute, resides in the body of men and women in the form of
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Kundalini, and the entire Tantrik Sadhana aims at awakening Her, and making Her to unite with the
Lord, Sadasiva, in the Sahasrara, as described in the beginning in detail. Methods adopted to
achieve this end in Tantrik Sadhana are Japa of the name of the Mother, prayer and various rituals.
KUNDALINI AND HATHA YOGA
Hatha Yoga also builds up its philosophy around this Kundalini and the methods adopted in
it are different from Tantrik Sadhana. Hatha Yoga seeks to awaken this Kundalini through the
discipline of the physical body, purification of Nadis and controlling the Prana. Through a number
of physical poses called Yoga Asanas it tones up the entire nervous system, and brings it under the
conscious control of the Yogi, through Bandhas and Mudras it controls the Prana, regulates its
movements and even blocks and seals it without allowing it to move, through Kriyas it purifies the
inner organs of physical body and, finally, through Pranayama it brings the mind itself under the
control of the Yogi. Kundalini is made to go upwards towards Sahasrara through these combined
methods.
KUNDALINI AND RAJA YOGA
But Raja Yoga mentions nothing about this Kundalini, but propounds a still subtle, higher
path, philosophical and rational, and asks the aspirant to control the mind, to withdrawall the senses
and to plunge in meditation. Unlike Hatha Yoga which is mechanical and mystical, Raja Yoga
teaches a technique with eight limbs, appealing to the heart and intellect of aspirants. It advocates
moral and ethical development through its Yama and Niyama, helps the intellectual and cultural
development through Svadhyaya or study of holy Scriptures, satisfies the emotional and devotional
aspect of human nature by enjoining to surrender oneself to the will of the Creator, has an element
of mysticism by including Pranayama also as one of the eight limbs and finally, prepares the
aspirant for unbroken meditation on the Absolute through a penultimate step of concentration.
Neither in philosophy nor in its prescription of methods of Raja Yoga mentions about Kundalini,
but sets the human mind and Chitta as its targets to be destroyed as they alone make the individual
soul to forget its real nature and brings on it birth and death and all the woes of phenomenal
existence.
KUNDALINI AND VEDANTA
But when we come to Vedanta, there is no question about Kundalini or any type of mystical
and mechanical methods. It is all enquiry and philosophical speculation. According to Vedanta the
only thing to be destroyed is ignorance about one’s real nature, and this ignorance cannot be
destroyed either by study, or by Pranayama, or by work, or by any amount of physical twisting and
torturing, but only by knowing one’s real nature, which is Sat-Chit-Ananda or
Existence-Knowledge-Bliss. Man is divine, free and one with the Supreme Spirit always, which he
forgets and identifies himself with matter, which itself is an illusory appearance and a
superimposition on the spirit. Liberation is freedom from ignorance and the aspirant is advised to
constantly dissociate himself from all limitations and identify himself with the all-pervading,
non-dual, blissful, peaceful, homogeneous spirit or Brahman. When meditation becomes
intensified, in the ocean of Existence or rather the individuality is blotted or blown out completely.
Just as a drop of water let on a frying pan is immediately sucked and vanishes from cognition, the
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individual consciousness is sucked in by the Universal Consciousness and is absorbed in it.
According to Vedanta there cannot be real liberation in a state of multiplicity, and the state of
complete Oneness is the goal to be aspired for, towards which alone the entire creation is slowly
moving on.
INTRODUCTION
ESSENCE OF KUNDALINI YOGA
The word YOGA comes from the root Yuj which means to join, and in its spiritual sense, it
is that process by which the human spirit is brought into near and conscious communion with, or is
merged in, the Divine Spirit, according as the nature of the human spirit is held to be separate from
(Dvaita, Visishtadvaita) or one with (Advaita) the Divine Spirit. As, according to Vedanta, the latter
proposition is affirmed, Yoga is that process by which the identity of the two (Jivatman and
Paramatman)—which identity ever exists, in fact—is realised by the Yogin or practitioner of Yoga.
It is so realised because the Spirit has then pierced through the veil of Maya which as mind and
matter obscures this knowledge from itself. The means by which this is achieved is the Yoga
process which liberates the Jiva from Maya. So the Gheranda-Samhita says: “There is no bond
equal in strength to Maya, and no power greater to destroy that bond than Yoga.” From an Advaitic
or Monistic standpoint, Yoga in the sense of a final union is inapplicable, for union implies a
dualism of the Divine and human spirit. In such case, it denotes the process rather than the result.
When the two are regarded as distinct, Yoga may apply to both. A person who practises Yoga is
called a Yogin. All are not competent to attempt Yoga; only a very few are. One must, in this or in
other lives, have gone through Karma or selfless service and ritualistic observances, without
attachment to the actions or their fruits, and Upasana or devotional worship, and obtained the fruit
thereof, viz., a pure mind (Chittasuddhi). This does not mean merely a mind free from sexual
impurity. The attainment of this and other qualities is the A B C of Sadhana. A person may have a
pure mind in this sense, and yet be wholly incapable of Yoga. Chittasuddhi consists not merely in
moral purity of every kind, but in knowledge, detachment, capacity for pure intellectual
functioning, attention, meditation and so forth. When by Karma Yoga and Upasana, the mind is
brought to this point and when, in the case of Jnana Yoga, there is dispassion and detachment from
the world and its desires, then the Yoga path is open for the realisation of the ultimate Truth. Very
few persons indeed are competent for Yoga in its higher form. The majority should seek their
advancement along the path of Karma Yoga and devotion.
There are four main forms of Yoga, according to one school of thought, namely Mantra
Yoga, Hatha Yoga, Laya Yoga and Raja Yoga; Kundalini Yoga is really Laya Yoga. There is
another classification: Jnana Yoga, Raja Yoga, Laya Yoga, Hatha Yoga and Mantra Yoga. This is
based on the idea that there are five aspects of spiritual life:-Dharma, Kriya, Bhava, Jnana and
Yoga; Mantra Yoga being said to be of two kinds according as it is pursued along the path of Kriya
or Bhava. There are seven Sadhanas of Yoga, namely Sat-Karma, Asana, Mudra, Pratyahara,
Pranayama, Dhyana and Samadhi, which are cleansing of the body, seat postures for Yoga
purposes, the abstraction of the senses from their objects, breath-control, meditation, and ecstasy
which is of two kinds—imperfect (Savikalpa) in which dualism is not wholly overcome, and
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perfect (Nirvikalpa) which is complete Monistic experience–the realisation of the Truth of the
Mahavakya AHAM BRAHMASMI—a knowledge in the sense of realisation which, it is to be
observed, does not produce Liberation (Moksha) but is Liberation itself. The Samadhi of Laya
Yoga is said to be Savikalpa Samadhi and that of complete Raja Yoga is said to be Nirvikalpa
Samadhi. The first four processes are physical, last three mental and supramental. By these seven
processes respectively certain qualities are gained, namely, purity (Sodhana), firmness and strength
(Dridhata), fortitude (Sthirata), steadiness (Dhairya), lightness (Laghava), realisation (Pratyaksha)
and detachment leading to Liberation (Nirliptatva).
What is known as the eight-limbed Yoga (Ashtanga Yoga) contains five of the above
Sadhanas (Asana, Pranayama, Pratyahara, Dhyana and Samadhi) and three others, namely, Yama
or self-control by way of chastity, temperance, avoidance of harm (Ahimsa), and other virtues;
Niyama or religious observances, charity and so forth, with devotion to the Lord
(Isvara-Pranidhana); and Dharana, the fixing of the internal organ on its object as directed in the
Yoga-practice.
Man is a microcosm (Kshudra Brahmanda). Whatever exists in the outer universe exists in
him. All the Tattvas and worlds are within him and so is the Supreme Siva-Sakti. The body may be
divided into two main parts, namely, the head and trunk on the one hand, and the legs on the other.
In man, the centre of the body is between these two, at the base of the spine where the legs begin.
Supporting the trunk and throughout the whole body there is the spinal cord. This is the axis of the
body, just as Mount Meru is the axis of the earth. Hence, man’s spine is called Merudanda, the Meru
or axis-staff. The legs and feet are gross which showless signs of consciousness than the trunk with
its spinal white and grey matter; which trunk itself is greatly subordinate in this respect to the head
containing the organ of mind, or physical brain, with its white and grey matter. The positions of the
white and grey matter in the head and spinal column respectively are reversed. The body and legs
below the centre are the seven lower or nether worlds upheld by the sustaining Sakti or Powers of
the universe. From the centre upwards, consciousness more freely manifests through the spinal and
cerebral centres. Here there are the seven upper regions or Lokas, a term which means “What are
seen” (Lokyante), that is, experienced, and are hence the fruits of Karma in the form of particular
rebirth. These regions, namely, Bhuh, Bhuvah, Svah, Tapa, Jana, Maha and Satya Lokas
correspond with the six centres; five in the trunk, the sixth in the lower cerebral centre; and the
seventh in the upper brain or Satyaloka, the abode of the Supreme Siva-Sakti.
The six centres are: the Muladhara or root-support situated at the base of the spinal column
in a position midway in the perineum between the root of the genitals and the anus; above it, in the
region of the genitals, abdomen, heart, chest and throat, and in the forehead between the two eyes,
are the Svadhishthana, Manipura, Anahata, Visuddha and Ajna Chakras or lotuses respectively.
These are the chief centres, though some texts speak of others such as the Lalana and Manas and
Soma Chakras. The seventh region beyond the Chakras is the upper brain, the highest centre of
manifestation of consciousness in the body and therefore, the abode of the Supreme Siva-Sakti.
When it is said to be the “abode”, it is not meant that the Supreme is there placed in the sense of our
“placing”, namely, it is there and not elsewhere! The Supreme is never localised, whilst its
manifestations are. It is everywhere both within and without the body, but it is said to be in the
Sahasrara, because it is there that the Supreme Siva-Sakti is realised. And, this must be so, because
consciousness is realised by entering in and passing through the higher manifestation of mind, the
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Sattvamayi Buddhi, above and beyond which is Chit and Chidrupini Saktis themselves. From their
Siva-Sakti Tattva aspect are evolved Mind in its form as Buddhi, Ahamkara, Manas and associated
senses (Indriyas) the centre of which is above the Ajna Chakra and below the Sahasrara. From
Ahamkara proceed the Tanmatras, or generals of the sense-particulars, which evolve the five forms
of sensible matter (Bhuta), namely, Akasa (ether), Vayu (air), Agni (fire), Apah (water) and Prithvi
(earth). The English translation given does not imply that the Bhutas are the same as the English
elements of air, fire, water, earth. The terms indicate varying degrees of matter from the ethereal to
the solid. Thus Prithvi or earth is any matter in the Prithvi state; that is, which may be sensed by the
Indriya of smell. Mind and matter pervade the whole body. But there are centres therein in which
they are predominant. Thus Ajna is the centre of mind, and the five lower Chakras are the centres of
the five Bhutas; Visuddha of Akasa, Anahata of Vayu, Manipura of Agni, Svadhishthana of Apah,
and Muladhara of Prithvi.
In short, man as a microcosmis the all-pervading Spirit (which most purely manifests in the
Sahasrara) vehicled by Sakti in the form of mind and matter, the centres of which are the sixth and
following five Chakras respectively.
The six Chakras have been identified with the following plexuses commencing from the
lowest, the Muladhara; the sacrococcygeal plexus, the sacral plexus, the solar plexus, (which forms
the great junction of the right and left sympathetic chains Ida and Pingala with the cerebro-spinal
axis). Connected with this is the lumbar plexus. Then follows the cardiac plexus (Anahata),
laryngeal plexus, and lastly the Ajna or cerebellum with its two lobes. Above this is the
Manas-Chakra or middle cerebrum, and finally, the Sahasrara or upper cerebrum. The six Chakras
themselves are vital centres within the spinal column in the white and grey matter there. They may,
however, and probably do, influence and govern the gross tract outside the spine in the bodily
region lateral to, and co-extensive with, that section of the spinal column in which a particular
centre is situated. The Chakras are centres of Sakti as vital force. In other words these are centres of
Pranasakti manifested by Pranavayu in the living body, the presiding Devatas of which are names
for the Universal Consciousness as It manifests in the form of those centres. The Chakras are not
perceptible to the gross senses. Even if they were perceptible in the living body which they help to
organise, they disappear with the disintegration of organism at death. Just because post-mortem
examination of the body does not reveal these Chakras in the spinal column, some people think that
these Chakras do not exist at all, and are merely the fabrication of a fertile brain. This attitude
reminds us of a doctor who declared that he had performed many post-mortems and had never yet
discovered a soul!
The petals of the lotuses vary, being 4, 6, 10, 12, 16 and 2 respectively, commencing from
the Muladhara and ending with Ajna. There are 50 in all, as are the letters of the alphabet which are
in the petals; that is, the Matrikas are associated with the Tattvas; since both are products of the
same creative Cosmic process manifesting either as physiological or psychological function. It is
noteworthy that the number of the petals is that of the letters leaving out either Ksha or the second
La, and that these 50 multiplied by 20 are in the 1000 petals of the Sahasrara, a number which is
indicative of infinitude.
But why, it may be asked, do the petals vary in number? Why, for instance, are there 4 in the
Muladhara and 6 in the Svadhishthana? The answer given is that the number of petals in any Chakra
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is determined by the number and position of the Nadis or Yoga-nerves around that Chakra. Thus,
four Nadis surrounding and passing through the vital movements of the Muladhara Chakra, give it
the appearance of a lotus of four petals which are thus configurations made by the positions of
Nadis at any particular centre. These Nadis are not those which are known to the Vaidya. The latter
are gross physical nerves. But the former, here spoken of, are called Yoga-Nadis and are subtle
channels (Vivaras) along which the Pranic currents flow. The term Nadi comes from the root Nad
which means motion. The body is filled with an uncountable number of Nadis. If they were
revealed to the eye, the body would present the appearance of a highly-complicated chart of ocean
currents. Superficially the water seems one and the same. But examination shows that it is moving
with varying degrees of force in all directions. All these lotuses exist in the spinal columns.
The Merudanda is the vertebral column. Western anatomy divides it into five regions; and it
is to be noted in corroboration of the theory here expounded that these correspond with the regions
in which the five Chakras are situated. The central spinal systemcomprises the brain or encephalon
contained within the skull (in which are the Lalana, Ajna, Manas, Soma Chakras and the
Sahasrara); as also the spinal cord extending from the upper border of the Atlas below the
cerebellum and descending to the second lumbor vertebra where it tapers to a point called the filum
terminale. Within the spine is the cord, a compound of grey and white brain matter, in which are the
five lower Chakras. It is noteworthy that the filum terminale was formerly thought to be a mere
fibrous cord, an unsuitable vehicle, one might think, for the Muladhara Chakra and Kundalini Sakti.
More recent microscopic investigations have, however, disclosed the existence of highly sensitive
grey matter in the filum terminale which represents the position of the Muladhara. According to
Western science, the spinal cord is not merely a conductor between the periphery and the centres of
sensation and volition, but is also an independent centre or group of centres. The Sushumna is a
Nadi in the centre of the spinal column. Its base is called Brahma-Dvara or Gate of Brahman. As
regards the physiological relations of the Chakras all that can be said with any degree of certainty is
that the four above Muladhara have relation to the genito-excretory, digestive, cardiac and
respiratory functions and that the two upper centres, the Ajna (with associated Chakras) and the
Sahasrara denote various forms of its cerebral activity ending in the repose of Pure Consciousness
therein gained through Yoga. The Nadis of each side Ida and Pingala are the left and right
sympathetic cords crossing the central column from one side to the other, making at the Ajna with
the Sushumna a threefold knot called Triveni; which is said to be the spot in the Medulla where the
sympathetic cords join together and whence they take their origin—these Nadis together with the
two lobed Ajna and the Sushumna forming the figure of the Caduceus of the God Mercury which is
said by some to represent them.
How is it that the rousing of Kundalini Sakti and Her union with Siva effect the state of
ecstatic union (Samadhi) and spiritual experience which is alleged?
In the first place, there are two main lines of Yoga, namely, Dhyana or Bhavana-Yoga and
Kundalini Yoga; and there is a marked difference between the two. The first class of Yoga is that in
which ecstasy (Samadhi) is obtained by intellective processes (Kriya-Jnana) of meditation and the
like, with the aid, it may be, of auxiliary processes of Mantra or Hatha Yoga (other than the rousing
of Kundalini) and by detachment from the world; the second stands apart as that portion of Hatha
Yoga in which, though intellective processes are not neglected, the creative and sustaining Sakti of
the whole body is actually and truly united with the Lord Consciousness. The Yogin makes Her
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introduce him to Her Lord, and enjoys the bliss of union through her. Though it is he who arouses
Her, it is She who gives knowledge or Jnana, for She is Herself that. The Dhyana Yogin gains what
acquaintance with the Supreme state his own meditative powers can give him and knows not the
enjoyment of union with Siva in and through the fundamental Body-power. The two forms of Yoga
differ both as to method and result. The Hatha Yogin regards his Yoga and its fruit as the highest;
the Jnana Yogin may think similarly of his own. Kundalini is so renowned that many seek to know
her. Having studied the theory of this Yoga, one may ask: “Can one get on without it?” The answer
is: “It depends upon what you are looking for”. If you want to rouse Kundalini Sakti, to enjoy the
bliss of union of Siva and Sakti through Her and to gain the accompanying powers (Siddhis), it is
obvious that this end can be achieved only by the Kundalini Yoga. In that case, there are some risks
incurred. But if Liberation is sought without desire for union through Kundalini, then, such Yoga is
not necessary; for, Liberation may be obtained by Pure Jnana Yoga through detachment, the
exercise and then the stilling of the mind, without any rousing of the central Bodily-power at all.
Instead of setting out in and from the world to unite with Siva, the Jnana Yogin, to attain this result,
detaches himself from the world. The one is the path of enjoyment and the other of asceticism.
Samadhi may also be obtained on the path of devotion (Bhakti) as on that of knowledge. Indeed, the
highest devotion (Para Bhakti) is not different from Knowledge. Both are Realisation. But, whilst
Liberation (Mukti) is attainable by either method, there are other marked differences between the
two. ADhyana Yogin should not neglect his body, knowing that as he is both mind and matter, each
reacts, the one upon the other. Neglect or mere mortification of the body is more apt to produce
disordered imagination than a true spiritual experience. He is not concerned, however, with the
body in the sense that the Hatha Yogin is. It is possible to be a successful Dhyana Yogin and yet to
be weak in body and health, sick and short-lived. His body, and not he himself, determines when he
shall die. He cannot die at will. When he is in Samadhi, Kundalini Sakti is still sleeping in the
Muladhara, and none of the physical symptoms and psychical bliss or powers (Siddhis) described
as accompanying Her rousing are observed in his case. The ecstasy which he calls “Liberation
while yet living” (Jivanmukti) is not a state like that of real Liberation. He may be still subject to a
suffering body from which he escapes only at death, when if at all, he is liberated. His ecstasy is in
the nature of a meditation which passes into the Void (Bhavana-samadhi) effected through negation
of all thought-form (Chitta-Vritti) and detachment from the world—a comparatively negative
process in which the positive act of raising the Central Power of the body takes no part. By his
effort, the mind which is a product of Kundalini as Prakriti Sakti, together with its worldly desires,
is stilled so that the veil produced by mental functioning is removed from Consciousness. In Laya
Yoga, Kundalini Herself, when roused by the Yogin (for such rousing is his act and part), achieves
for him this illumination.
But why, it may be asked, should one trouble over the body and its Central power, the more
particularly as there are unusual risks and difficulties involved? The answer has been already given.
There is completeness and certainty of Realisation through the agency of the Power which is
Knowledge itself (Jnanarupa Sakti), an intermediate acquisition of powers (Siddhis), and
intermediate and final enjoyment.
If the Ultimate Reality is the One which exists in two aspects of quiescent enjoyment of the
Self, and of liberation fromall formand active enjoyment of objects, that is, as pure spirit and spirit
in matter, then a complete union with Reality demands such unity in both of its aspects. It must be
known both here (Iha) and there (Amutra). When rightly apprehended and practised, there is truth
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in the doctrine which teaches that man should make the best of both worlds. There is no real
incompatibility between the two, provided action is taken in conformity with the universal law of
manifestation. It is held to be false teaching that happiness hereafter can only be had by absence of
enjoyment now, or in deliberately sought for suffering and mortification. It is the one Siva who is
the Supreme Blissful Experience and who appears in the form of man with a life of mingled
pleasure and pain. Both happiness here and the bliss of Liberation here and hereafter may be
attained, if the identity of these Sivas be realised in every human act. This will be achieved by
making every human function, without exception, a religious act of sacrifice and worship (Yajna).
In the ancient Vaidik ritual, enjoyment by way of food and drink was preceded and accompanied by
ceremonial sacrifice and ritual. Such enjoyment was the fruit of the sacrifice and the gift of the
Devas. At a higher stage in the life of a Sadhaka, it is offered to the One from whom all gifts come
and of whom the Devatas are inferior limited forms. But this offering also involves a dualism from
which the highest Monistic (Advaita) Sadhana is free. Here the individual life and the world life are
known as one. And the Sadhaka, when eating or drinking or fulfilling any other of the natural
functions of the body, does so, saying and feeling “Sivoham”. It is not merely the separate
individual who thus acts and enjoys. It is Siva who does so in and through him. Such a one
recognises, as has been said, that his life and the play of all its activities are not a thing apart, to be
held and pursued egotistically for its and his own separate sake, as though enjoyment was
something to be filched fromlife by his own unaided strength and with a sense of separatedness; but
his life and all its activities are conceived as part of the Divine action in Nature (Shakti) manifesting
and operating in the form of man. He realises in the pulsating beat of his heart the rhythm which
throbs through and is the song of the Universal Life. To neglect or to deny the needs of the body, to
think of it as something not divine, is to neglect and deny the greater life of which it is a part, and to
falsify the great doctrine of the unity of all and of the ultimate identity of Matter and Spirit.
Governed by such a concept, even the lowliest physical needs take on a cosmic significance. The
body is Shakti; its needs are Shakti’s needs. When man enjoys, it is Shakti who enjoys through him.
In all he sees and does, it is the Mother who looks and acts, His eyes and hands are Hers. The whole
body and all its functions are Her manifestations. To fully realise Her as such is to perfect this
particular manifestation of Hers which is himself. Man when seeking to be the master of himself,
seeks so on all the planes physical, mental and spiritual nor can they be severed, for they are all
related, being but differing aspects of the one all-pervading Consciousness. Who, it may be asked,
is the more divine; he who neglects and spurns the body or mind that he may attain some fancied
spiritual superiority, or he who rightly cherishes both as forms of the one Spirit which they clothe?
Realisation is more speedily and truly attained by discerning Spirit in and as all being and its
activities, then by fleeing from and casting these aside as being either unspiritual or illusory and
impediments in the path. If not rightly conceived, they may be impediments and the cause of fall;
otherwise they become instruments of attainment; and what others are there to hand? And so, when
acts are done in the fight feeling and frame of mind (Bhava), those acts give enjoyment; and the
repeated and prolonged Bhava produces at length that divine experience (Tattva-Jnana) which is
Liberation. When the Mother is seen in all things, She is at length realised as She who is beyond
them all.
These general principles have their more frequent application in the life of the world before
entrance on the path of Yoga proper. The Yoga here described is, however, also an application of
these same principles, in so far as it is claimed that thereby both Bhukti and Mukti (enjoyment and
liberation) are attained.
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By the lower processes of Hatha Yoga it is sought to attain a perfect physical body which
will also be a wholly fit instrument by which the mind may function. A perfect mind, again,
approaches and, in Samadhi, passes into Pure Consciousness itself. The Hatha Yogin thus seeks a
body which shall be as strong as steel, healthy, free fromsuffering and therefore, long-lived. Master
of the body he is—the master of both life and death. His lustrous form enjoys the vitality of youth.
He lives as long as he has the will to live and enjoys in the world of forms. His death is the death at
will (Iccha-Mrityu); wheh making the great and wonderfully expressive gesture of dissolution,
(Samhara-Mudra) he grandly departs. But, it may be said, the Hatha Yogins do get sick and die. In
the first place, the full discipline is one of difficulty and risk, and can only be pursued under the
guidance of a skilled Guru. Unaided and unsuccessful practice may lead not only to disease, but
death. He who seeks to conquer the Lord of death incurs the risk, on failure, of a more speedy
conquest by Him. All who attempt this Yoga do not, of course, succeed or meet with the same
measure of success. Those who fail not only incur the infirmities of ordinary men, but also others
brought on by practices which have been ill-pursued or for which they are not fit. Those again who
do succeed, do so in varying degrees. One may prolong his life to the sacred age of 84, others to 100,
others yet further. In theory at least those who are perfected (Siddhas) go fromthis plane when they
will. All have not the same capacity or opportunity, through want of will, bodily strength, or
circumstance. All may not be willing or able to follow the strict rules necessary for success. Nor
does modern life offer in general the opportunities for so complete a physical culture. All men may
not desire such a life or may think the attainment of it not worth the trouble involved. Some may
wish to be rid of their body and that as speedily as possible. It is, therefore, said that it is easier to
gain Liberation than Deathlessness! The former may be had by unselfishness, detachment from the
world, moral and mental discipline. But to conquer death is harder than this, for these qualities and
acts will not alone avail. He who does so conquer, holds life in the hollowof one hand and, if he be a
successful (Siddha) Yogin, Liberation in the other hand. He has Enjoyment and Liberation. He is
the Emperor who is Master of the World and the possessor of the Bliss which is beyond all worlds.
Therefore, it is claimed by the Hatha Yogin that every Sadhana is inferior to Hatha Yoga!
The Hatha Yogin who works for Liberation does so through Laya Yoga Sadhana or
Kundalini Yoga which gives both enjoyment and Liberation. At every centre to which he rouses
Kundalini he experiences special form of Bliss and gains special powers. Carrying Her to Siva of
his cerebral centre, he enjoys the Supreme Bliss which in its nature is that of Liberation, and which
when established in permanence is Liberation itself on the loosening of Spirit and Body.
Energy (Shakti) polarises itself into two forms, namely, static or potential (Kundalini), and
dynamic (the working forces of the body as Prana). Behind all activity there is a static background.
This static centre in the human body is the central Serpent Power in the Muladhara (root-support). It
is the power which is the static support (Adhara) of the whole body and all its moving Pranic forces.
This Centre (Kendra) of Power is a gross form of Chit or Consciousness; that is, in itself (Svarupa),
it is Consciousness; and by appearance it is a Power which, as the highest form of Force, is a
manifestation of it. Just as there is a distinction (though identical at base) between the Supreme
Quiescent Consciousness and Its active Power (Shakti), so when Consciousness manifests as
Energy (Sakti), it possesses the twin aspects of potential and kinetic Energy. There can be no
partition in fact of Reality. To the perfect eye of the Siddha the process of becoming is an ascription
(Adhyasa). But to the imperfect eye of the Sadhaka, that is, the aspirant for Siddhi (perfected
accomplishment), to the spirit which is still toiling through the lower planes and variously
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identifying itself with them, becoming is tending to appear and an appearance is real. The Kundalini
Yoga is a rendering of Vedantic Truth from this practical point of view, and represents the
world-process as a polarisation in Consciousness itself. This polarity as it exists in, and as, the body
is destroyed by Yoga which disturbs the equilibriumof bodily consciousness, which consciousness
is the result of the maintenance of these two poles. The human body, the potential pole of Energy
which is the Supreme Power, is stirred to action, upon which the moving forces (dynamic Shakti)
supported by it are drawn thereto, and the whole dynamism thus engendered moves upwards to
unite with the quiescent Consciousness in the Highest Lotus.
There is polarisation of Shakti into two forms—static and dynamic. In the mind or
experience this polarisation is patent to reflection; namely, the polarity between pure Chit and the
Stress which is involved in it. This Stress or Shakti develops the mind through an infinity of forms
and changes in the pure unbounded Ether of Consciousness—the Chidakasa. This analysis exhibits
the primordial Shakti in the same two polar forms as before, static and dynamic. Here the polarity is
most fundamental and approaches absoluteness, though of course, it is to be remembered that there
is no absolute rest except in pure Chit. Cosmic energy is in an equilibrium which is relative and not
absolute.
Passing frommind, let us take matter. The atomof modern science has ceased to be an atom
in the sense of an indivisible unit of matter. According to the electron theory, the atomis a miniature
universe resembling our solar system. At the centre of this atomic system we have a charge of
positive electricity around which a cloud of negative charges called electrons revolve. The positive
charges hold each other in check so that the atom is in a condition of equilibrated energy and does
not ordinarily break up, though it may do so on the dissociation which is the characteristic of all
matter, but which is so clearly manifest in the radioactivity of radium. We have thus here again, a
positive charge at rest at the centre, and negative charges in motion round about the centre. What is
thus said about the atom applies to the whole cosmic system and universe. In the world-system, the
planets revolve around the Sun, and that systemitself is probably (taken as a whole) a moving mass
around some other relatively static centre, until we arrive at the Brahma-Bindu which is the point of
Absolute Rest, around which all forms revolve and by which all are maintained. Similarly, in the
tissues of the living body, the operative energy is polarised into two forms of energy—anabolic and
catabolic, the one tending to change and the other to conserve the tissues; the actual condition of the
tissues being simply the resultant of these two co-existent or concurrent activities.
In short, Shakti, when manifesting, divides itself into two polar aspects—static and
dynamic—which implies that you cannot have it in a dynamic formwithout at the same time having
it in a static form, much like the poles of a magnet. In any given sphere of activity of force, we must
have, according to the cosmic principle of a static back-ground—Shakti at rest or “coiled”. This
scientific truth is illustrated in the figure Kali, the Divine Mother moving as the Kinetic Shakti on
the breast of Sadasiva who is the static background of pure Chit which is actionless, the Gunamayi
Mother being all activity.
The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundalini in
particular bodies is the Vyashti (individual) Shakti. The body is, as I have stated, a microcosm
(Kshudrabrahmanda). In the living body there is, therefore, the same polarisation of which I have
spoken. From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest,
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coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils
Herself to manifest. Here the three coils of which the Kundalini Yoga speaks are the three Gunas
and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50
coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the
Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to
move in the Tattvas so created. For, as they are born of movement, they continue to move. The
whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting
until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. This
latter becomes more and more dense. It has been suggested that the Mahabhutas are the Densities of
modern science:—Air density associated with the maximum velocity of gravity; Fire density
associated with the velocity of light; Water or fluid density associated with molecular velocity and
the equatorial velocity of the earth’s rotation; and Earth density, that of basalt associated with the
Newtonian velocity of sound. However this be, it is plain that the Bhutas represent an increasing
density of matter until it reaches its three dimensional solid form. When Shakti has created this last
or Prithvi Tattva, what is there further for Her to do? Nothing. She therefore then again rests. At
rest, again, means that She assumes a static form. Shakti, however, is never exhausted, that is,
emptied into any of its forms. Therefore, Kundalini Shakti at this point is, as it were, the Shakti left
over (though yet a plenum) after the Prithvi, the last of the Bhutas, has been created. We have thus
Mahakundalini at rest as Chidrupini Shakti in the Sahasrara, the point of absolute rest; and then the
body in which the relative static centre is Kundalini at rest, and around this centre the whole of the
bodily forces move. They are Shakti, and so is Kundalini Shakti. The difference between the two is
that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is
undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means
‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and
of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two
poles. The Muladhara, in so far as it is the seat of Kundalini Shakti, a comparatively gross form of
Chit (being Chit-Shakti and Maya Shakti), is the static pole in relation to the rest of the body which
is dynamic. The working that is the body necessarily presupposes and finds such a static support,
hence the name Muladhara. In sense, the static Sakti at the Muladhara is necessarily coexistent with
the creating and evolving Shakti of the body; because the dynamic aspect or pole can never be
without its static counterpart. In another sense, it is the residual Shakti left over after such operation.
What then happens in the accomplishment of this Yoga? This static Shakti is affected by
Pranayama and other Yogic processes and becomes dynamic. Thus, when completely dynamic,
that is when Kundalini unites with Siva in the Sahasrara, the polarisation of the body gives way. The
two poles are united in one and there is the state of consciousness called Samadhi. The polarisation,
of course, takes place in consciousness. The body actually continues to exist as an object of
observation to others. It continues its organic life. But man’s consciousness of his body and all other
objects is withdrawn because the mind has ceased so far as his consciousness is concerned, the
function having been withdrawn into its ground which is consciousness.
How is the body sustained? In the first place, though Kundalini Sakti is the static centre of
the whole body as a complete conscious organism, yet each of the parts of the body and their
constituent cells have their own static centres which uphold such parts or cells. Next, the theory of
the Yogins themselves is that Kundalini ascends and that the body, as a complete organism, is
maintained by the nectar which flows fromthe union of Siva and Sakti in the Sahasrara. This nectar
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is an ejection of power generated by their union. The potential Kundalini Sakti becomes only partly
and not wholly converted into kinetic Sakti; and yet since Sakti—even as given in the
Muladhara—is an infinitude, it is not depleted; the potential store always remains unexhausted. In
this case, the dynamic equivalent is a partial conversion of one mode of energy into another. If,
however, the coiled power at the Muladhara became absolutely uncoiled, there would result the
dissolution of the three bodies—gross, subtle and causal, and consequently, Videha-Mukti,
bodiless Liberation—because the static background in relation to a particular form of existence
would, according to this hypothesis, have wholly given way. The body becomes cold as a corpse as
the Sakti leaves it, not due to the depletion or privation of the static power at the Muladhara but to
the concentration or convergence of the dynamic power ordinarily diffused over the whole body, so
that the dynamic equivalent which is set up against the static background of Kundalini Sakti is only
the diffused fivefold Prana gathered home—withdrawn from the other tissues of the body and
concentrated along the axis. Thus, ordinarily, the dynamic equivalent is the Prana diffused over all
the tissues: in Yoga, it is converged along the axis, the static equivalent of Kundalini Sakti enduring
in both cases. Some part of the already available dynamic Prana is made to act at the base of the axis
in a suitable manner, by which means the basal centre or Muladhara becomes, as it were,
oversaturated and reacts on the whole diffused dynamic power (or Prana) of the body by
withdrawing it fromthe tissues and converging it along the line of the axis. In this way, the diffused
dynamic equivalent becomes the converged dynamic equivalent along the axis. What, according to
this view, ascends is not the whole Sakti but an eject like condensed lightning, which at length
reaches the Parama-Sivasthana. There the Central Power which upholds the individual
world-Consciousness is merged in the Supreme Consciousness. The limited consciousness,
transcending the passing concepts of worldly life, directly intuits the unchanging Reality which
underlies the whole phenomenal flow. When Kundalini Sakti sleeps in the Muladhara, man is
awake to the world; when she awakes to unite, and does unite, with the supreme static
Consciousness which is Siva, then consciousness is asleep to the world and is one with the Light of
all things.
The main principle is that when awakened, Kundalini Sakti, either Herself or Her eject,
ceases to be a static Power which sustains the world-consciousness, the content of which is held
only so long as She sleeps; and when once set in movement is drawn to that other static centre in the
Thousand-petalled Lotus (Sahasrara) which is Herself in union with the Siva-consciousness or the
consciousness of ecstasy beyond the world of form. When Kundalini sleeps, man is awake to this
world. When She wakes, he sleeps—that is, loses all consciousness of the world and enters his
causal body. In Yoga, he passes beyond to formless Consciousness.
Glory, glory to Mother Kundalini, who through Her Infinite Grace and Power, kindly leads
the Sadhaka from Chakra to Chakra and illumines his intellect and makes him realise his identity
with the Supreme Brahman! May Her blessings be upon you all!
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CONTENTS
PUBLISHERS’ NOTE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii
GURU STOTRA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii
DEVI STOTRA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iv
SIVA STOTRA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
THE FOUR STAGES OF SOUND . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
PREFACE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vi
PRAYER TO MOTHER KUNDALINI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . x
EXPERIENCES ON AWAKENING OF KUNDALINI . . . . . . . . . . . . . . . . . . . . . xi
THE GRADATIONAL ASCENT OF THE MIND . . . . . . . . . . . . . . . . . . . . . . . xi
PRANAYAMA FOR AWAKENING KUNDALINI . . . . . . . . . . . . . . . . . . . . . . xii
KUNDALINI PRANAYAMA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii
KUNDALINI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii
INTRODUCTION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xvi
Chapter One
PRELIMINARY
Foundation—Vairagya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
What Is Yoga? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
The Importance Of Kundalini Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Important Qualifications Of ASadhaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
Yogic Diet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Sattvic Articles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
Forbidden Articles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
Mitahara . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
The Place For Yoga Sadhana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
The Time . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
The Age . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Necessity For AYogic Guru . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Who Is AGuru?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
Spiritual Power . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
Chapter Two
KUNDALINI YOGA—THEORY
Yoga Nadis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
Spinal Column . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
Sukshma Sarira . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
Kanda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
Spinal Cord . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
Sushumna Nadi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
Para-Sympathetic And Sympathetic System . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
Ida And Pingala Nadis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
Svara Sadhana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
HowTo Change The FlowIn Nadis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
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Other Nadis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Padmas Or Chakras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Petals On Chakras. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
Muladhara Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26
Svadhishthana Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Manipura Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Anahata Chakra. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Vishuddha Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Ajna Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
The Brain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Brahmarandhra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
Sahasrara Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
Lalana Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
Summary Of The Previous Lessons. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
The Mysterious Kundalini . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Chapter Three
YOGA SADHANA
HowTo Awaken The Kundalini . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
1. Dhauti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
2. Basti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
3. Neti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
4. Nauli . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
5. Trataka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
6. Kapalabhati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
PRANAYAMA
What Is Prana? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
Nadi Suddhi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
1. Sukha Purvaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
2. Bhastrika . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
3. Suryabheda. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
4. Ujjayi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
5. Plavini . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
6. Pranic Healing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
7. Distant Healing. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
Importance Of Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
Benefits Of Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
Instructions On Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
ASANAS
Importance Of Asanas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
1. Padmasana (Lotus Pose) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
2. Siddhasana (The Perfect Pose) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54
3. Svastikasana (Prosperous Pose) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
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4. Sukhasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
5. Sirshasana (Topsy Turvy Pose). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
6. Sarvangasana (All-Members Pose). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
7. Matsyasana (Fish Posture) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
8. Paschimottanasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60
9. Mayurasana (Peacock Pose) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
10. Ardha Matsyendrasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
11. Vajrasana (The Adamantine Pose) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
12. Urdhva Padmasana (Above Lotus Pose) . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Instructions On Asanas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65
MUDRAS AND BANDHAS
Exercises . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
1. Mula Bandha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
2. Jalandhara Bandha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
3. Uddiyana Bandha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
4. Maha Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
5. Maha Bandha. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
6. Maha Vedha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
7. Yoga Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
8. Viparitakarani Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
9. Khechari Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
10. Vajroli Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
11. Shakti Chalana Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
12. Yoni Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
Other Mudras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
Instructions On Mudras And Bandhas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
MISCELLANEOUS EXERCISES
Laya Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
Anahata Sounds. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
Bhakti Yoga—Classes Of Worship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
Mantras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
Eight Major Siddhis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
Minor Siddhis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
Power Of AYogi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78
Instructions On Siddhis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
Dharana (Concentration) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
Chapter Four
YOGA ADDENDA
1. Sadasiva Brahman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
2. Jnanadev . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
3. Trilinga Swami . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
4. Gorakhnath. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84
5. Swami Krishna Ashram . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84
xxviii
6. Yogi Bhusunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
7. Tirumula Nayanar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
8. Mansoor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
9. Milarepa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
10. Napoleon Bonaparte . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
11. Teachings Of Kabir . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
12. AShamLatin Scholar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
13. Story Of An Aspirant . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
14. Other Yogins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88
Mystic Experience—Visions Of Lights. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88
Elementals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
Life In The Astral Plane. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
Hints On Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
Some Practical Hints . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
The Spiritual Diary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102
YOGA-KUNDALINI UPANISHAD
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
Chitta And The Control Of Prana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
Mitahara, Asana And Shakti-Chalana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
The Padma And Vajra Asanas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
The Rousing Of The Kundalini . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
The Sarasvati Chalana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
Varieties Of Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
Suryabheda Kumbhaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
Ujjayi Kumbhaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
Sitali Kumbhaka. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
The Three Bandhas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
HowMany Times Kumbhaka Should Be Practised . . . . . . . . . . . . . . . . . . . . . . . 110
The Obstacles To The Practice Of Yoga And HowTo Overcome Them . . . . . . . . . . . . 110
The Rousing Of The Kundalini . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
The Kundalini Reaches The Sahasrara By Piercing Through The Three Knots . . . . . . . . . 111
The Dissolution Of Prana And Others . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
Experiencing Everything As Consciousness During Samadhi. . . . . . . . . . . . . . . . . . 112
The Samadhi Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
The Khechari Vidya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
The Khechari Mantra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
The Cutting Of FrenumLingui . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
The Tongue Reaches The Brahmarandhra. . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
The Urdhvakundalini Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
Melana Mantra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
Sense-Objects, Manas And Bandhana. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
The Entry Into The Sukha-Mandala . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
The Six Chakras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
Abhyasa And Brahma Jnana. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118
The Four Kinds Of Vak . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118
xxix
The Absorption In Paramatman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118
The Essential Nature Of Man . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119
Videha Mukti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119
Non-Dual Brahman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
Kundalini Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
Kundalini Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
Lambika Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122
Yoga—I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123
Yoga—II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124
Ideal Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
Ten Commandments For Yoga-Students . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
Yoga And Its Consummation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127
The Gradational Ascent Of The Mind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128
Experiences On Awakening Of Kundalini. . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
The Quintessence Of Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
Practise Yoga To Prolong Life. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
Perfection In Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
Double Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
Wise Guidance For Sure Success . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
Practice Of Yoga Asanas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133
xxx
Ascent of Kundalini
Chapter One
PRELIMINARY
Patanjali-vyasamukhan gurunanyamscha bhaktitah; Natosmi
vangmanah-kayairajnanadhvanta-bhaskaran—We offer our obeisance by word, mind and body to
Patanjali, Vyasa and to all other Rishis and Yogic Masters who are like so many Suns to remove the
darkness of Ajnana (ignorance).
FOUNDATION—VAIRAGYA
Man, ignorant of his true Divine nature, vainly tries to secure happiness in the perishable
objects of this illusory sense-universe. Every man in this world is restless, discontented and
dissatisfied. He feels actually that he is in want of something, the nature of which he does not really
understand. He seeks the rest and peace that he feels he is in need of, in the accomplishment of
ambitious projects. But he finds that worldly greatness when secured is a delusion and a snare. He
doubtless does not find any happiness in it. He gets degrees, diplomas, titles, honours, powers,
name and fame; he marries; he begets children; in short, he gets all that he imagines would give him
happiness. But yet, he finds no rest and peace.
Are you not ashamed to repeat the same process of eating, sleeping and talking again and
again? Are you not really fed up with the illusory objects created by the jugglery of Maya? Have
you got a single sincere friend in this universe? Is there any difference between an animal and the
so-called dignified human being with boasted intellect, if he does not do any spiritual Sadhana
daily, for Self-realisation? Howlong do you want to remain a slave of passion, Indriyas, woman and
body? Fie on those miserable wretches who revel in filth and who have forgotten their real Atmic
nature and their hidden powers!
The so-called educated persons are refined sensualists only. Sensual pleasure is no pleasure
at all. Indriyas are deceiving you at every moment. Pleasure mixed with pain, sorrow, fear, sin,
diseases is no pleasure at all. The happiness that depends upon perishable objects is no happiness. If
your wife dies, you weep. If you lose money or property, you are drowned in sorrow. How long do
you want to remain in that abject, degraded state? Those who waste their precious life in eating,
sleeping and chatting without doing any Sadhana are brutes only.
You have forgotten your real Svarupa or purpose of life on account of Avidya, Maya, Moha
and Raga. You are tossed up hither and thither aimlessly by the two currents of Raga and Dvesha.
You are caught up in Samsara-Chakra on account of your egoism, Vasanas, Trishnas and passions
of various sorts.
You want a Nitya (eternal), Nirupadhika (independent), Niratisaya (Infinite) Ananda. This
you will find in your realisation of the Self only. Then alone will all your miseries and tribulations
melt away. You have taken this body only to achieve this end. “Din nike bite jate hain—The days
are passing away quickly.” The day has come and gone. Will you waste the night also?
2
“Aashaya badhyate loko karmana bahu-chintaya;
Ayukshinam na janati tasmat jagrata jagrata—
You are bound in this world by desires, actions and manifold anxieties. Therefore you do
not know that your life is slowly decaying and is wasted. Therefore wake up, wake up.”
Now wake up. Open your eyes. Apply diligently to spiritual Sadhana. Never waste even a
minute. Many Yogins and Jnanins, Dattatreya, Patanjali, Christ, Buddha, Gorakhnath,
Matsyendranath, Ram Das and others have already trodden the spiritual path and realised through
Sadhana. Follow their teachings and instructions implicitly.
Courage, Power, Strength, Wisdom, Joy and Happiness are your Divine heritage, your
birth-right. Get them all through proper Sadhana. It will be simply preposterous to think that your
Guru will do the Sadhana for you. You are your own redeemer. Gurus and Acharyas will show you
the spiritual path, remove doubts and troubles and give some inspiration. You will have to tread the
Spiritual Path. Remember this point well. You will have to place each step yourself in the Spiritual
Path. Therefore do real Sadhana. Free yourself from death and birth and enjoy the Highest Bliss.
WHAT IS YOGA?
The word ‘Yoga’ comes froma Sanskrit root ‘Yuj’ which means to join. In its spiritual sense
it is that process by which the identity of the Jivatma and Paramatma is realised by the Yogins. The
human soul is brought into conscious communion with God. Yoga is restraining the mental
modifications. Yoga is that inhibition of the functions of the mind which leads to abidance of the
spirit in his real nature. The inhibition of these functions of the mind is by Abhyasa and Vairagya”
(Yoga Sutras).
Yoga is the Science that teaches the method of joining the human spirit with God. Yoga is
the Divine Science which disentangles the Jiva from the phenomenal world of sense-objects and
links him with the Ananta Ananda (Infinite Bliss), Parama Shanti (Supreme Peace), joy of an
Akhanda character and Power that are inherent attributes of the Absolute. Yoga gives Mukti
through Asamprajnata Samadhi by destroying all the Sankalpas of all antecedent mental functions.
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 Samsara-Chakra.
THE IMPORTANCE OF KUNDALINI YOGA
In Kundalini Yoga the creating and sustaining Sakti of the whole body is actually and truly
united with Lord Siva. The Yogi goads Her to introduce himto Her Lord. The rousing of Kundalini
Sakti and Her Union with Lord Siva effects the state of Samadhi (Ecstatic union) and spiritual
Anubhava (experience). It is She who gives Knowledge or Jnana, for She is Herself That. Kundalini
Herself, when awakened by the Yogins, achieves for them the Jnana (illumination).
Kundalini can be awakened by various means and these different methods are called by
different names, viz., Raja Yoga, Hatha Yoga, etc. The practitioner of this Kundalini Yoga claims,
that it is higher than any other process and that Samadhi attained thereby is more perfect. The reason
3
PRELIMINARY
that they allege, is this:—In Dhyana Yoga, ecstasy takes place through detachment from the world
and mental concentration leading the variety of mental operation (Vritti) of the uprising of pure
consciousness unhindered by the limitations of the mind. The degree to which this unveiling of
consciousness is effected, depends upon the meditative power, Dhyana Sakti, of the Sadhaka and
the extent of detachment from the world. On the other hand, Kundalini is all Sakti and is therefore
Jnana Sakti Herself—bestows Jnana and Mukti, when awakened by the Yogins. Secondly, in
Kundalini Yoga there is not merely a Samadhi through meditation, but the central power of the Jiva,
carries with it the forms of both body and mind. The union in that sense is claimed to be more
complete than that enacted through methods only. Though in both cases the body-consciousness is
lost, in Kundalini Yoga not only the mind but the body also, in so far as it is represented by its
central power, is actually united with Lord Siva at the Sahasrara Chakra. This union (Samadhi)
produces Bhukti (enjoyment) which a Dhyana Yogi does not possess. A Kundalini Yogi has both
Bhukti (enjoyment) and Mukti (liberation) in the fullest and literal sense. Hence this Yoga is
claimed to be the foremost of all Yogas. When the sleeping Kundalini is awakened by Yogic
Kriyas, it forces a passage upwards through the different Chakras (Shat-Chakra Bheda). It excites
or stimulates them into intense activity. During its ascent, layer after layer of the mind becomes
fully opened. All Kleshas (afflictions) and the three kinds of Taapa will vanish. The Yogi
experiences various visions, powers, bliss and knowledge. When it reaches Sahasrara Chakra in the
brain, the Yogi gets the maximum knowledge, Bliss, power and Siddhis. He reaches the highest
rung in the Yogic ladder. He gets perfectly detached from body and mind. He becomes free in all
respects. He is a full-blown Yogi (Purna Yogi).
IMPORTANT QUALIFICATIONS OF A SADHAKA
When the whole vitality is sapped from the body one cannot do any rigid Sadhana. Youth is
the best period for Yoga Abhyasa. This is the first and the foremost qualification of a Sadhaka; there
must be vigour and vitality.
One who has a calm mind, who has faith in the words of his Guru and Sastras, who is
moderate in eating and sleeping and who has the intense longing for deliverance from the
Samsara-Chakra is a qualified person for the practice of Yoga.
“Ahamkaram balam darpam kamam krodham parigraham; Vimuchya nirmamah santo
brahmabhuyaya kalpate -
Having cast aside egoism, violence, arrogance, desire, wrath, covetousness, selfless and
peaceful—he is fit to become ETERNAL.”
Those who are addicted to sensual pleasures or those who are arrogant and proud, dishonest,
untruthful, diplomatic, cunning and treacherous and who disrespect the Guru, Sadhus and elders
and take pleasure in vain controversies and worldly actions, can never attain success in Yogic
practices.
Kama, Krodha, Lobha, Moha, Mada, and all other impurities should be completely
annihilated. One cannot become pure and perfect when one has so many impure qualities.
4
KUNDALINI YOGA
Sadhakas should develop the following virtuous qualities:
Straightforwardness, service to Guru, the sick and old persons, Ahimsa, Brahmacharya,
spontaneous generosity, Titiksha, Sama Drishti, Samata, spirit of service, selflessness, tolerance,
Mitahara, humility, honesty and other virtues to an enormous degree. Aspirants will not at all be
benefited in any way in the absence of these virtues even if they exert much to awaken the
Kundalini through Yogic exercises.
Aspirants should freely open their hearts to their Guru. They must be frank and candid.
They should give up the self-assertive, Rajasic vehemence, vanity and arrogance, and carry out
their master’s instructions with Sraddha and Prem. Constant self-justification is a dangerous habit
for a Sadhaka.
Energy is wasted in too much talking, unnecessary worry and vain fear. Gossiping and
tall-talk should be given up entirely. A real Sadhaka is a man of few words, to the point and that too
on spiritual matters only. Sadhakas should always remain alone. Mouna is a great desideratum.
Mixing with householders is highly dangerous for a Sadhaka. The company of a householder is far
more injurious than the company of a woman. Mind has the power to imitate.
YOGIC DIET
A Sadhaka should observe perfect discipline. He must be civil, polite, courteous, gentle,
noble and gracious in his behaviour. He must have perseverance, adamantine will, asinine patience
and leech-like tenacity in Sadhana. He must be perfectly self-controlled, pure and devoted to the
Guru.
A glutton or one who is a slave of his senses with several bad habits, is unfit for the spiritual
path.
“Mitaharam vina yastu yogarambham tu karayet; Nanarogo bhavettasya kinchit yogo na
siddhyati
“Without observing moderation of diet, if one takes to the Yogic practices, he cannot obtain
any benefit but gets various diseases” (Ghe. Sam. V-16).
Food plays a prominent place in Yoga-Sadhana. An aspirant should be very careful in the
selection of articles of Sattvic nature especially in the beginning of his Sadhana period. Later on
when Siddhi is attained, drastic dietetic restrictions can be removed.
Purity of food leads to purity of mind. Sattvic food helps meditation. The discipline of food
is very very necessary for Yogic Sadhana. If the tongue is controlled, all the other Indriyas are
controlled.
“Ahara-suddhau sattva-suddhih, sattva-suddhau dhruva smritih; Smriti-lambhe
sarva-granthinam viprarnokshah—By the purity of food follows the purification of the inner
5
PRELIMINARY
nature, by the purification of the nature, memory becomes firm and on strengthening the memory,
follows the loosening of all ties and the wise get Moksha thereby.”
SATTVIC ARTICLES
I will give you a list of Sattvic articles for a Sadhaka. Milk, red rice, barley, wheat,
Havishannam, Charu, cream, cheese, butter, green dal (Moong dal), Badam (almonds), Misri
(sugar-candy), Kismis (raisins), Kichidi, Pancha Shakha vegetables (Seendil, Chakravarty,
Ponnan-gani, Chirukeerai and Vellaicharnai), Lowki vegetable, plantain-stem, Parwal, Bhindi
(lady’s finger), pomegranates, sweet oranges, grapes, apples, bananas, mangoes, dates, honey,
dried ginger, black pepper, etc., are the Sattvic articles of diet prescribed for the Yoga Abhyasis.
Charu: Boil half a seer of milk along with some boiled rice, ghee and sugar. This is an
excellent food for Yogins. This is for the day-time. For the night, half a seer of milk will do.
Milk should not be too much boiled. It should be removed from the fire as soon as the
boiling point is reached. Too much boiling destroys the nutritious principles and vitamins and
renders it quite useless. This is an ideal food for Sadhakas. Milk is a perfect food by itself.
A fruit diet exercises a benign influence on the constitution. This is a natural form of diet.
Fruits are very great energy-producers. Fruits and milk diet help concentration and easy mental
focussing. Barley, wheat, milk and ghee promote longevity and increase power and strength.
Fruit-juice and the water wherein sugar-candy is dissolved, are very good beverages. Butter mixed
with sugar-candy, and almonds soaked in water can be taken. These will cool the system.
FORBIDDEN ARTICLES
Sour, hot, pungent and bitter preparations, salt, mustard, asafoetida, chillies, tamarind, sour
curd, chutnee, meat, eggs, fish, garlic, onions, alcoholic liquors, acidic things, stale food, overripe
or unripe fruits, and other articles that disagree with your system should be avoided entirely.
Rajasic food distracts the mind. It excites passion. Give up salt. It excites passion and
emotion. Giving up of salt helps in controlling the tongue and thereby the mind and in developing
will-power also. Snake-bite and scorpion-stings will have no influence on a man who has given up
salt. Onions and garlic are worse than meat.
Live a natural life. Take simple food that is agreeable. You should have your own menu to
suit your constitution. You are yourself the best judge to select a Sattvic diet.
The proficient in Yoga should abandon articles of food detrimental to the practice of Yoga.
During intense Sadhana, milk (and ghee also) is ordained.
I have given above several articles of Sattvic nature. That does not mean that you should
take all. You will have to select a fewthings that are easily available and suitable to you. Milk is the
best food for Yogins. But even a small quantity of milk is harmful for some and may not agree with
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KUNDALINI YOGA
all constitutions. If one form of diet is not suitable or if you feel constipated, change the diet and try
some other Sattvic articles. This is Yukti.
In the matter of food and drinks you should be a master. You should not have the least
craving or sense-hankering for any particular food. You must not become a slave to any particular
object.
MITAHARA
Heavy food leads to Tamasic state and induces sleep only. There is a general
misapprehension that a large quantity of food is necessary for health and strength. Much depends
upon the power of assimilation and absorption. Generally, in the vast majority of cases, most of the
food passes away undigested along with faeces. Take half stomachful of wholesome food. Fill a
quarter with pure water. Leave the rest free. This is Mitahara. Mitahara plays a vital part in keeping
up perfect health. Almost all diseases are due to irregularity of meals, overeating and unwholesome
food. Eating all things at all times like a monkey is highly dangerous. Such a man can become a
Rogi (sick man) easily; but he can never become a Yogi. Hear the emphatic declaration of Lord
Krishna: “Success in Yoga is not for himwho eats too much or too little; nor for himwho sleeps too
much or too little (Gita VI-16). Again in the Sloka 18 of the same chapter, He says: “To him who is
temperate in eating and in sleep and wakefulness, Yoga becomes a destroyer of misery.”
A glutton cannot at the very outset have diet regulations and observe Mitahara. He must
gradually practise this. First let him take less quantity twice as usual. Then instead of the usual
heavy night meals, let him take fruits and milk alone for some days. In due course of time he can
completely avoid the night meals and try to take fruits and milk in the daytime. Those who do
intense Sadhana must take milk alone. It is a perfect food by itself. If necessary they can take some
easily digestible fruits. Aglutton, if he all on a sudden takes to fruit or milk diet, will desire at every
moment to eat something or other. That is bad. Once again I reiterate, gradual practice is necessary.
Do not fast much. It will produce weakness in you. Occasional fasting once a month or
when passion troubles you much, will suffice. During fasting you should not even think of the
various articles of food. Constant thinking of the food when you fast cannot bring you the desired
result. During fasting, avoid company. Live alone. Utilise your time in Yogic Sadhana. After a fast
do not take any heavy food. Milk or some fruit-juice is beneficial.
Do not make much fuss about your diet. You need not advertise to everyone if you are able
to pull on with a particular form of diet. The observance of such Niyamas is for your advancement
in the spiritual path and you will not be spiritually benefited by giving publicity to your Sadhana.
There are many nowadays who make it a profession to earn money and their livelihood by
performing some Asana, Pranayama or by having some diet regulation such as eating only raw
articles or leaves or roots. They cannot have any spiritual growth. The goal of life is Self-realisation.
Sadhakas should keep the goal always in viewand do intense Sadhana with the prescribed methods.
7
PRELIMINARY
THE PLACE FOR YOGA SADHANA
Sadhana should be done in a secluded place. There should be no interruption by anyone.
When you live in a house, a well-ventilated room should be reserved for Sadhana purposes. Do not
allowanybody to enter the room. Keep it under lock and key. Do not alloweven your wife, children
or intimate friends to enter the room. It should be kept pure and holy. It should be free from
mosquitoes, flies and lice and absolutely free from dampness. Do not keep too many things in the
room. They will distract you every now and then. No surrounding noise also should disturb you.
The room should not be too big as the eyes will begin to wander.
Places of cool or temperate climate are required for Yoga Abhyasa as you will get easily
exhausted in hot place. You must select such a place where you can comfortably stay all through the
year in winter, summer and rainy season. You must stick to one place throughout Sadhana period.
Select a beautiful and pleasant spot where there is no disturbance, on the banks of a river, lake or sea
or top of a hill where there is a nice spring and grove of trees and where milk and articles of food are
easily procurable. You should select such a place where there are some other Yogic practitioners.
When you see others who are devoted to Yogic practices you will diligently apply yourself to your
practices. You can consult them in times of difficulties. Do not wander here and there in search of a
place where you will get all conveniences. Do not change your place very often when you find some
inconvenience. You must put up with it. Every place has some advantage and disadvantage. Find
out a place where you have many advantages and a few disadvantages.
The following places are best suited. They are admirably adapted. Scenery is charming and
spiritual vibrations are marvellous and elevating. There are several Kutirs (huts) to live in for real
Abhyasis, or you can construct your own hut. Milk and other rations are available in all the places
from the neighbouring villages. Any solitary village on the banks of Ganga, Narmada, Yamuna,
Godavari, Krishna and Kaveri is suitable. I will tell you some important places for meditation.
Kulu Valley, Champa Valley and Srinagar in Kashmir; Banrughi Guha near Tehri;
Brahmavarta near Kanpur; Joshi (Prayag) in Allahabad; Canary Caves near Bombay; Mussoorie;
Mt. Abu; Nainital; Brindavan; Banares; Puri; Uttara Brindavan (14 miles from Almora); Hardwar,
Rishikesh (N.Rly.); Lakshmanjhula (*3), Brahmapuri Forest (*4), Ram Guha in Brahmapuri
Forest, Garuda Chatty (*4), Neelkant (*8), Vasishtha Guha (*14), Uttarkashi; Deva Prayag;
Badrinarayan; Gangotri, Nasik and Nandi Hills in Mysore. (* Distance in miles from Rishikesh)
If you build a Kutir in a crowded place, people out of curiosity will disturb you. You will
have no spiritual vibrations there. There will be a lot of other disturbances also. Again you will be
without any protection if you construct your Kutir in a thick forest. Thieves and wild animals will
trouble you. The question of food will arise. You must consider all these points well before you
select a place for your Sadhana. If you cannot go in for such places, convert a solitary room into a
forest.
Your Asana (seat) for the Yogic practices should not be too high or too low. Spread a seat of
Kusha grass, tiger-skin or deer-skin and then sit. Burn incense daily in the room. In the initial period
of your Sadhana you must be very particular about all these. When you have sufficiently advanced
in your practice, then you need not lay much stress on such rules.
8
KUNDALINI YOGA
THE TIME
It is stated in Gheranda Samhita that Yogic practices should not be commenced in winter,
summer and rainy seasons, but only in spring and autumn. This depends upon the temperature of the
particular place and the strength of the individual. Generally cool hours are best suited. In hot places
you should not practise during the day. Early morning hours are suitable for Yogic practices. You
should completely avoid Yoga Abhyasa in summer in those places where the temperature is hot
even in winter. If you live in cool places like Kodaikanal, Ooty, Kashmir, Badrinarayan, Gangotri,
etc., you can practise even during the day.
As instructed in the previous lessons you should not practise when the stomach is loaded.
Generally Yogic practices should be done only after a bath. A bath is not beneficial immediately
after the practices. You should not sit for Yogic practices when your mind is restless or when you
are worried much.
THE AGE
Young boys under 18 years of age whose bodies are very tender should not have too much
practice. They have a very tender body which cannot stand the exertion of Yogic exercises. Further,
a youth’s mind will be wandering and unsettled and so, in youth one cannot concentrate well,
whereas, Yogic exercises require intense and deep concentration. In old age when all vitality is
sapped by unnecessary worry, anxieties, troubles and other worldly Vyavaharas, one cannot do any
spiritual practice. Yoga requires full vitality, energy, power and strength. Therefore the best period
for Yoga Abhyasa is from20 to 40 years of age. Those who are strong and healthy can take to Yogic
practices even after 50.
NECESSITY FOR A YOGIC GURU
In olden days the aspirants were required to live with the Guru for a number of years, so that
the Guru could study the students thoroughly. The food during practice, what to practise and how,
whether the students are qualified for the path of Yoga, and the temperament of the aspirants and
other important items have to be considered and judged by the Guru. It is the Guru that should
decide whether the aspirants are of Uttamai, Madhyama or Adhama type and fix different kinds of
exercises. Sadhana differs according to the nature, capacity and qualifications of the aspirants.
After understanding the theory of Yoga, you will have to learn the practice from an experienced
Yogic Guru. So long as there is the world, there are books on Yoga and teachers also. You will have
to search for them with Sraddha, faith, devotion and earnestness. You can get easy lessons from the
Guru and practise them at home also in the initial stages of practice. When you advance a bit, for
advanced and difficult exercises you will have to stay with the Guru. The personal contact with the
Guru has manifold advantages. You will be highly benefited by the spiritual magnetic aura of your
Guru. For the practice of Bhakti Yoga and Vedanta you do not require a Guru by your side. After
learning the Srutis for sometime from a Guru, you will have to reflect and meditate alone, in entire
seclusion, whereas in Kundalini Yoga you will have to break up the Granthis and take the Kundalini
from Chakra to Chakra. These are all difficult processes. The method of uniting the Apana and
Prana and sending it along the Sushumna and breaking the Granthis need the help of a Guru. You
9
PRELIMINARY
will have to sit at the Guru’s feet for a pretty long time. You will have to understand thoroughly the
location of the Nadis, Chakras and the detailed technique of the several Yogic Kriyas.
Lay bare to your Guru the secrets of your heart and the more you do so, the greater the
sympathy and help you get from your Guru. This sympathy means accession of strength to you in
the straggle against sin and temptation.
“Learn thou this by discipleship, by investigation and by service. The wise, the seers of the
Essence of things will instruct thee in wisdom”. (Gita-IV-34)
Some do meditation for some years independently. Later on they feel actually the necessity
for a Guru. They come across some obstacles in the way. They do not know how to proceed further
and to obviate these impediments or stumbling blocks. Then they begin to search for a master. A
stranger in a big city finds it difficult to go back to his residence in a small avenue though he has
walked in the way half a dozen times. When difficulty arises even in the case of finding out the way
through streets and roads how much more difficult it should be in the path of spirituality when one
walks alone with closed eyes!
The aspirant gets obstacles or impediments, dangers, snares and pitfalls on the spiritual
path. He may commit errors in Sadhana also. AGuru who has already trodden the path and reached
the goal, is very necessary to guide him.
WHO IS A GURU?
Guru is one who has full Self-illumination and who removes the veil of ignorance in
deluded Jivas. Guru, Truth, Brahman, Ishvara, Atman, God, Omare all one. The number of realised
souls may be less in this Kali Yuga when compared with the Satya Yuga, but they are always
present to help the aspirants. They are always searching for the proper Adhikarins.
Guru is Brahman Himself. Guru is Ishvara Himself. Guru is God. A word from him is a
word from God. He need not teach any. Even 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. That which comes out of his lips is all Vedas or gospel-truth. His very life is an
embodiment of Vedas. Guru is your guide or spiritual preceptor, real father, mother, brother,
relative and intimate friend. He is an embodiment of mercy and love. His tender smile radiates light,
bliss, joy, knowledge and peace. He is a blessing to the suffering humanity. Whatever he talks is
Upanishadic teaching. He knows the spiritual path. He knows the pitfalls and snares on the way. He
gives warning to the aspirants. He removes obstacles on the path. He imparts spiritual strength to
the students. He showers his grace on their heads. He takes their Prarabdha even on his head. He is
the ocean of mercy. All agonies, miseries, tribulations, taints of worldliness, etc., vanish in his
presence.
It is he who transmutes the little Jivahood into great Brahmanhood. It is he who overhauls
the old, wrong, vicious Samskaras of the aspirants and awakens them to the attainment of the
knowledge of Self. It is he who uplifts the Jivas from the quagmire of body and Samsara, removes
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KUNDALINI YOGA
the veil of Avidya, all doubts, Moha and fear, awakens Kundalini and opens the inner eye of
intuition.
The Guru must not only be a Srotriya but a Brahma-Nishtha also. Mere study of books
cannot make one a Guru. One who has studied Vedas and who has direct knowledge of Atman
through Anubhava can only be considered a Guru. If you can find peace in the presence of a
Mahatma, and if your doubts are removed by his very presence you can take him as your Guru.
A Guru can awaken the Kundalini of an aspirant through sight, touch, speech or mere
Sankalpa (thought). He can transmit spirituality to the student just as one gives an orange-fruit to
another. When the Guru gives Mantra to his disciples, he gives it with his own power and Sattvic
Bhava.
The Guru tests the students in various ways. Some students misunderstand him and lose
their faith in him. Hence, they are not benefited. Those who stand the tests boldly come out
successful in the end. The periodical examinations in the Adhyatmic University of Sages are very
stiff indeed. In days of yore the tests were very severe. Once Gorakhnath asked some of his students
to climb up a tall tree and throw themselves head downwards on a very sharp Trident (Trishul).
Many faithless students kept quiet. But one faithful student at once climbed up the tree with
lightning speed and threwhimself down. He was protected by the invisible hand of Gorakhnath. He
had immediate Self-realisation. He had no Deha-adhyasa (attachment for his body). The other
faithless students had strong Moha and Ajnana.
There is a good deal of heated debates and controversy amongst many people on the matter
of the necessity of a Guru. Some of them assert with vehemence and force that a preceptor is not at
all necessary for Self-realisation and spiritual advancement and that one can have spiritual progress
and self-illumination through one’s own efforts only. They quote various passages from scriptures
and assign arguments and reasonings to support them. Others boldly assert with greater emphasis
and force that no spiritual progress is possible for a man, however intelligent he may be, however
hard he may attempt and struggle in the spiritual path, unless he gets the benign grace and direct
guidance of a spiritual preceptor.
Now open your eyes and watch carefully what is going on in this world in all walks of life.
Even a cook needs a teacher. He serves under a senior cook for some years. He obeys him
implicitly. He pleases his teacher in all possible ways. He learns all the techniques in cooking. He
gets knowledge through the grace of his senior cook, his teacher. Ajunior lawyer wants the help and
guidance of a senior advocate. Students of mathematics and medicine need the help and guidance of
a Professor. A student of Science, music and astronomy wants the guidance of a scientist and
musician and an astronomer. When such is the case with ordinary, secular knowledge, then, what to
speak of the inner spiritual path, wherein the student has to walk alone with closed eyes? When you
are in a thick jungle, you come across several cross foot-paths. You are in a dilemma. You do not
know the directions and by which path you should go. You are bewildered. You want a guide here
to direct you in the right path. It is universally admitted that an efficient teacher is needed in all
branches of knowledge in this physical plane and that physical, mental, moral and cultural growth
can only be had through the help and guidance of a capable master. This is a universal inexorable
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PRELIMINARY
lawof nature. Why do you deny them, friend, the application of this universally accepted lawin the
realm of spirituality?
Spiritual knowledge is a matter of Guruparampara. It is handed down from a Guru to his
disciple. Study Brihadaranyaka Upanishad. You will have a comprehensive understanding.
Gaudapadacharya imparted Self-knowledge to his disciple Govindapadacharya;
Govindapadacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya.
Gorakhnath to Nivrittinath; Nivrittinath to Jnanadev. Totapuri imparted knowledge to
Ramakrishna; Ramakrishna to Vivekananda. It was Dr. Annie Besant who moulded the career of
Sri Krishnamurthi. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who
shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and
Uddhava establish themselves in the spiritual path, when their minds were in an unsettled
condition.
Some aspirants do meditation for some years independently. Later on they feel actually the
necessity for a Guru. They come across some obstacles in the way. They do not know how to
proceed further and how to obviate these impediments or stumbling blocks. Then they begin to
search for a Guru.
The student and the teacher should live together as father and devoted son or as a husband
and wife with extreme sincerity and devotion. The aspirant should have an eager, receptive attitude
to imbibe the teachings of the master. Then only will the aspirant be spiritually benefited;
otherwise, there is not the least hope of the spiritual life of the aspirant and complete regeneration of
his old Asuric nature.
It is a great pity that the present systemof education in India is not favourable to the spiritual
growth of Sadhakas. The minds of the students are saturated with materialistic poison. Aspirants of
the present day have not got any idea of the true relationship of Guru and a disciple. It is not like the
relationship of a student and teacher or professor in schools and colleges. Spiritual relationship is
entirely different. It involves dedication. It is very sacred. It is purely divine. Turn the pages of the
Upanishads. In days of yore, Brahmacharins used to approach their teachers with profound
humility, sincerity and Bhava.
SPIRITUAL POWER
Just as you can give an orange to a man and take it back, so also spiritual power can be
transmitted by one to another and taken back also. This method of transmitting spiritual power is
termed “Shakti Sanchara.”
Birds keep their eggs under their wings. Through heat the eggs are hatched. Fish lay their
eggs and look at them. They are hatched. The tortoise lays its eggs and thinks of them. They are
hatched. Even so the spiritual power is transmitted by the Guru to the disciple through touch
(Sparsha) like birds, sight (Darshana) like fish, and thinking or willing (Sankalpa) like the tortoise.
The transmitter, the Yogi-Guru, sometimes enters the astral body of the student and elevates
his mind through his power. The Yogi (operator) makes the subject (Chela) sit in front of him and
12
KUNDALINI YOGA
asks him to close his eyes and then transmits his spiritual power. The subject feels the spiritual
power actually passing from Muladhara Chakra higher up to the neck and top of the head.
The disciple does various Hatha Yogic Kriyas, Asanas, Pranayamas, Bandhas, Mudras,
etc., by himself. The student must not restrain his Iccha-Sakti. He must act according to the inner
Prerana (inner goading or stirring). The mind is highly elevated. The moment the aspirant closes his
eyes, meditation comes by itself. Through Sakti-Sanchara Kundalini is awakened by the grace of
the Guru in the disciple. Sakti Sanchara comes through Parampara. It is a hidden mystic science. It
is handed down from the Guru to the disciple.
The disciple should not rest satisfied with the transmission of power from the Guru. He will
have to struggle hard in Sadhana for further perfection and attainments.
Sakti Sanchara is of two kinds, viz., lower and higher. The lower one is Jada Kriya only
wherein one automatically does Asanas, Bandhas and Mudras without any instructions when the
Guru imparts the power to the student. The student will have to take up Sravana, Manana and
Nididhyasana for perfection. He cannot depend upon the Kriya alone. This Kriya is only an
auxiliary. It gives a push to the Sadhaka. A fully-developed Yogi only possesses the higher kind of
Shakti-Sanchara.
Lord Jesus, through touch, transmitted his spiritual power to some of his disciples (Master’s
Touch). Samartha Ramdas touched a prostitute. She entered into Samadhi. Sri Ramakrishna
Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious
experiences. He struggled hard for seven years more even after the touch for attaining perfection.
Lord Krishna touched the blind eyes of Vilvamangal (Surdas). The inner eye of Surdas was opened.
He had Bhava Samadhi. Lord Gouranga, through his touch, produced Divine intoxication in many
people and converted themto his side. Even atheists danced in ecstasy in the streets by his touch and
sang songs of Hari. Glory, glory to such exalted Yogic Gurus.
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PRELIMINARY
Chapter Two
KUNDALINI YOGA—THEORY
YOGA NADIS
Nadis are the astral tubes made up of astral matter that carry psychic currents. The Sanskrit
term ‘Nadi’ comes from the root ‘Nad’ which means ‘motion’. It is through these Nadis (Sukshma,
subtle passages), that the vital force or Pranic current moves or flows. Since they are made up of
subtle matter they cannot be seen by the naked physical eyes and you cannot make any test-tube
experiments in the physical plane. These Yoga Nadis are not the ordinary nerves, arteries and veins
that are known to the Vaidya Shastra (Anatomy and Physiology). Yoga Nadis are quite different
from these.
The body is filled with innumerable Nadis that cannot be counted. Different authors state
the number of Nadis in different ways, i.e., from 72,000 to 3,50,000. When you turn your attention
to the internal structure of the body, you are struck with awe and wonder. Because the architect is
the Divine Lord Himself who is assisted by skilled engineers and masons—Maya, Prakriti, Visva
Karma, etc.
Nadis play a vital part in this Yoga. Kundalini when awakened, will pass through Sushumna
Nadi and this is possible only when the Nadis are pure. Therefore, the first step in Kundalini Yoga is
the purification of Nadis. A detailed knowledge of the Nadis and Chakras, is absolutely essential.
Their location, functions, nature, etc., should be thoroughly studied.
The subtle lines, Yoga Nadis, have influence in the physical body. All the subtle (Sukshma)
Prana, Nadis and Chakras have gross manifestation and operation in the physical body. The gross
nerves and plexuses have close relationship with the subtle ones. You should understand this point
well. Since the physical centres have close relationship with the astral centres, the vibrations that
are produced in the physical centres by prescribed methods, have the desired effects in the astral
centres.
Whenever there is an interlacing of several nerves, arteries and veins, that centre is called
“Plexus.” The physical material plexuses that are known to the Vaidya Shastra are:—Pampiniform,
Cervical, Brachial, Coccygeal, Lumbar, Sacral, Cardiac, Esophageal, Hepatic Pharyngeal,
Pulmonary, Ligual Prostatic Plexus, etc. Similarly there are plexuses or centres of vital forces in the
Sukshma Nadis. They are known as ‘Padma’ (lotus) or Chakras. Detailed instructions on all these
centres are given elsewhere.
All the Nadis spring from the Kanda. It is in the junction where the Sushumna Nadi is
connected with the Muladhara Chakra. Some say, that this Kanda is 12 inches above the anus. Out
of the innumerable Nadis 14 are said to be important. They are:—
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KUNDALINI YOGA
1. Sushumna
2. Ida
3. Pingala
4. Gandhari
5. Hastajihva
6. Kuhu
7. Saraswati
8. Pusha
9. Sankhini
10. Payasvini
11. Varuni
12. Alambusha
13. Vishvodhara
14. Yasasvini
Again Ida, Pingala and Sushumna are the most important of the above 14 Nadis, and
Sushumna is the chief. It is the highest and most sought by the Yogins. Other Nadis are subordinate
to this. Detailed instructions on each Nadi and its functions and the method of awakening the
Kundalini and passing it from Chakra to Chakra are given in the following pages.
SPINAL COLUMN
Before proceeding to the study of Nadis and Chakras you will have to know something
about the Spinal Column, as all the Chakras are connected with it.
Spinal Column
A—Atlas bone; A to B—Cervical region; B to C—Dorsal region; C to
D—Lumbar region; D to E—Sacral region; E to the end—Coccygeal
region.
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KUNDALINI YOGA—THEORY
Spinal Column is known as Meru Danda. This is the axis of the body just as Mount Meru is
the axis of the earth. Hence the spine is called ‘Meru’. Spinal column is otherwise known as spine,
axis-staff or vertebral column. Man is microcosm. (Pinda - Kshudra-Brahmanda). All things seen
in the universe,—mountains, rivers, Bhutas, etc., exist in the body also. All the Tattvas and Lokas
(worlds) are within the body.
The body may be divided into three main parts:—head, trunk and the limbs, and the centre
of the body is between the head and the legs. 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; according to the position these
occupy, it is divided into five regions:—
1. Cervical region (neck) 7 vertebrae
2. Dorsal region (back) 12 vertebrae
3. Lumbar region (waist or loins) 5 vertebrae.
4. Sacral region (buttocks, Sacrum or gluteal) 5 vertebrae.
5. Coccygeal region (imperfect vertebrae Coccyx) 4 vertebrae.
Vertebrae
The vertebral bones are piled one upon the other thus forming a pillar for the support of the
cranium and trunk. They are connected together by spinous, transverse and articular processes and
by pads of fibro-cartilage between the bones. The arches of the vertebrae form a hollow cylinder or
a bony covering or a passage for the spinal cord. The size of the vertebrae differs from each other.
For example, the size of the vertebrae in cervical region is smaller than in dorsal but the arches are
bigger. The body of the lumbar vertebrae is the largest and biggest. The whole spine is not like a
stiff rod, but has curvatures that give a spring action. All the other bones of the body are connected
with this spine.
Between each pair of vertebrae there are apertures through which the spinal nerves pass
from the spinal cord to the different portions and organs of the body. The five regions of the spine
correspond with the regions of the five Chakras: Muladhara, Svadhishthana, Manipura, Anahata
and Vishuddha. Sushumna Nadi passes through the hollow cylindrical cavity of the vertebral
column and Ida is on the left side and Pingala on the right side of the spine.
16
KUNDALINI YOGA
SUKSHMA SARIRA
The physical body is shaped in accordance with the nature of the astral body. The physical
body is something like water, Sthula form. When water is heated, the steam or vapour corresponds
to the astral body. In the same way the astral or Sukshma body is within the gross or physical body.
The gross body cannot do anything without the astral body. Every gross centre of the body has its
astral centre. A clear knowledge of the gross body is of utmost importance as this Yoga deals with
the centre of the astral body. In subsequent chapters you will find, therefore, a short description of
the centres of the gross body and their corresponding centres in the Sukshma Sarira. You will find
the descriptions of the astral centres and their connected functions in the physical body.
KANDA
This is situated between the anus and the root of the reproductory organ. It is like the shape
of an egg and is covered with membranes. This is just above the Muladhara Chakra. All the Nadis of
the body spring fromthis Kanda. It is in the junction where Sushumna is connected with Muladhara
Chakra. The four petals of the Muladhara Chakra are on the sides of this Kanda and the junction is
called Granthi-Sthana, where the influence of Maya is very strong. In some Upanishads you will
find that Kanda is 9 digits above the genitals.
Kanda is a centre of the astral body from where Yoga Nadis, subtle channels, spring and
carry the Sukshma Prana (vital energy) to the different parts of the body. Corresponding to this
centre, you have ‘Cauda equina’ in the gross physical body. The spinal cord extending from the
brain to the end of the vertebral column tapers off into a fine silken thread. Before its termination it
gives off innumerable fibres, crowded into a bunch of nerves. This bunch of nerves is ‘Cauda
equina’ in the gross body. The astral centre of ‘Cauda equina’ is Kanda.
SPINAL CORD
The central nervous system consists of the brain and the spinal cord, the cerebro-spinal
centre or axis. The continuation of the Medulla oblongata or the Bulb is a connecting medium
between the brain and the spinal cord. The centre in the Medulla oblongata is closely connected
with the involuntary functions of breathing and swallowing. The spinal cord extends fromthe top of
the spinal canal to the second vertebra of the coccygeal region where it tapers off into a fine silken
thread, called Filum terminale.
The spinal cord is a column of very soft grey and white brain-matter. The white matter is
arranged on the sides of the grey matter. The white matter is of medullated nerves while the grey is
of nerve-cells and fibres. This is not tightly fitted with the spinal canal, but suspended or dropped, as
it were, into the spinal canal just like the brain in the cranial cavity. This is nourished by the
membranes. Spinal cord and brain float in the cerebro-spinal fluid. The fluid prevents, therefore,
any injury done to them. Further the spinal cord is protected by a covering of fatty tissue. It is
divided into two symmetrical halves by an anterior and posterior fissure. In the centre there is a
minute canal, called canalis centralis. Brahmanadi runs along this canal from the Muladhara to
Sahasrara Chakra. It is through this Nadi, Kundalini, when awakened, passes to Brahmarandhra.
17
KUNDALINI YOGA—THEORY
The spinal cord is not divided or separated fromthe brain. It is continuous with the brain. All
the cranial and spinal nerves are connected with this cord. Every nerve of the body is connected
with this. The organs of reproduction, micturition, digestion, blood-circulation, respiration are all
controlled by this spinal cord. Spinal cord opens out into the fourth ventricle of the brain in the
medulla oblongata. From the fourth ventricle it runs along the third, then the fifth ventricle of the
brain and finally it reaches the crown of the head, Sahasrara Chakra.
Spinal Cord
18
KUNDALINI YOGA
SUSHUMNA NADI
When we study the construction, location and function of the Spinal Cord and the
Sushumna Nadi, we can readily say that the Spinal Cord was called Sushumna Nadi by the Yogins
of yore. The Western Anatomy deals with the gross form and functions of the Spinal Cord, while
the Yogins of ancient times dealt with all about the subtle (Sukshma) nature. Now in Kundalini
Yoga, you should have a thorough knowledge of this Nadi.
Sushumna extends from the Muladhara Chakra (second vertebra of coccygeal region) to
Brahmarandhra. The Western Anatomy admits that there is a central canal in the Spinal Cord,
called Canalis Centralis and that the cord is made up of grey and white brain-matter. Spinal Cord is
dropped or suspended in the hollow of the spinal column. In the same way, Sushumna is dropped
within the spinal canal and has subtle sections. It is of red colour like Agni (fire).
Within this Sushumna there is a Nadi by name Vajra which is lustrous as Surya (sun) with
Rajasic qualities. Again within this Vajra Nadi, there is another Nadi, called Chitra. It is of Sattvic
nature and of pale colour. The qualities of Agni, Surya and Chandra (fire, sun and moon) are the
three aspects of Sabda Brahman. Here within this Chitra, there is a very fine minute canal (which is
known as Canalis Centralis). This canal is known as Brahmanadi through which Kundalini, when
awakened, passes from Muladhara to Sahasrara Chakra. In this centre exist all the six Chakras
(lotuses, viz., Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna).
The lower extremity of the Chitra Nadi is called Brahmadvara, the door of Brahman, as
Kundalini has to pass through this door to Brahmarandhra. This corresponds to Haridwar which is
the gate of Hari of Badrinarayan in the macrocosm (physical plane). The Chitra terminates in the
Cerebellum.
In a general sense the Sushumna Nadi itself (gross Spinal Cord) is called Brahma Nadi
because, Brahma Nadi is within the Sushumna. Again the canal within the Chitra is also called
Sushumna, because the canal is within the Sushumna. Ida and Pingala Nadis are on the left and right
sides of the spine.
Chitra is the highest and most beloved of the Yogins. It is like a thin thread of lotus. Brilliant
with five colours, it is in the centre of Sushumna. It is the most vital part of the body. This is called
the Heavenly way. It is the giver of Immortality. By contemplating on the Chakras that exist in this
Nadi, the Yogi destroys all sins and attains the Highest Bliss. It is the giver of Moksha.
When the breath flows through Sushumna, the mind becomes steady. This steadiness of the
mind is termed “Unmani Avastha”, the highest state of Yoga. If you sit for meditation when
Sushumna is operating, you will have wonderful meditation. When the Nadis are full of impurities,
the breath cannot pass into the middle Nadi. So one should practise Pranayama for the purification
of Nadis.
19
KUNDALINI YOGA—THEORY
PARA-SYMPATHETIC AND SYMPATHETIC SYSTEM
On either side of the spinal cord run the sympathetic and para-sympathetic cords, a double
chain of ganglia. Ganglia means a collection of nerve-cells. These constitute the Autonomic System
which supplies nerves to the involuntary organs, such as heart, lungs, intestines, kidneys, liver, etc.,
and controls them. Vagus nerve which plays a vital part in human economy comes out of this
sympathetic system. Sympathetic system stimulates or accelerates. Para-sympathetic system
retards or inhibits. There are nerves to dilate or expand the arteries which carry pure oxygenated
blood to nourish the tissues, organs and cells of different parts of the body. These are called
Vaso-dilators. The left and the right sympathetic chains are connected by filaments. These cross
fromthe right to the left side and vice versa, but the exact places where these crosses are not known,
though several have attempted to find. M’Kendrick and Snodgrass in their Physiology of the Senses
write: “Where the sensory fibres cross from one side to the other is not known ..... In some parts of
the spinal cord the sensory fibres do cross from the right to left side and vice versa.”
IDA AND PINGALA NADIS
Ida and Pingala Nadis are not the gross sympathetic chains. These are the subtle Nadis that
carry the Sukshma Prana. In the physical body these tentatively correspond to the right and left
sympathetic chains.
Ida starts fromthe right testicle and Pingala fromthe left testicle. They meet with Sushumna
Nadi at the Muladhara Chakra and make a knot there. This junction of three Nadis at the Muladhara
Chakra is known as Mukta Triveni. Ganga, Yamuna and Sarasvati dwell in Pingala, Ida and
Sushumna Nadis respectively. This meeting place is called Brahma Granthi. Again these meet at
the Anahata and Ajna Chakra. In the macrocosm also you have a Triveni at Prayag where the three
rivers Ganga, Yamuna and Sarasvati meet.
Ida flows through the left nostril and Pingala through the right nostril. Ida is also called
Chandra Nadi (moon) and Pingala as Surya Nadi (sun). Ida is cooling and Pingala is heating.
Pingala digests the food. Ida is of pale, Sakti Rupa. It is the great nourisher of the world. Pingala is
of fiery red, Rudra Rupa. Ida and Pingala indicate Kala (time) and Sushumna swallows time. The
Yogi knows the time of his death; takes his Prana into Sushumna; keeps it in Brahmarandra, and
defies time (Kala—death). The famous Yogi Sri Chang Dev of Maharashtra fought against death
several times by taking the Prana into Sushumna. He was a contemporary of Sri Jnanadev of
Alandi, near Poona. It was he who had Bhuta Siddhi, control over wild animals, through his Yogic
practices. He came on the back of a tiger to see Sri Jnanadev.
20
KUNDALINI YOGA
Chakras
Padmas, Lotuses of
the Astral body
Muladhara
or Adhara
Chakra
Swadhishthana Manipura Anahata Vishuddha Ajna Sahasrara
Corresponding
nerve plexuses in
the physical body
(Sacral)
Sacro-Coccygeal
Plexus
Prostatic Plexus Solar Plexus Cardiac Plexus
(Pharyngeal) Laryngeal
Plexus
Cavernous Plexus
Pineal
Gland
Location or Position
Just below Kanda,
between the root
of reproductory
organ and anus. At
the base of spinal
column
At the Linga or the
origin of the
reproductory organ.
Between Muladhara
and Manipura
Chakras
Navel of Nabhi
Sthana
Heart
At the base of the
throat of Kantha-Mula
Sthana
At the space between
the two eyebrows or
Bhru-Madhya
Petals or number of
Yoga Nadis
4 6 10 12 16 2
Letters on the petals
or the vibrations of
the Yoga Nadis
¯¯ 7¯ ¯¯ ¯¯ ¯¯ -¯ ¯¯ ¯¯ ¹ ~¯
7 f ¹¯ ¯¯ ·¯
* ·¯ ¯¯ ¯¯ 7
7 *¯ ¯¯ ¯¯ 7 ¯¯
O 7¯ =¯ 7¯ ? 5
~ ~¯ = * 7 3 + §
± Q Q Q ~¯ ~¯ ~ ~:
j ±¯
Mandala or the
region of Tattva
Prithvi or
Bhumandal.
Region of the
Earth
Apas or Jala
Mandal.
Region of the water
Tejas or Agni
Mandal. Region of
Fire
Vayu Mandal.
Region of Air
Akasa Mandal. Region
of Ether
Avyakta Ahankara
Manas Tattva. Region
of Mind
Shape of Mandala Square Crescent moon Triangle Hexagonal Round Round
Colour of Tattvas Yellow White Red Smoky Blue
Function of Tattva Gandha or smell Rasa or taste Rupa or sight Sparsha or touch Shabda or hearing Sankalpa Vikalpa
Presiding Deity
Ganesha
(Brahma 4 faced)
Brahma (Narayana
four handed)
Shankara three eyed
(Vishnu)
Shankara three eyed
(Siva)
Maheswara Sadasiva as
Bindurupa
Sadasiva or
Shambhu Nada
Goddess Dakini Rakini Lakini Kakini Shakini Hakini
Deva or Tattva Prithvi Varuna Agni Vayu Akasa Manas
Bija Akshara ~¯ ¯¯ ¹ ¯¯ j z
Corresponding
Lokas
Bhu Loka Bhuvar Loka
Swah or Swarga
Loka
Mahar Loka Janah or Janar Loka Tapo Loka
Granthi Sthana Brahma Granthi - - Vishnu - Rudra
21
SUMMARY OF SHAT CHAKRAS
22
KUNDALINI YOGA
SVARA SADHANA
Svara Sadhana, practice of breath, is the revealer of Satya, Brahman and bestower of the
Supreme Knowledge and Bliss. Perform calm acts during the flow of Ida and harsh acts during the
flow of Pingala. Do acts resulting in the attainment of psychic powers, Yoga, meditation, etc.,
during the flow of the Sushumna. If the breath rises by Ida (moon) at sunrise and flows throughout
the day, and Pingala (sun) rises at sunset and flows throughout the night it confers considerable
good results. Let the breath flow through Ida the whole day and through Pingala the whole night.
He who practises thus is verily a great Yogi.
HOW TO CHANGE THE FLOW IN NADIS
The following exercises are for changing the flowfromIda to Pingala. Select any one of the
methods that suits you best. For changing the flowfromPingala to Ida, just do the same exercise on
the opposite side:
1. Plug the left nostril with a small piece of cotton or fine cloth for a few minutes.
2. Lie down on the left side for ten minutes.
3. Sit erect. Draw the left knee up and keep the left heel near the left buttock. Now press the
left arm-pit, Axilla, on the knee. In a few seconds the flow will be through Pingala.
4. Keep the two heels together near the right buttock. The right knee will be over the left
knee. Keep the left palm on the ground a foot away and let the weight of the trunk rest on the left
hand. Do not bend at the elbow. Turn the head also towards the left side. This is an effective method.
Catch hold of the left ankle with the right hand.
5. The flow of breath can be changed by Nauli Kriya also.
6. There are some who are able to change the flow by will.
7. Place the Yoga Danda or Hamsa Danda (a wooden stick of about 2 feet in length with a
rest of the shape of U at one end) at the left arm-pit and lean on it by the left side.
8. The most effective and instantaneous result is produced in changing the flow through
Khechari Mudra. The Yogi turns the tongue inside and blocks the air passage by the tip of the
tongue.
The above exercise is intended for general regulation of breath. Many other special
exercises for the purification of Nadis and awakening Kundalini will be given in the subsequent
chapters. Aknowledge more secret than the science of breath, a friend more true than the science of
breath, has never been seen or heard of. Friends are brought together by the power of breath. Wealth
is obtained with comfort and reputation through the power of breath. The knowledge of the past,
present and the future and all other Siddhis are acquired and a man reaches the highest state, by the
power of breath.
23
KUNDALINI YOGA—THEORY
I want you to practise every day the Svara Sadhana systematically and regularly, that is, to
allow the flow of breath through the left nostril throughout the day and through the right nostril
throughout the night. This will, doubtless, bestow on you wonderful benefits. Wrong Svara is the
cause of a host of ailments. Observance of right Svara as described above leads to health and long
life. Verily, verily, I say this unto you, my dear children! Practise this. Practise this from today.
Shake off your habitual sloth, indolence and inertia. Leave off your idle talk. Do something
practical. Before you begin the practice, pray to Lord Siva, who is the giver of this wonderful
science by uttering Om Namah Sivaya and Sri Ganesha, the remover of all obstacles.
OTHER NADIS
Gandhari, Hastajihva, Kuhu, Sarasvati, Pusha, Sankhini, Payasvini, Varuni, Alambusha,
Vishvodhara, Yasasvini, etc., are some other important Nadis. These have their origin in Kanda. All
these Nadis are placed on the sides of Sushumna, Ida and Pingala, and proceed to different parts of
the body to perform certain special functions. These are all subtle Nadis. Innumerable minor Nadis
spring from these. As the leaf of the Asvattha tree is covered with minute fibres so also, this body is
permeated with thousands of Nadis.
PADMAS OR CHAKRAS
Chakras are in the Linga Sarira (astral body). Linga Sarira is of 17 Tattvas, viz., 5
Jnanendriyas (ears, skin, eyes, tongue and nose); 5 Karmendriyas (speech, hands, legs, genitals,
anus); 5 Pranas (Prana, Apana, Vyana, Udana, Samana); Manas (mind); and Buddhi (intellect).
These have corresponding centres in the spinal cord and the nerve-plexuses in the gross body. Each
Chakra has control and function over a particular centre in gross body. These cannot be seen by the
naked eyes. Some foolish doctors search for the Chakras in the physical body. They cannot find
them there. Since they cannot find any Chakra in a dead body, they lose faith in Shastras and Yogic
Kriyas.
Sukshma Prana moves in the nervous system of the Linga Sarira (astral body). Sthula Prana
moves in the nervous system of the gross physical body. The two courses are intimately connected.
They act and react upon each other. The Chakras are in the astral body even after the disintegration
of the physical organism to death. According to a school of thought, the Chakras are formed during
concentration and meditation only. This is not possible. The Chakras should exist there in a subtle
state, as the gross matter is the result of the subtle matter. Without the subtle body, the gross body is
impossible. The meaning of this sentence should be taken to be that one can feel and understand the
Sukshma Chakras during concentration and meditation only.
Wherever there is an interlacing of several nerves, arteries and veins, that centre is called
Plexuses. The physical gross plexuses that are known to the Vaidya Shastra are Hepatic, Cervical,
Brachial, Coccygeal, Lumbar, Sacral, Cardiac, Epigastric, Esophageal, Pharyngeal, Plumonary,
Lingual, Prostatic, etc. Similarly there are plexuses or centres of Sukshma Prana in the Sushumna
Nadi. All the functions of the body, nervous, digestive, circulatory, respiratory, genito-urinary and
all other systems of the body are under the control of these centres in Sushumna. These are subtle
centres of vital energy. These are the centres of consciousness (Chaitanya). These subtle centres of
Sushumna have their corresponding centres in the physical body. For example, Anahata Chakra
24
KUNDALINI YOGA
which is in the Sushumna Nadi has its corresponding centre in the physical body at the heart
(Cardiac Plexus).
The subtle centres in the Sushumna Nadi are otherwise known as Lotuses or Chakras. A
particular Tattva preponderates at every Chakra. There is a presiding deity in each Chakra. In every
Chakra a certain animal is represented. It denotes that the centre has the qualities, Tattvas or Gunas
of that particular animal. There are six important Chakras: Muladhara, Svadhisthana, Manipura,
Anahata, Vishuddha, and Ajna. Sahasrara is the chief Chakra. It is in the head. These 7 Chakras
correspond to the Lokas (Bhuh, Bhuvah, Svah, Maha, Jana, Tapa, and Satya Lokas). Muladhara to
Vishuddha are the centres of Pancha Bhutas (five elements): earth, water, fire, air and ether.
When Kundalini is awakened it passes on from Muladhara to Sahasrara through all the
Chakras. At every centre to which the Yogi directs the Kundalini, he experiences a special form of
Ananda (Bliss) and gains special Siddhis (psychic powers) and knowledge. He enjoys the Supreme
Bliss when Kundalini is taken to Sahasrara Chakra.
The following are some other Chakras: Adhara (another name of Muladhara Chakra),
Amrita, Ananda, Lalita, Balvana, Brahmadvara, Chandra, Dipaka, Karnamula, Gulhaha, Kuladipa,
Kundali, Galabaddha, Kaladaada, Kaladhvara, Karangaka, Kalabhedan, Lalana, Mahotsaha,
Manas, Talana, Mahapadma, Niradhara, Naukula, Prana, Soma, Triveni, Urdhvarandhra, Vajra,
etc. Some of these names refer to the six important Chakras only. There are also many minor
Chakras. Some Hathayogis say, that there are 21 minor Chakras besides 13 major Chakras and
some other Hathayogis hold that there are forty-nine Chakras while the ancient Yogis taught that
there are 144 Chakras. Talana Chakra with its twelve red petals is located near the base of the palate
and Manas Chakra with its six petals closely associated with sensations, dreams and astral
travelling. Detailed instructions of each Chakra are given in the foregoing chapters.
PETALS ON CHAKRAS
Each Chakra has a particular number of petals with a Sanskrit alphabet on each petal. The
vibration that is produced at each petal is represented by the corresponding Sanskrit letter. Every
letter denotes the Mantra of Devi Kundalini. The letters exist in the petals in a latent form. These
can be manifested and the vibrations of the Nadis felt during concentration.
The number of petals of the lotuses varies. Muladhara, Svadhishthana, Manipura, Anahata,
Vishuddha and Ajna Chakras have 4, 6, 10, 12, 16, and 2 petals respectively. 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. I will make it still clear. From each Chakra a
particular number of Yoga Nadis crop up. The Chakra gives the appearance of a lotus with the
Nadis as its petals. The sound produced by the vibrations of the Yoga Nadis is represented by the
corresponding Sanskrit letter. The Chakras with their petals hang downwards when Kundalini is at
the Muladhara Chakra. When it is awakened, they turn towards Brahmarandhra. They always face
the side of Kundalini.
25
KUNDALINI YOGA—THEORY
MULADHARA CHAKRA
Muladhara Chakra is located at the base of the spinal column. It lies between the origin of
the reproductory organ and the anus. It is just below the Kanda and the junction where Ida, Pingala
and Sushumna Nadis meet. Two fingers above the anus and about two fingers below the genitals,
four fingers in width is the space where the Muladhara Chakra is situated. This is the Adhara Chakra
(support) as the other Chakras are above this. Kundalini, which gives power and energy to all the
Chakras, lies at this Chakra. Hence this, which is the support of all is called Muladhara or Adhara
Chakra.
THE MULADHARA AND KUNDALINI
From this Chakra four important Nadis emanate which appear as petals of a lotus. The
subtle vibrations that are made by each Nadi are represented by the Sanskrit letters: ¯¯ 7¯ ¯¯ and ¯¯
(vaü, ÷aü, ùaü, and saü.) The Yoni that is in the centre of this Chakra is called Kama and it is
worshipped by Siddhas. Here Kundalini lies dormant. Ganesa is the Devata of this Chakra. The
seven underworlds: Atala, Vitala, Sutala, Talatala, Rasatala, Mahatala and Patala Lokas are
belowthis Chakra. This Chakra corresponds with Bhu Loka or Bhu-Mandal, physical plane (region
of earth). Bhuvah, Svah or Svarga, Maha, Jana, Tapa and Satya Lokas are above this Chakra. All
the underworlds refer to some minor Chakras in the limbs which are controlled by the Muladhara
Chakra. That Yogi, who has penetrated this Chakra through Prithvi Dharan, has conquered the
Prithvi Tattva. He has no fear of death from earth. Prithvi is of yellow colour. The golden Tripura
(fire, sun and moon) is termed the ‘Bija’. It is also called the great energy (ParamTejas) which rests
on the Muladhara Chakra and which is known as Svayambhu Linga. Near this Linga is the golden
region known as Kula and the presiding deity is Dakini (Shakti). Brahma Granthi or the knot of
Brahma is in this Chakra. Vishnu Granthi and Rudra Granthi are in the Anahata and Ajna Chakras.
~¯ (laü) is the Bija of Muladhara Chakra.
26
KUNDALINI YOGA
The wise Yogi, who concentrates and meditates on the Muladhara Chakra, acquires the full
knowledge of Kundalini and the means to awaken it. When Kundalini is awakened, he gets Darduri
Siddhi, the power to rise from the ground. He can control the breath, mind and semen. His Prana
enters the middle Brahma Nadi. All his sins are destroyed. He acquires knowledge of the past,
present and future. He enjoys the natural Bliss (Sahaja Ananda).
SVADHISHTHANA CHAKRA
Svadhishthana Chakra is located within the Sushumna Nadi at the root of the reproductory
organ. This corresponds to Bhuvar Loka. This has control over the lower abdomen, kidneys, etc., in
the physical body. Jala Mandal (region of water—Apa Tattva) is here. Within this Chakra there is a
space like a crescent moon or the form of a conch or Kunda flower. The presiding deity is Lord
Brahma and Devata is Goddess Rakini. Bijakshara ¯¯ (vaü), the Bija of Varuna, is in this Chakra.
The colour of the Chakra is pure blood-like red or the colour of Sindura (vermilion). From this
centre six Yoga Nadis emanate, which appear like the petals of a lotus. The vibrations that are
produced by the Nadis are represented by the Sanskrit letters:—¯¯ -¯ ¯¯ ¯¯ ¹ ~¯ (baü bhaü maü
yaü raü and laü).
SVADHISHTHANA CHAKRA
He who concentrates at this Chakra and meditates on the Devata has no fear of water. He has
perfect control over the water element. He gets many psychic powers, intuitional knowledge and a
perfect control over his senses. He has full knowledge of the astral entities. Kama, Krodha, Lobha,
Moha, Mada, Matsarya and other impure qualities are completely annihilated. The Yogi becomes
the conqueror of death (Mrityunjaya).
27
KUNDALINI YOGA—THEORY
MANIPURA CHAKRA
Manipura is the third Chakra from the Muladhara. It is located within the Sushumna Nadi,
in the Nabhi Sthana (region of navel). This has its corresponding centre in the physical body and has
control over the liver, stomach, etc. This is a very important centre. From this Chakra emanate ten
Yoga Nadis which appear like the petals of a lotus. The vibrations that are produced by the Nadis
are represented by the Sanskrit letters:—7 f ¹¯ ¯¯ ·¯ * ·¯ ¯¯ ¯¯ 7 (óaü óhaü õaü taü thaü
daü dhaü naü paü and phaü). The Chakra is of the colour of dark clouds. Within there is a
space triangular in form. It is the Agni Mandala (region of fire—Agni Tattva). The Bijakshara ¹
(raü), the Bija of Agni, is here. The presiding deity is Vishnu and Goddess is Lakshmi. This
Chakra corresponds to Svah or Svarga Loka and to Solar Plexus in the physical body.
MANIPURA CHAKRA
The Yogi who concentrates at this Chakra gets Patala Siddhi, can acquire hidden treasures
and will be free from all diseases. He has no fear at all from Agni (fire). “Even if he is thrown into
the burning fire, he remains alive without fear of death.”, (Gheranda Samhita).
ANAHATA CHAKRA
Anahata Chakra is situated in the Sushumna Nadi (Sukshma centre). It has control over the
heart. It corresponds to the Cardiac Plexus in the physical body. This corresponds to Mahar Loka.
The Chakra is of deep red colour. Within this Chakra there is a hexagonal space of smoke or deep
black colour or the colour of collyrium(used for the eyes). This chakra is the centre of Vayu Mandal
(region of air, Vayu Tattva). Fromhere 15 Yoga Nadis emanate. The sound that is produced by each
Nadi is represented by the following Sanskrit letters:—7 *¯ ¯¯ ¯¯ 7 ¯¯ O 7¯ =¯ 7¯ ? 5 (kaü
khaü gaü ghaü ïaü caü chaü jaü jhaü ¤aü ñaü and ñhaü). The Bijakshara ¯¯ (yaü),
the Bija of Vayu, is here. The presiding deity is Isha (Rudra) and Devata is Kakini. In the Muladhara
Chakra there is Svayambhu Linga and in Anahata Chakra we have Bana Linga. Kalpa Vriksha,
28
KUNDALINI YOGA
which gives all the desired things, is here. Anahata sound, the sound of Shabda Brahman, is heard at
this centre. When you do Sirshasana for a long time, you can distinctly hear this sound. Vayu Tattva
is full of Sattva Guna. Vishnu Granthi is in this Sthana.
ANAHATA CHAKRA
He who meditates on this Chakra has full control over Vayu Tattva. He gets Bhuchari
Siddhi, Khechari Siddhi, Kaya Siddhi, etc., (flying in air, entering the body of another). He gets
cosmic love and all other divine Sattvic qualities.
VISHUDDHA CHAKRA
Vishuddha Chakra is situated within the Sushumna Nadi at the base of the throat,
Kantha-Mula Sthana. This corresponds to Janar Loka. It is the centre of Akasa Tattva (ether
element). The Tattva is of pure blue colour. Above this, all other Chakras belong to Manas Tattva.
The presiding deity is Sadasiva (Isvara Linga), and the Goddess is Shakini. From this centre
emanate 16 Yoga Nadis which appear like the petals of a lotus. The vibrations that are produced by
the Nadis are represented by the 16 Sanskrit vowels:—~ ~¯ = * 7 3 + § ± Q Q Q ~¯ ~¯ ~
~: (aü àü iü ãü uü åü çü éü ëü íü eü aiü oü auü aü and aþ). Akasa Mandal (the
region of ether) is round in shape like the fullmoon. The Bija of Akasa Tattva j (haü) is in this
centre. It is of white colour. This Chakra corresponds to Laryngeal plexus in the physical body.
The concentration on the Tattva of this Chakra is called Akasa Dharana. He who practises
this Dharana will not perish even in Pralaya. He attains the highest success. He gets the full
knowledge of the four Vedas by meditating on this Chakra. He becomes a Trikala Jnani (who
knows the past, the present and the future).
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KUNDALINI YOGA—THEORY
VISHUDDHA CHAKRA
AJNA CHAKRA
Ajna Chakra is situated within the Sushumna Nadi and its corresponding centre in the
physical body is at the space between the two eye-brows. This is known as Trikuti. The presiding
deity, Paramasiva (Shambhu), is in the form of Hamsa. There is Goddess Hakini (Sakti}. Pranava
xdvng (Om) is the Bijakshara for this Chakra. This is the seat of the mind. There are two petals
(Yoga Nadis) on each side of the lotus (Chakra) and the vibrations of these Nadis are represented by
the Sanskrit letters:—xdvng (Ham) and (Ksham). This is the Granthi Sthana (Rudra Granthi). The
Chakra is of pure white colour or like that of the fullmoon (on the Purnima day). Bindu, Nada and
Sakti are in this Chakra. This Chakra corresponds to Tapo-Loka. The corresponding centre in the
physical body is at the Cavernous Plexus.
AJNA CHAKRA
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KUNDALINI YOGA
He who concentrates at this centre destroys all the Karmas of the past lives. The benefits that
are derived by meditation on this Chakra cannot be described in words. The practitioner becomes a
Jivanmukta (liberated man while living). He acquires all the 8 major and 32 minor Siddhis. All
Yogis and Jnanis too concentrate to this centre on the Bijakshara, Pranava z (OM). This is called
Bhrumadya Drishti (gaze at the space between the two eye-brows). More details of this important
Chakra will be given in the subsequent lessons.
THE BRAIN
Brain and cranial nerves are the chief parts of the whole nervous system. It is a mass of
nervous tissues made up of soft grey and white matter. It occupies the whole of cranium. Craniumis
like the iron safe to keep up the treasure ‘brain’. It is surrounded by three membranes or Meninges,
viz., (1) dura mater, the fibrous connective tissue by the side of the cranial bones; (2) pia mater, the
connective tissue containing a network of blood vessels, which penetrates and nourishes all the
parts of the brain; and (3) arachnoid, a very fine membrane around the brain. Below the arachnoid
there is the space which contains the cerebro-spinal fluid that is intended to prevent any injury to the
brain. The brain looks as if it is floating on this liquid.
THE BRAIN
1. Cerebrum
2. Cerebellum
3. Medulla Oblongata
4. Pons Varolii
The brain can be divided into two halves, right and left hemispheres, by a central Sulcus or
tissue. There are several lobes or smaller portions in the brain such as the parietal and temporal
lobes on the sides, the occipital lobe at the posterior portion of cerebellum, etc. There are many
convolutions or Gyre in every lobe. Again, for the sake of study, we can divide the brain into four
sections.
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KUNDALINI YOGA—THEORY
1. Cerebrum: It is the anterior, oval-shaped larger part of the brain. It is situated in the upper
portion of the cranial cavity. This contains the important centres of hearing, speech, sight, etc. The
pineal gland which is regarded as the seat of the soul and which plays a prominent part in Samadhi
and psychic phenomena is situated here.
2. Cerebellum, the little or hind brain: This is the main portion of the brain, oblong-shaped,
situated just above the fourth ventricle and below and behind the brain. Here the grey matter is
arranged over the white matter. It regulates the muscular co-ordination. Mind rests here during
dreams.
3. Medulla Oblongata: It is the beginning place of the spinal cord at the cranial cavity,
where it is oblong-shaped and wide. It is between the two hemispheres. Here the white matter is
placed over the grey matter. This contains the centres of important functions such as circulatory,
respiratory, etc. This portion must be carefully protected.
4. Pons Varolii: It is the bridge that lies before the Medulla Oblongata. It is made of white
and grey fibres that come from cerebellum and medulla. This is the junction where cerebellum and
medulla meet.
There are five ventricles of the brain. The fourth is the most important one. It is situated in
Medulla Oblongata. The fourth ventricle is the name of the central canal of the spinal cord,
“Canalis Centralis” when it enters the cranial cavity. Here the tiny canal becomes bigger in size.
Every nerve of the body is closely connected with the brain. The 12 pairs of cranial nerves
proceed fromboth hemispheres through the openings at the base of the skull to different parts of the
body: Olfactory; Optic; Motor Oculi; Pathetic; Trifacial; Abducens; Facial; Auditory;
Glossopharyngeal; Pneumogastric, Spinal accessory; and Hypo-glossal. These are the nerves that
are connected with the eye, ear, tongue, nose, pharynx, thorax, etc. For a detailed study of this
section refer to any book on anatomy. Here I have given you portions that are connected with
Kundalini Yoga.
BRAHMARANDHRA
“Brahmarandhra” means the hole of Brahman. It is the dwelling house of the human soul.
This is also known as “Dasamadvara,” the tenth opening or the tenth door. The hollow place in the
crown of the head known as anterior fontanelle in the new-born child is the Brahmarandhra. This is
between the two parietal and occipital bones. This portion is very soft in a babe. When the child
grows, it gets obliterated by the growth of the bones of the head. Brahma created the physical body
and entered (Pravishat) the body to give illumination inside through this Brahmarandhra. In some
of the Upanishads, it is stated like that. This is the most important part. It is very suitable for
Nirguna Dhyana (abstract meditation). When the Yogi separates himself from the physical body at
the time of death, this Brahmarandhra bursts open and Prana comes out through this opening
(Kapala Moksha). “A hundred and one are the nerves of the heart. Of them one (Sushumna) has
gone out piercing the head; going up through it, one attains immortality” (Kathopanishad).
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KUNDALINI YOGA
SAHASRARA CHAKRA
Sahasrara Chakra is the abode of Lord Siva. This corresponds to Satya Loka. This is situated
at the crown of the head. When Kundalini is united with Lord Siva at the Sahasrara Chakra, the
Yogi enjoys the Supreme Bliss, Parama Ananda. When Kundalini is taken to this centre, the Yogi
attains the superconscious state and the Highest Knowledge. He becomes a Brahmavidvarishtha or
a full-blown Jnani.
The word Sahasradala-Padma denotes that this Padma has 1000 petals. That is, one
thousand Yoga Nadis emanate from this centre. There are different opinions about the exact
number of petals. It is quite sufficient if you knowthat innumerable Nadis proceed fromthis 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.
The term “Shat-Chakras” refers only to the chief six Chakras, viz., Muladhara,
Svadhishthana, Manipura, Anahata, Vishuddha and Ajna. Above all these we have Sahasrara
Chakra. This is the chief of all the Chakras. All the Chakras have their intimate connection with this
centre. Hence this is not included as one among the Shat-Chakras. This is situated above all the
Chakras.
LALANA CHAKRA
Lalana Chakra is situated at the space just above Ajna and belowSahasrara Chakra. Twelve
Yoga Nadis emanate from this centre. The vibrations that are made by the 12 Nadis are represented
by the Sanskrit letters: (Ha, Sa, Ksha, Ma, La, Va, Ra, Ya, Ha, Sa, Kha and Phrem). It has OMas its
Bija. At this centre the Yogi concentrates on the form of his Guru and obtains all knowledge. This
has control over the 12 pairs of nerves that proceed from the brain to the different sense-organs.
SUMMARY OF THE PREVIOUS LESSONS
Aspirants must have all the Sattvic qualities and should be quite free from impurities.
Satsanga, seclusion, dietetic discipline, good manners, good character, Brahmacharya, Vairagya,
etc., formthe strong foundation of Yogic life. The help of a Guru, who has already trodden the path,
is absolutely necessary for quick progress in the spiritual path. Places of cool, temperate climate are
required for Yoga Abhyasa.
Nadis are the Sukshma (astral) channels through which Prana (vital energy) flows to
different parts of the body. Ida, Pingala and Sushumna are the most important of the innumerable
Nadis. All Nadis start from the Kanda. Kanda is located in the space between the origin of the
reproductory organ and the anus. Sushumna Nadi is situated within the Spinal Column, in the spinal
canal. Within the Sushumna Nadi there is a Nadi by name Vajra. Chitra Nadi, a minute canal, which
is also called Brahmanadi, is within this Vajra Nadi. Kundalini, when awakened, passes through
Chitra Nadi. These are all Sukshma centres and you cannot have any laboratory tests and test-tube
experiments. Without these subtle centres, the gross physical body cannot exist and function.
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KUNDALINI YOGA—THEORY
Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha, Ajna and Sahasrara are the important
Chakras. When Kundalini passes on from Chakra to Chakra, layer after layer of the mind becomes
opened and the Sadhaka enters into higher states of consciousness. At every Chakra he gets various
Siddhis. Ida, Pingala and other Nadis are on the sides of the spine. Ida flows through the left nostril
and Pingala through the right nostril. In Svara Sadhana the breath should flow by the left nostril
throughout the day and by the right nostril throughout the night.
THE MYSTERIOUS KUNDALINI
Manastvam Vyoma tvam Marudasi Marutsarathirasi,
Tvamapastvam Bhumistvayi parinatayam nahi param,
Tvameva Svatmanam parinamayitum visvavapusha
Chidanandakaram haramahishi-bhavena bibhrushe.
“O Devi! Thou art the mind, the sky, the air, the fire, the water, and the earth. Nothing is
outside Thee on Thy transformation. Thou hast become Siva’s consecrated queen to alter Thy own
blissful conscious Form in the shape of the world”.
Kundalini, the serpent power or mystic fire, is the primordial energy or Sakti that lies
dormant or sleeping in the Muladhara Chakra, the centre of the body. It is called the serpentine or
annular power on account of serpentine form. It is an electric fiery occult power, the great pristine
force which underlies all organic and inorganic matter.
Kundalini is the cosmic power in individual bodies. It is not a material force like electricity,
magnetism, centripetal or centrifugal force. It is a spiritual potential Sakti or cosmic power. In
reality it has no form. The Sthula Buddhi and mind have to followa particular formin the beginning
stage. From this gross form, one can easily, understand the subtle formless Kundalini. Prana,
Ahamkara, Buddhi, Indriyas, mind, five gross elements, nerves are all the products of Kundalini.
It is the coiled-up, sleeping Divine Sakti that lies dormant in all beings. You have seen in the
Muladhara Chakra that there is Svayambhu Linga. The head of the Linga is the space where
Sushumna Nadi is attached to the Kanda. This mysterious Kundalini lies face downwards at the
mouth of Sushumna Nadi on the head of Svayambhu Linga. It has three and a half coils like a
serpent. When it is awakened, it makes a hissing sound like that of a serpent beaten with a stick, and
proceeds to the other Chakra through the Brahma Nadi, which is also called Chitra Nadi within
Sushumna. Hence Kundalini is also called Bhujangini, serpent power. The three coils represent the
three Gunas of Prakriti: Sattva, Rajas and Tamas, and the half represents the Vikritis, the
modification of Prakriti.
Kundalini is the Goddess of speech and is praised by all. She Herself, when awakened by
the Yogin, achieves for himthe illumination. It is She who gives Mukti and Jnana for She is Herself
that. She is also called Sarasvati, as She is the form of Sabda Brahman. She is the source of all
Knowledge and Bliss. She is pure consciousness itself. She is Brahman. She is Prana Sakti, the
Supreme Force, the Mother of Prana, Agni, Bindu, and Nada. It is by this Sakti that the world exists.
Creation, preservation and dissolution are in Her. Only by her Sakti the world is kept up. It is
through Her Sakti on subtle Prana, Nada is produced. While you utter a continuous sound or chant
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KUNDALINI YOGA
Dirgha Pranava z (OM), you will distinctly feel that the real vibration starts from the Muladhara
Chakra. Through the vibration of this Nada, all the parts of the body function. She maintains the
individual soul through the subtle Prana. In every kind of Sadhana the Goddess Kundalini is the
object of worship in some form or the other.
Kundalini has connection with subtle Prana. Subtle Prana has connection with the subtle
Nadis and Chakras. Subtle Nadis have connection with the mind. Mind has connection all through
the body. You have heard that there is mind in every cell of the body. Prana is the working force of
the body. It is dynamic. This static Sakti is affected by Pranayama and other Yogic practices and
becomes dynamic. These two functions, static and dynamic, are termed ‘sleeping’ and ‘awakening’
of the Kundalini.
Chapter Three
YOGA SADHANA
HOW TO AWAKEN THE KUNDALINI
One should become perfectly desireless and should be full of Vairagya before attempting to
awaken Kundalini. It can be awakened only when a man rises above Kama, Krodha, Lobha, Moha,
Mada and other impurities. Kundalini can be awakened through rising above desires of the senses.
The Yogi, who has got a pure heart and a mind free from passions and desires will be benefited by
awakening Kundalini. If a man with a lot of impurities in the mind awakens the Sakti by sheer force
through Asanas, Pranayamas and Mudras, he will break his legs and stumble down. He will not be
able to ascend the Yogic ladder. This is the chief reason for people going out of the way or getting
some bodily infirmities. There is nothing wrong in the Yoga. People must have purity first; then a
thorough knowledge of the Sadhana, a proper guide, and a steady, gradual practice. When
Kundalini is awakened there are many temptations on the way, and a Sadhaka without purity will
not have the strength to resist.
A thorough knowledge of the theory is as essential as the practice. Some are of opinion that
theory is not at all necessary. They bring one or two rare instances to prove that Kundalini has been
awakened even in those who do not knowanything about Nadis, Chakras and Kundalini. It might be
due to the grace of a Guru or by mere chance. Everyone cannot expect this and neglect the
theoretical side. If you look at the man in whom Kundalini has been awakened through the grace of
a Guru, you will not at once begin to neglect the practical side and actually waste your time in
passing from one Guru to the other. The man who has a clear knowledge of the theory and a steady
practice, attains the desired goal quickly.
Kundalini can be awakened by Pranayama, Asanas and Mudras by Hatha Yogis; by
concentration and training of the mind by Raja Yogis; by devotion and perfect self-surrender by
Bhaktas; by analytical will by the Jnanis; by Mantras by the Tantrikas; and by the grace of the Guru
(Guru Kripa) through touch, sight or mere Sankalpa. Rousing of Kundalini and its union with Siva
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KUNDALINI YOGA—THEORY
at the Sahasrara Chakra effect the state of Samadhi and Mukti. No Samadhi is possible without
awakening the Kundalini.
For a selected few, any one of the above methods is quite sufficient to awaken the
Kundalini. Many will have to combine different methods. This is according to the growth and
position of the Sadhakas in the spiritual path. The Guru will find out the real position of the Sadhaka
and will prescribe a proper method that will successfully awaken the Kundalini in a short period.
This is something like the doctor prescribing a proper medicine to a patient to cure a particular
disease. One kind of medicine will not cure the diseases of different patients. So also, one kind of
Sadhana may not suit all.
There are many persons nowadays who foolishly imagine that they have attained purity,
commit errors in selecting some methods and neglect many important items of Sadhana. They are
poor, self-deluded souls. Self-assertive, Rajasic Sadhakas will select some exercises of their own
fancy in an irregular manner and leave all the exercises when they get some serious troubles.
After Kundalini is awakened, Prana passes upwards through Brahma Nadi along with mind
and Agni. You will have to take it up to Sahasrara Chakra through some special exercises such as
Mahabheda, Sakti Chalana, etc.
As soon as it is awakened, it pierces the Muladhara Chakra (Bheda). It should be taken to
Sahasrara through various Chakras. When Kundalini is at one Chakra, intense heat is felt there and
when it leaves that centre for another Chakra, the former Chakra becomes very cold and appears
lifeless.
FreedomfromKama, Krodha, Raga and Dvesha and possession of balance of mind, cosmic
love, astral vision, supreme fearlessness, desirelessness, Siddhis, divine intoxication and spiritual
Ananda are the signs to denote the awakening of Kundalini. When it is at rest, a man has full
consciousness of the world and its surroundings. When it is awakened he is dead to the world. He
has no body-consciousness. He attains Unmani state. When Kundalini travels from Chakra to
Chakra, layer after layer of the mind becomes opened and the Yogi acquires psychic powers. He
gets control over the five elements. When it reaches the Sahasrara Chakra, he is in the Chidakasa
(knowledge space).
Awakening of the Kundalini Sakti, its union with Siva, enjoying the nectar and other
functions of the Kundalini Yoga that are described in the Yoga Sastras are misrepresented and
taken in a literal sense by many. They think that they are Siva and ladies to be Sakti and that mere
sexual union is the aim of Kundalini Yoga. After having some wrong interpretation of the Yogic
texts, they begin to offer flowers and worship their wives with lustful propensities. The term
“Divine intoxication that is derived by drinking the nectar” is also misrepresented. They take a lot
of wine and other intoxicating drinks and imagine to have enjoyed the Divine ecstasy. It is mere
ignorance. They are utterly wrong. This sort of worship and union is not at all Kundalini Yoga.
They divert their concentration on sexual centres and ruin themselves. Some foolish young boys
practise one or two Asanas, Mudras and a little Pranayama too for a few days, in any way they like,
and imagine that the Kundalini has gone up to their neck. They pose as big Yogis. They are pitiable,
self-deluded souls. Even a Vedanti (a student of Jnana Yoga) can get Jnana Nishtha only through
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KUNDALINI YOGA
awakening of the Kundalini Sakti that lies dormant at the Muladhara Chakra. No superconscious
state or Samadhi is possible without awakening this primordial energy, whether it is Raja Yoga,
Bhakti Yoga, Hatha Yoga or Jnana Yoga.
It is easy to awaken the Kundalini, but it is very difficult to take it to Sahasrara Chakra
through the different Chakras. It demands a great deal of patience, perseverance, purity and steady
practice. The Yogi who has taken it to Sahasrara Chakra, is the real master of all forces. Generally
Yogic students stop their Sadhana half-way on account of false Tushti (satisfaction). They imagine
that they have reached the goal when they get some mystic experiences and psychic powers. They
desire to demonstrate such powers to the public to get Khyati (reputation and fame) and to earn
some money. This is a sad mistake. Full realisation alone can give the final liberation, perfect peace
and Highest Bliss.
Different methods of awakening the Kundalini by Hatha Yoga, Bhakti Yoga, Raja Yoga
and Jnana Yoga will be described one by one. Some aspirants will not get perfection by only one
method. A harmonious combination of all methods is necessary for the vast majority of persons. In
the following pages I will tell you the different exercises that are intended to awaken the Kundalini.
If you are wise enough, after a perusal of the different exercises, you can easily pick up the right
method of Sadhana that suits you best and attain success.
Rousing of Kundalini and its union with Siva at the Sahasrara Chakra effect the state of
Samadhi and Mukti. Before awakening the Kundalini, you must have Deha Suddhi (purity of
body), Nadi Suddhi (purification of Nadis), Manas-Suddhi (purity of mind) and Buddhi Suddhi
(purity of intellect). For the purification of the body, the following six exercises are prescribed:
Dhauti, Basti, Neti, Nauli, Tratak and Kapalabhati. These are known as Shat-Karma or the
six purificatory exercises in Hatha Yoga.
1. DHAUTI
Purification is of two kinds: Antar-Dhauti (internal cleaning) and Bahir-Dhauti (external
cleaning). Antar-Dhauti can be made in three ways. Take a fine piece of muslin cloth, 3 inches wide
and 15 feet long. The borders should be stitched well and no pieces of loose thread should be
hanging from its sides. Wash it with soap before use and make it clean. Dip it in tepid water.
Squeeze out the water and swallow one end of it little by little. On the first day swallow only one
foot. Keep it there for a few seconds and then take it out very slowly. On the next day swallow a
little more and keep it for a few minutes and then take it out slowly. Thus little by little you can
swallow the whole length, retain it for about 5 minutes and then take it out. Do not be hasty. Do not
injure your throat by rough handling. When the Kriya is over drink a cup of milk. This is a sort of
lubrication for the throat. This exercise should be done when your stomach is empty. Morning time
is good.
You need not practise this every day. Once in 4 days or a week is sufficient. This exercise
cannot at all do any harmif gradually practised. Everyone will feel a little vomiting sensation on the
first 2 or 3 attempts. As soon as the Kriya is over, wash the cloth with soap and keep it always clean.
This is an excellent exercise for those who are of a flabby and phlegmatic constitution. Gradual
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YOGA SADHANA
steady practice cures Gulma, gastritis, dyspepsia, diseases of the stomach and spleen, disorder of
phlegmand bile. This exercise is also known as Vastra Dhauti. This is one variety of Antar-Dhauti.
There are some people who can drink plenty of water and pass it through the anus
immediately. It is called Varisara Dhauti. This is an effective method. This exercise is also known
as ‘Sang Pachar Kriya’. Yogi Sambhunathaji of Kishkindha is an expert in this Kriya. This is not
possible for the vast majority of persons. Nauli and Uddiyana Bandha should be combined for
performing this exercise. Even the smoke of a cigarette can be passed out through the anus.
Drink a large quantity of water and shake the abdominal portions. Contract the stomach and
vomit the water. This exercise goes with the name ‘Kunjara Kriya’. This is also a kind of
purificatory exercise.
Internal cleaning can be made also by swallowing air. Fill up the stomach with plenty of air.
It is done by hiccough. Just as you swallow food little by little, so also you can swallow air and fill
up the stomach and intestines. You will have to learn this from the man who can do this Kriya.
When you contract the abdominal muscles, the air will pass away through the anus as Apana Vayu.
Those who can fill up their stomach with air, can float on water just like a dead body and can also
live on air and water alone for some days without any food. Those who can do Antar-Dhauti in any
way, need not go in for any purgative or laxative. They will never suffer from indigestion or
constipation.
There are some other Dhautis, viz., Danta Dhauti (cleaning the teeth), Jihva Dhauti
(cleaning the tongue), Karna Dhauti (cleaning the ears), Mula Sodhana Dhauti (cleaning the anus),
etc. These are being done by you all everyday. I need not tell you much about these.
2. BASTI
‘Basti’ exercise is intended to serve the purpose of ‘enema’ to pass out the accumulation of
faeces from the intestinal canal. There are two varieties, viz., Sthala Basti and Jala Basti.
STHALA BASTI: Sit on the ground and catch hold of your toes with fingers. Do not bend
the knees. This is exactly like the Paschimottanasana, but here you need not bring your head to the
knees. Assuming this posture, churn the abdominal muscles and dominal muscles and expel the
water. It cures uriter muscles. This is Sthala Basti.
JALA BASTI: This is more effective than Sthala Basti. Take a small bamboo tube, five
inches long. Lubricate one end of it with vaseline, oil or soap. Sit in a tub of water or in a tank in
knee-level of water in Utkatasana. Insert the bamboo tube about 2 or 3 inches into the anus.
Contract the anus. Draw the water into the intestines slowly. Shake the abdominal muscles and
expel the water. It cures urinary troubles, dropsy, constipation, etc. You should not do this everyday
and make it a habit. This is only for occasional use. Do this in the morning hours before taking
meals. If you do not know how to draw in the water through the tube, then you can use the ordinary
syringe that is available in the market. By the use of the bamboo, you will know the method of
drawing water through the anus. But in the enema syringe water is being pushed in by the help of
air. That is only the difference but the result is the same in both cases. By using the bamboo tube you
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KUNDALINI YOGA
can have mastery over the intestinal muscles by drawing in and pushing out the water at your
command.
3. NETI
‘Neti’ exercise is intended for the purification of the nostrils. The nostrils must be kept
always clean. Unclean nostrils will lead you to irregular breathing. Irregular breathing will make
you sick.
Take a fine piece of thread about 12 inches long. There should not be any knot in the middle
of the thread. It should not be too thin and weak. Insert one end of it into the right nostril and catch
hold of the other end firmly. Make a forcible, continuous inhalation and pass it inside. Then slowly
pull it out. Again in the same way pass it through the left nostril and take it out slowly. Do not injure
your nostrils through violent pulling. After some practice, pass the thread through one nostril and
take it out through the other. In the beginning you will begin to sneeze profusely when you insert the
thread into the nose. This passes off after 3 or 4 attempts. This can be practised when you find that
your nostril is blocked from cold.
There is another easy method of cleaning the nostrils. Take some cold water in your hand or
in a wide-mouthed cup. Draw the water slowly through the nose and expel it forcibly through the
nose. There are many who can do this quite easily. After one or two attempts some persons may
suffer from slight cold and cough when they begin to learn this. As soon as they are all right, again,
they can practise.
You have seen many who drawthe smoke of a cigarette through the mouth and pass it by the
nose quite easily. If cigarette users try, they can draw the smoke through one nostril and pass it out
by the other nostril or by the mouth. In the same way water also can be passed quite easily.
Drawing water and expelling it through the nose is known as ‘Seet-Krama’. If you draw
water through the nose and expel it through the mouth, it is called ‘Vyut-Krama’. In Gheranda
Samhita it is stated that this Neti Kriya purifies the skull and produces clairvoyance (Divya Drishti).
Rhinitis and coryza are also cured thereby.
4. NAULI
Nauli Kriya is intended for regenerating, invigorating and stimulating the abdominal
viscera and the gastro-intestinal or alimentary system. For the practice of Nauli you should know
the Uddiyana Bandha. Uddiyana can be done even in a sitting posture; but Nauli is generally done
while standing.
Stage I: Do a strong and forcible expiration through the mouth and keep the lungs
completely empty. Contract and forcibly draw the abdominal muscles towards the back. This is
Uddiyana Bandha. This is the first stage of Nauli. Uddiyana Bandha terminates in Nauli.
For practising Nauli, stand up. Keep the right leg a foot apart from the left leg. If you keep
up the feet close together, at times you may lose the balance and stumble down. Rest your hands on
39
YOGA SADHANA
the thighs, thus making a slight curve of the back. Then do Uddiyana Bandha. Do this for one week
before proceeding to the next stage.
Stage II: Now allow the centre of the abdomen free by contracting the left and right side of
the abdomen. You will have all the muscles in the centre in a vertical line. This is called Madhyama
Nauli. Keep it as long as you can with comfort. Do only this much for a few days.
Stage III: Here you should contract the right side of the abdomen and allowthe left side free.
You will have the muscles on the left side only. This is called Vama Nauli. Again contract the left
side muscles and allow the right side free. This is Dakshina Nauli. By having such gradual
practices, you will understand how to contract the muscles of the central, left and right sides of the
abdomen. You will also notice how they move from side to side. In this stage you will see the
abdominal muscles only in the central, right or the left side. Practise this stage for a week.
Stage IV: Keep the muscles in the centre. Slowly bring to the right side and then to left side
in a circular way. Do this several times fromthe right to left side and then do it in a reverse way from
the left to right side. You should turn the muscles always with a circular motion slowly. When you
advance in the practice you can do it quickly; but you can derive full benefits of this Kriya when you
do it very slowly and gradually. This last stage of Nauli will appear like ‘churning’ when the
abdominal muscles are isolated and rotated from side to side.
Beginners will feel slight pain of abdomen in the first two or three attempts. They need not
fear and stop the practice. The pain will vanish away in 2 or 3 days. When Nauli is demonstrated by
the advanced Yogic student, the onlookers will be extremely surprised to look at the movements of
the abdominal muscles. They will feel as if an engine is working in the abdominal factory.
When beginners want to do Dakshina Nauli, they should slightly bend towards the left side
and contract the left muscles. When they want to do Vama Nauli, let them bend a little to the right
side. In Madhyama Nauli, push the entire muscles forward by contracting the two sides.
This exercise is not at all possible for those who have a barrel-like belly. When they find it
difficult to carry their own belly, they cannot at all dream of getting success in this Kriya. They can
also try by gradual slow practice. For getting success, they must exert hard and have rigorous
practice for a long time. Those who have a tender body can very easily learn and performthis Kriya
in a beautiful and efficient manner.
In the famous Hardwar cosmopolitan platformwhere Punjabis and Bengali Baboos stroll in
the evening with their ladies, on the banks of the Ganges, some persons demonstrate Nauli and
various other Asanas and Mudras for the sake of a few pies only. They pass on from one exercise to
the other very quickly. You will find the same in Calcutta, Delhi, Bombay, Madras and in all the
busy centres. This is only a sort of profession. It is not at all Yoga. It is only a variety of physical
feats. From the very condition of their body you will find that they do not possess all the
qualifications and aims of a Yogi, They do not even appear physically better, since they are
habituated to intoxicant drinks, Ganja, Bhang, etc.
40
KUNDALINI YOGA
If the Yogic exercises are done in the right way with the right mental attitude, it will surely
lead you to spiritual growth. Nauli Kriya eradicates chronic constipation, dyspepsia and all other
diseases of the gastro-intestinal system. Nauli helps Sang Pachar and Basti Kriya also. The liver and
pancreas are toned. The kidneys and other organs of the abdomen function properly. Nauli is a
blessing to humanity. It is a sovereign specific ‘uni-all’ or an ideal ‘pick-me-up.’
5. TRATAKA
‘Trataka’ is steady gazing at a particular point or object without winking. Though this is one
of the six purificatory exercises, it is mainly intended for developing concentration and mental
focusing. It is very useful for the students of Hatha Yoga, Jnana Yoga, Bhakti Yoga and Raja Yoga.
There is no other effective method for the control of the mind. Some of the students who claim that
they belong to Jnana Yoga, neglect such important exercises since they are described under Hatha
Yogic portions. Sri Ramana Maharshi the famous Jnani of Tiruvannamalai, was doing this exercise.
You could have seen it clearly if you had been to his Ashram for his Darshan. While seated on his
sofa in his room, he used to gaze on the walls. When he sat on the veranda in an easy-chair, he
steadily looked at the distant hills or at the sky. This enabled him to keep up a balanced state of
mind. Nothing could distract his mind. He was very calm and cool always. He was not at all
distracted by any one even though his Bhaktas might be talking and singing by his side.
EXERCISES
(1) Keep the picture of Lord Krishna, Rama, Narayana or Devi in front of you. Look at it
steadily without winking. Gaze at the head; then at the body; then at the legs. Repeat the same
process again and again. When your mind calms down look at a particular place only. Be steady till
tears begin to flow. Then close the eyes and mentally visualise the picture.
(2) Gaze on a black dot on a white wall or draw a black mark on a piece of white paper and
hang it on the wall in front of you.
(3) Drawthe picture Om(z) on a piece of paper and have it before your seat. Do Trataka on
it.
(4) Lie down on an open terrace and gaze at a particular bright star or on the full moon. After
some time, you will see different colours of lights. Again some time later, you will see only a
particular colour throughout, and all other surrounding stars will disappear. When you gaze at the
moon, you will see only a bright moon on a black background. At times you will see a huge mass of
light all around you. When gazing becomes more intense, you can also see two or three moons of
the same size and at times you cannot see any moon at all even though your eyes may be wide open.
(5) Select at randomany place in the open sky in the morning or evening hours and gaze at it
steadily. You will get new inspirations.
(6) Look at a mirror and gaze at the pupil of your eye.
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YOGA SADHANA
(7) Some people do Trataka at the space between the two eyebrows or at the tip of the nose.
Even during walking, some persons do Trataka at the tip of the nose.
(8) Advanced students can do Trataka at the inner Chakras, (Padmas). Muladhara, Anahata,
Ajna and Sahasrara are the important centres for Trataka.
(9) Keep a ghee-lamp before you and gaze at the flames. Some astral entities give Darshan
through the flames.
(10) Very few Yogins do Trataka on the sun. It requires the help of an experienced man by
their side. They begin to gaze on the rising sun and after gradual practice they do Trataka on the sun
even in the midday. They get some special Siddhis (psychic powers) by this practice. All are not fit
for this Sadhana. All the first 9 exercises will suit everyone and they are harmless. The last one,
sun-gazing should not be attempted until you get the help of an experienced man.
INSTRUCTIONS
When you do the practice in your meditation room, sit in your favourite Asana (posture),
Siddhasana or Padmasana. At other times you can do in a standing or sitting posture. Trataka can be
profitably done even when you walk. As you walk along the streets, do not look hither and thither.
Gaze at the tip of the nose or toes. There are many persons who do not look at the face when they
talk to others. They have their own gaze at a particular place and talk. No particular Asana is
required for this Sadhana.
When you gaze at a picture, it is Trataka. When you close your eyes and mentally visualise
the picture, it is Saguna Dhyana (meditation with form). When you associate the attributes of God
such as omnipresence, omnipotence, omniscience, purity, perfection, etc., the name and the formof
the object of Trataka will automatically disappear and you will enter into Nirguna Dhyana (abstract
meditation).
Do Trataka for two minutes to start with. Then cautiously increase the period. Do not be
impatient. Gradual steady practice is required. Gazing at a spot even for three full hours
continuously counts for nothing, if the mind is wandering. The mind also must be on the spot. Then
only you will advance in this practice and attain many psychic powers.
Those who cannot gaze steadily for a second in spite of several attempts, need not worry
much. They can close their eyes and gaze at an imaginary spot at the space between the two
eyebrows.
Those who have very weak eye-capillaries should do Trataka after closing their eyes on any
imaginary spot within or without. Do not tax your eyes by over-practice. When you feel tired, close
your eyes and keep your mind on the object of Trataka. When you sit and do Trataka do not shake
the body.
Trataka improves eyesight. Many who had some eye-troubles have realised immense
benefits by Trataka. Going beyond one’s own power and gazing at the sun without any help may
42
KUNDALINI YOGA
produce serious troubles. For gazing on the sun you must have your guide by your side. The Guru
will prescribe some oil to rub on your head to avoid such serious troubles and to cool the system.
You should apply honey to your eyes at night when you practise sun-gazing.
The same object of gazing will appear as something else during the practice. You will have
many other visions. Different people have different experiences. You will not even believe certain
things when others tell you of their experiences. Trataka alone cannot give you all Siddhis. After the
control of the mind, when it becomes steady, you will have to manipulate the mind by prescribed
methods for the attainment of powers. Therefore the powers that are obtained by this practice may
vary in different persons. It depends upon the further training of the mind, in a particular way.
Young aspirants, who pose as big Yogins, neglect such practices and ask whether this
practice is Moksha. Certainly that practice itself is not Moksha. Different practices are for the
attainment of Moksha. One can attain the goal by a particular method, others by different methods.
Remember this point always. Otherwise you will be neglecting all the methods. You will be
misguided and lose the goal if you neglect the Sadhana.
By the practice of Trataka, diseases of the eyes are removed. Eye-sight improves. Many
have thrown away their spectacles after taking to this practice. Will-power is developed. Vikshepa
is destroyed. It steadies the mind. Clairvoyance, thought-reading, psychic cure and other Siddhis
are obtained very easily.
Once again I will tell you that Bhakti Yoga, Jnana Yoga, Hatha Yoga, Karma Yoga, etc., are
not incompatibles like Cocaine and Soda Bicarbonate. They are not antagonistic to each other. Do
not neglect this exercise for the mere reason that it comes under Hatha Yoga portions. Even though
you may claim to be a student of Jnana Yoga or Bhakti Yoga, you can take to this practice. It is a
very effective powerful remedy for a wandering mind. It prepares the mind undoubtedly for perfect
Dhyana and Samadhi. This is assuredly a means for the end. You must ascend the Yogic ladder or
stair-case step by step. Several persons have been benefited by this useful exercise. Why not you,
also, dear friend, sincerely attempt to practise this from this moment? I have given you different
exercises for Trataka. Select any one of the methods that suits you best and realise the spiritual
benefits. Do this for one month regularly and let me know your experiences, benefits and also
troubles, if any.
6. KAPALABHATI
Kapalabhati is an exercise for the purification of skull and lungs. Though this is one of the
Shat-Karmas (six purificatory exercises), yet it is a variety of Pranayama exercises.
Sit in Padmasana or Siddhasana. Keep the hands on the knees. Perform Puraka (inhalation)
and Rechaka (exhalation) rapidly. Those who can do Bhastrika Pranayama can easily do this. In
Bhastrika there is a Kumbhaka (retention of breath) for a long time at the end of the required rounds.
But in Kapalabhati there is no Kumbhaka. Again in Kapalabhati, Puraka is very long and mild, but
Rechaka is too quick and forcible. In Bhastrika, Puraka is done as quickly as Rechaka. This is the
only difference between Kapalabhati and Bhastrika. In Kapalabhati, Rechaka should be done
forcibly and quickly by contracting the abdominal muscles with backward push. To start with, have
43
YOGA SADHANA
only one expulsion per second. In the beginning do 10 expulsions per round. Gradually increase 10
expulsions to each round till you get 120 expulsions for each round.
It cleanses the respiratory system and nasal passages. It removes spasm in bronchial tubes.
Consequently Asthma is relieved and cured also in course of time. Consumption is cured by this
practice. Impurities of the blood are thrown out. The circulatory and respiratory systems are toned
to a considerable degree. Shat-Karmas are intended for the purification of the body. When Nadis
are impure Kundalini cannot pass fromthe Muladhara to Sahasrara Chakra. Purification of Nadis is
effected through Pranayama. For Pranayama, you should know well about Prana.
PRANAYAMA
WHAT IS PRANA?
Prana is the sum total of all energy that is manifested in the universe. It is the vital force,
Sukshma. Breath is the external manifestation of Prana. By exercising control over this gross
breath, you can control the subtle Prana inside. Control of Prana means control of mind. Mind
cannot operate without the help of Prana. It is the Sukshma Prana that is intimately connected with
the mind. Prana is the sum total of all latent forces which are hidden in men and which lie
everywhere around us. Heat, light, electricity, magnetism are all the manifestations of Prana. Prana
is related to mind; through mind to the will; through will to the individual soul, and through this to
the Supreme Being.
The seat of Prana is the heart. Prana is one; but it has many functions to do. Hence it assumes
five names according to the different functions it performs, viz., Prana, Apana, Samana, Udana and
Vyana. According to the different functions they perform, they occupy certain places in the body.
The table given in the following pages will give you a clear idea.
Breath directed by thought under the control of the will is a vitalising, regenerated force
which can be utilised consciously for self-development, for healing many incurable diseases and
for many other useful purposes. Hatha Yogins consider that Prana Tattva is superior to Manas
Tattva (mind), as Prana is present even when mind is absent during deep sleep. Hence Prana plays a
more vital part than mind.
If you know how to control the little waves of Prana working through mind, then the secret
of subjugating the universal Prana will be known to you. The Yogin who becomes an expert in the
knowledge of this secret, will have no fear from any power, because he has mastery over all
manifestations of power in the Universe. What is commonly known as Power of Personality is
nothing more than the natural capacity of a person to wield his Prana. Some people are more
powerful in life, more influential and fascinating than others. It is all through this Prana, which the
Yogin uses consciously by the command of his will.
Having acquired a thorough knowledge of the seat of Nadis and of the Vayus with their
functions, one should begin with the purification of Nadis. A person possessed of Yama and
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KUNDALINI YOGA
Niyama, avoiding all company, having finished his course of study, delighting in Truth and virtues,
having conquered his anger, being engaged in the service of his spiritual instructor and well
instructed in all the religious practices, should go to a secluded place for Yoga Abhyasa.
Five Pranas
NAME COLOUR LOCATION REGION FUNCTION SUB-PRANAS
Prana Yellow Anahata
Chakra
Chest Respiration 1. Naga does
eructation and
hiccup.
Apana Orange
red
Muladhara
Chakra
Anus Discharge of
urine and faeces
2. Kurma performs
the function of
opening the eyes.
Samana Green Manipura
Chakra
Navel Digestion 3. Krikara induces
hunger and thirst.
Udana Violet
blue
Vishuddha
Chakra
Throat Deglutition.
Takes the Jiva to
Brahman in
sleep. Separates
the physical body
from the astral
body at death
4. Devadatta does
yawning.
Vyana Rose Swadhishthana
Chakra
Entire
body
Circulation of
blood
5. Dhananjaya
causes decomposition
of body
Nadi Suddhi (purification of Nadis) is an important matter in the early stage of Yoga. If
there are impurities in the Nadis, the ascent of Kundalini in the Sushumna is seriously retarded.
Purity in the Nadis facilitates the ascent of Kundalini. Pranayama brings about quick purification of
the Nadis. Nadi Suddhi is the basis of Yoga. It is the foundation of Yoga. It is the first part of Yoga.
Just as you can stop all the other wheels of the factory if you can stop the important
fly-wheel of the engine, so also if you can stop the functions of all other organs of the body, you can
get control of the subtle, psychic Prana by restraining the breath. That is the reason why Pranayama
is prescribed for controlling Prana.
Prana is the over-coat of the mind. If you can control Prana, you can control mind and
Veerya also, because Prana, Veerya and mind are under one Sambandha. If you can control mind,
breath stops by itself. Prana comes under control. Just as you have a nervous system in the gross
physical body, so also there is a nervous system in the astral body. The nervous system of the
physical body is the Sthula Prana. The nervous system of the astral body is the Sukshma Prana.
There is intimate connection between these two Pranas. There is inter-action between these two
Pranas.
By controlling the act of breathing, you can efficiently control all the various functions in
the body. You can very easily and quickly control and develop the body, mind and soul. Psychic
cure, Telepathy, Television, thought-reading and other Siddhis are the effects of the control of
Prana. The process by which the Prana is controlled by regulation of breath is termed ‘Pranayama’.
45
PRANAYAMA
It is through Pranayama that you can control your circumstances and character and consciously
harmonise the universal individual life with the cosmic life.
PRANAYAMA
To suit the different constitutions, temperament and purpose, in Pranayama there are many
varieties of exercises, viz., deep breathing exercise, Sukha Purvaka (easy comfortable) Pranayama
during walking, Pranayama during meditation, Rhythmical breathing, Suryabheda, Ujjayi, Sitkari,
Sitali, Bhastrika, Bhramari, Murchha, Plavini, Kevala Kumbhaka, etc. Of all the above exercises
only the last eight are described in the Hatha Yogic texts.
NADI SUDDHI
Before commencing the practice of Pranayama however, you should clean the Nadis. Then
only will you derive the maximum benefit from Pranayama. The cleansing of the Nadi
(Nadi-Suddhi) is either Samanu or Nirmanu—that is, with or without the use of Bija. According to
the first form, the Yogi in Padmasana or Siddhasana offers his prayers to the Guru and meditates on
him. Meditating on ‘Yang’ (¯¯ ) he does Japa through Ida of the Bija 16 times, Kumbhaka with Japa
of the Bija 64 times, and then exhalation through the solar Nadi and Japa of Bija 32 times. Fire is
raised from Manipura and united with Prithvi. Then follows inhalation by the solar Nadi with the
Vahni Bija ‘Rang’ (¹) 16 times, Kumbhaka with Japa of the Bija 64 times, followed by exhalation
through the lunar Nadi and Japa of the Bija 32 times. He then meditates on the lunar brilliance,
gazing at the tip of the nose, and inhales by Ida with Japa of the Bija ‘Thang’ (5 ) 16 times.
Kumbhaka is done with the Bija ‘Vang’ (¯¯) 64 times. He thinks himself as flooded by nectar, and
considers that the Nadis have been washed. He exhales by Pingala with Japa of the Bija ‘Lang’ (~¯ )
32 times and considers himself thereby as strengthened.
Now I will tell you a few important exercises only, that are useful in awakening the
Kundalini.
1. SUKHA PURVAKA
(Easy Comfortable Pranayama)
Sit in Padmasana or Siddhasana. Close the right nostril with your right thumb. Inhale
(Puraka) through the left nostril till you count 3 Oms slowly. Imagine that you are drawing the
Prana along with the atmospheric air. In course of practice, you will actually feel that you are
drawing Prana. Then close the left nostril also with the little and ring fingers of your right hand.
Retain the breath till you count 12 Oms. Send the current down to the Muladhara Chakra. Feel that
the nerve-current is striking against the Muladhara Chakra and awakening Kundalini. Remove the
right thumb and exhale through the right nostril till you count 6 Oms. Again inhale through the right
nostril, retain and exhale through the left nostril as stated above. All the above six processes
constitute one Pranayama. To start with do 6 Pranayamas in the morning and 6 in the evening.
Gradually increase it to 20 Pranayamas for each sitting. The ratio of inhalation, retention and
exhalation is 1:4:2. You should gradually increase the period of Kumbhaka.
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KUNDALINI YOGA
Be careful in doing the Kumbhaka as long as you can comfortably do. Do not be in a hurry.
Be patient. Contract the anus and do Mula Bandha also. Concentrate on the Chakra and meditate on
Kundalini. This is the most important portion of this exercise. In this Pranayama, deep
concentration plays a vital part in awakening Kundalini. Kundalini will be awakened quickly if the
degree of concentration is intense and if practised regularly.
This exercise removes all diseases, purifies the Nadis, steadies the wandering mind,
improves digestion and circulation, helps Brahmacharya, and awakens Kundalini. All the
impurities of the body are thrown out.
2. BHASTRIKA
Rapid succession of forcible expulsions is a characteristic feature of this exercise.
‘Bhastrika’ means ‘bellows’ in Sanskrit. Just as a blacksmith blows his bellows rapidly, so also you
should inhale and exhale rapidly. Sit in your favourite Asana. Close the mouth. Inhale and exhale
quickly 20 times like the bellows. Constantly dilate and contract the chest as you inhale and exhale.
When you practise the Pranayama a hissing sound is produced. You should start with forcible
expulsions of breath following one another in rapid succession. After 20 such expulsions, make a
deep inhalation and retain the breath as long as you can comfortably do and then slowly exhale. This
is one round of Bhastrika.
Begin with 10 expulsions for a round and increase it gradually to 20 or 25 for a round. The
period of Kumbhaka also should be gradually and cautiously increased. Rest a while after one
round is over and again begin the next round. Do 3 rounds in the beginning and after due practice,
do 20 rounds in the morning and 20 in the evening.
Advanced students do this Pranayama after partial closing of the glottis. They do not make a
powerful noise like the beginners. They can do it even in a standing posture.
Bhastrika removes inflammation of the throat, increases the gastric fire, destroys phlegm
and all diseases of the nose and lungs, eradicates Asthma, consumption and other diseases which
arise from the excess of wind, bile and phlegm. It gives warmth to the body. It is the most effective
of all Pranayama exercises. It enables Prana to break through the three Granthis. All the other
benefits of Sukha Purvaka Pranayama are obtained in this exercise also.
3. SURYABHEDA
Sit on Padmasana or Siddhasana. Close the eyes. Keep the left nostril closed with your right
ring and little fingers. Slowly inhale without making any sound as long as you can do it comfortably
through the right nostril. Then close the right nostril with your right thumb and retain the breath by
firmly pressing the chin against the chest (Jalandhara Bandha). Hold the breath till perspiration
oozes from the roots of the hair (hair follicles). This point cannot be reached at the very outset. You
will have to increase the period of Kumbhaka gradually. This is the limit of the sphere of practice of
Suryabheda Kumbhaka. Release the Jalandhara Bandha. Then exhale very slowly without making
any sound through the left nostril with the thumb closing the right nostril.
47
PRANAYAMA
Kumbhakah suryabhedastu
jara-mrityu-vinasakah,
Bodhayet kundalim saktim
dehagnim cha vivardhayet
“The practice of Suryabheda Kumbhaka destroys decay and death and awakens Kundalini.”
This Pranayama should again and again be performed, as it purifies the brain and destroys
the intestinal worms. It removes the four kinds of evils caused by Vayu and cures Vata
(rheumatism). It cures rhinitis and various sorts of neuralgia. The worms that are found in the
frontal sinuses are also destroyed.
4. UJJAYI
Sit in your usual Asana. Close the mouth. 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 your 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 of a mild and uniform pitch. It should be continuous also.
This Kumbhaka may be practised even when walking or standing. Instead of exhaling through the
left nostril, you can exhale slowly through both nostrils.
This removes the heat in the head. The practitioner becomes very beautiful. The gastric fire
is increased. It removes phlegm in the throat. Asthma, consumption and all sorts of pulmonary
diseases are cured. All diseases that arise from deficient inhalation of oxygen and diseases of the
heart are cured. All works are accomplished by Ujjayi Pranayama. The practitioner is never
attacked by diseases of phlegm, nerves, enlargement of spleen, dyspepsia, dysentery, consumption,
cough or fever. Perform Ujjayi to destroy decay and death.
5. PLAVINI
Practice of this Pranayama demands skill on the part of the students. He who practises this
Plavini can do Jalastambha and float on water for any length of time, Mr. ‘S’, a Yogic student, can
float on water for twelve hours at a stretch. He who practises this Plavini Kumbhaka can live on air
and dispense with food for some days. The student actually drinks air slowly like water and sends it
to the stomach. The stomach gets bloated a bit. If you tap the stomach when it is filled with air, you
will get a peculiar tympanic (air) sound. Gradual practice is necessary. The help of one who is well
versed in this Pranayama, is necessary. The student can fill up the stomach with air by gradual
belching. After the practice, the air should be completely taken out. It is done by Uddiyana Bandha
and hiccough.
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KUNDALINI YOGA
6. PRANIC HEALING
Those who practise Pranayama, can impart their Prana for healing morbid diseases. They
can also recharge themselves with Prana in no time by practising Kumbhaka. Never think that you
will be depleted of your Prana by distributing it to others. The more you will give, the more it will
flow to you from the cosmic source (Hiranyagarbha). That is the law of Nature. Do not become a
niggard. If there is a rheumatic patient, gently shampoo his legs with your hands. When you do
shampooing (massage), do Kumbhaka and imagine that the Prana is flowing from your hands
towards your patient. Connect yourself with Hiranyagarbha or the cosmic Prana and imagine that
the cosmic energy is flowing through your hands towards the patient. The patient will at once feel
warmth, relief and strength. You can cure headache, intestinal colic or any other disease by massage
and by your magnetic touch. When you massage the liver, spleen, stomach or any other portion or
organ of the body you can speak to the cells and give them orders:—“O cells! Discharge your
functions properly. I command you to do so.” They will obey your orders. They too have got
subconscious intelligence. Repeat your Mantra when you pass your Prana to others. Try a few
cases. You will gain competence. You can cure scorpion-sting also. Gently shampoo the leg and
bring the poison down.
You can have extraordinary power of concentration, strong will and a perfectly healthy,
strong body by practising Pranayama regularly. You will have to direct the Prana consciously to
unhealthy parts of the body. Suppose you have a sluggish liver. Sit on Padmasana. Close your eyes.
Do Sukha Purvaka Pranayama. Direct the Prana to the region of the liver. Concentrate your mind
there. Fix your attention to that area. Imagine that Prana is interpenetrating all the tissues and the
cells of the lobes of the liver and doing its curative, regenerating and constructive work there. Faith,
imagination, attention and interest play a very important part in curing diseases by taking Prana to
the diseased areas. During exhalation imagine that the morbid impurities of the liver are thrown out.
Repeat this process 12 times in the morning and 12 times in the evening. Sluggishness of liver will
vanish in a fewdays. This is a drugless treatment. This is nature-cure. You can take the Prana to any
part of the body during the Pranayama and cure any kind of disease, be it acute or chronic. Try once
or twice in healing yourself. Your convictions will growstronger. Why do you cry like the lady who
is crying for ghee when she has butter in her hand, when you have a cheap, potent, easily available
remedy or agent ‘Prana’ at your command at all times! Use it judiciously. When you advance in
your concentration and practice, you can cure many diseases by mere touch. In the advanced stages,
many diseases are cured by mere will.
7. DISTANT HEALING
This is known as “absent treatment” also. You can transmit Prana through space to your
friend who is living at a distance. He should have a receptive mental attitude. You must feel
yourself en rapport (in direct relation and in sympathy) with the people whom you heal with this
Distant Healing method.
You can fix hours of appointment with them through correspondence. You can write to
them: “Get ready at 8 p.m. Have a receptive mental attitude. Lie down in an easy-chair. Close your
eyes. I shall transmit my Prana”.
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PRANAYAMA
Say mentally to the patient, ‘I am transmitting a supply of Prana (vital force)’. Do
Kumbhaka when you send the Prana. Practise rhythmical breathing also. Have a mental image that
the Prana is leaving your mind, passing through space, and is entering the systemof the patient. The
Prana travels unseen like the wireless (radio) waves and flashes like lightning across space. The
Prana that is coloured by the thought of the healer is projected outside. You can re-charge yourself
with Prana by practising Kumbhaka. This requires long, steady and regular practice.
IMPORTANCE OF PRANAYAMA
Tamas and Rajas constitute the covering or veil. This veil is removed by the practice of
Pranayama. After the veil is removed, the real nature of the soul is realised. The Chitta is by itself
made up of Sattvic particles, but it is enveloped by Rajas and Tamas, just as the fire is enveloped by
smoke. There is no purificatory action greater than Pranayama. Pranayama gives purity, and the
light of knowledge shines. The Karma of the Yogi, which covers up the discriminative knowledge,
is annihilated by the practice of Pranayama. By the magic panorama of desire, the essence, which is
luminous by nature, is covered up and the Jiva or individual soul is directed towards vice. This
Karma of the Yogi which covers up the Light and binds him to repeated births, becomes attenuated
by the practice of Pranayama every moment and is destroyed eventually.
Dharanasu cha Yogyata Manasah: “The mind becomes fit for concentration”—Yoga Sutra
(II-53). You will be able to concentrate the mind nicely after this veil of the light has been removed.
The mind will be quite steady like the flame in a windless place as the disturbing energy has been
removed. The word Pranayama is sometimes used collectively for inhalation, retention and
exhalation of breath and sometimes for each of these severally. When the Prana Vayu moves in
Akasa Tattva, the breathing will be lessened. At this time it will be easy to stop the breath. The
velocity of the mind will be slowly lessened by the Pranayama. It will induce Vairagya also.
BENEFITS OF PRANAYAMA
This body becomes lean, strong and healthy. Too much fat is reduced. There is lustre in the
face. Eyes sparkle like diamonds. The practitioner becomes very handsome. Voice becomes sweet
and melodious. The inner Anahata sounds are distinctly heard. The student is free from all sorts of
diseases. He gets established in Brahmacharya. Semen gets firmand steady. The Jatharagni (gastric
fire) is augmented. The student becomes so perfected in Brahmacharya that his mind will not be
shaken even if a fairy tries to embrace him. Appetite becomes keen. Nadis are purified. Vikshepa is
removed and the mind becomes one-pointed. Rajas and Tamas are destroyed. The mind is prepared
for Dharana and Dhyana. The excretions become scanty. Steady practice arouses the inner spiritual
force and brings in spiritual light, happiness and peace of mind. It makes himan Oordhvareto-Yogi.
All psychic powers are obtained. Advanced students only will get all the benefits.
INSTRUCTIONS ON PRANAYAMA
1. Early morning, answer the calls of nature and sit for the Yogic practices. Practise
Pranayama in a dry, welt-ventilated room. Pranayama requires deep concentration and attention.
Do not keep anyone by your side.
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KUNDALINI YOGA
2. Before you sit for Pranayama practice, thoroughly clean the nostrils. When you finish the
practice, take a cup of milk or light tiffin after 10 minutes.
3. Strictly avoid too much talking, eating, sleeping, mixing with friends and exertion. Take a
little ghee with rice when you take your meals. This will lubricate the bowels and allow Vayu to
move downwards freely.
4. Some people twist the muscles of the face when they do Kumbhaka. It should be avoided.
It is also a symptom to indicate that they are going beyond their capacity. This must be strictly
avoided. Such people cannot have a regulated Rechaka and Puraka.
5. Pranayama can also be performed as soon as you get up frombed and just before Japa and
meditation. It will make your body light and you will enjoy the meditation. You must have a routine
according to your convenience and time.
6. Do not shake the body unnecessarily. By shaking the body often the mind also is
disturbed. Do not scratch the body every nowand then. The Asana should be steady and as firmas a
rock when you do Pranayama, Japa and meditation.
7. In all the exercises, repeat Rama, Siva, Gayatri, or any other Mantra, mere number or any
other time-unit according to your inclination. Gayatri or OM is the best for Pranayama. In the
beginning you must observe some time-unit for Puraka, Kumbhaka and Rechaka. The time-unit and
the proper ratio comes by itself when you do the Puraka, Kumbhaka and Rechaka as long as you can
do themcomfortably. When you have advanced in the practice, you need not count or keep any unit.
You will be naturally established in the normal ratio through force of habit.
8. For some days in the beginning you must count the number and see how you progress. In
the advanced stages, you need not distract the mind in counting. The lungs will tell you when you
have finished the required number.
9. Do not perform the Pranayama till you are fatigued. There must be always joy and
exhilaration of spirit during and after the practice. You should come out of the practice fully
invigorated and refreshed. Do not bind yourself by too many rules (Niyamas).
10. Do not take bath immediately after Pranayama is over. Take rest for half an hour. If you
get perspiration during the practice, do not wipe it with a towel. Rub it with your hand. Do not
expose the body to the chill draughts of air when you perspire.
11. Always inhale and exhale very slowly. Do not make any sound. In Pranayamas like
Bhastrika and Kapalabhati, you can produce a mild or the lowest possible sound.
12. You should not expect the benefits after doing it for 2 or 3 minutes only for a day or two.
At least you must have 15 minutes’ daily practice in the beginning regularly for days together.
There will be no use if you jump from one exercise to another every day.
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PRANAYAMA
13. Patanjali does not lay much stress on the practice of different kinds of Pranayama. He
mentions: “Exhale slowly, then inhale and retain the breath. You will get a steady and calm mind.”
It was only the Hatha Yogins who developed Pranayama as a science and who have mentioned
various exercises to suit different persons.
14. A neophyte should do Puraka and Rechaka only without any Kumbhaka for some days.
Take a long time to do Rechaka. The proportion for Puraka and Rechaka is 1:2.
15. “Pranayama in its popular and preparatory form may be practised by everyone in any
posture whatsoever, sitting or walking; and yet it is sure to showits benefits. For those who practise
it in accordance with the prescribed methods, fructification will be rapid.”
16. Gradually increase the period of Kumbhaka. Retain for 4 seconds in the first week, for 8
seconds in the second week and for 12 seconds in the third week and so on till you are able to retain
the breath to your full capacity.
17. You must so nicely adjust the Puraka, Kumbhaka and Rechaka that you should not
experience the feeling of suffocation or discomfort at any stage of Pranayama. You should never
feel the necessity of catching hold of a fewnormal breaths between any two successive rounds. The
duration of Puraka, Kumbhaka and Rechaka must be properly adjusted. Exercise due care and
attention. Matters will turn out to be successful and easy.
18. You must not unnecessarily prolong the period of exhalation. If you prolong the time of
Rechaka, the following inhalation will be done in a hurried manner and the rhythm will be
disturbed. You must so carefully regulate the Puraka, Kumbhaka and Rechaka that you must be
able to do with absolute comfort and care, not only of one Pranayama but also the full course or
required rounds of Pranayama. I have to repeat this often. Experience and practice will make one
perfect. Be steady. Another important factor is that you must have efficient control over the lungs at
the end of Kumbhaka to enable you to do the Rechaka smoothly and in proportion with the Puraka.
ASANAS
IMPORTANCE OF ASANAS
Four Asanas are prescribed for the purpose of Japa and meditation. They are Padmasana,
Siddhasana, Svastikasana and Sukhasana. You must be able to sit in any one of these four Asanas at
a stretch for full three hours without shaking the body. Then only you will get Asana-Jaya, mastery
over the Asana. Without securing a steady Asana, you cannot further get on well in meditation. The
steadier you are in your Asana, the more you will be able to concentrate and make your mind
one-pointed. If you can be steady in the posture even for one hour, you will be able to acquire
one-pointed mind and feel thereby infinite peace and Atmic Ananda.
When you sit on the posture, think: “I amas firmas a rock”. Give this suggestion to the mind
half a dozen times. Then the Asana will become steady soon. You must become as a living statue
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KUNDALINI YOGA
when you sit for Dhyana. Then only there will be real steadiness in your Asana. In one year by
regular practice you will have success and will be able to sit for three hours at a stretch. Start with
half an hour and gradually increase the period.
When you sit in the Asana, keep your head, neck and trunk in one straight line. Stick to one
Asana and make it quite steady and perfect by repeated attempts. Never change the Asana. Adhere
to one tenaciously. Realise the full benefits of one Asana. Asana gives Dridhata (strength). Mudra
gives Sthirata (steadiness). Pratyahara gives Dhairya (boldness). Pranayama gives Laghima
(lightness). Dhyana gives Pratyakshatva (perception) of Self and Samadhi gives Kaivalya
(isolation) which is verily the freedom or final beatitude.
The postures are as many in number as there are number of species of living creatures in this
universe. There are 84 lakhs of Asanas described by Lord Siva. Among them 84 are the best and
among these, 32 are very useful. There are some Asanas which can be practised while standing.
These are Tadasana, Trikonasana, Garudasana, etc. There are some which can be practised by
sitting, such as Paschimottanasana, Padmasana, etc. Some Asanas are done while lying down.
These are Uttanapadasana, Pavanamuktasana, etc. Sirshasana, Vrikshasana, etc., are done with
head downwards and legs upwards.
In olden days these Asanas were practised in Gurukulas and so the people were strong and
healthy and had long lives. In schools and colleges these Asanas should be introduced. Ordinary
physical exercises develop the superficial muscles of the body only. One can become a Sandow
with a beautiful physique by the physical exercises. But Asanas are intended for physical and
spiritual development.
Detailed instructions regarding the technique of 94 Asanas are given in my book ‘Yoga
Asanas’ with illustrations. Here I will mention only a few of the Asanas that are useful for
concentration, meditation and for awakening the Kundalini.
1. PADMASANA (LOTUS POSE)
Amongst the four poses prescribed for Japa and Dhyana, Padmasana comes foremost. It is
the best Asana for contemplation. Rishis like Gheranda, Sandilya, speak very highly of this vital
Asana. This is highly agreeable for householders. Even ladies can sit in this Asana. Padmasana is
suitable for lean persons and for youths as well.
Sit on the ground 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 a fingerlock
and keep the locked hands over the left ankle. This is very convenient for some persons. Or you can
place the left hand over the left knee and then place the right hand over the right knee with the palm
facing upwards and the index finger touching the middle portion of the thumb (Chinmudra).
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ASANAS
PADMASANA
2. SIDDHASANA (THE PERFECT POSE)
Next to Padmasana comes Siddhasana in importance. Some eulogise this Asana as even
superior to Padmasana for purposes of Dhyana. If you get mastery over this Asana, you will acquire
many Siddhis. Further it was being practised by many Siddhas of yore. Hence the name Siddhasana.
Even fatty persons with big thighs can practise this Asana easily. In fact this is better to
some persons than Padmasana. Young Brahmacharins who attempt to get established in celibacy
should practise this Asana. This Asana is not suitable for ladies.
Place one heel at anus. Keep the other heel on the root of the generative organ. The feet or
legs should be so nicely arranged that the ankle-joints should touch each other. Hands can be placed
as in Padmasana.
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KUNDALINI YOGA
SIDDHASANA
3. SVASTIKASANA (PROSPEROUS POSE)
Svastikasana is sitting at ease with the body erect. Spread the legs forward. Fold the 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. Nowyou will find the two feet between the thighs and calves of
the legs. This is a very comfortable Asana. Those who find it difficult to do this, can sit in
Samasana.
Place the left heel at the beginning of right thigh and the right heel at the beginning of the left
thigh. Sit at ease. Do not bend either on the left or right. This is called ‘Samasana’.
4. SUKHASANA
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 curve. People who begin Japa and
meditation after 30 or 40 years of age generally are not able to sit in Padma, Siddha or Svastikasana
for a long time. People sit in any wrong way and they call it ‘Sukhasana’. The trouble is even
without their knowledge the backbone forms a curve in a few minutes. Now I will describe to you a
nice Sukhasana whereby old persons can sit and meditate for a long time. Young persons should not
try this. This is specially designed to suit old people who are unable to sit in Padmasana or
Siddhasana in spite of repeated attempts.
Take a cloth 5 cubits long. Fold it nicely length-wise till the width becomes half a cubit. Sit
in your usual way keeping the feet below your thighs. Raise the two knees to the level of your chest
till you get a space of 8 or 10 inches between the knees. Now take the folded cloth. Keep one end
near the left side, touching the right knee, come to the starting point. Then make a knot of the two
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ASANAS
ends. Keep your palms face to face and place themon the support of the cloth between the knees. In
this Asana the hands, legs and backbone are supported. Hence you will never feel tired. If you
cannot do any other Asana sit at least in this Asana and do Japa and meditation for a long time. You
can also have Svadhyaya (study of religious books) in this Asana.
5. SIRSHASANA (TOPSY TURVY POSE)
Spread a four-folded blanket. Sit on the two knees. Make a finger-lock by interweaving the
fingers. Place it on the ground up to the elbow. Nowkeep the top of your head on this finger-lock or
between the two hands. Slowly raise the legs till they become vertical. Stand for five seconds in the
beginning and gradually increase the period by 15 seconds each week to 20 minutes or half an hour.
Then very slowly, bring it down. Strong people will be able to keep the Asana for half an hour
within 2 or 3 months. Do it slowly. There is no harm. If you have time, do twice daily both morning
and evening. Perform this Asana very, very slowly, to avoid jerks. While standing on the head,
breathe slowly through the nose and never through the mouth.
You can place the hands on the ground one on each side of the head. You will find this easy
to practise, if you are fat. If you have learnt balancing, you can take to the finger-lock method. This
Asana is nothing for those who can balance on parallel bars or on the ground. Ask your friend to
assist you to keep the legs steady while practising or get the help of a wall.
In the beginning some persons may have a novel sensation during practice but this vanishes
soon. It brings joy and glee. After the exercise is over take a little rest for five minutes and then take
a cup of milk. There are people who are doing this Asana for two or three hours at one stroke.
SIRSHASANA
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KUNDALINI YOGA
BENEFITS
This is very useful in keeping up Brahmacharya. It makes you Oordhvaretas. The seminal
energy is transmuted into spiritual energy, Ojas-Shakti. This is also called sex-sublimation. You
will not have wet-dreams, Spermatorrhea. In an Oordhvareto-Yogi the seminal energy flows
upwards into the brain for being stored up as spiritual force which is used for contemplative
purposes (Dhyana). When you do this Asana, imagine that the seminal energy is being converted
into Ojas and is passing along the spinal column into the brain for storage.
Sirshasana is really a blessing and a nectar. Words will fail to adequately describe its
beneficial results and effects. In this Asana alone, the brain can draw plenty of Prana and blood.
Memory increases admirably. Lawyers, occultists and thinkers will highly appreciate this Asana.
This leads to natural Pranayama and Samadhi by itself. No other effort is necessary. If you watch
the breath, you will notice it becoming finer and finer. In the beginning of practice there will be a
slight difficulty in breathing. As you advance in practice, this vanishes entirely. You will find real
pleasure and exhilaration of spirit in this Asana.
Great benefit is derived by sitting for meditation after Sirshasana. You can hear Anahata
sound quite distinctly. Young, robust persons should perform this Asana. Householders who
practise this should not have frequent sexual intercourse.
6. SARVANGASANA (ALL-MEMBERS POSE)
This is a mysterious Asana which gives wonderful benefits. Spread a thick blanket on the
floor and practise this Asana on the blanket. 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 (Jalandhara Bandha). Allow the
back-shoulder portion and neck to touch the ground closely. Do not allow the body to shake or
move to and fro. Keep the legs straight. When the Asana is over, bring the legs down very, 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.
Concentrate on the Thyroid gland which lies on the front lower part of the neck. Retain the breath as
long as you can do with comfort, and slowly exhale through the nose.
You can do this Asana twice daily, morning and evening. This should immediately be
followed by Matsyasana (fish-posture). This will relieve pains in the back part of the neck and
intensify the usefulness of Sarvangasana. Stand on the Asana for two minutes and gradually
increase the period to half an hour.
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ASANAS
SARVANGASANA
BENEFITS
This is a panacea, a cure-all, a sovereign specific for all diseases. It brightens the psychic
faculties and awakens Kundalini Sakti, removes all sorts of diseases of intestine and stomach, and
augments the mental power.
It supplies a large quantity of blood to the roots of spinal nerves. It is this Asana which
centralises the blood in the spinal column and nourishes it beautifully. But for this Asana there is no
scope for these nerve-roots to draw sufficient blood-supply. It keeps the spine quite elastic.
Elasticity of the spine means everlasting youth. It stimulates you in your work. It prevents the spine
from early ossification (hardening). So you will preserve and retain your youth for a long time. It
helps a lot in maintaining Brahmacharya. Like Sirshasana, it makes you an Oordhvaretas. It checks
wet-dreams effectively. It rejuvenates those who have lost their potency. It acts as a powerful
blood-tonic and purifier. It tones the nerves and awakens Kundalini. Spinal column is rendered very
soft and elastic. This Asana prevents the early ossification of the vertebral bones. Ossification is
quick degeneration of bones. Old age manifests quickly on account of early ossification. The bones
become hard and brittle in the degenerative process. He who practises Sarvangasana is very nimble,
agile, full of energy. 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. Various sorts of myalgia (muscular rheumatism), lumbago, sprain, neuralgia, etc., are
cured by this Asana.
The vertebral column becomes as soft and elastic as rubber. It is twisted and rolled as it were
like a piece of canvas sheet. Aman who practises this Asana can never become lazy even a bit. He is
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KUNDALINI YOGA
a two-legged talking squirrel. The vertebral column is a very important structure. It supports the
whole body. It contains the spinal cord, spinal nerve and sympathetic system. In Hatha Yoga the
spine is termed as Meru Danda. Therefore you must keep it healthy, strong and elastic. The muscles
of the abdomen, the rectic muscles and the muscles of the thigh are also toned and nourished well.
Obesity or corpulence and habitual chronic constipation, Gulma, congestion and enlargement of the
liver and spleen are cured by this Asana.
7. MATSYASANA (FISH POSTURE)
This Asana will help one to float on water easily with Plavini Pranayama. Therefore it is
called fish-pose, Matsyasana. Spread a blanket and sit on Padmasana by keeping the right foot over
the left thigh and the left over right thigh. Then lie flat on the back. Hold the head by the two elbows.
This is one variety.
Stretch the head back, so that the top of your head rests on the ground firmly on one side and
the buttocks only on the other, thus making a bridge or an arch of the trunk. Place the hands on the
thighs or catch the toes with the hands. You will have to give a good twisting to the back. This
variety is more efficacious than the former one. The benefits that you derive from this variety are a
hundred times more than what you get in the previous variety.
Those fatty persons with thick calves, who find it difficult to have Padmasana (foot-lock),
may simply sit in the ordinary way and then practise this Asana. Practise the Padmasana first. Make
it firm, easy and steady. Then take Matsyasana. 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.
You must practise this Asana soon after Sarvangasana. It will relieve stiffness of the neck
and all crampy conditions of the cervical region caused by long practice of Sarvangasana. This
gives natural massage or shampooing to the congested parts of the neck and shoulders. Further it
affords the maximum benefits of Sarvangasana. It is a complimentary Asana of Sarvangasana.
Rather it supplements Sarvangasana. As the larynx or wind-box and trachea (wind-pipe) are thrown
open widely, this Asana helps deep breathing.
Matsyasana is the destroyer of many diseases. It removes constipation. It brings down the
accumulated faecal matter to the rectum. It is useful in asthma, consumption, chronic bronchitis,
etc., on account of the deep breathing.
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ASANAS
MATSYASANA
8. PASCHIMOTTANASANA
Sit on the ground and stretch the legs stiff like a stick. Catch the toes with the thumb and
index and middle fingers. While catching, you have to bend the trunk forwards. Fatty persons will
find it rather difficult to bend. Exhale. Slowly bend without jerks till your forehead touches your
knees. You can keep the face even between the knees. When you bend down, draw the belly back.
This facilitates the bending forward. Bend slowly by gradual degrees. Take your own time. There is
no hurry. When you bend down, bend the head between the hands. Retain it on a level with them.
Young persons with elastic spine can touch the knees with the forehead even in their very first
attempt. In the case of grown-up persons with rigid spinal column, it will take a fortnight or a month
for complete success in the posture. Retain the breath till you take the forehead back, to its original
position, till you sit straight again. Then breathe.
Retain the pose for 5 seconds. Then gradually increase the period to 10 minutes.
Those who find it difficult to do the full Paschimottanasana, can do half pose with one leg
and one hand and then with the other leg and hand. They will find this more easy. After some days
when the spine has become more elastic, they can have recourse to the full pose. You will have to
use common-sense while practising Yogasanas.
PASCHIMOTTANASANA
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KUNDALINI YOGA
BENEFITS
This is an excellent Asana. It makes the breath flow through the Brahma Nadi and
Sushumna, and rouses the gastric fire. It reduces fat in the abdomen and makes the loins lean. This
Asana is a specific for corpulence or obesity. It brings about reduction of spleen and liver in cases of
enlargement of spleen. What Sarvangasana is for the stimulation of endocrine glands, so is
Paschimottanasana for the 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 cures piles and
diabetes also. The muscles of the abdomen, the solar plexus, the epigastric plexus, bladder prostate,
lumbar nerves, sympathetic cord are all toned up and kept in a healthy, sound condition.
9. MAYURASANA (PEACOCK POSE)
This is more difficult than Sarvangasana. This demands good physical strength.
Kneel on the ground. Sit on the toes. Raise the heels up. Join the two forearms together.
Place the palms of the two hands on the ground. The two little fingers must be in close touch. They
project towards the feet. Nowyou have got steady and firmforearms for supporting the whole body
in the ensuing elevation of the trunk and legs. Now bring down the abdomen slowly against the
conjoined elbows. Support your body upon your elbows that are pressed now against the navel or
umbilicus. This is the first stage. Stretch your legs and raise the feet stiff and straight on a level with
the head. This is second stage.
Neophytes (beginners) find it difficult to keep up the balance as soon as they raise the feet
from the ground. Place a cushion in front. Sometimes you will have a fall forwards and you may
hurt your nose slightly. Try to slip on the sides when you cannot keep up the balance. If you find it
difficult to stretch the two legs backwards at one stroke, slowly stretch one leg first and then the
other. If you adopt the device of leaning the body forwards and head downwards the feet will by
themselves leave the ground and you can stretch them quite easily. When the Asana is in full
manifestation the head, trunk, buttocks, thighs, legs and feet will be in one straight line and parallel
to the ground. This posture is very beautiful to look at.
Beginners can practise this Asana by holding on to a table. They will find it easy to practise
this. If you understand the technique of this Asana and if you use your common-sense you can do it
easily and can keep up the balance without much difficulty. Fatty people have frequent nasty falls,
slips and doublings and they excite much laughter amongst the onlookers. Do not bend the legs
when you stretch them.
Practise this Asana from 5 to 20 seconds. Those who have good physical strength can do it
for 2 or 3 minutes.
Retain the breath when you raise the body. It will give you immense strength. When you
finish the Asana, exhale slowly.
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ASANAS
MAYURASANA
BENEFITS
This is a wonderful Asana for improving digestion. It destroys the effects of unwholesome
food, and increases the digestive power. It cures dyspepsia and diseases of the stomach like Gulma
(chronic gastritis), and reduces spleenic and liver enlargements by increasing the intra-abdominal
pressure. The whole abdominal organs are properly toned and stimulated well by the increase of
intra-abdominal pressure. Sluggishness of liver or hepatic torpidity disappears. It tones the bowels
and removes constipation (ordinary, chronic and habitual). It awakens Kundalini.
10. ARDHA MATSYENDRASANA
Paschimottanasana and Halasana bend the spine forwards. Dhanur, Bhujanga and Salabha
Asanas are counter-poses to bend the spine backwards. This is not sufficient. It must be twisted and
bent from side to side also (lateral movements). Then only perfect elasticity of the spinal column
can be ensured. The Matsyendrasana serves this purpose well in giving a lateral twist to the spinal
column.
Place the left heel near the anus and belowthe scrotum. It can touch the perennial space. Do
not allowthe heel to move fromthis space. Bend the knee and 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 left thigh with the right hand. Retain the pose from 5 to 15
seconds. Keep the vertebral column erect. Do not bend. Similarly you can twist the spine to the left
side.
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KUNDALINI YOGA
ARDHA MATSYENDRASANA
BENEFITS
This Asana increases appetite by increasing the digestive fire. It destroys terrible diseases. It
rouses Kundalini and makes the moon-flow, Chandranadi, steady. Above the root of the palate the
moon is said to be located. It drops the cool ambrosial nectar, which is wasted by mixing with
gastric fire. But this Asana prevents it.
It 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 is an adjunct to
Paschimottanasana.
11. VAJRASANA (THE ADAMANTINE POSE)
Those who sit in this Asana have a quite steady and firmpose. They cannot be easily shaken.
The knees are rendered very hard. Merudanda becomes firm and strong. This Asana resembles
more or less the Namaz pose in which the Muslims sit for prayer.
Keep the soles of the feet on both sides of the anus, i.e., place the thighs on the legs one over
the other and the soles on the buttocks. The calves must touch the thighs. The part fromthe toe to the
knee should touch the ground. The whole burden of the body is put on the knees and ankles. In the
beginning of practice you may feel a slight pain in the knee and ankle-joints but it passes off very
quickly. Massage the painful parts and two joints with the hands. You can use a little Iodex or
Amrutanjan for rubbing. After fixing the feet and the knees, put both the hands straight on the
knees. Keep the knees quite close. Sit like this keeping the trunk, neck and head in one straight line.
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This is the most common Asana. You can sit in this Asana for a very long time comfortably. Yogins
generally sit in this Asana.
VAJRASANA
BENEFITS
If you sit in this Asana for fifteen minutes immediately after food, the food will be digested
well. Dyspeptics will derive much benefit. The Nadis, nerves and muscles of the legs and thighs are
strengthened. Myalgia in the knees, legs, toes and thighs disappears. Sciatica vanishes. Flatulence
is removed. Stomach exercises a stimulating, beneficial influence on Kanda, the most vital part
from which all the Nadis spring.
12. URDHVA PADMASANA (ABOVE LOTUS POSE)
Perform Sirshasana. Slowly bend the right leg and keep it on the left thigh and keep the left
leg on the right thigh. You must do this very carefully and slowly. If you can stand in Sirshasana for
more than 10 or 15 minutes, then you can attempt this. Otherwise you will have a fall and injure
your legs. A gymnast, who can balance on the parallel bars on the ground, can do this. The benefits
of Sirshasana can be realised from this Asana.
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URDHVA PADMASANA
INSTRUCTIONS ON ASANAS
1. Asana is the first Anga of the Ashtanga Yoga. When you are established in Asana, then
only you will derive the benefits of Pranayama.
2. Spread a blanket on the floor and practise the Asanas over the blanket. Use a pillow or
four-folded blanket for practising Sirshasana and its varieties.
3. Wear a Langotee or Kowpeen when you practise Asanas. You can have a banian on the
body.
4. Do not wear spectacles when you do Asanas. They may be broken or they will injure your
eyes.
5. Those who practise Sirshasana, etc., for a long time, should take light tiffin or a cup of
milk after finishing the Asanas.
6. Be regular in the practice. Those who practise by fits and starts will not derive any benefit.
7. Asana should be done on empty stomach in the morning or at least three hours after food.
Morning time is best for doing Asanas.
8. If the foundation of a building is not properly laid, the superstructure will fall down in no
time, even so if a Yogic student has not gained mastery over the Asanas, he cannot successfully
proceed in his higher courses of Yogic practices.
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9. Japa and Pranayama should go hand in hand with Yoga Asanas. Then only it becomes
real Yoga.
10. In the beginning you cannot performsome of the Asanas perfectly. Regular practice will
give perfection. Patience and perseverance, earnestness and sincerity are needed.
11. Never change the Asanas. Adhere to one set tenaciously. If you do one set of Asanas
today and some other tomorrow and so on, you cannot derive any benefit.
12. The more steady you are on the Asana the more you will be able to concentrate and make
your mind one-pointed. You cannot get on well in your meditation without having a steady posture.
13. Mild Kumbhaka during the practice of Asanas augments the efficacy of Asanas and give
increased power and vitality to the practitioner.
14. Everyone should select a course of a few Asanas to suit his temperament, capacity,
convenience, leisure and requirement.
15. If you are careful about your diet, Asanas and meditation, you will have fine, lustrous
eyes, fair complexion and peace of mind in a short time. Hatha Yoga ensures beauty, strength and
spiritual success to the Yogic students.
16. A man can sit for 10 hours at one stretch motionless on the Asana and yet he may be full
of desires. This is a mere physical practice like an acrobatic or circus feat. Aman without dosing the
eyes, without winking, without turning the eye-balls can practise Tratak for three hours and yet he
may be full of desires and egoism. This is also another kind of physical exercise. This has nothing to
do with spirituality. People are deceived when they see persons who can do the above practices.
Fasting for 40 days is also another kind of training of the physical body.
17. Pranayama with Asanas before starting Japa and meditation is very good and conducive.
It removes laziness and drowsiness of the body and mind. It steadies the mind also. It fills the mind
with new vigour and peace.
18. Asanas can be practised on the sandy bed of rivers, open airy places and by seaside also.
If you practise them in a room, see that the room is not congested. You should clean it every day.
19. A Vedantin is afraid to do Asanas on the ground that the practice will intensify
Dehadhyasa and militate against his practice of Vairagya. I have seen many Vedantins in a sickly
condition with poor physique and dilapidated constitution. They can hardly do any rigid Sadhana.
They may utter: “Om Om Om,” mechanically through lips only. They have not sufficient strength
to raise the Brahmakara Vritti.
20. The body is closely related to the mind. Sickly, weak body is Jada. The body is an
important instrument for Self-realisation. The instrument must be kept clean, strong and healthy.
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MUDRAS AND BANDHAS
EXERCISES
Mudras and Bandhas are certain postures of the body by which Kundalini is successfully
awakened. In Gheranda Samhita, the description of 25 Mudras and Bandhas, is given. The
following 12 are the most important:—
1. Mula Bandha
2. Jalandhara Bandha
3. Uddiyana Bandha
4. Maha Mudra
5. Maha Bandha
6. Maha Vedha
7. Yoga Mudra
8. Viparitakarani Mudra
9. Khechari Mudra
10. Vajroli Mudra
11. Shakti Chalana Mudra
12. Yoni Mudra
Many of the above exercises have intimate connection with each other. In one exercise you
will have to combine 2 or 3 Bandhas and Mudras. This you will see when you see the description.
Many aspirants are not able to find out the exact technique of several Mudras that are described in
Hatha Yogic texts, and therefore they could not realise the benefits.
Yogic exercises when practised regularly in the right way, will surely bestowon you all that
you want.
Nasti mudrasamam kinchit
Siddhidam kshitimandale
“There is nothing in this world like Mudras for giving success.”
Dyspepsia, constipation, piles, cough, asthma, enlargement of spleen, venereal diseases,
leprosy and all sorts of incurable diseases are cured by Mudras and Bandhas. They are the most
effective exercises for maintaining Brahmacharya, without which nothing can be made in the
spiritual path.
1. MULA BANDHA
Press the Yoni with the left heel. Keep the right heel pressed at the space just above the
organ of generation. Contract the anus and draw the Apana Vayu upwards. This is called Mula
Bandha. The Apana Vayu which does the function of ejection of excreta has natural tendency to
move downwards. Through the practice of Mula Bandha, the Apana Vayu 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. Then the Yogi
attains perfection in Yoga. Kundalini is awakened. The Yogi drinks the Nectar of Immortality. He
enjoys Siva-pada in Sahasrara Chakra. He gets all divine Vibhutis and Aishvarya. When the Apana
is united with Prana, Anahata sounds (mystical inner sounds) are heard very distinctly. Prana,
Apana, Nada and Bindu unite and the Yogi reaches perfection in Yoga. This highest stage cannot be
reached by the first attempt. One should practise this again and again for a long time.
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The Siddhi in the practice of Pranayama is attained through the help of Bandhas and
Mudras. The practice of Mula Bandha enables one to keep up perfect Brahmacharya, gives
Dhatu-Pushti (nerve-vigour), relieves constipation and increases Jatharagni. During the practice of
concentration, meditation, Pranayama and all other Yogic Kriyas, Mula Bandha can be combined.
2. JALANDHARA BANDHA
Contract the throat. Press the chin firmly against the chest. This Bandha is practised at the
end of Puraka and beginning of Kumbhaka. Generally this Bandha is done during Kumbhaka only.
The gastric fire, which is situated in the region of Nabhi, consumes the nectar which exudes out of
the Sahasrara Chakra through the hole in the palate. This Bandha prevents the nectar being thus
consumed.
3. UDDIYANA BANDHA
The Sanskrit word “Uddiyana” comes from the root ‘ut’ and ‘di’ which means to “fly up.”
When this Bandha is practised the Prana flies up through the Sushumna Nadi. Hence the significant
name.
Empty the lungs by a strong and forcible expiration. The lungs will become completely
empty when you exhale forcibly through the mouth. Nowcontract and drawup 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. This is practised at the end of Kumbhaka and
beginning of the Rechaka. When you practise this Bandha, the diaphragm, the muscular portion
between the thoracic cavity and abdomen, is raised up and the abdominal muscles are drawn
backwards. If you bend your trunk forwards, you can easily do this exercise. Uddiyana Bandha is
the first stage of Nauli Kriya. You should know Uddiyana Bandha if you want to practise Nauli
Kriya. Nauli Kriya is generally done in a standing position. Uddiyana Bandha can be practised in a
sitting or standing posture. When you do it while standing, keep your hands on the thigh as shown in
the illustration.
This exercise helps a lot in keeping up Brahmacharya. It imparts beautiful health, strength,
vigour and vitality to the practitioner. When it is combined with Nauli Kriya, it serves as a powerful
gastro-intestinal tonic. These are the two potent weapons of the Yogin to combat against
constipation, weak peristalsis of the intestines and other disorders of the alimentary canal. It is by
these two Yogic Kriyas alone, that you can manipulate and massage all the abdominal muscles. For
abdominal exercises nothing can compete with Uddiyana Bandha and Nauli. They stand unique and
unrivalled amongst all systems of physical exercises. In chronic diseases of stomach and intestines,
where drugs of all sorts have failed, Uddiyana and Nauli have effected a rapid, thorough and
marvellous cure.
When you practise Pranayama, you can beautifully combine Mula Bandha, Jalandhara
Bandha and Uddiyana Bandha. This is Bandha-Traya.
Uddiyana Bandha reduces fat in the belly. In cases where Marienbud reduction pills have
failed to reduce fat, Uddiyana Bandha will work wonders. If fatty persons stop taking ghee and
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reduce the quantity of drinking water, they will be able to do Uddiyana. A trip to
Kedar-Badri or Mount Kailas by foot will prepare fatty people for the practice of Uddiyana Bandha.
UDDIYANA BANDHA
4. MAHA MUDRA
This is the most important of all Mudras. Hence it is called ‘Maha Mudra.’ Press the anus
carefully with the left heel. Stretch out the right leg. Catch hold of the toe with the two hands. Inhale
and retain the breath. Press the chin against the chest firmly (Jalandhara Bandha). Fix the gaze
between the eyebrows (Bhrumadhya Drishti). Retain the posture as long as you can and then exhale
slowly. Practise first on the left leg and then on the right leg.
This cures consumption, haemorrhoids or piles, enlargement of spleen, indigestion, Gulma
(chronic gastritis), leprosy, constipation, fever and all other diseases. Life is increased. It confers
great Siddhis on the practitioners. Generally the Yogi does Maha Mudra, Maha Bandha and Maha
Vedha. This is a good combination. Then only maximumbenefits are derived. Do like this six times
in the morning and evening.
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5. MAHA BANDHA
Maha Mudra is the preliminary exercise for this. Press the anus with the left heel. Place the
right foot upon the left thigh. Contract the anus and muscles of the perineum. Drawthe Apana Vayu
upwards. Draw the breath slowly and retain it by Jalandhara Bandha as long as you can. Then
exhale slowly. Practise first on the left side and then on the right side. The Bandha destroys decay
and death. The Yogi achieves all his desires and obtains Siddhis.
6. MAHA VEDHA
Sit in Maha Bandha posture. Draw the breath slowly. Retain the breath. Press the chin
against the chest. Place the palms on the ground. Rest the body on the palms. Raise the buttocks
slowly and strike themgently against the ground. The Asana must be intact and firmwhen you raise
the buttocks. This Kriya destroys decay and death. The Yogi gets control over the mind and
conquers death. There is not much difference between Maha Mudra, Maha Bandha and Maha
Vedha. They are something like 3 stages of one exercise.
7. YOGA MUDRA
Sit in Padmasana. Place the palms on the heels. Exhale slowly and bend forwards and touch
the ground with the forehead. If you retain the pose for a long time, you can breathe as usual. Or
come to the former position and inhale. 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. This pose removes all kinds of
disorders of the abdomen.
8. VIPARITAKARANI MUDRA
Lie on the ground. Raise the legs up straight. Support the buttocks with the hands. Rest the
elbows on the ground. Remain steady. The sun dwells at the root of the navel and the moon at the
root of the palate. The process by which the sun is brought upward and the moon is carried
downward is called Viparitakarani Mudra. The positions of the sun and the moon are reversed. On
the first day do it for a minute. Gradually increase the period to three hours. After six months
wrinkles on the face and grey hair disappear. The Yogin who practises this for three hours daily
conquers death. As the gastric fire is increased, those who practise this Mudra for a long time should
take some light refreshment such as milk, etc., as soon as the Kriya is over. Sirshasana posture also
is called Viparitakarani Mudra.
9. KHECHARI MUDRA
‘Kha’ means Akasa and ‘Chari’ means to move. The Yogi moves in the Akasa. The tongue
and the mind remain in the Akasa. Hence this is known as Khechari Mudra.
This Mudra can be performed by a man, only if he has undergone the preliminary exercise
under the direct guidance of a Guru, who is practising Khechari Mudra. The preliminary portion of
this Mudra is in making the tongue so long that the tip of the tongue might touch the space between
the two eyebrows. The Guru will cut the lower tendon of the tongue with a bright, clean knife little
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by little every week. By sprinkling salt and turmeric powder, the cut edges may not join together
again. Cutting the lower tendon of the tongue should be done regularly, once a week, for a period of
six months. Rub the tongue with fresh butter and draw it out. Take hold of the tongue with the
fingers and move it to and fro. Milking the tongue means taking hold of it and drawing it as the
milkman does the udder of a cowduring milking. By all these means you can lengthen the tongue to
reach the forehead. This is the preliminary portion of Khechari Mudra.
Then turn the tongue upwards and backwards by sitting in Siddhasana so as to touch the
palate and close the posterior nasal openings with the reversed tongue and fix the gaze on the space
between the two eye-brows. Now leaving the Ida and Pingala, Prana will move in the Sushumna
Nadi. The respiration will stop. The tongue is on the mouth of the well of nectar. This is Khechari
Mudra.
By the practice of this Mudra the Yogi is free fromfainting, hunger, thirst and laziness. He is
free from diseases, decay, old age and death. This Mudra makes one an Oordhvaretas. As the body
of the Yogi is filled with nectar, he will not die even by virulent poison. This Mudra gives Siddhis to
Yogins. Khechari is the best of all Mudras.
10. VAJROLI MUDRA
This is an important Yogic Kriya in Hatha Yoga. You will have to work hard to get full
success in this Kriya. There are very few people who are experts in this act. Yogic students draw
water first through a silver-tube (catheter specially made) passed into the urethra 12 inches inside.
After due practice they drawmilk, then oil, honey, etc. They drawmercury in the end. Later on they
can draw these liquids directly through the urethra without the help of the silver-tube. This Kriya is
of immense use for keeping up perfect Brahmacharya. On the first day you should send the catheter
inside the urethra for one inch only, the second day two inches, third day three inches, and so on.
You must gradually practise till you are able to send 12 inches of the catheter inside. The way
becomes clear and blowing. Raja Bhartrihari could do this Kriya very dexterously.
Even a drop of semen cannot come out of the Yogi who practises this Mudra. Even if it is
discharged, he can draw it back through this Mudra. The Yogi, who draws his semen up and
preserves it, conquers death. Good smell emanates from his body.
The late Trilingaswami of Varanasi was an expert in this Kriya. Sri Swami Kuvalayanandaji
of Lonavala teaches this Mudra.
Some persons call the Mayurasana Vajroli Mudra. Again Vajroli Mudra is also known as
Yoni Mudra. However, the description of Yoni Mudra is given separately.
The object of Vajroli Mudra is to be perfectly established in Brahmacharya. When aspirants
practise this Mudra, they unconsciously divert their mind to sexual centres and thereby they cannot
get any success. When you see the description of this Mudra, you will clearly understand that strict
Brahmacharya is absolutely necessary. For practising this there is no necessity at all for a woman or
for any sexual intercourse. Since the Grihasthas have their wives and because they think that Vajroli
Mudra is a device for birth-control, they have a keen desire to practise this Mudra. It is all mere
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foolishness and delusion. They have not understood the technique and object of this important
Kriya.
Practice of Mula Bandha, Maha Bandha, Maha Mudra, Asanas, Pranayamas, etc., will
naturally enable one to understand and to get success in the practice of Vajroli. This must be done
under the direct guidance of a Guru.
11. SHAKTI CHALANA MUDRA
Sit in a secluded room in Siddhasana. Draw in the air forcibly and join it with Apana. Do
Mula Bandha till the Vayu enters the Sushumna. By retaining the air, the Kundalini, feeling
suffocated, awakes and finds its way through Sushumna to Brahmarandhra.
Sit in Siddhasana. Take hold of the foot near the ankle and slowly beat the Kanda with the
foot. This is Tadana Kriya. By this method also Kundalini can be awakened. Through the practice
of this Mudra one can become a Siddha.
12. YONI MUDRA
Sit in Siddhasana. Close the ears with the two thumbs, eyes with the index-fingers, nostrils
with the middle-fingers, the upper lips with the ring-fingers and the lower lips with the little fingers.
This is a beautiful pose for doing Japa. Dive deep and meditate on the Shat Chakras and Kundalini.
This is not quite easy for all like other Mudras. You have to exert much in getting success in this.
You must be perfectly established in Brahmacharya if you want sure success. “Devanamapi
durlabha”—very difficult to be obtained even by Devas. Therefore realise the importance of this
Mudra and practise it very cautiously. Vajroli Mudra also is called Yoni Mudra.
OTHER MUDRAS
There are Sambhavi, Manduki, Aswini, Tadagi, Matangini, Bhuchari, Aghori and various
other Mudras. Here I have told you only the important Mudras. For the instructions of all the
Mudras, refer to my book “Hatha Yoga.”
INSTRUCTIONS ON MUDRAS AND BANDHAS
1. Maha Mudra, Maha Bandha and Maha Vedha form one group. They are something like
three stages of one exercise. Similarly Mula Bandha, Uddiyana Bandha and Jalandhara Bandha
form another group. Mula Bandha is practised during Puraka, Kumbhaka, Rechaka and during
meditation and Japa also. Uddiyana Bandha is practised during Rechaka and Jalandhara Bandha
during Kumbhaka.
2. As in the case of other Yogic Kriyas, Mudras and Bandhas also should be practised when
the stomach is empty. General instructions that are given for Asanas and Pranayamas should be
followed for the practice of Mudras.
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3. The benefits that are given may not be realised by the practice of Mudras alone. You will
have to combine Pranayamas, Asanas, Japa and other Yogic Kriyas.
4. Khechari Mudra should be done under the direct guidance of a Khechari Guru. Cutting
the lower tendon should be carefully done at regular intervals. Aspirants may not be successful in
this Kriya if they begin after 25 years of age when the muscles and nerves have become stiff.
5. Khechari, Shakti Chalana, Vajroli and other advanced courses should not be practised by
all. The aspirants should ascertain fromthe Guru if they are fit for such advanced exercises and also
they should see if they have all other requirements for the practice.
6. Uddiyana Bandha is also called Tadagi Mudra. Seet-Krama and Vyut-Krama described
on page 39 are called Matangini Mudra. Do Mula Bandha. Release it. Again and again do like this.
It is termed Aswini Mudra.
7. Those who have not undergone the preliminary portion of Khechari Mudra (making the
tongue long) can simply keep the tongue turned upwards on the palate. This is Nabho Mudra or
Manduki Mudra.
8. Real success in Mudras can be had only if there is intense concentration of mind. A
detailed instruction on concentration will be given in the subsequent pages.
MISCELLANEOUS EXERCISES
LAYA YOGA
Laya is the state of mind when one forgets all the objects of senses and gets absorbed in the
object of meditation. Laya enables one to have perfect control over the five Tattvas, mind and
Indriyas. The fluctuations of mind will stop. The mind, body and Prana will be entirely subdued.
For Laya Yoga, Sambhavi Mudra is an effective method, in which one intently concentrates
on any one of the Shat Chakras. Trataka exercise plays a vital part in getting success in Laya. In due
course of practice, the Yogin gets established in Samadhi. He becomes a Jivanmukta.
ANAHATA SOUNDS
Anahata sounds are the mystic sounds heard by the Yogin during his meditation. It is a sign
of the purification of Nadis. Some students can clearly hear it through any one of the ears and some
by both the ears. There are loud as well as subtle sounds. From the loud, one will have to
contemplate on the subtle and from the subtle to the subtler. Beginners can hear the sound only
when the ears are closed. Advanced students can concentrate on the Anahata sound even without
closing the ears. Anahata sound is also termed Omkara Dhvani. They proceed from the Anahata
centre of the Sushumna Nadi.
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Sit in your usual Asana. Close the ears with the thumbs. Hear and minutely observe the
internal sound through the ears. The sound that you hear from within will make you deaf to all
external sounds. Close the eyes also. In the beginning of your practice, you will hear many loud
sounds. Later on they are heard in a mild way. The mind having at first concentrated itself on any
one sound fixes firmly to that and is absorbed in it. The mind becoming insensible to the external
impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in
Chidakasa. Just as the bee drinking the honey alone does not care for the odour so also the Chitta,
which is always absorbed in the inner sound, does not long for sensual objects, as it is bound by the
sweet smell or Nada and has abandoned its flitting nature.
The sound proceeding fromPranava Nada, which is Brahman, is of the nature of effulgence.
The mind gets absorbed in it. The mind exists so long as there is sound, but with its cessation, there
is that state termed Turiya. It is the supreme state. It is the Unmani state. The mind gets absorbed
along with Prana by constant concentration upon Nada. The body appears to be a log of wood and it
does not feel heat or cold, joy or sorrow. Different kinds of sounds proceed fromthe heart (Anahata
sounds).
Nada that is heard through the ears is of ten kinds. The first is the sound ‘Chini’ (like the
pronunciation of the word); the second is ‘Chini-chini’; the third is the sound of a bell; the fourth is
that of a conch; the fifth is that of a lute; the sixth is the sound of cymbals; the seventh is the tune of a
flute; the eighth is the voice of a drum (Bheri); the ninth is the sound of a double-drum (Mridanga);
and the tenth is the sound of thunder.
You cannot expect the sound immediately after you close your ears. You should concentrate
and keep your mind one-pointed. The particular sound that you hear today, you may not hear every
day. But you will hear any one of the ten Anahata sounds.
The description given above is Laya through Nada, Anahata sound. In the same manner,
Laya can be effected by concentration at the tip of the nose (Nasikagra Drishti), at the space
between the two eyebrows (Bhrumadhya Drishti), meditation on the five Tattvas, on Soham
Mantra, Aham Brahma Asmi, Tat Tvam Asi Mahavakyas and other methods also.
BHAKTI YOGA—CLASSES OF WORSHIP
At the lowest rung of the ladder of Bhakti Yoga comes the worship of elements and departed
spirits. This is the lowest formof worship. Next comes the worship of Rishis, Devas and Pitris. The
faith of each is shaped according to his own nature. The man consists of that which his faith is, he is
even that. The third class includes those followers who worship Avataras like Sri Rama, Krishna,
Narasimha. The above four classes of Bhaktas have the Saguna form of worship. Next comes the
class of Bhaktas who do Nirguna Upasana on Brahman devoid of attributes. This is the highest form
of worship that is suitable for the intelligent people who have strong will and bold understanding.
This is known as Ahamgraha Upasana or Jnana Yoga Sadhana.
Bhakti can be acquired and cultivated. Practice of the Nava Vidha Bhakti (nine methods of
devotion) will infuse Bhakti. Constant Satsanga, Japa, Prayer, meditation, Svadhyaya, Bhajan,
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service to saints, Dana, Yatra, etc., will develop Bhakti. The following are the nine methods of
developing Bhakti:
Sravana:—hearing of the Lilas of God
Smarana:—remembering God always
Kirtan:—singing His praise
Vandana:—Namaskaras to God
Archana:—offerings to God
Pada-Sevana:—attendance
Sakhya:—friendship
Dasya:—service
Atma-nivedana:—self-surrender to Guru or God
Sri Ramanuja recommends the following measures of developing Bhakti:—
Viveka:—discrimination
Vimoka:—freedom from all else and longing for God
Abhyasa:—continuous thinking of God
Kriya:—doing good to others
Kalyana:—wishing well to all
Satyam:—truthfulness
Arjavam:—integrity
Daya:—compassion
Ahimsa:—non-violence
Dana:—charity
Namdev, Ramdas, Tulsidas and others were a few blessed souls to whom God gave His
Darshan. These Bhaktas were Yoga-Bhrashtas. They came into this world with a great asset of
spiritual Samskaras. They worshipped God in several births with sincere devotion. They did not do
much Sadhana in their final incarnation. This devotion was natural and spontaneous in them on
account of the force of previous Samskaras of Bhakti. Ordinary people should adopt drastic, special
measures and do special Sadhana for developing Bhakti rapidly. New grooves, new channels have
to be cut in the old stony, devotionless heart to a maximum degree. Through constant prayer, Japa,
Kirtan, service to Bhaktas, charity, Vrata, Tapas, Dhyana and Samadhi a Bhakta should raise his
consciousness to a high degree and acquire Para Bhakti, highest knowledge and Supreme peace. In
the advanced stages of meditation, the meditator and the meditated, the worshipper and the
worshipped, the Upasaka and the Upasya will become one. Dhyana will terminate in Samadhi.
Constant and regular practice is necessary.
AHatha Yogi reaches the highest stage by the practice of various Mudras, Bandhas, Asanas
and other exercises; a Jnani by the practice of Sravana, Manana and Nididhyasana; a Karma Yogin
by the selfless works (Nishkama Seva); a Bhakta by developing Bhakti and self-surrender, and a
Raja Yogi by deep concentration and manipulation of the mind. The Goal is the same in all cases
but the methods are different.
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Concentration and meditation on the primordial energy, Shakti, is only a modification of
Jnana Yogic Sadhana. Concentration and meditation on the different centres 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 the different inner Chakras, may be taken as an advanced course in Bhakti Yoga. For quick
success, different methods of Sadhana should be combined.
The Bhakta when he meditates on the presiding deity or Devata, imagines a particular form
of God at each Chakra. In books of Mantra Shastra, elaborate descriptions of God and the Devatas
are given for each Chakra. According to the temperament of the students they take the form of God
in a different way. The experiences and feelings of the aspirants vary in all cases. Therefore I amnot
giving the descriptions of all the Devas and Devatas. When a man closes his eyes and meditates on
the inner Chakras, he gets various visions and sees the different forms of God. That is the best to
which he should cling. Then only real growth is possible. The general information that is given in
the theoretical portion of this Kundalini Yoga will surely help a lot in concentration and meditation
on the Chakras.
MANTRAS
Awakening Kundalini is effected by Mantra also. It is a portion of Bhakti Yoga. Some
aspirants should repeat the Mantra given by their Guru even lakhs of times. During the time of
Diksha of an Uttama Adhikari, the Guru utters a particular Mantra and Kundalini is awakened
immediately. The consciousness of the student is raised to a very high degree. This depends upon
the faith of the student in his Guru and in the Mantra. Mantras, when received from the Guru in
person, are very powerful. Aspirants in Kundalini Yoga should take to this Mantra Sadhana only
after getting a proper Mantra from a Guru. Therefore I am not touching this point in detail. Mantras
when learnt through ordinary friends or through books cannot produce any benefit at all. Mantras
are numerous and the Guru should select a particular Mantra by which the consciousness of a
particular student can be awakened.
EIGHT MAJOR SIDDHIS
An accomplished, Purnayogi in the path of Kundalini Yoga is in possession of eight major
Siddhis, viz., Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam and Ishitvam.
1. Anima: The Yogi can become as minute as he pleases.
2. Mahima: This is the opposite of Anima. He can become as big as he likes. He can make
his body assume a very large size. He can fill up the whole universe. He can assume a Virat
Svarupa.
3. Laghima: He can make his body as light as cotton or feather. Vayustambhanam is done
through this Siddhi. In Jalastambhanam also the power is exercised to a very small degree. The
body is rendered light by Plavini Pranayama. The Yogi produces a diminution of his specific
gravity by swallowing large draughts of air. The Yogi travels in the sky with the help of this Siddhi.
He can travel thousands of miles in a minute.
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4. Garima: This is the opposite of Laghima. In this the Yogi acquires an increase of specific
gravity. He can make the body as heavy as a mountain by swallowing draughts of air.
5. Prapti: The Yogi standing on the earth can touch the highest things. He can touch the sun
or the moon or the sky. Through this Siddhi the Yogi attains his desired objects and supernatural
powers. He acquires the power of predicting future events, the power of clairvoyance,
clairaudience, telepathy, thought-reading, etc. He can understand the languages of the beasts and
birds. He can understand unknown languages also. He can cure all diseases.
6. Prakamya: He can dive into the water and can come out at any time he likes. The late
Trilinga Swami of Benares used to live for six months underneath the Ganges. It is the process by
which a Yogi makes himself invisible sometimes. By some writers it is defined to be the power of
entering body of another (Parakaya Pravesh). Sri Sankara entered the body of Raja Amaruka of
Benares. Tirumular in Southern India entered the body of a shepherd. Raja Vikramaditya also did
this. It is also the power of keeping a youth-like appearance for any length of time. Raja Yayati had
this power.
7. Vashitvam: This is the power of taming wild animals and bringing them under control. It
is the power of mesmerising persons by the exercise of will and of making them obedient to one’s
own wishes and orders. It is the restraint of passions and emotions. It is the power to bring men,
women and the elements under subjection.
8. Ishitvam: It is the attainment of divine power. The Yogi becomes the Lord of the universe.
The Yogi who has this power can restore life to the dead. Kabir, Tulsidas, Akalkot Swami and
others had this power of bringing back life to the dead.
MINOR SIDDHIS
The Yogi acquires the following minor Siddhis also:
1. Freedom from hunger and thirst.
2. Freedom from the effects of heat and cold.
3. Freedom from Raga-Dvesha.
4. Doora Darshan, clairvoyance or Dooradrishti.
5. Doora Sravan, clairaudience or Doora Sruti and Doora Pravachana.
6. Mano-Jaya, control of mind.
7. Kama Rupa: The Yogi can take any form he likes.
8. Parakaya Pravesha: He can enter into another body, can animate a dead body and enter
into it by transferring his soul.
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9. Iccha-Mrityu: Death at his will.
10. Devanam Saha Kreeda and Darshana: Playing with the gods after seeing them.
11. Yatha Sankalpa: Can get whatever he likes.
12. Trikala-Jnana: Knowledge of past, present and future.
13. Advandva: Beyond the pairs of opposites.
14. Vak-Siddhi: Whatever the Yogi predicts will come to pass by the practice of Satya,
Prophecy.
15. The Yogi can turn base metal into gold.
16. Kaya-Vyuha: Taking as many bodies as the Yogi likes to exhaust all his Karmas in one
life.
17. Darduri-Siddhi: The jumping power of a frog.
18. Patala-Siddhi: Yogi becomes Lord of desire, destroys sorrows and diseases.
19. He gets knowledge of his past life.
20. He gets knowledge of the cluster of stars and planets.
21. He gets the power of perceiving the Siddhas.
22. He gets mastery of the elements (Bhuta Jaya), mastery of Prana (Prana Jaya).
23. Kamachari: He can move to any place he likes.
24. He gets omnipotence and omniscience.
25. Vayu-Siddhi: The Yogi rises in the air and leaves the ground.
26. He can point out the place where a hidden treasure lies.
POWER OF A YOGI
A Yogi forgets the body in order to concentrate the mind on the Lord. He conquers heat and
cold by mastering breath-control and by controlling his nervous system.
A Yogi generates psychic heat in the body through the practice of Bhastrika Pranayama.
He can bear extremes of climates without discomfort.
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He sits on the snow and melts it by the warmth generated in his body.
A Yogi covers his body with a sheet dipped in very cold water and dries it by the Yoga heat
given off from his body. A few adepts have dried as many as thirty sheets in a single night.
A perfect Yogi cremates his body in the end by the Yogic heat generated by his power of
Yoga.
INSTRUCTIONS ON SIDDHIS
1. By the process of Hatha Yoga, the Yogi attains perfect physical body—Rupalavanya
Bala Vajrasam-hanana Kaya Sampat. “The perfection of the body consists in beauty, grace,
strength and adamantine hardness.” The power to bear extreme cold and heat (Titiksha), the power
to live without water and food and other powers come under the category of Kaya Sampat
(perfection of body).
2. Since the body of the Hatha Yogi is perfect and firm, his mind also is firm and
one-pointed. By the practices of Dharana and Dhyana, he reaches the highest rung in the Yogic
ladder and attains Immortality through Yogic Samadhi. The Yogi who has reached the highest
stage, will have the 8 major and all the minor Siddhis.
3. Attainment of powers depends upon the amount of concentration at different Chakras and
Tattvas and awakening of Kundalini. The practice of Mudras, Bandhas, Asanas and Pranayamas
will also help a lot in acquiring Siddhis.
4. The Siddhis that are obtained by the practice of Mudras can be obtained by the practice of
Bandhas, Asanas, Pranayamas and also by the concentration on different Chakras. That depends
upon the temperament and capacity of the aspirants. One can obtain the desired goal by one exercise
and others by different methods. Therefore if one is not able to get success by a particular exercise,
he will have to have recourse to other exercises.
5. Many of the 8 major Siddhis are not possible at all at the present age (Kali Yuga), when
the body and mind of the vast majority are not fit enough. Even today there are several Siddhas who
have the power to perform some of the Siddhis. When people approach them to do this and that,
they hide themselves or generally say:—“I do not know.” They are not much particular about these
Siddhis. Their aimis to ignore these as unreal and aspire to reach the highest. They are the only real
Yogins. Many are able to use some powers and they do not know how they are able to do them.
6. One can read the thoughts of others. A man in London hears the spiritual message of
sages in India. You have seen several persons removing the poison of cobras by chanting some
Mantras or by mere touch. By giving some sort of leaves, incurable diseases are cured. There are
men who will very accurately tell your past, present and future. Some are able to see astral entities.
Stopping the functions of the heart and changing the mind of others and other powers are due to
Yogic practices.
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7. Nowadays you cannot find a man who has developed all the powers. When one gets
certain powers, he stops there by the influence of Maya and false Tushti (satisfaction) and uses the
powers for his livelihood or for fame. Therefore he is not able to proceed further and attain
perfection. It is not the mistake of the Yogic Kriyas. You should not lose faith. Faith, attention,
sincerity and earnestness will lead you to success.
DHARANA (CONCENTRATION)
1. Fix the mind on some object either within the body or outside. Keep it there steady for
some time. This is Dharana. You will have to practise this daily. Laya-Yoga has its basis on
Dharana.
2. Purify the mind first through the practice of Yama, Niyama and then take to the practice
of Dharana. Concentration without purity is of no use. There are some occultists who have
concentration. But they have no good character. That is the reason why they do not make any
progress in the spiritual line.
3. He who has a steady Asana and has purified the Yoga Nadis will be able to concentrate
easily. Concentration will be intense if you remove all distractions. A true Brahmachari, who has
preserved his Veerya, will have wonderful concentration.
4. Some foolish, impatient students take to Dharana at once without undergoing the
preliminary ethical training. This is a serious blunder. Ethical perfection is of paramount
importance.
5. You can concentrate internally on any one of the seven Chakras and externally on any
Devata, Hari, Krishna or Devi.
6. Attention plays a prominent part in concentration. He who has developed his power of
attention will have good concentration. A man who is filled with passion and all sorts of fantastic
desires, can hardly concentrate on any object even for a second. His mind will be jumping like a
monkey.
7. He who has gained Pratyahara (withdrawing the senses fromthe objects) will have a good
concentration. You will have to march in the spiritual path step by step, stage by stage. Lay the
foundation of Yama, Niyama, Asana, Pranayama and Pratyahara to start with. The super-structure
of Dharana and Dhyana will be successful only then.
8. You should be able to visualise very clearly the object of concentration even in its
absence. You must call up the mental picture at a moment’s notice. If you have good practice in
concentration, you can do this without much difficulty.
9. In the beginning stage of practice, you can concentrate on the tick-tick sound of a watch
or on the flame of the candle or on any other object that is pleasing to the mind. This is concrete
concentration. There can be no concentration without something upon which the mind may rest.
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The mind can be fixed on a pleasant object. It is very difficult in the beginning to fix the mind on any
object which it dislikes.
10. If you want to increase your power of concentration you will have to reduce your
worldly activities. You will have to observe Mouna everyday for two hours or even more.
11. Practise concentration till the mind is well established on the object of concentration.
When the mind runs away from the object, bring it back again.
12. When concentration is deep and intense, all other senses cannot operate. He who
practises concentration for one hour daily has tremendous psychic powers. He will have a strong
will-power.
13. Vedantins try to fix the mind on Atman. This is their Dharana. Hatha Yogins and Raja
Yogins concentrate their mind on the six Chakras. Bhaktas concentrate on their Ishta Devata. Other
objects of meditation are described under Trataka and Laya Yoga. Concentration is necessary for
all the aspirants.
14. Those who practise concentration evolve quickly. They can do any work with greater
efficiency in no time. What others can do in six hours can be done easily in half an hour by one who
has a concentrated mind. Concentration purifies and calms the surging emotions, strengthens the
current of thought and clarifies the ideas. Concentration keeps a man in his material progress also.
He will turn out very good work in his office or business-house. What was cloudy and hazy before,
becomes clearer and definite; What was very difficult before becomes easy now; and what was
complex, bewildering and confusing before, comes easily within the mental grasp. You can achieve
anything by concentration. Nothing is impossible for one who regularly practises concentration.
Clairvoyance, clairaudience, mesmerism, hypnotism, thought-reading, music, mathematics and
other sciences depend upon concentration.
15. Retire into a quiet room. Close your eyes. See what happens when you think of an apple.
You may think of its colour, shape, size, different parts such as skin, pulp, seeds, etc. You may think
of the places, Australia or Kashmir, wherefrom it is imported. You may think of its acidic or sweet
taste and its effects on the digestive system and blood. Through the law of association, ideas of
some other fruits also may try to enter. The mind may begin to entertain some other extraneous
ideas. It may begin to wander. It may think of meeting a friend at the Railway Station at 4 p.m. It
may think of purchasing a towel or a tin of tea or biscuits. You should try to have a definite line of
thought. There should not be any break in the line of thinking. You must not entertain any other
thought which is not connected with the subject on hand. The mind will try its level best to run in its
old grooves. You will have to struggle hard in the beginning. The attempt is somewhat like going up
a steep hill. You will rejoice and feel immense happiness when you get success in concentration.
16. Just as laws of gravitation, cohesion, etc., operate in the physical plane, so also definite
laws of thought such as laws of association, relativity, contiguity, etc., operate in the mental plane
or thought-world. Those who practise concentration should thoroughly understand these laws.
When the mind thinks of an object, it may think of its qualities and its parts also. When it thinks of a
cause it may think of its effect also.
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17. If you read with concentration Bhagavad Gita or the Vicar of Wakefield several times,
you can get new ideas each time. Through concentration you will get insight. Subtle esoteric
meanings will flash out in the field of mental consciousness. You will understand the inner depth of
philosophical significance.
18. When you concentrate on an object do not wrestle with the mind. Avoid tension
anywhere in the body. Think gently of the object in a continuous manner. It is very difficult to
practise concentration when one is very hungry and when one is suffering from an acute disease.
19. If emotions disturb you during concentration, do not mind them. They will pass away
soon. If you try to drive them away you will have to tax your will-force. Have an indifferent
attitude. To drive the emotions away, the Vedantin uses the formula: “I am a Sakshi of the mental
modifications. I don’t care. Get out”. The Bhakta simply prays, and help comes from God.
20. Train the mind in concentrating on various objects, gross and subtle, of various sizes. In
course of time a strong habit will be formed. The moment you sit for concentration, the mood will
come at once, quite easily.
21. When you read a book you must read with concentration. There is no use of skipping
over the pages in a hurried manner. Read one page. Close the book. Concentrate on what you have
read. Find out parallel lines in Gita, Upanishads, etc.
22. For a neophyte the practice of concentration is disgusting and tiring in the beginning. He
has to cut new grooves in the mind and brain. After some time, say two or three months, he gets
great interest. He enjoys a new kind of happiness. Concentration is the only way to get rid of the
miseries and tribulations. Your only duty is to achieve concentration and through concentration to
attain the final beatitude, Self-realisation. Charity and Rajasuya Yajna are nothing when compared
with concentration.
23. When desires arise in the mind, do not try to fulfil them. Reject them as soon as they
arise. Thus by gradual practice the desires can be reduced. The modifications of the mind will also
diminish a lot.
24. You must get rid of all sorts of mental weakness, superstitions, false and wrong
Samskaras. Then only you will be able to concentrate your mind.
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Chapter Four
YOGA ADDENDA
1. SADASIVA BRAHMAN
Sri Sadasiva Brahman, a reputed Yogi, lived in Nerur, near Karur, in Trichinopolly district,
some one hundred and twenty years ago. He was the author of ‘Atma Vilas’, ‘Brahma Sutras’ and
various other works. Once he was in Samadhi. The floods in the Cauveri river covered him up with
mud. For some months his body remained buried underneath the earth. The agriculturists tilled the
land and injured the head of the Yogi. Some blood oozed out. They were quite astonished. They dug
out the earth. Sadasiva Brahman got up from his Samadhi and walked away. Once some rude
people came with sticks to beat him. They raised their hands, but they were not able to move them.
They remained like statues. At some other time he entered the Zenana of a Nawab quite naked while
he was roaming about as an Avadhuta. The Nawab got enraged and cut off his hand with a big knife.
Sadasiva Brahman went away with a laugh. The Nawab thought that the man should be a great
Sage. He took the maimed hand and followed the Sage. On the third day the Nawab said: “O my
Lord! I cut off your hand due to my foolishness. Kindly forgive me.” Sadasiva simply touched the
cut portion with the other hand. There was a new hand. Sadasiva forgave the Nawab and blessed
him.
2. JNANADEV
Sri Jnanadev is also known as Jnaneswar. He was the greatest Yogin the world has ever
produced. He was born in Alandi, 7 miles from Poona. His Samadhi is there even now. If anybody
reads the Gita written by himby the side of the Samadhi all the doubts are cleared. He is regarded as
an Avatara of Lord Krishna. When he was a boy he simply touched a buffalo. It repeated the Vedas.
He had full control over the elements. When there was no vessel to prepare food, his sister prepared
bread on his back. He entered Samadhi while alive at the age of 22. He drew up all the Prana to the
Brahmarandhra and gave up the physical body. When he was a boy of 14 years, he began to write
commentary on Gita. His commentary on Gita is considered one of the best. In a big assembly of
Sanskrit Pandits in Benares, he was selected President.
3. TRILINGA SWAMI
Sri Trilinga Swami of Benares, born in Andhra Desa, lived some fifty years ago. He lived
for 280 years. He made his Tapas in Manasarovar (Tibet). Once Ramakrishna Paramahamsa also
saw him at Benares. He brought some money to Benares when he first came in for Tapas. He
opened a milk-shop and distributed milk free to poor persons, Sadhus and Sannyasins. He used to
live underneath the Ganga water even for six months continuously. He used to sleep in Kashi
Visvanath’s Temple keeping his feet over the Sivalinga. Once he caught hold of the sword of the
Governor and threw it into the Ganges. When the Governor demanded it back, he dived into the
water and brought back two swords and the Governor was unable to find out his own sword. Some
mischief-makers poured some lime-water in his mouth. He at once pumped it out through the anus
by Sang Pachar Kriya.
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4. GORAKHNATH
Sri Gorakhnath was a great Yogi like Sri Jnanadev of Alandi. In Chandragiri village on the
banks of the Godavari, there was a Brahmin named Suraj. His wife’s name was Sarasvati. They had
no children. Yogi Matsyendranath went for Bhiksha in the house of Suraj. Sarasvati entertained the
Yogi with good food, with Sraddha. She wept before him for not having a child. Yogi
Matsyendranath gave her a pinch of holy ash with blessings for a child. Some time later, she had a
son. Matsyendranath came back to Sarasvati and took the boy with him when he was twelve years
of age. He sent the boy to Badrinarayan for doing Tapas. Apsaras and other Devatas came to molest
him. He stood firmand tided over all temptations. He got tremendous Siddhis. Matsyendranath also
imparted all his powers and Vidyas to the boy, his disciple, Gorakhnath.
Sri Gorakhnath in his 12th year went to Badrinarayan and performed Tapas for 12 long
years, living on air alone. Gorakhnath had tremendous Yogic powers. When his Guru
Matsyendranath entered the dead body of a Raja (Parakaya Pravesh) to obey the orders of Sri
Hanuman to produce an offspring for a certain Rani, Gorakhnath assumed the form of a lady
through his Yogic powers and entered the inner apartments of the palace (Kamarupa Siddhi). At
some other instance he made a toy child out of clay and gave this as a play-mate for the children of a
certain village. He converted a portion of a mountain into gold and reconverted it to its former
condition. He passed urine on a rock. It became gold. Once in a Kumbhamela on the banks of the
Godavari, he gave food to all by spreading only leaves but offered different rich meals to the liking
of everyone. In the same Mela he slowly reduced himself in bulk and assumed the form of a
mosquito (Anima Siddhi). Through his own Yogic power he burnt himself to ashes and again
assumed his original form. He did Akasagamanam (walking in the sky). In this way he performed
many Siddhis. Raja Bhartrihari was his disciple.
5. SWAMI KRISHNA ASHRAM
Swami Krishna Ashram is a living saint at Daroli village, 14 miles below Gangotri, the
origin of the Ganges. He has been living there for the last eight years in an absolutely nude state, in
an icy region, where an ordinary man may require a woollen sweater, a Gothma and half a dozen
blankets. He was a Siva Bhakta. He threw away all his Puja-vessels, went to Varanasi, took
Sannyasa and lived there for a year. Then he went to Hardwar, threw off the Danda and became an
Avadhuta. He was in Uttarkashi also. When sharp, big flies were biting his body, when blood was
emerging profusely, he would never disturb the flies. Such was his power of endurance. Once in the
Kshetra an arrogant servant insulted him for not bringing any vessel for Dhal and poured very hot
Dhal on his hands. Swami Krishna Ashram drank the Dhal though his lips and hands were scalded.
There is another Swami by name Bhuma Ashram, living at Daroli in a nude state. He is a friend of
Krishna Ashram.
Titiksha, the power of endurance, is an essential attribute of all Sadhakas. This is one of the
sixfold virtues of Sadhana Chatushtaya. Read Slokas 14 and l5 of the Gita, chapter II. You will
understand the importance of this virtue, Titiksha.
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6. YOGI BHUSUNDA
Yogi Bhusunda is one of the Chiranjivis amongst the Yogins. He was the master in the
science of Pranayama. It is said that a big nest, like a mountain, was built by him on the southern
branch of the Kalpa Vriksha, situated at the northern summit of the Mahameru. Bhusunda lived in
this nest. He was a Trikala Jnani. He could sit in Samadhi for any length of time. He was desireless.
He had obtained supreme Santi and Jnana. He was there enjoying the bliss of his own Self and he is
still there being a Chiranjivi. He had the full knowledge of the five Dharanas. He had rendered
himself proof against the five elements by practising the five methods of concentration. It is said
that when all the twelve Adityas scorch the world with their burning rays, he would, through his
Apas Dharana, reach up the Akasa. When fierce gales arise splintering up the rocks to pieces, he
would be in the Akasa through Agni Dharana. When the world together with the Mahameru would
be under water, he would float on them through Vayu Dharana.
7. TIRUMULA NAYANAR
Tirumula Nayanar was a great Yogi in Kailas. He had all the 8 major Siddhis through the
grace of Nandi, the Vahana of Lord Siva. He was a friend of Agastya Muni. He came from Kailas
and stayed in Varanasi. Then he went to Chidambaram and Tiruvavaduturai and other places near
Madras. He worshipped Lord Siva in the temple at Tiruvavaduturai and stayed there for some time.
Once he went to a garden on the banks of the river Cauveri. There he saw the dead body of a
caretaker of a herd of cows. He noticed that all the cows surrounded the dead body of the cowherd
and were crying bitterly. This touched the heart of Tirumular. He pitied the cows very much. He left
his body in a certain place and entered the dead body of the cowherd. He looked after the cows
throughout the day and sent themback to their respective houses. The wife of the cowherd, who was
not aware of the death of her husband, invited Tirumular who was wearing the physical body of her
husband. Tirumular refused. He wanted to enter his own body. When he searched for his body, it
was not found in the original place. Then he thought it was all the grace of Lord Siva. Then with the
body of the cowherd, he went to Avaduturai and sat underneath an Asvattha tree on the western side
of the temple and wrote a valuable book called “Tirumantram” in Tamil. It is a book of 3000 verses
which contain the essence of the Vedas.
8. MANSOOR
Mansoor was a Sufist Brahma-Jnani. He lived in Persia, some four hundred years ago. He
was repeating always “Anal-haq! Anal-haq!” This corresponds to “Soham” or “Aham Brahma
Asmi” of the Vedantins. People reported to the Badshah that Mansoor was an atheist (Kafir) and
that he was always uttering “Anal-haq.” The Badshah was quite enraged. He ordered that Mansoor
must be cut into pieces. His orders were obeyed. Even then the pieces of flesh were uttering
“Anal-haq.” He felt no pain as he was a full-blown Samadhi Jnani and as he had full identification
with Brahman. He was above body-consciousness. Then they put the pieces of flesh and bones in
the fire and reduced them into ashes. Even then the ashes uttered “Anal-haq.” During his life-time
he performed many miracles. Even Jnanis can do miracles if they desire and if they find it necessary
for the occasion. Sadasiva Brahman and other Jnanis did wonders. Remember the lives of great men
daily. You will advance in the spiritual path.
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9. MILAREPA
Milarepa was one who had been profoundly impressed from his youth by the transient and
impermanent nature of all conditions of worldly existence and by the sufferings and wretchedness
in which he saw all beings immersed. To him existence seemed like a huge furnace where all living
creatures were roasting. With such piercing sorrow did this fill his heart that he was unable to feel
even any of the celestial felicity enjoyed by Brahma and Indra in their heavens, much less of the
earthly joys and delights afforded by a life of worldly greatness.
On the other hand, he was so captivated by the vision of immaculate purity, by the chaste
beauty in the description of the state of perfect freedom and omniscience associated with the
attainment of Nirvana, that he cared not even though he might lose his very life in the search on
which he had set out, endowed as he was with full faith, keen intellect and a heart overflowing with
all-pervading love and sympathy to all.
Having obtained transcendental knowledge in the control of the ethereal and spiritual nature
of the mind, he was enabled to furnish demonstration thereof by flying through the sky, by walking,
resting and sleeping on the air. Likewise he was able to produce flames of fire and springs of water
from his body and to transform his body at will into any object desired, thereby convincing
unbelievers and turning them towards religious pursuits.
He was perfect in the practice of the four stages of meditation and thus he was able to project
his subtle body so as to be present as the presiding Yogi in twenty-four holy places where gods and
angels assemble, like clouds for spiritual communion.
He was able to dominate gods and elementals and make them carry out his commands
instantaneously, in the fulfilment of all duties. He was a perfect adept in supernatural powers. He
was able to transverse and visit all the innumerable sacred paradises and heavens of the Buddhas,
where by virtue of his all-absorbing acts of unsurpassed devotion the Buddhas and Bodhisattvas
presiding therein favoured him with discourses on Dharma and listened to his in return, so that he
sanctified the heaven-worlds by his visits and sojourns there.
10. NAPOLEON BONAPARTE
Napoleon Bonaparte was a man of great concentration. His success was all due to the power
of concentration. He suffered fromvarious diseases as epileptic fits, Brady cardia, etc. But for these
maladies, he would have proved still more powerful. He could sleep at any time he liked. He would
snore the very moment he retired to bed. He would get up at the very second of the appointed time.
This is a kind of Siddhi. He had no Vikshepa or shilly-shallying. He had the highly developed
Ekagrata of a Yogi. He could draw, as it were, any single thought fromthe brain pigeon-hole, dwell
on it as long as he liked and could shove it back when finished. He would sleep very soundly at night
amidst busy war, would never worry a bit at night. This was all due to his power of concentration.
Concentration can do anything. Without concentration of mind nothing can be achieved.
Messrs. Gladstone and Balfour had a great deal of concentration of mind. The very moment
they retired to bed, they would get sleep. Mark the word “very moment”. They would never toss
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about for 15 or 20 minutes in the bed as in the case of the worldly persons. Think how difficult it is
to enter into deep sleep the very moment you lie down. They had perfect control over sleep. They
could also get up from bed at any time they wished without any alarm time-piece. Sleeping and
getting up at the appointed second is only an example to show the power of concentration to a
certain degree. There are people who, after a day’s hard work, can sleep the very moment they go to
bed; but they cannot get up at the appointed time. This is only an example on a very ordinary thing.
People of concentration can work wonders and miracles.
11. TEACHINGS OF KABIR
Once Kabir tied a stout pig to the front post in the verandah of his house. An orthodox
Brahmin Pundit came to Kabir’s house for discussing a philosophical problem. He saw the pig in
front of the house. He was much upset, irritated and annoyed. He asked Kabir:—“Dear Sir, howis it
you have tied a nasty animal that eats the excreta of human beings, very close to your house. You
have no Achara. You are a dirty man. You do not know the Shastras. You are ignorant”. Kabir
replied:—“O Shastriji, you are more dirty than myself. I have tied the pig to the front post outside
my house, whereas you have tied the pig to the mind”. The Brahmin was very much vexed and went
away without telling a word. Man changa katorie me ganga: “If the mind is pure, you will find the
Ganges in the cup”. Purification of mind is of paramount importance. Without this nothing can be
achieved in the spiritual path.
12. A SHAM LATIN SCHOLAR
A certain man went to a Latin teacher to learn Latin. He stayed with the teacher for a week.
He noticed that most of the words ended in ‘o’. He thought that he must add the letter ‘o’ to the end
of each word. He knewEnglish well. He told the teacher that he knewLatin and with the permission
of the teacher, he went back to his native place. He reached his house and tapped the door uttering
these words:—“O, dear-o, wife-o, open-o, door-o”. He thought this was all Latin.
There are very many scholars in Yoga and Vedanta also similar to the learned Latin scholar,
above narrated. They stay for a few days in Ram Ashram Library or with some Sadhus, learn the
names Kundalini, Mula Chakra, Nadi, Pranayama, Maya, or Pratibimbavada and move from place
to place. Yoga and Vedanta are philosophies that are to be studied under a Guru with great interest
for a period of 12 years. Then only one can master the subjects. Yoga and Vedanta should not be
used as a means for livelihood. After learning a few words in Yoga and Vedanta, one should not go
about and mix with the worldly people. Attaining perfection in Yoga requires a long practical
experience under a perfect guide.
13. STORY OF AN ASPIRANT
An aspirant went to a Mahant of Gorakhnath Panth. Gorakhnath-followers are those who
wear either big black celluloid or glass earrings. The Mahant bored the aspirant’s ears, inserted big
earrings and gave him a beautiful name also, Yogi Ishvarananda. He remained in the Ashram for
three months. He did not get any spiritual progress. He thought to himself:—“This is not the proper
path. Let me try another path.” He left the Ashram immediately, wandered through thick jungles,
came across a Fakir and implored for initiation. The Fakir circumcised, gave him a Mantra and
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asked him to have a long beard. This also did not satisfy him. Now look at the pitiable condition of
this poor aspirant. The ulcers in the ears had not healed up properly. He had considerable pain
through septic inflammation. There was profuse discharge of pus. He had already a disturbed state
of mind and this state of affairs augmented his mental worries. He seriously reflected that this was
not the way of seeking the Guru. He made a strong determination that he must not roamabout, must
stick firmly to one solitary place and must perform there Tapas with constant prayers to God. He
selected a place and performed Tapas with all sincerity. This purified him and made him fit for
higher steps. After a period of two years, a Guru appeared before him, initiated him into deep
mysteries of Yoga. Present-day aspirants also are running like this fromplace to place in search of a
Guru. It is of no use. They should purify themselves for a Yogic life. By chance, even if they come
in contact with an Avatara, they will not be benefited much if they have not a strong foundation for a
Yogic life.
14. OTHER YOGINS
The yogi by means of various practices establishes a conscious control over the organs and
functions of the body. He moulds his body like steel. One Swami in London had a demonstration of
stopping his heart before the King. Many able physicians were present on the occasion and
examined him. Desabandhu in 1926 stopped the radial and temporal pulses on both sides at will and
stopped the beatings of the heart also for a short time. He showed a demonstration in the Bombay
Medical Union. In Maharajah Ranjit Singh’s Court in Lahore, Hatha Yogi Hari Das who buried
himself underneath the ground for forty days after tightly closing his nose, mouth, ears and eyes
with wax came back alive. The Mohammedan Yogi, Gunangudi Mastan, was buried in Madras.
Some Yogins fly in the air. This is due to Khechari Mudra.
Yogi Pratap was in the posture of doing Viparitakarani Mudra. He asked the onlookers to
cover his head with clay on all sides. He remained in that position for full 2 hours. Paul Deussen, the
German traveller, personally witnessed this in Varanasi. Sri Swami Vishuddhananda of Varanasi
once gave life to a dead sparrow. Nothing is impossible for a real Yogi.
MYSTIC EXPERIENCE—VISIONS OF LIGHTS
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 which corresponds tentatively to the Ajna Chakra. You will notice,
when the eyes are closed, different coloured lights, white, yellow, red, smoky, blue, green, mixed
lights, flashes like lightning, fire, moon, sun, stars and sparks. These are Tanmatric lights. Each
Tanmatra has its own specific colour. Yellow and white lights are very commonly seen. In the
beginning small balls of white or red light float about before the mind’s eye. When you first observe
this be assured that the mind is becoming more steady and that you are progressing in concentration.
After some months, the size of the light will increase and you will see a full blaze of white light,
bigger than the sun. In the beginning these lights are not steady. They come and disappear
immediately. When you have steady and systematic practice of meditation for 2 or 3 hours, these
lights appear more frequently and remain steady for a long time. The vision of lights is a great
encouragement in Sadhana. It impels you to stick to Sadhana steadily. It gives you strong faith in
superphysical matter. The appearance of the lights denotes that you are transcending the physical
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consciousness. You are in a semiconscious state when the light appears. You are between the two
places. You must not shake the body when these lights manifest. You must be perfectly steady in
your Asana and breathe slowly.
At times you will see some lustrous forms of Devatas or some other physical forms. You
will see your Ishta Devata or your Guru. Siddhas, Rishis and others give their Darshan to encourage
you. You can see beautiful gardens, palatial buildings, rivers, mountains, golden temples, sceneries
so lovely and picturesque as cannot be adequately described.
During intense concentration, many are able to feel certain peculiar sensation as if some
electric current passes from the Muladhara-Chakra. They immediately disturb their body and come
down to the physical consciousness out of fear. They need have no fear at all. They should keep
steady and wait for further experiences.
The experiences vary in different individuals. The experience of one man may not be the
same as that of another man. Many erroneously believe that they have realised the Self when they
get these experiences, stop their Sadhana and try to move with the public to preach and to do
Loka-Sangraha. This is a serious blunder. This is not realisation at all. These are all simple
encouragements from your Ishta Devata to convince you of a higher spiritual life and push you in
your systematic and incessant practice with zeal and enthusiasm. You will have to ignore these
things and drive them away just as you did with worldly objects. You must not care a bit when you
get these visions. You must have your Lakshya on the goal. The visions may appear in some
persons within a fewdays, while in others within six or nine months. 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.
Sometimes you will get very powerful, dazzling lights, bigger than the sun. They are white.
In the beginning, they come and disappear quickly. Later on they become steady even for 10 or 15
minutes according to the degree of concentration. Lights will appear before the eyes or at any one of
the Chakras. The light is so powerful and dazzling sometimes that you have to withdraw yourself
from looking and break your meditation. Some people are afraid and they do not know what to do
and how to proceed further. By constant practice, the mind engaged in concentration will vanish.
The beings and objects with whomyou are in touch during the early period of Sadhana belong to the
astral world. The lustrous forms are higher Devatas of mental and higher planes, who come down to
give Darshan and to encourage the Sadhakas. Various Shaktis manifest in lustrous forms. Adore
them. Do mental Puja as soon as they appear before you.
Do not waste your time in looking at these visions. This is only a curiosity. These are all
encouragements to convince you of the existence of superphysical, metaphysical realities. Visions
are either subjective or objective, your own mental creations or of realities on finer planes of matter.
Universe consists of planes of matter of various degrees of density. Rhythmical vibrations of
Tanmatras in various degrees give rise to the formation of various planes. Visions may be of these
things or beings. Or in many cases they may be purely imaginary. They may be the crystallisation of
your own intense thinking. You must discriminate well.
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ELEMENTALS
Sometimes these elementals appear during meditation. They are strange figures, some with
long teeth, big faces, some with three heads, some with faces on the belly, some without flesh and
skin, etc. They are inhabitants of Bhuvar Loka. They are Bhutas. They are supposed to be the
attendants of Lord Siva. They have terrifying forms. They do not cause any harmat all. They simply
appear on the stage. They come to test your strength and courage. They can do nothing. They cannot
stand before a pure, ethical aspirant. Repetition of Om or your Guru Mantra will throw them at a
distance. Whenever young people look at a dead body or when they see a body hanging or when
they see a cruel murder, they always brood over this instance. Even during meditation, the same
thought will come and take peculiar form. Again and again they will see the same form before their
eyes. They should not fear at all. It is only their mental creation. Acoward is absolutely unfit for the
spiritual line. Destroy fear. Develop courage. Be bold.
LIFE IN THE ASTRAL PLANE
During the course of practice, one day you will feel that you have separated yourself from
the body. You will have immense joy mixed with fear; joy in the possession of a new light, astral
body; and fear owing to the entry in a foreign, unknown plane. At the very outset, the new
consciousness is very rudimentary in the new plane. You will only feel that you have a light, airy
body and will perceive a rotating, vibrating, limited astral atmosphere with illumination of golden
lights, objects and beings. You may feel that you are floating in the air.
You will never fall; but the new experience of subtlety generates novel feelings and
sensations in the beginning. How you leave the body and remain, is unknown. You are unaware of
howyou have completely separated yourself fromthe body. The newjoy is inexpressible. Your will
have to actually feel and experience it yourself. When you come back to body-consciousness, there
is an intense craving to regain the newconsciousness and to remain in that state always. By chance,
by repeated attempts, you are able to go beyond the body-consciousness once in a month or so in the
course of Sadhana. If you plod on with patience, through Yogic practices, you will be able to leave
the body at will and stay for a long time.
You can by mere willing travel in any place you like with the astral body and there
materialise by drawing the necessary materials either from Ahamkara or the universal storehouse.
The process is very simple to occultists and Yogis who knowthe rationale, the detailed technique of
the various operations. Thought-reading, thought-transference, psychic healing, distant healing,
etc., can be very easily performed by those who can function with the astral body. Concentrated
mental rays can penetrate opaque walls and travel miles and miles.
HINTS ON YOGA
Brahmacharya is very very essential Even in dreams you must be free fromlustful thoughts.
It requires long practice and careful watch over the mind and Indriyas. Foolish people hastily jump
up to the higher courses in Yoga in vain without having this important item which is very useful for
spiritual Sadhana.
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Wet dreams generally occur in the last quarter of the night. Those who are in the habit of
getting up from bed between 3 and 4 a.m. (Brahmamuhurta) and doing Japa, Pranayama and
Dhyana, can never fall a victim to nocturnal pollutions.
That man in whom the sex-idea is deep-rooted can never dream of understanding Yoga and
Vedanta even in one hundred births.
Keep the mind fully occupied. This is the best panacea or sovereign remedy for keeping up
Brahmacharya. Do Japa, meditation, reading of religious books, walking, Kirtan, prayer, Satsanga,
service, religious discourse, writing, etc.
Always wear a Kaupeen or Langotee. This is scientific and spiritual too. If you are a married
man, sleep in a separate room from your wife. Change your habit immediately.
Be careful in the selection of your companions. Give up drama, talkies, reading novels and
other love-stories. Do not use soaps and flowers. Observe Mowna. Do not mix with anyone. Read
good inspiring religious books. When desires arise in the mind do not fulfil them. Crush them
immediately. Avoid the company of women. No joking and laughing. These are all outward
manifestations of lust only. When you walk in the street do not look hither and thither like a
monkey. Do not look at a woman—even the photo or picture of a lady. Do not talk about women.
When you advance in the spiritual practice it will be very difficult for you to do both
meditation and daily office and household work at the same time, because the mind will undergo a
double strain. It finds it very difficult to adjust to different uncongenial activities. Therefore, the
advanced Grihastha-students will have to stop all worldly activities. When they advance in
meditation, if they desire to advance further, they should take to seclusion and must disconnect
themselves from the worldly activities entirely. Work is a hindrance in meditation for advanced
Yogic students.
Live alone. Observe Mowna and record in your diary the benefits you derive. Do not make
gestures and signs hu, hu, hu. This hu, hu, hu is tantamount to talking. There is more wastage of
energy in this hu, hu, hu business. Utilise this conserved energy in Japa and meditation.
Sadhakas who take up to Nivritti Marga generally become lazy after some time, as they do
not know how to utilise the mental energy, as they do not keep up any daily routine and as they do
not follow the instructions of their Guru. They get Vairagya of course, but they have no experience
in the spiritual line. They do not make any spiritual progress in the end.
Those who want to take up to seclusion and Nivritti Marga, should observe Mowna and
discipline the Indriyas, mind and body while living in the world. They should train themselves to
hard, laborious life, coarse food, walking without shoes and umbrella. Then only they can bear the
rigorous life of an ascetic. They should entirely give up timidity.
If circumstances prevent you from observing Mowna, strictly avoid long talk, big talk, tall
talk and all sorts of vain discussions and withdraw yourself from society as much as possible. Too
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much of talk is simply wastage of energy. If this energy is conserved by Mowna, it will be
transmuted into Ojas Shakti which will help you in your Sadhana.
Sadhaka should always remain alone. This is an important factor in spiritual progress.
Mixing with householders is highly dangerous. Solitude for Sadhana is a great desideratum. All
energies must be carefully preserved. After a short stay in solitude, aspirants should not enter the
world. What they have gained in five years in seclusion through hard Tapas, will be irrecoverably
lost in a month by mixing with worldly people. Several persons have complained to me that they
have lost the power of concentration.
After attaining perfection in Yoga, one can enter world if he is not affected even a bit by
unfavourable, hostile currents of the world. There is no harm if you mix with congenial company
which is also devoted to Yoga Abhyasa. You can discuss various philosophical points. You can be
in the company of higher spiritual personages who enter into Samadhi. Many persons enter the
world before perfection in Yoga to demonstrate their minor powers in the name of Loka Sangraha
and for fame. They have been reduced to a level worse than a worldly man.
Everything must be done gradually. It is very difficult for a man who was in the world to be
in entire seclusion. It will be very painful and troublesome for a beginner. He should slowly train
himself by observing Mowna often.
The place wherein you can get concentration of mind is suitable for your Yogic practices.
This is a general rule. There will be no use if you run from place to place.
When you do Karma Yoga you must be free from egoism. You must not expect any reward
or appreciation for the work that you do (Nishkama). You must have a balanced mind in success and
failure.
The moment the Chitta-Shuddhi is attained, you must stop doing Nishkama Karma and take
to pure meditation in seclusion.
Most of the difficulties arise in your daily life if you do not have a proper control over your
mind. For instance, if a man does evil to you, instantly you want to revenge, to extract tooth for
tooth, tit for tat policy, to return anger for anger. Every reaction of evil shows that the mind is not
under control. By anger one loses his energy. Balanced state of mind is not possible. Fromanger all
other impurities emanate. Anger controlled properly, becomes transmuted into an energy so
powerful as to move the whole world.
A slight overloading in the stomach will upset meditation. The mind has direct connection
with gastric nerves of the stomach. You will get drowsiness also. You must train yourself to
‘Mitahara’.
When you have diet restriction, in the beginning you will imagine that you are getting leaner
and weaker. To add to this your friends and relatives will frighten you. Do not hear them. In a few
days you will be quite all right.
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In case of indigestion and constipation, take a long brisk walk in the morning. As soon as
you get up from bed drink large quantity of water. Do Paschimottana, Mayura, Trikona Asanas,
Nauli and Uddiyana. Do physical exercises also. In case of chronic constipation try a change in diet.
If you take rice, then take wheat, and see. If you are in the same state, try fruits and milk diet. Then
you will be quite all right. Change of diet is a sure remedy.
If you have the evil habit of drinking wine, toddy, coffee, etc., and if you want to stop it, go
to the meditation room and promise before the deity that you will stop the bad habit from that
moment. Proclaim this determination to your friends. If your mind goes to the same habit, you will
naturally be ashamed to continue the habit. Several times you will fail. Still struggle hard. Take to
Satsanga. Study religious books. You can destroy all impure habits. If you find it very difficult to
give up, the last remedy you will have to take is in running away from the present society and you
must flee to a place where you cannot at all get all these. Out of compulsion you can leave the bad
habit.
If you want to stop taking mutton, fish etc., just see with your own eyes the pitiable,
struggling condition at the time of killing the sheep or fish. Now mercy and sympathy will arise in
your heart. Then you will determine to give up flesh-eating so that the poor innocent lives may be
spared. If you fail in this attempt, just change your environments and live in a Brahmin hotel where
you cannot get mutton and fish and move with that society where there is only vegetable diet.
Always think of the evils of flesh-eating and the benefits of vegetable diet. If this also cannot give
you sufficient strength to stop this habit, go to the slaughter house and butcher’s shop and
personally see the disgusting rotten muscles, kidneys and other nasty parts of the animal and the bad
smell. This will induce Vairagya in you and a strong disgust and hatred for mutton-eating.
A Mantra is a mass of Tejas or radiant energy. It transforms the mental substance by
producing a particular thought movement. 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.
“Only the knowledge imparted by a Guru through his lips is powerful and useful; otherwise
it becomes fruitless, weak and very painful.”
“Siddhau visvasah prathamalakshanam”—For success, firm belief is the first condition.
Develop the power of endurance (Titiksha), learn to bear happiness and misery evenly and
to pass through all phases of life, all experiences.
The endurance of all pain and torture with patience and contentment means the exercise of a
distinct force which spiritualises the whole nature. The greater this force, the speedier the spiritual
growth. Patience and faith should continue undiminished all through the Sadhana period.
Chitta-Shuddhi is purification of mind. Nadi Shuddhi is purification of Nadis.
Bhuta-Shuddhi is purification of elements. Adhara-Shuddhi is purification of Adhara. If there is
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Shuddhi (purification), Siddhi (perfection) will come by itself. Siddhi is not possible without
Shuddhi.
Humility is the highest of all virtues. You can destroy your egoismby developing this virtue
alone. You can influence the whole world. You will become a magnet to attract the whole world. It
must be genuine. Feigned humility is hypocrisy.
Control anger by practice of Kshama, Dhairya, patience and Nirabhimanata, absence of
egoism.
When anger is controlled it will be transmuted into an energy by which you can move the
whole world.
Anger is a modification of passion. If you can control lust, you have already controlled
anger.
Drink a little water when you become angry. It will cool the brain and calm the excited,
irritable nerves.
Count twenty, one by one. By the time you finish counting twenty, anger will subside.
Watch the small irritable impulse or thought-wave carefully. Then it will become more easy
for you to control anger. Take all precautions. Do not allowit to burst out and assume a wild form.
If you find it extremely difficult to control it, leave the place at once and walk for half an
hour. Pray to God. Do Japa. Meditate. Meditation gives immense strength.
Very often depression comes in meditation in neophytes owing to the influence of
Samskaras, influence of astral entities, evil spirits, bad company, cloudy days, bad stomach and
loaded bowels. It must be quickly removed by cheerful thoughts, a brisk walk, singing His Name,
and laughing, prayer, Pranayama, purgative and a dose of carminative mixture.
If you want to enter into Samadhi quickly, cut all connections with friends, relatives, and
others. Observe Akhanda Mowna, Live on milk alone. Plunge in meditation.
Laziness and fickleness of mind are the two great obstacles in Yoga. Light Sattvic diet and
Pranayamas will remove laziness. Do not overload the stomach. Walk briskly in the compound
hither and thither for half an hour.
“Diseases are generated in one’s body through the following causes, viz., sleeping in
day-time, late vigil overnight, excess of sexual intercourse, moving in crowd, checking of urine and
faeces, taking of unwholesome food and laborious mental work. If a Yogi is affected by any disease
due to these causes, he says that the disease is due to his Yogic practice. This is the first obstacle in
yoga.”
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“Disease, mental inactivity, doubt, indifference, laziness, tendency to go after
sense-enjoyments, stupor, false perception, non-attainment of concentration and falling away from
that when attained on account of restlessness, are the obstructing distractions.”
(Yoga Sutras I-30).
If a practitioner is gloomy, depressed and weak, surely there is some error in his Sadhana. If
aspirants themselves are gloomy and peevish howcan they impart joy, peace and strength to others?
A cheerful and ever-smiling countenance is a sure sign of spirituality and Divine life.
O emotional, enthusiastic young aspirants! Do not take the movements of rheumatic winds
in the back from chronic lumbago for ascent of Kundalini. Do your Sadhana with patience,
perseverance till you get Samadhi. Master every stage in Yoga. Do not take up any higher courses
before you completely master the lower steps.
O impatient aspirant! Do not bother much about awakening Kundalini. Premature
awakening is not desirable. Do your Sadhana and Tapas systematically and regularly. Just as the
gardener who waters the trees daily gets the fruits when the proper time comes so also you will
enjoy the fruits of your Sadhana when the time comes. Purify and steady the mind now. Purify the
Nadis. Then Kundalini will be awakened spontaneously.
The aspirant, even though he would have awakened the Kundalini by some means, will not
be benefited at all if he has not developed the necessary qualifications. It is not possible for him to
feel, and manifest all the benefits of awakening Kundalini.
There are some developed souls who are in a state of Samadhi naturally from their very
birth. They have not acquired this by any exertion in this birth. They are called born Siddhas. They
have finished their Sadhana in their previous births.
By continence, devotion to Guru and steady practice, success comes in Yoga after a long
time. The aspirant should always be patient and persevering.
“Svastika, Gomukha, Padma, Hamsa—these are the Brahmic postures (Asanas). Vira,
Mayura, Vajra and Siddha Asanas are the Raudra postures. Yoni is the Sakta posture.
Paschimottanasana is the Shaiva posture.”
“Control over the five elements (Bhutas) may be gained by practising Dharana on their
respective seats in the body. The seat of earth extends from the foot to the knee; the seat of water
extends from the knee to the navel; the seat of fire, from navel to the throat; the seat of air, from the
throat to the region between the eyebrows; and the seat of Akasa from the eyebrows to
Brahmarandhra.”
Nada is like a pure crystal extending from the Muladhara to Sahasrara Chakra. It is that
which is spoken of as Brahman or Paramatman.
In the beginning of your practice, you may get jerks of hands, legs, trunk and whole body.
Sometimes the jerks will be terrible. Do not be afraid. Do not be troubled. It is nothing. It is due to
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sudden muscular contraction from new Pranic influence. The jerks will pass off after some time.
You will have to pass through these stages.
As soon as Kundalini is awakened for the first time, a Yogi gets these six experiences which
last for a short time—Ananda (spiritual bliss), Kampana (tremor of the body and limbs), Utthana
(rising from the ground), Ghurni (divine intoxication), Murccha (fainting) and Nidra (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 other symptoms of Yogic life.
“Only a Yogi leading the life of a Brahmachari and observing a moderate and nutritious
diet, obtains perfection in the manipulation of Kundalini”.
(Ghe. Sam. III-12).
Many people are attracted to the practice of Pranayama and other Yogic exercises, as it is
through Yoga that psychic healing, telepathy, thought-transference, and other great Siddhis are
obtained. If they attain success, they should not remain there alone. The Goal of life is not ‘healing’
and ‘Siddhis’. They should utilise their energy in attaining the Highest.
Those who can do telepathy, psychic healing, etc., use only the Prana in a different way. For
producing different results, the same Prana must be utilised in a different method. You should know
the technique to use this from a Guru. By long practice you also can do everything successfully.
AYogi on the appearance of certain Siddhis thinks that he has achieved the highest goal. He
may give up his further Sadhana through false contentment. The Yogi who is bent upon getting the
highest Samadhi, must reject Siddhis whenever they come. Siddhis are invitations from Devatas.
Only by rejecting these Siddhis, one can attain success in Yoga. He who craves for Siddhis is a
worldly-minded man. He is a very big householder. Those who crave for Siddhis will never get
them. If a Yogic student is tempted to attain Siddhis, his further progress is seriously retarded. He
has lost the way.
Do not stop Sadhana when you get a few glimpses and experiences. Continue the practice
till you attain perfection. Do not stop the practice and move about in the world. Examples are not
lacking. Numerous persons have been ruined. A glimpse cannot give you safety.
You can do nothing by a happy-go-lucky life. Stick to one place for three years. Draw a
programme of daily routine. Then followto the very letter at any cost. Then you are sure to succeed.
There is no use of dilly-dallying hither and thither in search of a Guru. If you search for him,
you will never get him. If you make yourself deserving by the practice of all preliminary
qualifications, he will doubtless come to you. It is within the power of everybody to attain success
in Yoga. What is wanted is sincere devotion, constant and steady Abhyasa.
Never allowsentiment to overcome you one way or other. Wisely utilise every condition for
the uplift of the soul and Chitta Suddhi.
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Unless you are prepared to give up all you have for the service of the Lord and mankind, you
are quite unfit for the spiritual path.
You first separate yourself fromthe body; then you identify yourself with the mind and then
you function on the mental plane. Through concentration, you rise above body-consciousness;
through meditation you rise above mind; and finally through Samadhi, you reach the goal.
A Hatha Yogi brings down the Prana by Jalandhara Bandha; by Mula Bandha he checks the
downward tendency of Apana; having accustomed himself to the practice of Asvini Mudra, he
makes the Apana go upward with the mind intent on Kumbhaka. Through Uddiyana Bandha, he
forces the united Prana-Apana to enter the Sushumna Nadi along with Kundalini, and through Sakti
Chalana Mudra, he takes Kundalini from Chakra to Chakra. By this procedure a Hatha Yogi makes
conquest over Deha Adhyasa.
Eliminate fear altogether by constantly raising an opposite current of thought in the mind.
Constantly and intently think of courage. Fear is a Vikara, unnatural, temporary modification on
account of Avidya. When fear disappears, the attachment for the body goes away and then it is easy
for you to go above body-consciousness.
Do not be carried away by name and fame (Khyati). Ignore all these trivial things. Be steady
in your practice. Never stop Sadhana till the final beatitude is reached.
Just as the man who foolishly runs after two rabbits will not catch hold of any one of them,
so also a meditator who runs after two conflicting thoughts will not get success in any one of the two
thoughts. If he has divine thoughts for ten minutes and then worldly conflicting thoughts for the
next ten minutes he will not succeed in getting at the Divine consciousness.
Several aspirants in the name of Tapasya neglect the body. All possible care should be taken
to keep the body in a healthy condition. A Sadhaka should take more care than a worldly man
because it is 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. That is the proper ideal.
As to the qualification for renunciation, a man should have attained perfect purity of mind,
stability of intellect, discrimination, disgust towards sensual pleasures and a keen desire for
freedom. Unless a man has attained these qualifications, renunciation of active duties of life does
not produce the desired effect.
If you want Samadhi, you must know well the process of Dhyana. If you want Dhyana, you
must know accurately the method of Dharana. If you want Dharana, you must know perfectly the
method of Pratyahara. If you want Pratyahara, you must know Pranayama. If you want Pranayama
you must know Asana well. Before going to the practice of Asana, you should have Yama and
Niyama. There is no use of jumping into Dhyana without having the various preliminary practices.
Some aspirants, when they cannot get milk or ghee, stop their Yogic practices. If you cannot
get milk or ghee, you will have to take a little more quantity of bread and Dal. Dal is more nutritious
than milk. It is very, very substantial. Sadhakas should not develop any habit at all. Habit means
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slavery. People of slavish mentality are absolutely unfit for the spiritual path. They should not be
affected at all even if they are placed under the worst circumstances.
Vedantins use different methods for getting Laya, viz., (1) Antahkarana Laya Chintana, (2)
Pancha Bhuta Laya Chintana and (3) Omkara Laya Chintana. In Antahkarana Laya, you must think
that the mind is merged in Buddhi; Buddhi in Avyaktam; and Avyaktam in Brahman. In Pancha
Bhuta Laya, you must think that the earth gets merged in water, water in fire; fire in air; air in Akasa;
Akasa in Avyaktam; and Avyaktam in Brahman. In Omkara Laya, you must think that Visva gets
merged in Virat (Virat in the letter ‘A’); Taijasa in Hiranyagarbha (Hiranyagarbha in the letter ‘U’);
Prajna in Ishvara (Ishvara in the letter ‘M’). Jiva Sakshi gets merged in Ishvara Sakshi; Ishvara
Sakshi in Ardhamatra of Omkara. Thus you can go back to the original source, Brahman, who is the
Yoni for all minds and Pancha Bhutas. Brahman alone remains.
Annamaya Kosha is the physical body (Sthula Sarira). Pranamaya Kosha, Manomaya
Kosha and Vijnanamaya Kosha are in the astral body (Sukshma Sarira). Anandamaya Kosha
belongs to the causal body (Karana Sarira). Pranamaya Kosha contains the five Karma Indriyas.
Manomaya and Vijnanamaya Koshas contain the five Jnana Indriyas.
Priya, Moda and Pramoda are the attributes of Anandamaya Kosha. Hunger and thirst
belong to Pranamaya Kosha. Birth and death belong to the Annamaya Kosha. Harsha and Soka
(exhilaration and depression) belong to Manomaya Kosha. Passion, hunger, greed, Sankalpa and
Vikalpa are Dharmas of the Manomaya Kosha. Sleep and Moha belong to Anandamaya Kosha.
Kartritva (agency) and Bhoktritva (enjoyment) belong to Vijnanamaya Kosha.
In Manomaya Kosha, Iccha-Shakti is working. In Vijnanamaya Kosha, Jnana-Shakti is
working. For other detailed information consult my book “Practice of Vedanta.”
When Kundalini is awakened, it does not proceed at once to Sahasrara Chakra. By further
Yogic practices, you will have to take it from Chakra to Chakra, one by one.
Even after Kundalini has reached the Sahasrara 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.
The body will exist even after Kundalini has reached Sahasrara Chakra, but the Yogi will
have no body-consciousness. It is only when Kaivalya is attained that the body becomes lifeless.
The Sadhakas should have a pure heart and should be free from Doshas. The Mantra should
have been obtained from a great man. The Sadhaka should have faith in the Mantra. In this case,
Japa alone is quite sufficient to awaken Kundalini.
Jnana Yoga, Mantra Yoga, Hatha Yoga, Raja Yoga and all other methods have the 8 steps,
viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. These are not
the exclusive property of Raja Yoga alone. These are necessary for all Sadhakas.
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Young boys have no settled mind. Many have not the power of discrimination. Therefore
young age is not suitable for advanced courses in Yoga.
Many other important doubts of the aspirants have been cleared in the text.
SOME PRACTICAL HINTS
The actual method of awakening the Kundalini Shakti and uniting Her with the Lord in the
Sahasrara can only be learnt froma Guru. I give here a general outline of the Yogic practice that will
enable the Sadhaka to realise the Chit.
The Jivatma in the subtle body, the receptacle of the five vital airs (Pancha Pranas), mind in
its three aspects of Manas, Buddhi and Ahankara; the five organs of action (Karmendriyas); and the
five organs of perception (Jnanendriyas), are united with the Kula-Kundalini. The Kandarpa or
Kama Vayu in the Muladhara—a form of the Apana Vayu—is given a leftward revolution and the
fire which is around Kundalini is kindled. By the Bija “Hung”, and the heat of the fire thus kindled,
the coiled and sleeping Kundalini is awakened. She who lay asleep around Svayambhu-linga, with
her coils three circles and a half, dosing the entrance of the Brahmadvara, will on being roused,
enter that door and move upwards, united with the Jivatma.
On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, Bija and Vritti, are
dissolved in the body of Kundalini. The Maheemandala or Prithvi is converted into the Bija “Lang,”
and is also merged in Her body. When Kundalini 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 Svadhishthana-Chakra, that lotus opens out, and lifts its
flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini
Shakti, Deva Matrikas and Vritti, Vaikunthadhama, Goloka, and the Deva and Devi residing
therein are dissolved in the body of Kundalini. The Prithvi or earth Bija “Lang” is dissolved in
Apah, and Apah converted into the Bija “Vang,” remains in the body of Kundalini. When the Devi
reaches the Manipura Chakra all that is in the Chakra merges in Her body. The Varuna Bija “Vang”
is dissolved in fire, which remains in the body of the Devi as the Bija “Rang”. This Chakra is called
the Brahmagranthi (or knot of Brahma). The piercing of this Chakra may involve considerable pain,
physical disorder, and even disease. On this account, the directions of an experienced Guru are
necessary, and therefore also other modes of Yoga have been recommended for those to whomthey
are applicable; for in such modes activity is provoked directly in the higher centre and it is not
necessary that the lower Chakras should be pierced. Kundalini next reaches the Anahata Chakra
where all which is therein is merged in Her. The Bija of Tejas, “Rang” disappears in Vayu and Vayu
converted into its Bija “Yang”, merges into the body of Kundalini. This Chakra is known as
Vishnugranthi (knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the
Vishuddha Chakra. Upon Her entrance, Ardha-Narisvara Siva, Sakini, the sixteen vowels, Mantra,
etc., are dissolved in the body of Kundalini. The Bija of Vayu, “Yang” is dissolved in Akasa, which
itself being transformed into the Bija “Hang” is merged in the body of Kundalini. Piercing the
Lalana Chakra, the Devi reaches the Ajna Chakra, where Parama Shiva, Siddha Kali, the
Deva-Gana and all else therein are absorbed into Her body. The Bija of Akasa, “Hang” is merged in
the Manas-Chakra and mind itself in the body of Kundalini. The Ajna Chakra is known as
Rudra-granthi (or the knot of Rudra or Shiva). After this Chakra has been pierced, Kundalini, of Her
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own motion, unites with Paramasiva. As She proceeds upwards from the two-petalled lotus, the
Niralamba Puri, Pranava Nada etc., are merged in Her.
The Kundalini then in her progress upwards, absorbs herself the twenty-four Tattvas
commencing with the gross elements, and then unites Herself and becomes one with Paramasiva.
The nectar which flows from such union floods the Kshudrabrahmanda or human body. It is then
that the Sadhaka forgetful of all in this world is immersed in ineffable bliss.
Thereafter the Sadhaka, thinking of the Vayu Bija “Yang” as being in the left nostril, inhales
through Ida, making Japa of the Bija sixteen times. Then closing both nostrils, he makes Japa of the
Bija sixty-four times. He then thinks that the black “man of sin” (Papapurusha) in the left cavity of
the abdomen is being dried up, and so thinking, he exhales through the right nostril Pingala, making
Japa of the Bija thirty-two times. The Papapurusha should be thought of as an angry black man in
the left side of the cavity of the abdomen, of the size of the thumb, with red beard and eyes, holding
a sword and shield, with his head ever held low, the very image of all sins. The Sadhaka then
meditating upon the red-coloured Bija “Rang” in the Manipura, inhales, making sixteen Japas of
the Bija, and then closes the nostrils, making sixty-four Japas. While making the Japa he thinks that
the body of the man of sin is being burnt and reduced to ashes. He then exhales through the right
nostril with thirty-two Japas. He then meditates upon the white Chandra Bija “Thang”. He next
inhales through Ida, making Japa of the Bija sixteen times, closes both nostrils with Japa done
sixty-four times, and exhales through Pingala with thirty-two Japas. During inhalation, holding of
breath and exhalation, he should consider that a new celestial body is being formed by the nectar
(composed of all the letters of the alphabet, Matrika-varna) dropping from the moon. In a similar
way with the Bija “Vang”, the formation of the body is continued, and with the Bija “Lang” it is
completed and strengthened. Lastly, with the Mantra “Soham”, the Sadhaka leads the Jivatma into
the heart. Thus Kundalini who has enjoyed Her union with Paramashiva, sets out on her return
journey the way she came. As she passes through each of the Chakras all that she has absorbed
therefrom come out from herself and take their several places in the Chakra.
In this manner she again reaches the Muladhara, when all that is described to be in the
Chakras are in the positions which they occupied before her awakening.
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SPIRITUAL DIARY
Questions
Date
1. When did you get up from bed?
2. How many hours did you sleep?
3. How many Malas of Japa?
4. How long in Kirtan?
5. How many Pranayamas?
6. How long did you perform Asanas?
7. How long did you meditate in one Asana?
8. How many Gita Slokas did you read or get by
heart?
9. How long in the company of the wise
(Satsanga)?
10. How many hours did you observe Mouna?
11. How long in disinterested selfless service?
12. How much did you give in charity?
13. How many Mantras you wrote?
14. How long did you practice physical exercise?
15. How many lies did you tell and with what
self-punishment?
16. How many times and how long of anger and
with what self-punishment?
17. How many hours you spent in useless
company?
18. How many times you failed in Brahmacharya?
19. How long in study of religious books?
20. How many times you failed in the control of
evil habits and with what self-punishment?
21. How long you concentrated on your Ishta
Devata (Saguna or Nirguna Dhyana)?
22. How many days did you observe fast and
vigil?
23. Were you regular in your meditation?
24. What virtue are you developing?
25. What evil quality are you trying to eradicate?
26. What Indriya is troubling you most?
27. When did you go to bed?
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THE SPIRITUAL DIARY
The Spiritual Diary is a whip for goading the mind towards righteousness and God. If you
regularly maintain this diary you will get solace, peace of mind and make quick progress in the
spiritual path. Maintain a daily diary and realise the marvellous results.
Prepare a statement of daily Spiritual Diary for every month as shown on the opposite page
and verify whether you are progressing or not. If you want quick spiritual attainments, you should
never neglect to record everything in your diary. To change the worldly nature it needs rigorous
Sadhana. Apart from these questions you must also mention the following in the remarks
column:—
1. The name of the Asanas.
2. The kind of meditation.
3. What books do you keep for Svadhyaya?
4. What is your special diet?
5. Do you keep a Japa Mala?
6. Have you got a separate meditation room?
7. How do you keep the meditation room?
8. Do you read Gita with meaning?
Do not be ashamed to mention your mistakes, vices and failures. This is meant for your own
progress only. Do not waste your precious hours. It is enough that you have wasted so many years in
idle-gossiping. Enough, enough of the troubles you had all these days in satisfying your senses. Do
not say:—“fromtomorrowI will be regular.” That “tomorrow” is for the worthless worldly-minded
fools. Be sincere and start doing Sadhana from this moment. Be sincere. Take out a copy of the
Spiritual Diary and send it on to your Guru, who will guide you, remove all the obstacles in your
Sadhana and give you further lessons.
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YOGA-KUNDALINI UPANISHAD
INTRODUCTION
The Yoga-Kundalini Upanishad is the eighty-sixth among the 108 Upanishads. It forms part
of the Krishna Yajurveda. It deals with an exposition of Hatha and Lambika Yogas. It concludes
with an account of the non-qualified Brahman. The Non-dual Brahman is the quest of all seekers.
Though grouped among the minor Upanishads, the Yoga-Kundalini Upanishad is a very
important work on Kundalini Yoga. It begins with an analysis of the nature of Chitta. It maintains
that Samskaras and Vasanas on the one hand, and Prana, on the other, constitute the causes for the
existence of Chitta. If Vasanas are controlled, Prana is automatically controlled. If Prana is
controlled, the Vasanas are automatically controlled.
The Yoga-Kundalini Upanishad presents methods for the control of Prana. The Yogic
student does not deal with Vasanas. He concerns himself with the techniques of controlling the
Prana.
The three methods given in the Yoga-Kundalini Upanishad for the control of Prana are:
Mitahara, Asana and Shakti-Chalana. These three methods are fully explained in the first chapter.
Light, sweet and nutritious food forms the discipline of Mitahara. The Padmasana and the
Vajrasana are two important Asanas used by the Yogic student. Shakti-Chalana is arousing the
Kundalini and sending it to the crown of the head.
Kundalini can be aroused by a twofold practice. Saraswati Chalana and the restraint of
Prana are the two practices. The rousing of the Saraswati Nadi is Saraswati Chalana.
The process, as described in the Yoga-Kundalini Upanishad, for arousing Kundalini is
simple. When a person exhales, the Prana goes out 16 digits. In inhalation it goes in only 12 digits,
thus losing 4. The Kundalini is aroused if one can inhale Prana for 16 digits. This is done by sitting
in Padmasana and when the Prana is flowing through the left nostril, and lengthening inwards 4
digits more.
By means of this lengthened breath the Yogic student should manipulate the Saraswati Nadi
and stir up the Kundalini Shakti with all his strength, from right to left, repeatedly. This process
may extend to three quarters of an hour. All this has been briefly and yet comprehensively described
in the Yoga-Kundalini Upanishad.
The most important result of shaking the Saraswati Nadi is that it cures the several diseases
arising within the belly, and cleanses and purifies the system. After the practice of the Sahita
Kumbhaka the Yogic student is initiated into the Kevala Kumbhaka. These two types of Kumbhaka
bring about the complete restraint of the Prana.
Suryabheda Kumbhaka, Ujjayi Kumbhaka, Sitali and Bhastrika are the four divisions of the
Sahita Kumbhaka. Suryabheda Kumbhaka destroys the intestinal worms and the four kinds of evils
caused by Vayu. Ujjayi purifies the body, removes diseases and increases the gastric fire. It also
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removes the heat caused in the head and the phlegm in the throat. Sitali cools the body. It destroys
gulma, dyspepsia, pliha, consumption, bile, fever, thirst and poison. These forms of Sahita
Kumbhaka purify and prepare the entire physiological organism for the arousal of the Kundalini
Sakti and for the experience of the non-dual Brahman.
Apart from bringing a number of wholesome physiological changes, Bhastrika Kumbhaka
pierces the three knots or the Granthis. The Yoga-Kundalini Upanishad then proceeds to prescribe
the practice of the three Bandhas, for the Yogic student. The process by which the downward
tendency of the Apana (breath) is forced up by the spincter muscles of the anus, is called the
Mulabandha. By this Bandha the Apana is raised up. It reaches the sphere of Agni or fire. Then the
flame of the Agni grows long, being blown about by Vayu. In a heated state, Agni and Apana
commingle with the Prana. This Agni is very fierce.
Through this fiery Agni, there arises in the body the fire that awakens and arouses the
Kundalini, through its radiant heat. The aroused Kundalini makes a hissing noise, becomes erect
and enters the hole of Brahmanadi. The Yogins practise this Mulabandha daily.
In this aim of arousing the Sarasvati Nadi and the Kundalini Shakti, the other two Bandhas,
viz., Uddiyana Bandha and the Jalandhara Bandha, also play the most significant part.
After giving detailed knowledge of the techniques of the Bandhas, the Yoga-Kundalini
Upanishad explains the number of obstacles the Yogic students encounter. It also gives the methods
of overcoming these obstacles.
The causes of the diseases in the body are seven. 1. Sleeping during the daytime. 2. Late
vigils overnight. 3. Excess of sexual intercourse. 4. Moving amidst crowds. 5. The effect of
unwholesome food. 6. Checking of the discharge of urine and faeces. 7. Laborious mental
operations with the Prana.
The mistake that the Yogic student commits is that when diseases attack him, he
erroneously attributes the diseases to his practice of Yoga. This is the first obstacle in Yoga.
The Yogic student begins to doubt as to the efficacy of the Yoga Sadhana. This is the second
obstacle. Carelessness or a state of confusion is the third obstacle. Indifference or laziness is the
fourth obstacle. Sleep is the fifth obstacle and the sixth is the attachment to sense-objects. The
seventh obstacle is erroneous perception or delusion. The eighth is concern with worldly affairs.
The ninth is want of faith. The tenth obstacle to Yoga practice is want of the necessary aptitude for
grasping the Yoga truths.
Earnest spiritual aspirants should avoid all these obstacles by means of a close investigation
and great deliberation. Further on, the Upanishads describe the process and the manner by which
the Kundalini is roused and taken to the Sahasrara by piercing through the Granthis.
When the awakened Kundalini moves upwards, the shower of nectar flows copiously. The
Yogi enjoys this which keeps him away from all sensual pleasures. The Yogi takes his stand upon
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the Inner Reality, the Atman. He enjoys the highest state of spiritual experience. He attains peace
and is devoted only to the Atman.
By the whole process of the Kundalini Yoga Sadhana, the body of the Yogi attains very
subtle state of the spiritual Consciousness. The Yogi who has attained to Samadhi experiences
everything as Consciousness. The Yogi realises the oneness of the macrocosm and the microcosm.
Because, the Kundalini Shakti has reached the Sahasrara Kamala or the thousand-petalled lotus and
has become united with Siva, the Yogi enjoys the highest Avastha. This is the final beatitude.
The Chakras are centres of Shakti as vital force. These are the centres of Prana Shakti
manifested by Pranavayu in the living body.
Those aspirants who aspire to arouse the Kundalini Shakti to enjoy the Bliss of Union of
Siva and Shakti, through awakened Kundalini, and to gain the accompanying Powers or Siddhis,
should practise Kundalini Yoga. To them, this Yoga-Kundalini Upanishad is of great importance. It
equips themwith a comprehensive knowledge of the methods and processes of the Kundalini Yoga
in which the Khechari Mudra stands prominent.
The Kundalini Yogi seeks to obtain both Bhukti and Mukti. He attains liberation in and
through the world. Jnana Yoga is the path of asceticism and liberation. Kundalini Yoga is the path
of enjoyment and liberation.
The Hatha Yogi seeks a body which shall be as strong as steel, healthy, free from suffering
and therefore, long-lived. Master of the body, the Yogi is the Master of life and death. His shining
formenjoys the vitality of youth. He lives as long as he has the will to live and enjoys in the world of
forms. His death is the death at will (Ichha-Mrityu). The Yogi should seek the guidance of an expert
and skilled Guru.
The Serpent Power is the power which is the static support or Adhara of the whole body and
all its moving Pranic forces. The polarity as it exists in, and as, the body is destroyed by Yoga which
disturbs the equilibrium of bodily consciousness, which consciousness is the result of the
maintenance of these two poles.
In the human body the potential pole of Energy which is the Supreme Power is stirred to
action. The Shakti is moved upward to unite with the Siva, the quiescent Consciousness in the
Sahasrara.
By Pranayama and other Yogic processes the static Shakti is affected and becomes
dynamic. When completely dynamic, when Kundalini unites with Siva in the Sahasrara, the
polarisation of the body gives way. The two poles are united in one and there is the state of
consciousness called Samadhi. The polarisation takes place in the Consciousness. The body
actually continues to exist as an object of observation to others.
When the Kundalini ascends, the body of the Yogi is maintained by the nectar which flow,
from the union of Siva and Shakti in Sahasrara. Glory to Mother Kundalini who, through Her
Infinite Grace and Power, kindly leads the Sadhaka from Chakra to Chakra and illumines him and
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makes him realise his identity with the Supreme Brahman! The Yoga-Kundalini Upanishad
attaches great importance to the search for and finding of right Guru. It insists upon revering the
illumined Guru, as God. Guru is one who has full Self-illumination. He removes the veil of
ignorance in the deluded individuals.
The number of realised Gurus may be less in this Kali Yuga when compared with the Satya
Yuga, but they are always present to help the aspirants. They are always searching for the proper
Adhikarins.
The Yoga-Kundalini Upanishad gives a list of the obstacles to Yoga practice. Some take to
the practice of Yoga, and later on, when they come across some obstacles in the way, they do not
know how to proceed further. They do not know how to obviate them. Many are the obstacles,
dangers, snares and pitfalls on the spiritual path. Sadhakas may commit many mistakes on the path.
A Guru who has already trodden the path and reached the goal, is very necessary to guide them.
One more important thing which you would find in many places in the Yoga-Kundalini
Upanishad is the Sushumna Nadi. You must have a complete knowledge of this Nadi.
Now, a word on Kundalini, the arousal of which is the immediate aim of the Kundalini
Yoga. Kundalini, the serpent-power or mystic fire is the primordial energy or Shakti that lies
dormant or sleeping in the Muladhara Chakra, the centre of the body. It is called the serpentine or
annular power on account of serpentine form. It is an electric fiery occult power, the great pristine
force which underlies all organic and inorganic matter.
CHITTA AND THE CONTROL OF PRANA
1. Chitta is the Subconscious mind. It is the mind-stuff. It is the store-house of memory.
Samskaras or impressions of actions are imbedded here. It is one of the four parts of Antahkarana or
inner instruments, viz., mind, intellect, Chitta and Ahankara or ego.
2. Mind is formed out of wind. So, it is fleeting like the wind. Intellect is formed out of fire.
Chitta is formed out of water. Ego is formed out of earth.
3. Chitta has two causes for its existence, viz., Vasanas or subtle desires and the vibration of
Prana.
4. If one of them is controlled, the result is, both of them are controlled.
MITAHARA, ASANA AND SHAKTI-CHALANA
5. Of these two, viz., Prana and Vasanas, the student of Yoga should control Prana by
moderate food (Mitahara), by Asanas or Yogic postures and thirdly by Shakti-Chalana.
6. OGautama! I shall explain the nature of these three disciplines. Listen with rapt attention.
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7. The Yogi should take sweet and nutritious food. He should fill half the stomach with
food. He should drink water, one quarter of the stomach. He should leave the fourth quarter of the
stomach unfilled in order to propitiate Lord Siva, the patron of the Yogins. This is moderation in
diet.
THE PADMA AND VAJRA ASANAS
8. Placing of the right foot on the left thigh and the left foot on the right thigh, is Padmasana.
This posture is the destroyer of all sins.
9. Placing one heel below the Muladhara and the other over it and sitting with the trunk,
neck and head in one straight line is the adamantine posture or the Vajrasana. Mulakanda is the root
of the Kanda, the genital organ.
THE ROUSING OF THE KUNDALINI
10. A wise Yogi should take the Kundalini from the Muladhara to the Sahasrara or the
thousand-petalled Lotus in the crown of the head. This process is called Shakti-Chalana.
11. The Kundalini should pass through the Svadhishthana Chakra, the Manipura Chakra in
the navel, the Anahata Chakra in the heart, the Vishuddha Chakra in the throat, and the Ajna Chakra
between the eyebrows or the Trikuti.
12. Two things are necessary for the practice of Shakti-Chalana. One is the Sarasvati
Chalana and the other is the restraint of Prana or the breath.
THE SARASVATI CHALANA
13. Sarasvati Chalana is the rousing of the Sarasvati Nadi. Sarasvati Nadi is situated on the
west of the navel among the fourteen Nadis. Sarasvati is called Arundhati. Literally, it means that
which helps the performance of good actions.
14. Through this practice of Sarasvati Chalana and the restraint of the Prana, the Kundalini
which is spiral becomes straightened.
15. The Kundalini is roused only by rousing the Sarasvati.
16. When Prana or the breath is passing through one’s Ida or the left nostril, one should sit
firmly in Padmasana and lengthen inwards 4 digits the Akasa of 12 digits. In exhalation Prana goes
out 16 digits and in inhalation it goes in only 12 digits, thus losing 4. But if inhaled for 16 digits then
the Kundalini is aroused.
17. The wise Yogi should bring Sarasvati Nadi by means of this lengthened breath and
holding firmly together both the ribs near the navel by means of the forefinger and thumbs of both
hands one hand on each side, should stir up Kundalini with all his strength, from right to left, again
and again. This stirring may extend over a period of 48 minutes.
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18. Then he should drawup a little when Kundalini finds its entry into Sushumna. This is the
means by which the Kundalini enters the mouth of Sushumna.
19. Along with the Kundalini, Prana also enters of itself the Sushumna.
20. The Yogic student should also expand navel by compressing the neck. After this, by
shaking Sarasvati, the Prana is sent above to the chest. By the contraction of the neck, Prana goes
above from the chest.
21. Sarasvati has sound in her womb. She should be thrown into vibration or shaken daily.
22. Merely by shaking Sarasvati one is cured of dropsy or Jalodara, Gulma (a disease of the
stomach), Pliha (a disease of the spleen) and all other diseases rising within the belly.
VARIETIES OF PRANAYAMA
23. Briefly, I will nowdescribe to you Pranayama. Prana is the Vayu that moves in the body.
The restraint of Prana within is known as Kumbhaka.
24. Kumbhaka is of two kinds, namely, Sahita and Kevala.
25. Till he gets Kevala, the Yogic student should practise Sahita.
26. There are four divisions or Bhedas. These divisions are: Surya, Ujjayi, Sitali and
Bhastrika. Sahita Kumbhaka is the Kumbhaka associated with these four.
SURYABHEDA KUMBHAKA
27. Select a place which is pure, beautiful and free from pebbles, thorns, etc. It should be of
the length of a bowfree fromcold, fire and water. To this place, take a pure and pleasant seat which
is neither too high nor too low. Upon it, sit in Padmasana. Now, shake or throw into vibration
Sarasvati. Slowly inhale the breath from outside, through the right nostril, as long as this is
comfortable, and exhale it through the left nostril. Exhale after purifying the skull by forcing the
breath up. This destroys the four kinds of evils caused by Vayu. It destroys also the intestinal
worms. This should be repeated often. It is called Suryabheda.
UJJAYI KUMBHAKA
28. Close the mouth. Draw up slowly the breath through both the nostrils. Retain it in the
space between the heart and the neck. Then exhale through the left nostril.
29. This removes both the heat caused in the head and the phlegm in the throat. It removes
all diseases. It purifies the body and increases the gastric fire. It removes all the evils arising in the
Nadis, Jalodara or dropsy, that is water in the belly, and Dhatus. The name for this Kumbhaka is
Ujjayi. It can be practised even when walking or standing.
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SITALI KUMBHAKA
30. Draw up the breath through the tongue with the hissing sound Sa. Retain it as before.
Then slowly exhale through both the nostrils. This is called Sitali Kumbhaka.
31. Sitali Kumbhaka cools the body. It destroys gulma or the chronic dyspepsia, Pliha (a
disease of the spleen), consumption, bile, fever, thirst and poison.
32. Sit in Padmasana with belly and neck erect. Close the mouth and exhale through the
nostrils. Then inhale a little up to the neck so that the breath will fill the space, with noise, between
the neck and skull. Then exhale in the same way and inhale often and often. Even as the bellows of a
smith are moved stuffed within with air and then let out, so you should move the air within the body.
When you get tired, inhale through the right nostril. If the belly is full of Vayu, press well the
nostrils with all your fingers except the forefinger. Perform Kumbhaka and exhale through the left
nostril.
33. This removes the inflammation of the throat. It increases the digestive gastric fire
within. It enables one to know the Kundalini. It produces purity, removes sins, gives pleasure and
happiness and destroys phlegmwhich is the bolt or obstacle to the door at the mouth of Brahmanadi
or the Sushumna.
34. It pierces also the three Granthis or knots differentiated through the three modes of
Nature or Gunas. The three Granthis or knots are Vishnu Granthi, Brahma Granthi and Rudra
Granthi. This Kumbhaka is called Bhastrika. This should be especially practised by the Hatha
Yogic students.
THE THREE BANDHAS
35. The Yogic student should now practise the three Bandhas. The three Bandhas are: the
Mula Bandha, the Uddiyana Bandha and the Jalandhara Bandha.
36. Mula Bandha: Apana (breath) which has a downward tendency is forced up by the
sphincter muscles of the anus. Mula Bandha is the name of this process.
37. When Apana is raised up and reaches the sphere of Agni (fire) then the flame of Agni
grows long, being blown about by Vayu.
38. Then, in a heated state, Agni and Apana commingle with the Prana. This Agni is very
fiery. Through this there arises in the body the fire that rouses the sleeping Kundalini through its
heat.
39. Then this Kundalini makes a hissing noise. It becomes erect like a serpent beaten with a
stick and enters the hole of Brahmanadi or the Sushumna. Therefore, the Yogins should practise
daily Mulabandha often.
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40. The Uddiyana Bandha: At the end of the Kumbhaka and at the beginning of expiration,
Uddiyana Bandha should be performed. Because Prana Uddiyate, or the Prana goes up the
Sushumna in this Bandha, the Yogins call it Uddiyana.
41. Sit in the Vajrasana. Hold firmly the two toes by the two hands. Then press at the Kanda
and at the places near the two ankles. Then gradually upbear the Tana or the thread or the Nadi
which is on the western side first to Udara or the upper part of the abdomen above the navel, then to
the heart and then to the neck. When the Prana reaches the Sandhi or the junction of the navel,
slowly it removes the impurities and diseases in the navel. For this reason, this should be practised
frequently.
42. The Jalandhara Bandha: This should be practised at the end of Puraka (after inhalation).
This is of the form of contraction of the neck and is an impediment to the passage of Vayu
(upwards).
43. The Prana goes through Brahmanadi on the western Tana in the middle, when the neck
is contracted at once by bending downwards so that the chin may touch the breast. Assuming the
posture as mentioned before, the Yogi should stir up Sarasvati and control Prana.
HOW MANY TIMES KUMBHAKA SHOULD BE PRACTISED
44. On the first day, Kumbhaka should be practised four times.
45. It should be done ten times, on the second day, and then five times separately.
46. On the third day, twenty times will be enough. Afterwards Kumbhaka should be
practised with the three Bandhas and with an increase of five times each day.
THE OBSTACLES TO THE PRACTICE OF YOGA AND HOW TO
OVERCOME THEM
47. Seven are the causes of the diseases in the body. Sleeping during the daytime is the first,
late vigils overnight is the second, excess of sexual intercourse the third, moving amidst crowds the
fourth. The fifth cause is the effect of unwholesome food. The sixth is the checking of the discharge
of urine and faeces. The seventh is the laborious mental operation with Prana.
48. When attacked by such diseases, the Yogi who is afraid of themsays, “My diseases have
arisen from my practices of Yoga.” Then he will discontinue this practice. This is the first obstacle
to Yoga.
49. The second obstacle to Yoga is the doubt as to the efficacy of Yoga practice.
50. Third obstacle is carelessness or a state of confusion.
51. The fourth is indifference or laziness.
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52. Sleep constitutes the fifth obstacle to Yoga practice.
53. The sixth is not leaving the objects of senses; the seventh is the erroneous perception or
delusion.
54. The eighth is sensual objects or concern with worldly affairs. The ninth is want of faith.
The tenth is non-aptitude for understanding of the truths of Yoga.
THE ROUSING OF THE KUNDALINI
55. The intelligent practitioner of Yoga should, by means of close investigation and great
deliberation, avoid these ten obstacles.
56. With the mind firmly fixed on the Truth, the practice of Pranayama should be performed
daily. Then the mind takes its repose in the Sushumna. The Prana therefore never moves.
57. When the impurities of the mind are thus removed and Prana is absorbed in the
Sushumna, one becomes a true Yogin.
58. When the accumulated impurity, clogging the Sushumna Nadi, is completely removed
and the passage of vital air through the Sushumna is effected by performing Kevala Kumbhaka, the
Yogin forcibly causes the Apana with the downward course to rise upwards by the contraction of
the anus (Mula Bandha).
59. Thus raised up, the Apana mixes with Agni. Then they go up quickly to the seat of Prana.
Then, Prana and Apana uniting with one another, go to Kundalini which is coiled up and asleep.
60. Heated by Agni and stirred up by Vayu, Kundalini stretches its body in the interior of the
mouth of the Sushumna.
THE KUNDALINI REACHES THE SAHASRARA BY PIERCING
THROUGH THE THREE KNOTS
61. The Kundalini pierces through the Brahmagranthi formed of Rajas. It flashes at once
like lightning at the mouth of Sushumna.
62. Then Kundalini goes up at once through Vishnugranthi to the heart. Then it goes up
through the Rudragranthi and above it to the middle of the eyebrows.
63. Having pierced this place, the Kundalini goes up to the Mandala (sphere) of the moon. It
dries up the moisture produced by the moon in the Anahata Chakra which has sixteen petals.
64. Through the speed of Prana, when the blood is agitated, it becomes bile from its contact
with the sun. Then it goes to the sphere of the moon. Here it becomes of the nature of pure phlegm.
65. When it flows there, how does the blood which is very cold become hot?
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66. Since at the same time the intense white form of moon is rapidly heated. The agitated
Kundalini moves upwards and the shower of nectar flows more copiously.
67. As a result of swallowing this, the Chitta of the Yogin is kept away from all sensual
pleasures. The Yogin is exclusively absorbed in the Atma partaking of the sacrificial offering called
nectar. He takes his stand in his own Self.
68. He enjoys this highest state. He becomes devoted to the Atman and attains peace.
THE DISSOLUTION OF PRANA AND OTHERS
69. The Kundalini then goes to the seat of the Sahasrara. It gives up the eight forms of the
Prakriti: earth, water, fire, air, ether, mind, intellect and egoism.
70. After clasping the eye, the mind, the Prana and the others in her embrace, the Kundalini
goes to Siva and clasping Siva as well, dissolves herself in the Sahasrara.
71. Thus Rajas-Sukla or the seminal fluid which rises up, goes to Siva along with Marut or
the Vayu. Prana and Apana which are always produced become equal.
72. Prana flows in all things, big and small, describable or indescribable, as fire in gold. The
breath also dissolves itself.
73. Born together of the same quality, the Prana and the Apana also dissolve themselves in
the presence of Siva in the Sahasrara. Having reached an equipoised condition, they no longer go up
or down.
74. Then the Yogi thrives with the Prana spread outward in the form of attenuated elements
or in the mere remembrance of it, the mind having been reduced to the formof faint impressions and
the speech having remained only in the form of recollection.
75. All the vital airs then spread themselves outright in his body even as gold in a crucible
placed on fire.
EXPERIENCING EVERYTHING AS CONSCIOUSNESS DURING
SAMADHI
76. The body of the Yogi attains very subtle state of the pure Brahman. By causing the body
made of the elements to be absorbed in a subtle state in the form of the Paramatman or the supreme
Deity, the body of the Yogi gives up its impure corporal state.
77. That alone is the Truth underlying all things, which is released from the state of
non-sentience and is devoid of impurities.
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78. That alone which is of the nature of the Absolute Consciousness, which is of the
character of the attribute “I” of all beings, the Brahman, the subtlest form of That alone is the Truth
underlying all things.
79. The release from the notion that the Brahman is qualified, the delusion about the
existence or non-existence of anything apart from the Brahman (which should be annihilated) and
experience such as these that remain, there the Yogi should know as the Brahman. Simultaneously
with the drawing of such knowledge of the form of the Atman, the liberation is attained by him.
80. When such is not the case, only all kinds of absurd and impossible notions arise. The
rope-serpent and such other absurd notions, brought about by delusion take their rise. Absurd
notions like the notion which men and women have, of silver, in the shell of the pearl-oyster, arise.
81. The Yogi should realise the oneness of the Visvatman and others up to the Turiya. He
should realise the oneness of the microcosm with the Virat Atman and others, upto the Turiya, of
the macrocosm, also of the Linga with the Sutratman, of the Self with the unmanifested state, of the
Atman manifested in one’s Self with the Atman of Consciousness.
THE SAMADHI YOGA
82. The Kundalini Sakti is like a thread in the Lotus. It is resplendent. It is biting with its
mouth, the upper end of its body, at the root of the Lotus, the Mulakanda or the Muladhara.
83. It is in contact with the hole of Brahmanadi of Sushumna, taking hold of its tail with its
mouth.
84. Seated in Padmasana, if a person who has accustomed himself to the contraction of his
anus (Mula Bandha), makes the Vayu go upwards with the mind intent on Kumbhaka, the Agni
comes to the Svadhishthana flaming, owing to the blowing of Vayu.
85. From the blowing of Vayu and Agni, Kundalini pierces open the Brahmagranthi. It then
pierces open the Vishnugranthi.
86. Then the Kundalini pierces the Rudragranthi. After that, it pierces all the six lotuses or
the plexus. Then the Kundalini Sakti is happy with Siva in Sahasradala Kamala, the
thousand-petalled lotus. This should be known as the highest Avastha or the state. This alone is the
giver of final beatitude. Thus ends the first chapter.
THE KHECHARI VIDYA
1. Now, then, a description of the science called Khechari.
2. He who has duly mastered this science, is freed from old age and death, in this world.
3. Knowing this science, O Sage, one who is subject to the pains of death, disease and old
age, should make his mind firm and practise Khechari.
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4. He who has gained a knowledge of the Khechari from books, from the exposition of the
meaning of the same, and who has by recourse to its practice, gained a mastery of this science,
becomes the destroyer of old age, death and disease, in this world.
5. Such a master, one should approach for shelter. From all points of view, one should look
upon him as his Guru.
6. The science of Khechari is not easily accessible. Its practice is not easily attainable. Its
practice and Melana are not accomplished simultaneously. Literally, Melana is joining.
7. The key to this science of Khechari is kept a profound secret. The secret is revealed by
adepts only at initiation.
8. They do not get Melana, who are bent only upon practice. O Brahman, only some get the
practice after several births. But, even after hundred births, Melana is not obtained.
9. As a result of having undergone the practice for several births, some Yogis get the Melana
in some future birth.
10. The Yogi attains the Siddhi mentioned in several books, when he gets this Melana from
the mouth of the Guru.
11. The state of Siva freed from all rebirth, is achieved when the practitioner gets this
Melana from the grasp of the significance presented in the books.
12. This science is, therefore, very difficult to master. Until he gets this science, the ascetic
should wander over earth.
13. The ascetic has physical powers or Siddhis in his hand, the moment he obtains this
science.
14. One should therefore regard as Achyuta or Vishnu, any person who imparts this Melana.
He too should be regarded as Achyuta, who gives this science. He who teaches the practice, should
be regarded as Siva.
15. You have got the science from me. You should not reveal it to others. One who knows
this science, should practise it with all his efforts. Except to those who deserve it, he should give it
to none.
16. One who is able to teach the Divine Yoga, is the Guru. To the place where he lives, one
should go. Then, learn from him the science of Khechari.
17. Taught well by him, one should at first practise it carefully. Aperson will then attain the
Siddhi of Khechari, by means of this science.
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18. One becomes the Lord of Khecharas or the Devas, by joining with Khechari Shakti (viz.,
Kundalini Shakti) by means of this science of Khechari. He lives amongst them, always.
THE KHECHARI MANTRA
19. Khechari contains the Bija or the seed-letter. Khechari Bija is spoken of as Agni
encircled with water. It is the abode of the Devas or the Khecharas. The mastery of the Siddhi is
obtained by this Yoga.
20. The ninth letter or Bija of Somamsa or the Moon face, should be pronounced in the
reverse order. Then consider it as the Supreme and its beginning as fifth. This is said to be Kuta
(horns) of the several Bhinnas (or parts) of the moon.
21. Through the initiation of a Guru, this which tends to the accomplishment of all Yogas,
should be learnt.
22. One who recites this twelve times everyday will not get even in sleep that Maya or
illusion which is born in his body and is the source of all vicious deeds.
23. To the one who recites this five lakhs of times with very great care, the science of
Khechari will reveal itself. For him, all obstacles vanish. The Devas are pleased. Without doubt, the
destruction of the greyness of hair and wrinkles, Valipalita, will take place.
24. One who has acquired the great science, should practise it constantly. Otherwise, he will
not get any Siddhi in the path of Khechari.
25. If in this practice, one does not get this nectar-like science, he should get it in the
beginning of Melana and recite it always. Otherwise, one who is without it never gets Siddhi.
26. No sooner one gets this science, than one should practise it. It is then that one will soon
get the Siddhi.
27. The seven syllables HRIM, BHAM, SAM, PAM, PHAM, SAMand KSHAMconstitute
the Khechari Mantra.
THE CUTTING OF FRENUM LINGUI
28. A knower of the Atman, having drawn out the tongue from the root of the palate, should
in accordance with the advice of his Guru, clear the impurities of the tongue for seven days.
29. He should take a sharp, oiled and cleansed knife which resembles the leaf of the plant
Snuhi, the milk-hedge plant, and should cut for the space of a hair, the frenum lingui. He should
powder Saindhava or the rock-salt and Pathya or the sea-salt and apply it to that place.
30. On the seventh day, he should again cut for the space of a hair. Thus, with great care, he
should continue it always, for the span of six months.
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31. The root of the tongue, fixed with veins, ceases to be in six months. Then the Yogi who
knows timely action should encircle with cloth the tip of the tongue, the abode of Vag-Ishvari or the
deity presiding over speech, and should draw it up.
THE TONGUE REACHES THE BRAHMARANDHRA
32. O Sage, again by daily drawing it up for six months, it comes as far as the middle of the
eyebrows and obliquely up to the opening of the ears. By gradual practice, it goes up to the root of
the chin.
33. Then, with ease it goes up to the end of the hair (of the head) in three years. It goes up
obliquely to Sakha (some part below the skull) and downwards to the well of the throat.
34. It occupies Brahmarandhra, in another three years. Without doubt, it stops there.
Crosswise it goes up to the top of the head and downwards to the well of the throat. Gradually it
opens the great adamantine door in the head.
35. One should perform the six Angas or parts of the Khechari Bija Mantra by pronouncing
it in six different intonations. In order to attain all the Siddhis, one should do this.
36. Karanyasa or the motions of the fingers and hands in the pronunciation of the Mantras,
should be done gradually. Karanyasa should never be done all at a time, because the body of one
who does it all at once will soon decay. O best of the Sages, little by little it should be practised.
37. One should, when the tongue goes to the Brahmarandhra through the outer path, place
the tongue after moving the bolt of Brahma. The bolt of Brahma cannot be mastered by the Devas.
38. On doing this with the point of the finger for three years, the Yogi should make the
tongue enter within. It enters the Brahmadvara or hole. On entering the Brahmadvara, one should
practise well Mathana or churning.
39. Even without Mathana, some wise Yogis attain Siddhi. He also accomplishes it without
Mathana, who is versed in Khechari Mantra. One reaps the fruit soon by doing Japa and Mathana.
40. The Yogi should restrain his breath in his heart, by connecting a wire made of gold,
silver or iron with the nostrils by means of a thread soaked in milk. Sitting in a convenient posture,
with his eyes concentrated between his eyebrows, he should perform Mathana slowly.
41. The State of Mathana becomes natural like sleep in children, within six months. It is not
advisable to do Mathana always. It should be done once only in every month.
THE URDHVAKUNDALINI YOGA
42. A Yogi should not revolve his tongue in the path. Twelve years of this practice, will
surely give the Siddhi to the Yogi. Then the Yogi perceives the entire universe in his body as not
being different from the Atman.
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43. O Chief of Kings, this path of the Urdhva Kundalini or the higher Kundalini, conquers
the macrocosm. Here ends the second chapter.
MELANA MANTRA
1. Melanamantra:—Hrim, Bham, Sam, Sham, Pham, Sam and Ksham.
2. The Lotus-born Brahma said: Among new moon, the first day of the lunar fortnight and
full moon, O Shankara, which is spoken of as the Mantra’s sign? In the first day of lunar fortnight
and during new moon and full moon days, it should be made firm. There is no other way or time.
SENSE-OBJECTS, MANAS AND BANDHANA
3. Through passion, a person longs for an object. He is infatuated with passion for objects.
These two one should leave. The Niranjana or the Stainless should be sought after. All that one
thinks is favourable to oneself should be abandoned.
4. The Yogin should keep the Manas in the midst of Shakti, and the Shakti in the midst of
Manas. He should look into Manas by means of Manas. It is then that he leaves even the highest
stage.
5. Manas alone is the Bindu. It is the cause of creation and preservation.
6. Like curd from milk, it is only through Manas that Bindu is produced. The organ of
Manas is not that which is situated in the middle of Bandhana. Bandhana is there where Shakti is
between the Sun and the Moon.
THE ENTRY INTO THE SUKHA-MANDALA
7. The Yogi should stand in the seat of Bindu and close the nostrils, having known
Sushumna and its Bheda or piercing and making the Vayu go in the middle.
8. After knowing Vayu, the above-mentioned Bindu and the Sattva-Prakriti as well as the
six Chakras, one should enter the sphere of happiness, Sahasrara or the Sukha-Mandala.
THE SIX CHAKRAS
9. There are six chakras. Muladhara is in the anus. Svadhishthana is near the genital organ.
Manipuraka is in the navel. Anahata is in the heart.
10. The Vishuddhi Chakra is at the root of the neck. The sixth Chakra, the Ajna is in the head
(between the two eyebrows).
11. After gaining a knowledge of these six Mandalas or spheres, one should enter the
Sukhamandala, drawing up the Vayu and sending it upwards.
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12. He becomes one with Brahmanda, the macrocosm, who practises thus the control of
Vayu. Vayu, Bindu, Chitta, and Chakra should be mastered by him.
ABHYASA AND BRAHMA JNANA
13. Through Samadhi alone, the Yogis attain the nectar of equality.
14. Without the practice of Yoga, the lamp of wisdom does not arise, even as the fire latent
in the sacrificial wood does not appear without churning.
15. The fire in a vessel does not shed light outside. But, when the vessel is broken, its light
appears without.
16. One’s body is called the vessel. The seat of “That” is the light or the fire within. When,
through the words of a Guru, the body is broken, the light of Brahmajnana becomes resplendent.
17. One crosses the subtle body and the ocean of Samsara, with the Guru as the helmsman,
and through the affinities of Abhyasa.
THE FOUR KINDS OF VAK
18. Sprouting in Para, Vak (power of speech) gives forth two leaves in Pasyanti, buds forth
in Madhyama and blossoms in Vaikhari—that Vak, earlier described, reaches the stage of the
absorption of sound, reversing the above order, viz., beginning with Vaikhari, etc.
19. Para, Pasyanti, Madhyama and Vaikhari, are the four kinds of Vak. Para is the highest of
sounds. Vaikhari is the lowest of sounds.
20. Vak begins from the highest of sounds to the lowest, in evolution.
21. In involution it takes a reverse order in order to merge in Para or the highest subtle
sound.
22. Anyone who thinks that the One who is the great Lord of that Vak, the undifferentiated,
the Illuminator of that Vak is the Self—such a person who thinks over thus, is never effected by
words, high or low, good or bad.
THE ABSORPTION IN PARAMATMAN
23. Through the absorption of their respective Upadhis or vehicles all these in turn are
absorbed in the Pratyagatma—the three aspects of consciousness, Visva, Taijasa, and Prajna in
man, the three, Virat, Hiranyagarbha, and Ishvara in the universe, the egg of the universe, the egg of
man and the seven worlds.
24. Heated by the fire of Jnana, the egg is absorbed with its Karana or cause, into
Paramatman or the universal Self. It becomes one with Parabrahman.
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25. It is then neither steadiness nor depth, neither light nor darkness, neither describable nor
distinguishable. That alone remains which is the Be-ness or the Sat.
THE ESSENTIAL NATURE OF MAN
26. Like a light in a vessel, the Atman is within the body—thus one should think.
27. Atman is of the dimensions of a thumb. It is a light without smoke. It is without form. It
is shining within the body. It is undifferentiable and immortal.
28. The first three aspects of consciousness refer to the gross, subtle and Karana bodies of
man. The second three aspects of consciousness refer to the three bodies of the universe.
29. In his formation, man is and appears as an egg, even as the universe is and appears as an
egg.
30. During the states of waking, dreaming and dreamless sleep, the Vijnana Atma which
dwells in this body is deluded by Maya.
31. But, after many births, owing to the effect of good Karma, it wishes to attain its own
essential state.
32. The enquiry sets in. Who amI? Howhas this stain of mundane existence come to me? In
the dreamless sleep what becomes of me who am engaged in business during both the states,
waking and dreaming?
33. The Chidabhasa is the result of non-wisdom. It is burnt by the wise thoughts, even as a
bale of cotton is burnt by fire, and also by its own supreme illumination.
34. The burning of the outer body is no burning at all.
35. Pratyagatma is in the Dahara (Akasa or the ether of the heart). It obtains, when the
worldly wisdom is destroyed, Vijnana, and diffuses itself everywhere and in an instant burns the
two sheaths, Vijnanamaya and Manomaya. Then, it is He Himself that shines always within. It
shines like a light within a vessel.
36. Till sleep and till death, the Muni who contemplates thus should be known as a
Jivanmukta.
VIDEHA MUKTI
37. He has done what ought to be done. Therefore, he is a fortunate person.
38. Such a person attains Videhamukti, having given up even the state of Jivanmukti.
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39. No sooner the body wears off, than he obtains the emancipation in a disembodied state,
Videhamukti. The state, as if of moving in the air, he gains.
NON-DUAL BRAHMAN
40. After that, That alone remains. That is the soundless, the touchless, the formless and the
deathless.
41. That is the Rasa or the Essence. It is eternal and odourless. It is greater than the great; it
has neither beginning nor end. It is the permanent, the stainless and the decayless. Thus ends the
Yoga-Kundalini Upanishad.
KUNDALINI YOGA
The Yogin who works for liberation does so through Kundalini Yoga which gives both
enjoyment and liberation. At every centre to which he rouses Kundalini he experiences special form
of bliss and gains special powers. Carrying Her to Siva at his cerebral centre, he enjoys the Supreme
bliss which in its nature is that of Liberation and which when established in permanence is
Liberation itself on the loosening of spirit and body.
Energy (Sakti) polarises itself into two forms namely, static or potential (Kundalini)
dynamic (the working forces of the body as Prana). Behind all activity there is a static background.
This static centre in the human body is the centre serpent-power in the Muladhara (root support).
This static Sakti is affected by Pranayama and other Yogic processes and becomes dynamic.
Thus when completely dynamic that is when Kundalini unites with Siva in the Sahasrara the
polarisation of the body gives way. The two poles are united in one and there is the state of
consciousness called Samadhi. The polarisation, of course, takes place in consciousness. The body
actually continues to exist as an object of observation to others. It continues its organic life. But
man’s consciousness of his body and all other objects, is withdrawn because the mind has ceased so
far as his consciousness is concerned, the function having been withdrawn into its ground which is
Consciousness.
When awakened, Kundalini Sakti ceases to be a static power which sustains the
world-consciousness, the content of which is held only so long as she sleeps; and when once set in
movement Kundalini is drawn to that other static centre in the Thousand-petalled Lotus (Sahasrara)
to attain union with the Siva Consciousness or the consciousness of ecstasy beyond the world of
forms. 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. In Yoga he passes beyond to formless
consciousness.
Pranayama for Awakening Kundalini: When you practice the following, concentrate on the
Muladhara Chakra at the base of the spinal column which is triangular in formand which is the seat
of the Kundalini Sakti. Close the right nostril with your right thumb. Inhale through the left nostril
till you count 3 Oms slowly. Imagine that you are drawing the 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
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Oms. Send the current down the spinal column straight into 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 and 3 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,
Kundalini will be awakened quickly if the degree of concentration is intense and if the Pranayama is
practised regularly.
KUNDALINI PRANAYAMA
In this Pranayama, the Bhavana is more important than the ratio between Puraka,
Kumbhaka and Rechaka.
Sit in Padma or Siddha Asana facing the East or the North.
After mentally prostrating to the lotus-feet of the Sat-guru and reciting Stotras in praise of
God and Guru, commence doing this Pranayama which will easily lead to the awakening of the
Kundalini.
Inhale deeply without making any sound. As you inhale, feel that the Kundalini lying
dormant in the Muladhara Chakra is awakened and is going up from Chakra to Chakra. At the
conclusion of the Puraka, have the Bhavana that the Kundalini has reached the Sahasrara. The more
vivid the visualisation of Chakra after Chakra, the more rapid will be your progress in this Sadhana.
Retain the breath for a short while. Repeat the Pranava or your Ishta Mantra. Concentrate on
the Sahasrara Chakra. Feel that by the Grace of Mother Kundalini, the darkness of ignorance
enveloping your soul has been dispelled. Feel that your whole being is pervaded by light, power and
wisdom.
Slowly exhale now. And, as you exhale feel that the Kundalini Sakti is gradually
descending from the Sahasrara and from Chakra to Chakra, to the Muladhara Chakra.
Now begin the process again.
It is impossible to extol this wonderful Pranayama adequately. It is the magic wand for
attaining perfection very quickly. Even a few days’ practice will convince you of its remarkable
glory. Start from today, this very moment.
May God bless you with joy, bliss and immortality.
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LAMBIKA YOGA
Practice of Khechari Mudra is Lambika Yoga. The technique of the Mudra is explained
below. He who practises this Mudra will have neither hunger nor thirst. He can walk in the sky. This
Yoga is beset with difficulties.
This is a very difficult Yoga. It has to be learnt under a developed Yogi Guru who has
practised this Yoga for a long time and attained full success.
It is kept secret by Yogis. It confers great Siddhis or powers. It is a great help to control the
mind.
He who has attained success in this Mudra, will have neither hunger nor thirst. He can
control his Prana quite easily.
Khechari Mudra, Yoni Mudra or Shanmukhi Mudra, Sambhavi Mudra, Asvini Mudra,
Maha Mudra and Yoga Mudra are the important Mudras. Among these Mudras, Khechari Mudra is
the foremost. It is the king of the Mudras. Mudra means a seal. It puts a seal to the mind and Prana.
Mind and Prana come under the control of a Yogi.
Khechari Mudra consists of two important Kriyas viz., Chhedan and Dohan.
The lower part of the front portion of the tongue, the frenum lingua, is cut to the extent of a
hair’s breadth with a sharp knife once in a week. Afterwards powder of turmeric is dusted over it.
This is continued for some months. This is Chhedan.
Afterwards the Yogic student applies butter to the tongue and lengthens it daily. He draws
the tongue in such a way that it is similar to the process of milking the udder of a cow. This is
Dohan.
When the tongue is sufficiently long (it should touch the tip of the nose) the student folds it,
takes it back and closes the posterior portion of the nostrils. Now he sits and meditates. The breath
stops completely.
For some the cutting and the lengthening of the tongue is not necessary. They are born with
a long tongue.
He who has attained perfection in this Mudra becomes a walker in the sky. Queen Chudala
had this Siddhi or power.
He who has purity and other divine virtues, who is free from desire, greed and lust, who is
endowed with dispassion, discrimination and strong aspiration or longing for liberation will be
benefited by the practice of this Mudra.
The Mudra helps the Yogi to get himself buried underneath the ground.
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YOGA—I
Yoga is a perfect practical system of self-culture. Yoga is an exact science. It aims at the
harmonious development of the body, the mind and the soul. Yoga is the turning away of the senses
fromthe objective universe and the concentration of the mind within. Yoga is eternal life in the soul
or spirit. Yoga aims at controlling the mind and its modifications. The path of Yoga is an inner path
whose gateway is your heart.
Yoga is the discipline of the mind, senses and physical body. Yoga helps in the
co-ordination and control of the subtle forces within the body. Yoga brings in perfection, peace and
everlasting happiness. Yoga can help you in your business and in your daily life. You can have
calmness of mind at all times by the practice of Yoga. You can have restful sleep. You can have
increased energy, vigour, vitality, longevity and a high standard of health. Yoga transmutes animal
nature into divine nature and raises you to the pinnacle of divine glory and splendour.
The practice of Yoga will help you to control the emotions and passions and will give you
power to resist temptations and to remove the disturbing elements fromthe mind. It will enable you
to keep a balanced mind always and remove fatigue. It will confer on you serenity, calmness and
wonderful concentration. It will enable you to hold communion with the Lord and thus attain the
summum bonum of existence.
If you want to attain success in Yoga, you will have to abandon all worldly enjoyments and
practise Tapas and Brahmacharya. You will have to control the mind skilfully and tactfully. You
will have to use judicious and intelligent methods to curb it. If you use force, it will become more
turbulent and mischievous. It cannot be controlled by force. It will jump and drift away more and
more. Those who attempt to control the mind by force are like those who endeavour to bind a
furious elephant with a thin silken thread.
A Guru or preceptor is indispensable for the practice of Yoga. The aspirant in the path of
Yoga should be humble, simple, gentle, refined, tolerant, merciful and kind. If you have a curiosity
to get psychic powers you cannot have success in Yoga. Yoga does not consist in sitting
cross-legged for six hours or stopping the pulse or beating of the heart or getting oneself buried
underneath the ground for a week or a month.
Self-sufficiency, impertinence, pride, luxury, name, fame, self-assertive nature, obstinacy,
idea of superiority, sensual desires, evil company, laziness, overeating, overwork, too much mixing
and too much talking are some of the obstacles in the path of Yoga. Admit your faults freely. When
you are free from all these evil traits, Samadhi or union will come by itself.
Practise Yama and Niyama. Sit comfortably in Padma or Siddhasana. Restrain the breath.
Withdraw the senses. Control the thoughts. Concentrate. Meditate and attain Asamprajnata or
Nirvikalpa Samadhi (union with the Supreme Self).
May you shine as a brilliant Yogi by the practice of Yoga. May you enjoy the bliss of
eternal.
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YOGA—II
Yoga is primarily a process of self-culture. Its aimis the attainment of spiritual perfection or
Self-realisation. The process of Yoga pertains to the control of the physical organs, the breath, the
mind and the senses.
Practice of Yoga bestows a rich and full life. It is, in fact, the science of living a pure and
healthy life.
Practice of self-restraint, mental equipoise, truthfulness, compassion, purity and
selflessness constitutes the process of Yoga.
Practice of Asana, Pranayama, Bandha and Mudra also constitutes the process of Yoga.
A nation composed of physically strong and mentally healthy people can surely be great.
Physical culture should start at an early age. Both body and mind should be trained.
Exercises should provide both recreation and physical and mental development.
Asanas keep the muscles supple, the spine elastic, develop mental faculties, lung capacity,
strengthen the internal organs and bestow longevity.
Sirshasana develops the brain, confers good memory and improves eyesight and hearing
capacity through extra circulation of blood in the brain box.
Sarvangasana develops the thyroid gland, strengthens the lungs and the heart, and makes the
spine elastic.
Bhujangasana, Salabhasana and Dhanurasana increase the peristaltic movement of the
bowels, remove constipation and cure the diseases of the abdomen.
Viparitakarani Mudra and Paschimottanasana tone up the pelvic muscles and the pelvic
organs. They improve the digestive system. Agnisara Kriya, Uddiyana Bandha and Mayurasana
also help digestion and give good appetite. Ardha-matsyendrasana is good for appetite.
Ardha-matsyendrasana is good for the liver and the spleen.
Rolling from side to side in Dhanurasana gives very good abdominal massage. Matsyasana
is good for the development of the lungs, the brain and the eyes; it also strengthens the upper part of
the spine. Savasana relaxes the body and the mind and gives perfect poise and rest.
Women and children (above seven years) are not exempted from practising Asanas.
Every Asana should be practised only for a minute or two, but the period could be gradually
extended to a limited duration as per the advice of a competent teacher.
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Pranayama bestows vigour, vitality and longevity. It develops the lungs and strengthens the
muscles of the chest.
First practise deep inhalation and exhalation. Then try to hold the breath as far as it is
comfortably possible. Practise a few rounds of deep breathing in the early hours of the morning.
In winter practise Bhastrika Pranayama and in summer Sitali and Sitkari.
Mild practice Of Pranayama needs no dietetic regulation or any particular condition of
living.
Never exert yourself. Use your common-sense. If you find any substantial benefit, continue
your practice. If there is any discomfort, discontinue the practice and seek proper guidance.
Withdraw the mind from the external objects and try to fix your attention on a particular
object or subject. Concentrate on the symbol of Om or on the picture of an Avatara or a saint.
Meditate on the divine qualities of auspiciousness, holiness, peace, sanctity, grace,
equanimity, nobility, sincerity and selflessness. Try to cultivate these qualifies in your day-to-day
life. Speak the truth always. Be kind-hearted.
Live the life of detachment and egolessness. Try to control your emotions. Try to restrain
your impulses. Do not be domineering. Be humble, polite and courteous. Do not be jealous of
another’s prosperity. Do not be pessimistic. Do not try to become prosperous or famous at the
expense of others.
Analyse your motives. Scrutinise your thoughts. Enquire into the nature of things. Do not
run after the false glitter of the world. Restrain yourself. Forego personal comforts and luxuries if
thereby you could be of some help to another. Always remember your essential, divine nature.
This is the process of Yoga.
IDEAL YOGA
Some Yogic students think that only he who can fly in the air, walk on the water, and do
such other miracles, can be called a Yogi. It is a sad mistake. To be peaceful, to be calm, to radiate
joy, to have an intense aspiration to realise God, to have the spirit of service and devotion, to be
self-controlled—this is real Yoga. Flying in the air is not yoga. Why should one aspire to fly like a
bird after attaining the human birth? You must have a willing heart to serve everybody and a desire
to possess all divine virtues. This is Yoga.
Your ideal should be to be good, and to do good. Be ever willing to share what you have
with others.
You should have a knowledge of the scriptures, devotion to your preceptor, saints and
sages. Even Nirvikalpa Samadhi is not necessary. Why do you want to get yourself merged in the
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Absolute? Have a small veil of individuality and serve here as Nityasiddhas. Possess divine
qualities and move as a divine being on this earth. Aspire not for powers. Powers will come by
themselves. Possess all noble virtues. Be free from hatred and malice. Elevate others by your own
example.
Spread the message of the Rishis. Lead a righteous life. Speak the truth. Worship mother as
God, father as God, teacher as God, guest as God. Give; but give with modesty. Give with goodwill.
Give with love.
There is one eternal Atma, one universal Consciousness that dwells in the hearts of all.
Realize this through aspiration, renunciation, concentration, purification.
Control anger. Do not get irritated through misunderstanding. Try to understand everybody.
Understand the feelings of others. Bear insult. Bear injury. Be ever intent on the welfare of
all—Sarvabhutahite ratah. You should practise these—not merely study the Brahmasutras and the
Upanishads. The Upanishads should come from your heart through purification, through Service.
Selfless service is the highest thing on this earth. Service will make you divine. Service is
divine life. Service is eternal life in God. Service will give you Cosmic Consciousness—Service
that is selfless, without attachment. But nobody wants to serve! Everybody wants to be served by
others. You will have to kill the ego. You will have to pulverize it, make it a powder. You will have
to extract oil from your bones and burn it for six months. Such is the toil, as it were, to progress in
the path of self-realisation.
Be good; do good. This is the essence of the teachings of all scriptures and prophets of the
world. Those who want inner life are very few. All are thirsting for happiness, but they do not know
where they can get happiness. They search for it in wealth and material possessions. Maya is clever.
She never allows people to taste the bliss of an inner life in the Atman. Deluded by her power, man
thinks that there is no transcendental realm, that there is nothing beyond the senses. “Eat, drink and
be merry,” this has become the motto of life. The path to the realmof God is open only to those who
have got the Divine Grace.
May you all knowthe true import of Yoga, and base your life on selfless service to humanity
with Atma Bhava, and the development of all divine virtues. May you all have sustained aspiration.
Practise deep meditation and attain Self-realisation. May you all shine as Nityasiddhas, radiating
joy and peace all round.
TEN COMMANDMENTS FOR YOGA-STUDENTS
1. Practise Asanas and Pranayama in the early morning or three hours after food.
2. Offer prayers to Guru and God before commencing the practice.
3. Take Sattvic food, avoid hot, pungent, sour articles of food and stimulants, like tea,
coffee, etc.
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4. Keep a clean room under lock and key; let it be well-ventilated, cool, free from insects
and from other sources of disturbance.
5. Observe strict Brahmacharya; avoid unnecessary talks.
6. Reduce your wants. Develop contentment.
7. Take bath before the practice; if that is not possible, have a wash before and bath at least
half an hour after the practice.
8. Sit facing East or North.
9. Be regular and systematic in your practice.
10. Obey your Guru implicitly in all respects.
YOGA AND ITS CONSUMMATION
Yoga is the art of uniting the individual soul with the Supreme Soul, of uniting the
Kundalini Sakti lying dormant in the Muladhara Chakra with Siva in the Sahasrara Chakra. By
convention, all practices that help the attainment of this goal are also called Yoga.
Vedanta says that the individual soul is enveloped by five sheaths—Annamaya Kosha (the
gross body), Pranamaya Kosha (vital sheath), Manomaya Kosha (the mind), Vijnanamaya Kosha
(the intellect), and Anandamaya Kosha (the bliss-sheath or the ignorance that immediately veils the
Self), and that the goal of life, viz., Self-realisation is attained by negating the five sheaths and
piercing the veil of ignorance.
When do we regard a particular part or organ of the body as perfectly healthy? When we are
not made aware of that organ. The ear is in perfect health when we are not aware that that organ
exists; if there is pain we are conscious of its presence. In order to transcend the five sheaths,
therefore, they must all be free from afflictions. Yoga helps you to do that.
The purificatory Kriyas of Hatha Yoga and Asanas ensure health of the body and free it
from ailments. Pranayama revitalises the vital sheath. Pratyahara (withdrawal of the rays of the
mind and restraining them from flowing outwards) and Dharana (concentration) strengthen the
mind. Meditation brings about a happy blending of the intellect and intuition; and the Yogi’s
intelligence becomes intuitive. Samadhi illumines the soul and reveals the Self, by piercing the veil
of ignorance. This is Yoga, the perfect system of all-round self-culture.
But no one can embark on this noble enterprise without preparing the vessel. Yama-Niyama
or the canons of right conduct, ensure this. One who has not controlled his senses, who is not
truthful, kind, compassionate and pure, cannot make any progress in Sadhana. Energy leaks out
through all the avenues of his body. His vital sheath is debilitated. His mind is completely
extroverted. His intellect is dull. His soul is enveloped in dense darkness. Meditation for such a man
is only a dream. Therefore I insist on all spiritual aspirants that they should:—
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1. Engage themselves in Nishkama Karma Yoga, for self-purification and cultivation of
virtues; and
2. Practise as much Japa as possible, in order to earn His Grace.
These two—Karma Yoga and Bhakti Yoga—cannot be overemphasised.
Once the senses are controlled, and the heart purified, control of mind, concentration of its
rays, and meditation become very easy. The aspirant would do well to remember the two great
watch-words of Sadhana—
(a) Abhyasa (unrelenting, intense, unbroken, regular and systematic practice),
(b) Vairagya (dispassion, aversion to all sensual enjoyments, non-attachment to objects of
senses).
To the extent to which the aspirant grows in these two, to that extent will his mind want to
meditate. There will be joy in meditation. The mind will look forward to the period of meditation.
When this condition becomes intense, then the mind will be in a constant state of meditation. As
your hands are engaged in the work of the day, the mind will be blissfully detached from the world,
peacefully witnessing—Sakshi-Bhava—the play of the senses and the sense-objects. When you are
established in this state, you are a perfected Yogi. You have only to sit and close your eyes; you will
instantly transcend the five sheaths and merge in the Supreme Soul. Your actions will be in tune
with the Divine Will. You will have the superhuman powers of intellect, mind and body. You will
never be tired, dull or depressed. Your words will have life-transforming power. Your heart will be
full of compassion and love for humanity, and all humanity will be drawn towards you. You will
become a spiritual magnet. You will shine as a Yogi, sage and Jivanmukta. You are liberated. This
is the Goal.
May God bless you.
THE GRADATIONAL ASCENT OF THE MIND
The Chakras are centres of Shakti as vital force—in other words, these are centres of
Pranashakti manifested by Pranavayu in the living body, the presiding Devatas of which are the
names for the Universal Consciousness as it manifests in the formof these centres. The Chakras are
not perceptible in the gross senses. Even if they were perceptible in the living body which they help
to organise they disappear with the disintegration of organism at death.
Purity of mind leads to perfection in Yoga. Regulate your conduct when you deal with
others. Have no feeling of jealousy towards others. Be compassionate. Do not hate sinners. Be kind
to all. Success in Yoga will be rapid if you put your maximum energy in your Yoga practice. You
must have a keen longing for liberation and intense Vairagya also. You must be sincere and earnest.
Intense and constant meditation is necessary for entering into Samadhi.
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The mind of a worldly man with base desires and passions moves in the Muladhara and
Svadhishthana Chakras or centres situated near the anus and the reproductive organ respectively.
If one’s mind becomes purified the mind rises to the Manipura Chakra or the centre in the
navel and experiences some power and joy.
If the mind becomes more purified, it rises to the Anahata Chakra or centre in the heart,
experiences bliss and visualises the effulgent form of the Ishta Devata or the tutelary deity.
When the mind gets highly purified, the meditation and devotion become intense and
profound, the mind rises to Vishuddha Chakra or the centre in the throat and experiences more and
more powers and bliss. Even when the mind has reached this centre, there is possibility for it to
come down to the lower centres.
When the Yogi reaches the Ajna Chakra or the centre between the two eyebrows he attains
Samadhi and realises the supreme Self or Brahman. There is a slight sense of separateness between
the devotee and Brahman.
If he reaches the spiritual centre in the brain, the Sahasrara Chakra, the thousand-petalled
lotus the Yogi attains Nirvikalpa Samadhi or superconscious state—He becomes one with the
non-dual Brahman. All sense of separateness dissolves. This is the highest plane of consciousness
or Supreme Asamprajnata Samadhi. Kundalini unites with Siva.
The Yogi may come down to the centre in the throat to give instructions to the students and
do good to others (Lokasamgraha).
EXPERIENCES ON AWAKENING OF KUNDALINI
During meditation you behold divine visions, experience divine smell, divine taste, divine
touch, hear divine Anahata Sounds. You receive instructions from God. These indicate that the
Kundalini Shakti has been awakened. When there is throbbing in Muladhara, when hair stands on
its root, when Uddiyana, Jalandhara and Mulabandha come involuntarily, know that Kundalini has
awakened.
When the breath stops without any effort, when Kevala Kumbhaka comes by itself without
any exertion, knowthat Kundalini Shakti has become active. When you feel currents of Prana rising
up to the Sahasrara, when you experience bliss, when you repeat Om automatically, when there are
no thoughts of the world in the mind, know that Kundalini Shakti has awakened.
When, in your meditation, the eyes become fixed on Trikuti, the middle of the eyebrows,
when the Sambhavi Mudra operates, knowthat Kundalini Shakti has become active. When you feel
vibrations of Prana in different parts inside your body, when you experience jerks like the shocks of
electricity, know that Kundalini has become active. During meditation when you feel as if there is
no body, when your eyelids become closed and do not open in spite of your exertion, when
electric-like currents flow up and down the nerves, know that Kundalini has awakened.
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When you meditate, when you get inspiration and insight, when the nature unfolds its
secrets to you, all doubts disappear, you understand clearly the meaning of the Vedic texts, know
that Kundalini has become active. When your body becomes light like air, when you possess
inexhaustible energy for work, know that Kundalini has become active.
When you get divine intoxication, when you develop power of oration, knowthat Kundalini
has awakened. When you involuntarily performdifferent Asanas or poses of Yoga without the least
pain or fatigue, know that Kundalini has become active. When you compose beautiful sublime
hymns and poetry involuntarily, know that Kundalini has become active.
THE QUINTESSENCE OF YOGA
Yoga is union with the infinite through meditation and Samadhi.
A Yogi is freed from Karma or the law of cause and effect, from births and deaths and from
the trammels of mind and flesh.
The Yogi has perfect control over his life-forces and mind. He can dematerialise at will.
The Yogi practises discipline of body and mind. He has control over his body and mind. He
meditates on Om.
Yoga illumines, renovates and helps the Yogi to attain the highest point of perfection.
If one awakens his superconsciousness, there will be no problems at all. There will be only
love, peace, harmony, unity and happiness in this world.
PRACTISE YOGA TO PROLONG LIFE
The practice of Yoga lessens and prevents the decay of tissues, by increasing the life-force,
and fills the system with abundant energy.
By the practice of Yoga the blood is charged with abundant oxygen. The brain and spinal
centres are rejuvenated.
By the practice of Yoga, the accumulation of venous blood is stopped. The body is filled
with abundant energy. The brain-centres and the spinal cord are strengthened and renovated.
Memory is improved. Intellect is sharpened. Intuition is developed.
Howcan one who does not knowhis own body hope to achieve success in Yoga? First have
a strong, firm and healthy body through the practice of Hatha Yoga and then take to Raja Yoga.
Breathing plays an important role in prolonging human life. Therefore, practise Pranayama
regularly.
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A rabbit that breathes very rapidly does not live very long. Practise rhythmic breathing and
deep breathing.
There are detailed practices in Yoga for cleansing of the food-tube (Dhauti) and the
stomach, as simple and effective as cleansing of the teeth.
There are methods in Yoga (Trataka) for strengthening the eyesight and cleansing the nose.
People who suffer from overweight, constipation or dyspepsia will specially find this
Yoga-practice very useful.
Through the practice of Yoga, the evolution of man is quickened. What he can gain in
hundreds of births, he can gain in one birth through the practice of Yoga, and attain final
emancipation. He can attain longevity and attain perfect health. He can compress in one life the
experiences of several hundreds of births.
He who practises Basti or Yoga-enema never suffers fromconstipation and other abdominal
disorders.
PERFECTION IN YOGA
AYogi can switch his life-currents, to and fromthe senses. He takes the Prana and the mind
to the Sahasrara or the thousand-petalled lotus at the crown of the head. He enters into Samadhi. He
is dead to the world. He experiences superconsciousness or Nirvikalpa Samadhi. He is in blissful
union with the Lord.
Savikalpa Samadhi is subject to time and change. There is Triputi, the seer, sight and seen;
or knower, knowledge and knowable. There is some link with Prakriti or matter. Savikalpa
Samadhi cannot give the final emancipation. This is also an obstacle to Nirvikalpa Samadhi. The
aspirant gets false contentment and stops his meditation or Sadhana. Hence this is an obstacle to the
final or higher realisation. Nirvikalpa Samadhi alone can burn all Samskaras and Vasanas in toto.
Savikalpa Samadhi cannot destroy all Samskaras and Vasanas. In Savikalpa Samadhi the life-force
or Prana of the Yogi is withdrawn from the body. The body appears to be dead, motionless and
rigid. Breathing is suspended. He is aware of his bodily condition or suspended breath.
Nirvikalpa or Nirbija Samadhi is timeless, changeless. This is the highest state of Samadhi.
DOUBLE CONSCIOUSNESS
In Nirvikalpa Samadhi, the Yogi’s consciousness merges with the absolute consciousness.
There is no bodily fixation. In his ordinary waking consciousness, even in the midst of worldly
duties, he is in communion with the supreme consciousness. He has double-consciousness.
The crow has one eye-ball, but two sockets. It turns the eye-balls, now to one socket and
afterwards to the other socket. Even so, the Yogi has double-consciousness.
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WISE GUIDANCE FOR SURE SUCCESS
The practice of Yoga should be gradual and step by step. Extremes are to be avoided. No
sudden and violent methods should be employed. Common-sense is an essential part of Yoga.
Boldness is also equally essential.
Fickle-mindedness will not do on the path of Yoga. Vacillation and oscillation will retard
progress and result in stagnation.
Reflect gradually and choose a method; choose a method and stick to it and persevere in it
continuously. This Nishtha is necessary.
A man who digs a well should not dig a foot here, a foot there, a few feet in another place
and then a fourth. If he does this, he will not find water even after digging in fifty places. Once a spot
is chosen, he must dig on and on in the same place and lo, he will reach the water. Even so in Yoga,
one teacher, one path, one method, one master, one idea and one-pointed faith and devotion—all
the above make up the secret of success in spiritual life.
PRACTICE OF YOGA ASANAS
1. The practice of Yoga Asanas helps to prevent disease and maintain a high standard of
health, vigour and vitality. It cures many diseases.
2. It is conducive to higher intellectual and spiritual attainment and provides a co-ordinated
system of health for all people.
3. There are as many Asanas as there are living creatures.
4. Siddha, Padma, Svastika, Sukha—are the four chief meditation-postures.
5. Sirshasana, Sarvangasana, Halasana, Paschimottanasana—confer wonderful health and
cure many diseases.
6. The practice of Asanas is always accompanied by Pranayama and Japa of Mantra.
7. Moderation in diet and observance of Brahmacharya are necessary for realising the
maximum benefits of the practice of Asanas. A Yogi should always avoid fear, anger, laziness, too
much sleep or walking, and too much food or fasting.
8. Regularity in the practice of Asanas is of paramount importance.
9. Lakhs of people have derived real benefit from the practice of Yoga Asanas.
10. Even in Europe and America, many have taken to the practice of Yoga Asanas.
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11. Several Schools of Yoga in the West and India, Hong Kong, Indonesia, Australia,
Denmark, Holland, show a record to prove the therapeutic value of the Asanas.
12. I have written several books on Yoga Asanas: 1. Yoga Asanas, 2. Hatha Yoga, 3. Yogic
Home Exercises, 4. Radiant Health Through Yoga, 5. Practical Guide to Students of Yoga; and a
number of other books like 1. Easy Steps to Yoga, 2. Yoga in Daily Life, 3. Practical Lessons in
Yoga, etc., contain lessons in Yoga Asanas and Pranayama.
13. This system costs nothing. It is inexpensive. It is simple. It is specially suited for the
people of the whole world at large.
14. Even women can practise it with great advantage to themselves. Irrespective of age, all
can join in the practice of Yoga Asanas.
15. The benefit of Yoga Asanas should be made available to every family in the whole
world. Doctors’ bills can be saved.
16. Ethical culture, practice of divine virtues, a rigorous discipline of the mind, spiritual
culture and meditation are also very necessary for attaining integral perfection. Asanas and
Pranayamas are only a part of Yoga.
GLOSSARY
ABHYASA—Spiritual practice.
Abhyasin—Practitioner.
Acharya—Preceptor; Teacher.
Adhara—Foundation; base which supports.
Adhikarin—Qualified person.
Adhyatmic—Pertaining to Atman.
Agni—Fire.
Ahankara—Egoism.
Ajna Chakra—Spiritual centre at the eyebrows.
Ajnana—Ignorance.
Akasa—Ether.
Akhanda—Unbroken.
Anahata Chakra—Cardiac plexus.
Ananda—Bliss; happiness; comfort.
Antahkarana—Fourfold internal organs, viz., Manas, Chitta, Buddhi and Ahankara.
Anubhava—Experience.
Asana—Seat; posture.
Avidya—Ignorance.
BAHIH—Outward; external.
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Basti—The purificatory exercise for congested bowels. Bhakta—Devotee.
Bhakti—Devotion.
Bhava—Feeling.
Bheda—Difference; piercing.
Bhrumadhya—The space between the eyebrows.
Bhuta Siddhi—Control over elements.
Brahmachari—Celibate.
Brahmacharya—Celibacy.
Brahmamuhurta—The period from 3 to 6 a.m. intended for Yoga—Abhyasa.
Brahmarandhra—An aperture in the crown of the head.
CHAITANYA—Consciousness.
Chakras—Spiritual centres in Sushumna Nadi.
Chandra-Nadi—Moon-flow; another name for Ida.
Chit—Knowledge.
Chitta—Consciousness.
DANA—Charity.
Darshana—Interview.
Deha—Physical body.
Dharana—Concentration.
Dhauti—The exercise for cleaning the stomach.
Diksha—Initiation.
Dosha—Fault; impurity.
Drishti—Vision.
Duhkha— Misery; pain.
Dvesha—Hatred; repulsion.
GRIHASTHA—Householder.
Granthi—Knot.
Gulma—Chronic gastritis.
Guru—Spiritual preceptor.
ICCHA—Desire.
Ida—The Nadi that runs on the left side of Sushumna.
Indriyas—Senses.
JADA—Insentient; lifeless.
Jada Kriya—Physical exercise.
Japa—Repetition of a Mantra.
Jaya—Mastery.
Jiva—Individual soul.
Jnana-Indriyas—Five organs or senses of Knowledge. viz., ear, skin, eye, tongue and nose.
KAIVALYA—Isolation.
Kama—Passion, desire.
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Kanda—The source of all Nadis.
Karma-Indriyas—Five organs of action, viz., speech, hands, legs, genitals and anus.
Karma—Action; duty.
Kaya—body.
Kaya-Sampat—Perfection of body.
Krama—Order.
Kripa—Grace.
Kriya—Physical action or exercises.
Krodha—Anger.
Kumbhaka—Retention of breath.
Kundalini—The mysterious power in the body.
LAKSHYA—Object of concentration.
Laya—Dissolution.
MADHYAMA—Middle; centre.
Manana—Reflection or concentration.
Manas—Mind.
Mandala—Region.
Manipura—Solar plexus situated at the navel.
Mantra—Holy words.
Matsarya—Envy; jealousy.
Maya—Illusive power; veiling Shakti.
Mada—Arrogance; pride.
Mitahara—Moderation of diet.
Moha—Attachment; infatuated love.
Moksha—Liberation; emancipation.
Mouna—Vow of silence.
Mrityunjaya—Conqueror of death.
Mukti—Final beatitude.
Mula—Origin; root; base.
Muladhara Chakra—The spiritual centre at the base of the spinal column.
NABHI—Navel.
Nada—Anahata Sound.
Nadi—Astral tube that carries Prana.
Nasikagra Drishti—Vision at the tip of the nose.
Nauli—Purificatory exercise of abdominal region.
Neti—The exercise for cleaning the nostrils.
Nididhyasana—Profound meditation.
Nirguna—Formless; without attributes.
Nishkama Karma—Disinterested work.
Nishtha—Fixity; steadiness.
Nivritti Marga—Path of renunciation.
Niyama—Religious rules; second step in Yoga.
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OJAS—Spiritual energy.
Oordhvareto-Yogi—The Yogi in whom the seminal energy flows upwards.
PADMA—Lotus; Chakra; a name for the plexus.
Parama—Supreme.
Pingala—The Nadi that runs on the right side of Sushumna Nadi.
Poorna—Full.
Prakriti—Nature; undifferentiated matter.
Prana—Vital energy.
Pranayama—Regulation of breath.
Pratyahara—Withdrawing the senses from objects.
Pratyakshatva—Direct perception.
Prema—Divine love.
Prerana—Inner goading.
Puraka—Inhalation.
RAGA—Attachment.
Rajas—Passion; motion.
Rajasic—Passionate.
Rechaka—Exhalation.
Rupa—Form.
SADHAKA—Spiritual aspirant.
Sadhana—Spiritual practice.
Saguna—With form.
Sahasrara—The spiritual centre at the head.
Sakshatkara—Direct perception.
Sama—Equal; balanced state of mind.
Samadhi—Superconscious state.
Samsara Chakra—Wheel of death and birth.
Samskara—Impression.
Sankalpa—Formative will; determination.
Sattva—Purity.
Sattvic—Pure.
Satyam—Truth; Brahman.
Shakti—Power.
Shat-Karmas—Six purificatory exercises of Hatha Yoga, viz., Dhauti, Basti, Neti, Nauli, Trataka
and Kapalabhati.
Siddhas—Perfected Yogins.
Siddhi—Perfection; psychic power.
Sindur—Vermilion.
Sparsha—Touch; feeling.
Sraddha—Faith.
Sravana—Hearing of Srutis.
Sthula—Physical; gross.
Sukha—Happiness; comfortable.
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Sukshma—Astral; subtle.
Surya Nadi—Another name for Pingala.
Sutra—Aphorism.
Svara Sadhana—Regulation of breath.
TAMAS—Inertia; darkness.
Tamasic—Dull; lazy.
Tattva—Elements; faculty.
Titiksha—Forbearance.
Trataka—Gazing at a particular spot.
Trikala-Jnani—One who knows the past, present and future.
Trishna—Craving.
Triveni—The place where three holy rivers meet.
Tushti—Satisfaction.
UNMANI AVASTHA—Mindless state of Yogins.
Uttama—Qualified person.
VAIRAGYA—Renunciation; dispassion.
Vajra—Adamantine; firm.
Vak—Speech.
Vasana—Impression of action that remains in the mind.
Virya—Seminal power; energy.
Vishuddha—Laryngeal plexus at the base of the throat.
Vritti—Mental function.
YAMA—The first step in Yoga.
Yatra—Pilgrimage.
Yoga—Superconscious state; union with Paramatma.
Yogic—Pertaining to Yoga.
Yogin—One who is devoted to Yoga.
Yukti—Common—sense.
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© The Divine Life Trust Society

ISBN 81-7052-052-5

Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India.

OM IN MEMORY OF PATANJALI MAHARSHI, YOGI BHUSUNDA, SADASIVA BRAHMAN, MATSYENDRANATH, GORAKHNATH, JESUS CHRIST, LORD KRISHNA AND ALL OTHER YOGINS WHO HAVE EXPOUNDED THE SCIENCE OF YOGA

We feel certain. t:tp:dö deS:üt:ö y:ðn: t:sm:ò Â:ig:Ørv:ð n:m:H . this book will serve as a kindly light that leads him on through the dark alleys of an as yet unexplored branch of Yogic exercises. is pervaded. and practical methods have been suggested to awaken this great pristine force in individuals. Kundalini is the coiled up. which gives whatever one desires and also liberation to those who meditate always on Omkara that is united with the Bindu. cosmic power that underlies all organic and inorganic matter within us and any thesis that deals with it can avoid becoming too abstract. From his lovely Ashram at Rishikesh he radiated spiritual knowledge and a peace born of spiritual perfection.” A:ðökarö eb:ndÙs:öy:ØVt:ö en:ty:ö Dy:ay:ent: y:ð n:raH . His personality has made itself manifest nowhere else as completely as in his edifying and elevating books. the theory that underlies this cosmic power has been analysed to its thinnest filaments. animate and inanimate. sthàvaraü jaïgamaü vyàptaü yatki¤cit sacaràcaram | tatpadaü dar÷itaü yena tasmai ÷rãgurave namaþ || “Salutations to the Guru who has made it possible to realise Him by whom all this world. thirsting for spiritual regeneration. only with great difficulty. movable and immovable. while to the layman it contains a wealth of new information which is bound to be a valuable addition to his knowledge of Yogic culture. dormant...PUBLISHERS’ NOTE It would seem altogether superfluous to try to introduce Sri Swami Sivananda Saraswati to a reading public. that to the spiritual aspirant. kam:dö m::ðx:dö c:òv: A:ðökaray: n:m::ð n:m:H . But within the following pages. oükàraü bindusaüyuktaü nityaü dhyàyanti ye naràþ | kàmadaü mokùadaü caiva oükàràya namo namaþ || “Salutations to Omkara. —THE DIVINE LIFE SOCIETY GURU STOTRA sT:av:rö j:¤m:ö vy:apt:ö y:etkeWc:t:Î s:c:rac:rm:Î .” iii . And this little volume on Kundalini Yoga is perhaps the most vital of all his books. It explains the theory and illustrates the practice of Kundalini Yoga. for obvious reasons.

the wife of the three-eyed One. ev:kc:c:ndÓc:ÜRam:eN:ö e*:p:Ørs:Øndrim:aÂ:y:ð . ever flashing like lightning in the heart of the perfected ones.N satatasiddhasaudàminãm | vikacacandracåóàmaõiü tripurasundarãmà÷raye || “I seek refuge in Tripurasundari. who is adorned with the garland of Knowledge and who grants both worldly prosperity and liberation. who lives in the Kadamba forest. who is seated on the golden disc and dwells in the six lotuses of the Yogins. yatra ki¤cit kvacidvastu sadasadvàkhilàtmike | tasya sarvasya yà ÷aktiþ sà tvaü kiü ståyate sadà || “O Thou Self of everything.. kanakamaõóalopasthità.wan:S:eVt:-s:m:a-Z-t:¶v:m:al:a-ev:B:Üe\:N:ð . whether cause or effect.hv:aes:n:iö ev:Röeb:t:j:p:a. of whatever thing existing at whatever place or time.. B:ØeVt:-m:ØeVt:)da*:ð c: t:sm:ò Â:ig:Ørv:ð n:m:H . t:sy: s:v:üsy: y:a S:eVt:H s:a tv:ö ekö st:Üy:t:ð s:da .ec:ö e*:l::ðc:n:kÙXÙöeb:n:iö kadambavanamadhyagàü ùaóaüburuhavàsinãü vióaübitajapàruciü trilocanakuñuübinãü kn:km:NRl::ðp:esT:t:aú s:t:t:es:¹s::òdaem:n:im:Î . j¤àna÷akti-samàråóha-tattvamàlà-vibhåùiõe | bhukti-muktipradàtre ca tasmai ÷rãgurave namaþ || “Salutations to the Guru who is established in Knowledge and Power. Thou art the Power behind that. how canst Thou be praised?” iv . whose beauty excels that of the Japa flower and whose forehead is adorned by the full-moon.” y:*: ekeWc:t:Î Vv:ec:¾st:Ø s:ds:¾aeK:l:aetm:kñ .” DEVI STOTRA Kdmb:v:n:m:Dy:g:aö \:Röb:Ø..

Articulation is the last and grossest expression of divine sound-energy.N:abD:ð Â:im:hadðv: S:mB::ð . or by the body.. m:ham::ðha c: B:v:t:i m:hadðv:i m:has:Øri . the primal voice. Thou ocean of mercy! Glory be unto Thee O Mahadeva. intellect. Maya. Madhyama which finds manifestation in the Indriyas. delusion and the great Prowess of the gods as well as of the demons. Pasyanti which finds manifestation in the mind.m:haev:½a m:ham:ay:a m:ham:ðD:a m:hasm:àet:H . or by the ears and eyes. The Para voice becomes v . memory.” SIVA STOTRA krc:rN:kát:ö v:aVkay:j:ö km:üj:ö v:a Â:v:N:n:y:n:j:ö v:a m:an:s:ö c:ap:raD:m:Î .—or by those done in thoughts. karacaraõakçtaü vàkkàyajaü karmajaü và ÷ravaõanayanajaü và mànasaü càparàdham | vihitamavihitaü và sarvametat kùamasva jaya jaya karuõàbdhe ÷rãmahàdeva ÷ambho || “Sins committed in action—with the hands and feet or by speech. mahàvidyà mahàmàyà mahàmedhà mahàsmçtiþ | mahàmohà ca bhavatã mahàdevã mahàsurã || “Thou art the Supreme Knowledge. The highest manifestation of sound-energy. Glory be unto Thee. That sound has four divisions.—forgive all these sins whether of commission or omission.. ev:eht:m:ev:eht:ö v:a s:v:üm:ðt:t:Î x:m:sv: j:y: j:y: k. the divine voice is Para. O Shambho!” —Sri Sankaracharya THE FOUR STAGES OF SOUND The Vedas form the sound-manifestation of Ishvara.—Para which finds manifestation only in Prana. and Vaikhari which finds manifestation in articulate expression.

All the Vaikhari is His voice only. It is man only who can compare and contrast. Gesture is a sort of mute subtle language.the root-ideas or germ-thoughts. Her form is like a coiled serpent. therefore. Therefore. Crores of salutations unto thee. at the crown of the head. Its seat is the heart. unbroken. Durga. This happiness can be had in one’s own Self or Atman only. This is the reason why he alone is able to attain God-consciousness. Africans. reflect and exercise judgment. Any individual of any country will make the same gesture by holding his hand to his mouth in a particular manner. Madhyama is the intermediate unexpressed state of sound. cohesion. Pasyanti. magnetism. The Lord manifests Himself through his Mayaic power first as Para Vani in the Muladhara Chakra at the navel. As one and the same power or Shakti working through the ears becomes hearing. birds. Japanese. The six centres are pierced (Chakra Bheda) by the passing of Kundalini Sakti to the top of the head. gravitation in this universe. Rajarajeswari. This is the divine descent of His voice. This is also known as Laya Yoga. Europeans. Kundalini Yoga is that Yoga which treats of Kundalini Sakti. infinite. Madhyama and Vaikhari are the various gradations of sound. Americans. search within to attain this eternal Bliss. Man only can reason. the six centres of spiritual energy (Shat Chakras). the same Pasyanti assumes different forms of sound when materialised. the arousing of the sleeping Kundalini Sakti and its union with Lord Siva in Sahasrara Chakra. The highest as well as the ultimate end of man must. Maha-Sarasvati! Thou hast put on all these names and forms. when he is thirsty. That man who simply eats and drinks and who does not exercise his mental faculty in Self-realisation is only a brute. All agree that the one aim which man has in all his acts is to secure happiness for himself. then as Madhyama in the heart and then eventually as Vaikhari in the throat and mouth. O Mother of this world! Lead me on to open the Sushumna Nadi and take Thee along the Chakras to Sahasrara Chakra and to merge myself in Thee and Thy consort. Adisakti. the Divine Cosmic Energy that is hidden in men! Thou art Kali. It is one and the same for all persons. electricity. supreme happiness. In Para the sound remains in an undifferentiated form. The thinking faculty is present only in human being. PREFACE O Divine Mother Kundalini. Yogins who have subtle inner vision can experience the Pasyanti state of a word which has colour and form. This is an exact science. It is the voice of the Virat Purusha. vi . Maha-Lakshmi. Indians. through the eyes becomes seeing and so forth. Thou hast manifested as Prana. who can think of pros and cons and who can draw inferences and conclusions. It is the first manifestation of voice. which is common for all languages and which has the vibrating homogeneity of sound. beasts—all experience the same Bhavana of a thing in the Pasyanti state of voice or sound. The seat of Pasyanti is the navel or the Manipura Chakra. Para. be to attain eternal. Tripurasundari. Hence the name Kundalini. This whole universe rests in Thy bosom. ‘Kundala’ means ‘coiled’. Lord Siva. force.

This is called Sanchita Karma (accumulated works). keep the body healthy and strong. He is a Svatantra Yogi (absolutely independent). This Karmasaya is burnt by highest knowledge obtained through Asamprajnata Samadhi. all Vrittis will subside by themselves. He who has firm faith in Srutis and Shastras. Develop complacency towards superiors. etc. the mind becomes calm and serene.. viz. Then the Yogi enjoys peace and bliss. Do spiritual Sadhana. It gets transformed (Parinama). the Vritti of a mango is formed in the lake of Chitta. This will subside and another Vritti will be formed when it thinks of milk. You will have to get it through control of mind and not through money. Neti. Why do Vrittis arise from the Chitta? Because of Samskaras and Vasanas. Jada Samadhi and Chaitanya Samadhi. whirlpools or Vrittis. Have no feeling of jealousy towards others. The sum total of all Samskaras is known as “Karmasaya” or receptacle of works. Stand up to acquire knowledge of Atman. If you annihilate all Vasanas. greed and vanity easily crosses this ocean of Samsara and attains Samadhi quickly. You must have a keen longing for liberation and intense Vairagya also. women. Intent and constant meditation is necessary for entering into Samadhi. These forms constitute Vrittis. Dhauti. Basti. The Yogi attains Kaivalya. You will have to put down the waves as they arise. children. Chitta is the mental substance. and under perfect control. so also the fire of Yoga burns all Karmas. Dhyana will culminate in Samadhi. If the Chitta thinks of a mango. Mudras. the Yogi gets intuition. Asanas. Be compassionate. It is known as Samskara or latent impression. rank or power. These Vrittis cause restlessness of mind. Samadhi is of two kinds. fame. Be kind to all. But they are not the be-all and end-all of Yoga. When a Vritti subsides it leaves a definite impression in the subconscious mind. to the mental plane. awaken the Kundalini Sakti and get that ‘sleepless-sleep’ (Samadhi).. He who has entered into Asamprajnata Samadhi only is a Purna Yogi. Just as fire burns a heap of dried leaves. These Kriyas will help you in your practice of Dhyana. You must be sincere and earnest. Nauli. If all the waves subside. Through Samadhi. When a man leaves the physical body. Success in Yoga will be rapid if you put in your maximum energy in your Yogic practice. Do not hate sinners. Drown yourself in Atman. name. During concentration you will have to collect carefully the dissipated rays of the mind. Real knowledge flashes in him within a second.O worldly-minded persons! Wake up from the sleep of Ajnana. A Hatha Yogi through the practice of Khechari Mudra can shut himself up in a box and remain underneath the ground for vii . Therefore real happiness is within. It takes various forms. Self-realisation. who constantly engages himself in the service of his Guru and who is free from lust. Purity of mind leads to perfection in Yoga. anger. Countless Vrittis are rising and subsiding in the ocean of Chitta. He who practises Hatha Yogic Kriyas is not a Purna Yogi. These transformations or modifications are the thought-waves. Moha. he carries with him his astral body of 17 Tattvas and the Karmasaya as well. Open your eyes. Vrittis will be ever-rising from the ocean of Chitta. Regulate your conduct when you deal with others. who has Sadachara (right conduct).

MEDITATION. Remove the weeds. Chelas or Ashram is the thorn. the highest goal. He is the same house-holder now in some other form (Rupantara-bheda) though he is in the garb of a Sannyasin. They do not allow the aspirants to march further. Attachment to family. This is Jada Samadhi. Remember the watchwords:-“SECLUSION. Subtle under-current of lust is the weed. The world and the pairs of opposites vanish completely. The Siddhis are hindrances to Realisation. Ashram develops begging mentality and institutional egoism. Nirvikalpa is the state of superconsciousness. This is the Goal of life. Glory to Mother Kundalini! May Her blessings be upon you all! Om Shantih! Shantih! Shantih! viii . When Kundalini is taken to the Sahasrara and when it is united with Lord Siva. there is perfect ‘awareness’. indescribable bliss. The original Vairagya gradually wanes. disciples. beware! I warn you seriously. slowly luxury creeps in. Never build Ashrams. supreme peace and infinite. He who runs after Siddhis will become the biggest house-holder and a worldly-minded man. The Yogi should not at all care for these Siddhis.months and years. He has reached the Goal. The functions of the intellect and ten Indriyas cease entirely. imagines foolishly that he has realised. This is a state beyond all relativity. In Chaitanya Samadhi. There are no Vikalpas of any sort in this condition. The aspirant gets knowledge of Self. stops his Sadhana. The sum total of knowledge of this universe is nothing when compared to the spiritual knowledge that is obtained through Self-realisation. When the Yogic student starts an Ashram. Mother Kundalini has done Her task now. The aspirant rests now in Atman. There is no higher supernatural knowledge in this kind of Samadhi. Self-realisation only is the Goal. They serve as the stumbling-blocks. There is no distinction between subject and object. This is like a blind man leading the blind. When a man practises Yogic Kriyas. Never give up the Sadhana zeal and Vairagya until you realise Bhuma. This is also called Yogaroodha state. and tries to elevate others. money. the final Goal. He loses what he has gained and is unconscious of his downfall. if he wants to advance further and get the highest realisation. super-sensuous wisdom. children. fame and Siddhis. thorns and the sharp angular pebbles on the way. Name and fame are the angular pebbles. O aspirants. All the mental activities cease now. Do not entangle yourself in the wheel of name. perfect Samadhi ensues.” March direct to the goal. These are forms of Maya. naturally various kinds of Siddhis are acquired. Ascend the path of Yoga cautiously. The aspirant gets false Tushti. The Yogic student drinks the Nectar of Immortality. The Yogi comes down with new. DEVOTION.

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Vishuddha. x . who is Existence. tàpita hailo tanu målàdhàra tyaja ÷ive svayaübhå-÷iva-veùñhinã || gaccha suùåmnàra patha. Bliss Absolute. Wake up. Consort of Siva the Self-caused Lord of Universe. Giver of Bliss Supreme. Leaving behind Svadhishthana.OM || jàgo mà kula kuõóalinã || jàgo mà kulakuõóalinã jàgo mà | tumi nityànanda-svaråpiõã || tumi brahmànanda-svaråpiõã || prasupta bhujagàkàrà àdhàra padmavàsinã || trikone jale kç÷ànå. Sport there freely. affected and distressed am I in body and mind. maõipåra anàhata vi÷uddhàj¤à sa¤càriõã || ÷irasi sahasradale. parama ÷ivete mile krãóà karo kutåhale saccidànandadàyinã || jàgo mà kula kuõóalinã jàgo mà | PRAYER TO MOTHER KUNDALINI Wake up Mother Kundalini. svàdhiùñhàne havo udita. At Sahasrara—the thousand-petalled-lotus in the brain. Anahata. O Mother. Thou dwelling like a serpent asleep at the lotus of Muladhara. thy Lord the God. Mother Kundalini! Wake up. Do thou take thy upward course through the central canal. Manipuraka. Thou whose nature is Bliss Eternal—The Bliss of Brahman. Be thou united with Siva. Do thou bless me and leave thy place at the basic lotus. and Ajna. Mother. Knowledge. Sore.

When you involuntarily perform different Asanas or poses of Yoga without the least pain or fatigue. Regulate your conduct when you deal with others. Success in Yoga will be rapid if you put your maximum energy in your Yogic practice. when Kevala Kumbhaka comes by itself without any exertion. divine touch. these are centres of Pranashakti manifested by Pranavayu in the living body. experience divine smell. when the nature unfolds its secrets to you. when you develop power of oration. when you get inspiration and insight. When you feel vibrations of Prana in different parts inside your body. when there are no thoughts of the world in the mind. know that Kundalini Shakti has awakened. when Uddiyana. You must have a keen longing for liberation and intense Vairagya also. When you meditate. When you compose beautiful sublime hymns and poetry involuntarily. know that Kundalini Shakti has become active. when you have a balanced mind in perturbed condition. when you experience jerks like the shocks of electricity. when you possess inexhaustible energy for work. the eyes become fixed on Trikuti. when your eyelids become closed and do not open in spite of your exertion. In other words. When your body becomes light like air. Be compassionate. You receive instructions from God. The Chakras are not perceptible to the gross senses. When you get divine intoxication. When there is throbbing in Muladhara. Intense and constant meditation is necessary for entering into Samadhi. when electric-like currents flow up and down the nerves.EXPERIENCES ON AWAKENING OF KUNDALINI During meditation you behold divine visions. in your meditation. Jalandhara and Mulabandha come involuntarily. know that Kundalini has become active. when the Shambhavi Mudra operates. These indicate that the Kundalini Shakti has been awakened. know that Kundalini has become active. know that Kundalini has awakened. know that Kundalini has become active. Even if they were perceptible in the living body which they help to organise. Be kind to all. During meditation when you feel as if there is no body. When. when hairs stand on their roots. know that Kundalini has awakened. all doubts disappear. Have no feeling of jealousy towards others. divine taste. know that Kundalini has awakened. When the breath stops without any effort. when you experience bliss. You must be sincere and earnest. xi . THE GRADATIONAL ASCENT OF THE MIND The Chakras are centres of Shakti as vital force. know that Kundalini has become active. Do not hate sinners. know that Kundalini has become active. you understand clearly the meaning of the Vedic texts. they disappear with the disintegration of organism at death. hear divine Anahata sounds. Purity of mind leads to perfection in Yoga. When you feel currents of Prana rising up to the Sahasrara. the presiding Devatas of which are the names for the Universal Consciousness as It manifests in the form of these centres. when you repeat Om automatically. know that Kundalini has become active. the middle of the eyebrows.

This Pranayama will awaken the Kundalini quickly. Do it 3 times in the morning and 3 times in the evening. Increase the number and time gradually and cautiously according to your strength and capacity. when meditation and devotion become intense and profound the mind rises to Visuddha Chakra or the centre in the throat. Close the right nostril with your right thumb. and experiences more and more powers and bliss. In this Pranayama. When the Yogi reaches the Ajna Chakra or the centre between the two eyebrows he attains Samadhi and realises the Supreme Self. Imagine that you are drawing the Prana with the atmospheric air. If one’s mind becomes purified the mind rises to the Manipura Chakra or the centre in the navel and experiences some power and joy. If the mind becomes more purified. When the mind gets highly purified. If he reaches the spiritual centre in the brain. experiences bliss and visualises the effulgent form of the Ishta Devata or the tutelary deity. or Brahman. it rises to the Anahata Chakra or centre in the heart. xii . This is the highest plane of consciousness or supreme Asamprajnata Samadhi. He becomes one with the non-dual Brahman. Imagine that the nerve-current is striking against the lotus and awakening the Kundalini. and having the same imagination and feeling. there is a possibility for it to come down to the lower centres. using the same units. concentration on the Muladhara Chakra is the important thing. the Yogi attains Nirvikalpa Samadhi or superconscious state. which is triangular in form and which is the seat of the Kundalini Shakti. Repeat the process from the right nostril as stated above.The mind of a worldly man with base desires and passions moves in the Muladhara and Svadhishthana Chakras or centres situated near the anus and the reproductive organ respectively. Inhale through the left nostril till you count 3 Oms slowly. Send the current down the spinal column straight into the triangular lotus. Kundalini will be awakened quickly if the degree of concentration is intense and if the Pranayama is practised regularly. the Sahasrara Chakra. Even when the mind has reached this centre. The Yogi may come down to the centre in the throat to give instructions to the students and do good to others (Lokasamgraha). There is a slight sense of separateness between the devotee and Brahman. Then retain the breath for 12 Oms. the Muladhara Chakra. Kundalini unites with Siva. All sense of separateness dissolves. the thousand-petalled lotus. Then slowly exhale through the right nostril counting 6 Oms. concentrate on the Muladhara Chakra at the base of the spinal column. Then close the left nostril with your little and ring fingers of the right hand. PRANAYAMA FOR AWAKENING KUNDALINI When you practise the following.

Inhale deeply. the first of the seven Chakras. After mentally prostrating to the lotus-feet of the Sat-guru and reciting Stotras in praise of God and Guru. the Bhavana is more important than the ratio between Puraka. Now begin the process again. power and wisdom. the other six being Svadhishthana. Slowly exhale now. Kumbhaka and Rechaka. in order. as you exhale feel that the Kundalini Shakti is gradually descending from the Sahasrara. commence doing this Pranayama which will easily lead to the awakening of the Kundalini. have the Bhavana that the Kundalini has reached the Sahasrara. the latter otherwise called as the xiii . Concentrate on the Sahasrara Chakra. facing the East or the North. and observance of austerities like truth. Kirtan and prayer as well as all development of virtues. Visuddha.KUNDALINI PRANAYAMA In this Pranayama. as it is well known as the power. KUNDALINI The word Kundalini is a familiar one to all students of Yoga. Retain the breath for a short while. It is the magic wand for attaining perfection very quickly. in the form of a coiled serpent. and from Chakra to Chakra. All Sadhanas in the form of Japa. At the conclusion of the Puraka. And. the more rapid will be your progress in this Sadhana. bliss and immortality. without making any sound. non-violence and continence are at best calculated only to awaken this serpent-power and make it to pass through all the succeeding Chakras beginning from Svadhishthana to Sahasrara. Anahata. As you inhale. the darkness of ignorance enveloping your soul has been dispelled. Ajna and Sahasrara. Start from today. Sit in Padma or Siddha Asana. residing in Muladhara Chakra. The more vivid the visualisation of Chakra after Chakra. Feel that by the Grace of Mother Kundalini. Manipuraka. to the Muladhara Chakra. It is impossible to extol this wonderful Pranayama adequately. Feel that your whole being is pervaded by light. Even a few days’ practice will convince you of its remarkable glory. May God bless you with joy. this very moment. Repeat the Pranava or your Ishta Mantra. feel that the Kundalini lying dormant in the Muladhara Chakra is awakened and is going up from Chakra to Chakra. meditation.

in whom the Kundalini would have already been awakened and reached its abode or Sadasiva. as mentioned above. a Mukta or liberated one having crossed the ocean of ignorance or the transmigratory existence. one more page. or the Thousand-petalled lotus. not even a simple Yogi. Brahma. the Yogi gets the vision of Personal God or Saguna Brahman. when Kundalini passes through Chakra after Chakra. the next page. in the maximum possible glorifying way. the veils or layers enmeshing Kundalini begin to be cleared and finally are torn asunder and the serpent-power is pushed or driven. When the Kundalini ascends one Chakra or Yogic centre.thousand-petalled lotus. Supersensual visions appear before the mental eye of the aspirant. in increasing degrees.. but a fully illumined sage. guiding and helping others also to achieve the same end. the Yogi also advances towards the goal or spiritual perfection in relation to it. the seat of Sadasiva or the Parabrahman or the Absolute separated from whom the Kundalini or the Shakti lies at the Muladhara. a hero having won the battle against illusion. and a superman having the authority and capacity to save the other struggling souls of the relative world. In worldly-minded people. acquiring which blessed achievement alone a person becomes entitled to act as a Guru or spiritual preceptor. Scriptures hail him most. and as instructed by the preceptor. and when the serpent-power reaches the last. as the power generated through such practices alone awakens that serpent-power. having conquered the eternal and unlimited divine kingdom. making them to bloom in all their glory which before the touch of Kundalini. which lie concealed from the eyes of worldly-minded people who would refuse to believe of their existence even. KUNDALINI AND TANTRIK SADHANA Kundalini Yoga actually belongs to Tantrik Sadhana. as explained above. the top centre. the Yogi loses his individuality in the ocean of Sat-Chit-Ananda or the Existence-Knowledge-Bliss Absolute and becomes one with the Lord or Supreme Soul. as it were upwards. do not give out their powers. and to unite with whom the Kundalini passes through all the Chakras. Mother Divine. he reads in the divine book. Vishnu and Siva. the more the Kundalini travels upwards. emanating their divine light and fragrance and reveal the divine secrets and phenomena. given to enjoyment of sensual and sexual pleasures. conferring liberation on the aspirant who assiduously practises Yoga or the technique of uniting her with her Lord and gets success also in his effort. When the aspirant seriously practises all the disciplines as enjoined in the Shastras. this Kundalini power is sleeping because of the absence of any stimulus in the form of spiritual practices. viz. the Yogi also ascends one step or rung upward in the Yogic ladder. or Sahasrara Chakra. which gives a detailed description about this serpent-power and the Chakras. When the Kundalini reaches the sixth centre or the Ajna Chakra. resides in the body of men and women in the form of xiv . and not any other power derived through the possession of worldly riches and affluence. not excluding the Trinity even. power and bliss. the active aspect of the Existence-Knowledge-Bliss Absolute. new worlds with indescribable wonders and charms unfold themselves before the Yogi. and his achievement. planes after planes reveal their existence and grandeur to the practitioner and the Yogi gets divine knowledge. He is no longer an ordinary man. Celestial beings envy him.

helps the intellectual and cultural development through Svadhyaya or study of holy Scriptures. Hatha Yoga seeks to awaken this Kundalini through the discipline of the physical body. through Pranayama it brings the mind itself under the control of the Yogi. to withdraw all the senses and to plunge in meditation. in the ocean of Existence or rather the individuality is blotted or blown out completely. satisfies the emotional and devotional aspect of human nature by enjoining to surrender oneself to the will of the Creator. Kundalini is made to go upwards towards Sahasrara through these combined methods. homogeneous spirit or Brahman. It advocates moral and ethical development through its Yama and Niyama. finally. Methods adopted to achieve this end in Tantrik Sadhana are Japa of the name of the Mother. Raja Yoga teaches a technique with eight limbs. When meditation becomes intensified. but sets the human mind and Chitta as its targets to be destroyed as they alone make the individual soul to forget its real nature and brings on it birth and death and all the woes of phenomenal existence. and the entire Tantrik Sadhana aims at awakening Her. higher path. According to Vedanta the only thing to be destroyed is ignorance about one’s real nature. prepares the aspirant for unbroken meditation on the Absolute through a penultimate step of concentration. blissful.Kundalini. philosophical and rational. in the Sahasrara. Unlike Hatha Yoga which is mechanical and mystical. free and one with the Supreme Spirit always. as described in the beginning in detail. through Kriyas it purifies the inner organs of physical body and. KUNDALINI AND HATHA YOGA Hatha Yoga also builds up its philosophy around this Kundalini and the methods adopted in it are different from Tantrik Sadhana. non-dual. but propounds a still subtle. prayer and various rituals. which he forgets and identifies himself with matter. there is no question about Kundalini or any type of mystical and mechanical methods. peaceful. KUNDALINI AND VEDANTA But when we come to Vedanta. regulates its movements and even blocks and seals it without allowing it to move. KUNDALINI AND RAJA YOGA But Raja Yoga mentions nothing about this Kundalini. Neither in philosophy nor in its prescription of methods of Raja Yoga mentions about Kundalini. which is Sat-Chit-Ananda or Existence-Knowledge-Bliss. Liberation is freedom from ignorance and the aspirant is advised to constantly dissociate himself from all limitations and identify himself with the all-pervading. and brings it under the conscious control of the Yogi. which itself is an illusory appearance and a superimposition on the spirit. through Bandhas and Mudras it controls the Prana. or by work. Through a number of physical poses called Yoga Asanas it tones up the entire nervous system. Sadasiva. and asks the aspirant to control the mind. It is all enquiry and philosophical speculation. the xv . and this ignorance cannot be destroyed either by study. Man is divine. and making Her to unite with the Lord. but only by knowing one’s real nature. has an element of mysticism by including Pranayama also as one of the eight limbs and finally. or by Pranayama. purification of Nadis and controlling the Prana. or by any amount of physical twisting and torturing. appealing to the heart and intellect of aspirants. Just as a drop of water let on a frying pan is immediately sucked and vanishes from cognition.

it is that process by which the human spirit is brought into near and conscious communion with. The attainment of this and other qualities is the A B C of Sadhana. and the state of complete Oneness is the goal to be aspired for. Mudra. in the case of Jnana Yoga. the latter proposition is affirmed.. viz. Raja Yoga. and ecstasy which is of two kinds—imperfect (Savikalpa) in which dualism is not wholly overcome. the mind is brought to this point and when. The majority should seek their advancement along the path of Karma Yoga and devotion. Very few persons indeed are competent for Yoga in its higher form. Yoga in the sense of a final union is inapplicable. a pure mind (Chittasuddhi). the abstraction of the senses from their objects. All are not competent to attempt Yoga. and in its spiritual sense. Mantra Yoga being said to be of two kinds according as it is pursued along the path of Kriya or Bhava. According to Vedanta there cannot be real liberation in a state of multiplicity. detachment. it denotes the process rather than the result. Pratyahara. meditation. which are cleansing of the body. seat postures for Yoga purposes. As. There are seven Sadhanas of Yoga. without attachment to the actions or their fruits. Bhava. When by Karma Yoga and Upasana. It is so realised because the Spirit has then pierced through the veil of Maya which as mind and matter obscures this knowledge from itself. So the Gheranda-Samhita says: “There is no bond equal in strength to Maya. attention. the Divine Spirit. according to Vedanta. there is dispassion and detachment from the world and its desires. and yet be wholly incapable of Yoga. namely Sat-Karma. for union implies a dualism of the Divine and human spirit. and obtained the fruit thereof.” From an Advaitic or Monistic standpoint. Visishtadvaita) or one with (Advaita) the Divine Spirit. according to one school of thought. When the two are regarded as distinct. namely Mantra Yoga. and no power greater to destroy that bond than Yoga. in this or in other lives. Laya Yoga and Raja Yoga. A person who practises Yoga is called a Yogin. but in knowledge. In such case. A person may have a pure mind in this sense. Pranayama. Asana. Yoga may apply to both. in fact—is realised by the Yogin or practitioner of Yoga. Dhyana and Samadhi. have gone through Karma or selfless service and ritualistic observances. and Upasana or devotional worship. according as the nature of the human spirit is held to be separate from (Dvaita. meditation and so forth.individual consciousness is sucked in by the Universal Consciousness and is absorbed in it. There are four main forms of Yoga. Hatha Yoga and Mantra Yoga. Chittasuddhi consists not merely in moral purity of every kind. towards which alone the entire creation is slowly moving on. Hatha Yoga. INTRODUCTION ESSENCE OF KUNDALINI YOGA The word YOGA comes from the root Yuj which means to join. capacity for pure intellectual functioning. There is another classification: Jnana Yoga. Laya Yoga. One must. and xvi . or is merged in. Yoga is that process by which the identity of the two (Jivatman and Paramatman)—which identity ever exists. only a very few are. Kriya. then the Yoga path is open for the realisation of the ultimate Truth. Kundalini Yoga is really Laya Yoga. Jnana and Yoga. breath-control. This does not mean merely a mind free from sexual impurity. The means by which this is achieved is the Yoga process which liberates the Jiva from Maya. This is based on the idea that there are five aspects of spiritual life:-Dharma.

firmness and strength (Dridhata). in the region of the genitals. Niyama or religious observances. avoidance of harm (Ahimsa). The body may be divided into two main parts. The seventh region beyond the Chakras is the upper brain. a term which means “What are seen” (Lokyante). Tapa. heart. This is the axis of the body. and other virtues. Whatever exists in the outer universe exists in him. the highest centre of manifestation of consciousness in the body and therefore. or physical brain. The Samadhi of Laya Yoga is said to be Savikalpa Samadhi and that of complete Raja Yoga is said to be Nirvikalpa Samadhi. The body and legs below the centre are the seven lower or nether worlds upheld by the sustaining Sakti or Powers of the universe. By these seven processes respectively certain qualities are gained. Bhuh. And. From the centre upwards. namely. with devotion to the Lord (Isvara-Pranidhana). and the seventh in the upper brain or Satyaloka.perfect (Nirvikalpa) which is complete Monistic experience–the realisation of the Truth of the Mahavakya AHAM BRAHMASMI—a knowledge in the sense of realisation which. just as Mount Meru is the axis of the earth. Bhuvah. consciousness more freely manifests through the spinal and cerebral centres. fortitude (Sthirata). whilst its manifestations are. charity and so forth. temperance. When it is said to be the “abode”. realisation (Pratyaksha) and detachment leading to Liberation (Nirliptatva). above it. at the base of the spine where the legs begin. lightness (Laghava). which trunk itself is greatly subordinate in this respect to the head containing the organ of mind. five in the trunk. it is not meant that the Supreme is there placed in the sense of our “placing”. that is. Maha and Satya Lokas correspond with the six centres. Svah. because consciousness is realised by entering in and passing through the higher manifestation of mind. Dhyana and Samadhi) and three others. but it is said to be in the Sahasrara. and in the forehead between the two eyes. In man. steadiness (Dhairya). Visuddha and Ajna Chakras or lotuses respectively. It is everywhere both within and without the body. Man is a microcosm (Kshudra Brahmanda). this must be so. Pratyahara. purity (Sodhana). These are the chief centres. The first four processes are physical. What is known as the eight-limbed Yoga (Ashtanga Yoga) contains five of the above Sadhanas (Asana. All the Tattvas and worlds are within him and so is the Supreme Siva-Sakti. experienced. Yama or self-control by way of chastity. the fixing of the internal organ on its object as directed in the Yoga-practice. namely. These regions. man’s spine is called Merudanda. last three mental and supramental. Pranayama. namely. it is there and not elsewhere! The Supreme is never localised. though some texts speak of others such as the Lalana and Manas and Soma Chakras. chest and throat. and are hence the fruits of Karma in the form of particular rebirth. the abode of the Supreme Siva-Sakti. Anahata. Supporting the trunk and throughout the whole body there is the spinal cord. does not produce Liberation (Moksha) but is Liberation itself. and Dharana. Here there are the seven upper regions or Lokas. The positions of the white and grey matter in the head and spinal column respectively are reversed. the xvii . namely. with its white and grey matter. the centre of the body is between these two. Jana. The legs and feet are gross which show less signs of consciousness than the trunk with its spinal white and grey matter. and the legs on the other. the head and trunk on the one hand. Manipura. the abode of the Supreme Siva-Sakti. namely. abdomen. are the Svadhishthana. the sixth in the lower cerebral centre. Hence. The six centres are: the Muladhara or root-support situated at the base of the spinal column in a position midway in the perineum between the root of the genitals and the anus. because it is there that the Supreme Siva-Sakti is realised. the Meru or axis-staff. it is to be observed.

Sattvamayi Buddhi, above and beyond which is Chit and Chidrupini Saktis themselves. From their Siva-Sakti Tattva aspect are evolved Mind in its form as Buddhi, Ahamkara, Manas and associated senses (Indriyas) the centre of which is above the Ajna Chakra and below the Sahasrara. From Ahamkara proceed the Tanmatras, or generals of the sense-particulars, which evolve the five forms of sensible matter (Bhuta), namely, Akasa (ether), Vayu (air), Agni (fire), Apah (water) and Prithvi (earth). The English translation given does not imply that the Bhutas are the same as the English elements of air, fire, water, earth. The terms indicate varying degrees of matter from the ethereal to the solid. Thus Prithvi or earth is any matter in the Prithvi state; that is, which may be sensed by the Indriya of smell. Mind and matter pervade the whole body. But there are centres therein in which they are predominant. Thus Ajna is the centre of mind, and the five lower Chakras are the centres of the five Bhutas; Visuddha of Akasa, Anahata of Vayu, Manipura of Agni, Svadhishthana of Apah, and Muladhara of Prithvi. In short, man as a microcosm is the all-pervading Spirit (which most purely manifests in the Sahasrara) vehicled by Sakti in the form of mind and matter, the centres of which are the sixth and following five Chakras respectively. The six Chakras have been identified with the following plexuses commencing from the lowest, the Muladhara; the sacrococcygeal plexus, the sacral plexus, the solar plexus, (which forms the great junction of the right and left sympathetic chains Ida and Pingala with the cerebro-spinal axis). Connected with this is the lumbar plexus. Then follows the cardiac plexus (Anahata), laryngeal plexus, and lastly the Ajna or cerebellum with its two lobes. Above this is the Manas-Chakra or middle cerebrum, and finally, the Sahasrara or upper cerebrum. The six Chakras themselves are vital centres within the spinal column in the white and grey matter there. They may, however, and probably do, influence and govern the gross tract outside the spine in the bodily region lateral to, and co-extensive with, that section of the spinal column in which a particular centre is situated. The Chakras are centres of Sakti as vital force. In other words these are centres of Pranasakti manifested by Pranavayu in the living body, the presiding Devatas of which are names for the Universal Consciousness as It manifests in the form of those centres. The Chakras are not perceptible to the gross senses. Even if they were perceptible in the living body which they help to organise, they disappear with the disintegration of organism at death. Just because post-mortem examination of the body does not reveal these Chakras in the spinal column, some people think that these Chakras do not exist at all, and are merely the fabrication of a fertile brain. This attitude reminds us of a doctor who declared that he had performed many post-mortems and had never yet discovered a soul! The petals of the lotuses vary, being 4, 6, 10, 12, 16 and 2 respectively, commencing from the Muladhara and ending with Ajna. There are 50 in all, as are the letters of the alphabet which are in the petals; that is, the Matrikas are associated with the Tattvas; since both are products of the same creative Cosmic process manifesting either as physiological or psychological function. It is noteworthy that the number of the petals is that of the letters leaving out either Ksha or the second La, and that these 50 multiplied by 20 are in the 1000 petals of the Sahasrara, a number which is indicative of infinitude. But why, it may be asked, do the petals vary in number? Why, for instance, are there 4 in the Muladhara and 6 in the Svadhishthana? The answer given is that the number of petals in any Chakra

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is determined by the number and position of the Nadis or Yoga-nerves around that Chakra. Thus, four Nadis surrounding and passing through the vital movements of the Muladhara Chakra, give it the appearance of a lotus of four petals which are thus configurations made by the positions of Nadis at any particular centre. These Nadis are not those which are known to the Vaidya. The latter are gross physical nerves. But the former, here spoken of, are called Yoga-Nadis and are subtle channels (Vivaras) along which the Pranic currents flow. The term Nadi comes from the root Nad which means motion. The body is filled with an uncountable number of Nadis. If they were revealed to the eye, the body would present the appearance of a highly-complicated chart of ocean currents. Superficially the water seems one and the same. But examination shows that it is moving with varying degrees of force in all directions. All these lotuses exist in the spinal columns. The Merudanda is the vertebral column. Western anatomy divides it into five regions; and it is to be noted in corroboration of the theory here expounded that these correspond with the regions in which the five Chakras are situated. The central spinal system comprises the brain or encephalon contained within the skull (in which are the Lalana, Ajna, Manas, Soma Chakras and the Sahasrara); as also the spinal cord extending from the upper border of the Atlas below the cerebellum and descending to the second lumbor vertebra where it tapers to a point called the filum terminale. Within the spine is the cord, a compound of grey and white brain matter, in which are the five lower Chakras. It is noteworthy that the filum terminale was formerly thought to be a mere fibrous cord, an unsuitable vehicle, one might think, for the Muladhara Chakra and Kundalini Sakti. More recent microscopic investigations have, however, disclosed the existence of highly sensitive grey matter in the filum terminale which represents the position of the Muladhara. According to Western science, the spinal cord is not merely a conductor between the periphery and the centres of sensation and volition, but is also an independent centre or group of centres. The Sushumna is a Nadi in the centre of the spinal column. Its base is called Brahma-Dvara or Gate of Brahman. As regards the physiological relations of the Chakras all that can be said with any degree of certainty is that the four above Muladhara have relation to the genito-excretory, digestive, cardiac and respiratory functions and that the two upper centres, the Ajna (with associated Chakras) and the Sahasrara denote various forms of its cerebral activity ending in the repose of Pure Consciousness therein gained through Yoga. The Nadis of each side Ida and Pingala are the left and right sympathetic cords crossing the central column from one side to the other, making at the Ajna with the Sushumna a threefold knot called Triveni; which is said to be the spot in the Medulla where the sympathetic cords join together and whence they take their origin—these Nadis together with the two lobed Ajna and the Sushumna forming the figure of the Caduceus of the God Mercury which is said by some to represent them. How is it that the rousing of Kundalini Sakti and Her union with Siva effect the state of ecstatic union (Samadhi) and spiritual experience which is alleged? In the first place, there are two main lines of Yoga, namely, Dhyana or Bhavana-Yoga and Kundalini Yoga; and there is a marked difference between the two. The first class of Yoga is that in which ecstasy (Samadhi) is obtained by intellective processes (Kriya-Jnana) of meditation and the like, with the aid, it may be, of auxiliary processes of Mantra or Hatha Yoga (other than the rousing of Kundalini) and by detachment from the world; the second stands apart as that portion of Hatha Yoga in which, though intellective processes are not neglected, the creative and sustaining Sakti of the whole body is actually and truly united with the Lord Consciousness. The Yogin makes Her

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introduce him to Her Lord, and enjoys the bliss of union through her. Though it is he who arouses Her, it is She who gives knowledge or Jnana, for She is Herself that. The Dhyana Yogin gains what acquaintance with the Supreme state his own meditative powers can give him and knows not the enjoyment of union with Siva in and through the fundamental Body-power. The two forms of Yoga differ both as to method and result. The Hatha Yogin regards his Yoga and its fruit as the highest; the Jnana Yogin may think similarly of his own. Kundalini is so renowned that many seek to know her. Having studied the theory of this Yoga, one may ask: “Can one get on without it?” The answer is: “It depends upon what you are looking for”. If you want to rouse Kundalini Sakti, to enjoy the bliss of union of Siva and Sakti through Her and to gain the accompanying powers (Siddhis), it is obvious that this end can be achieved only by the Kundalini Yoga. In that case, there are some risks incurred. But if Liberation is sought without desire for union through Kundalini, then, such Yoga is not necessary; for, Liberation may be obtained by Pure Jnana Yoga through detachment, the exercise and then the stilling of the mind, without any rousing of the central Bodily-power at all. Instead of setting out in and from the world to unite with Siva, the Jnana Yogin, to attain this result, detaches himself from the world. The one is the path of enjoyment and the other of asceticism. Samadhi may also be obtained on the path of devotion (Bhakti) as on that of knowledge. Indeed, the highest devotion (Para Bhakti) is not different from Knowledge. Both are Realisation. But, whilst Liberation (Mukti) is attainable by either method, there are other marked differences between the two. A Dhyana Yogin should not neglect his body, knowing that as he is both mind and matter, each reacts, the one upon the other. Neglect or mere mortification of the body is more apt to produce disordered imagination than a true spiritual experience. He is not concerned, however, with the body in the sense that the Hatha Yogin is. It is possible to be a successful Dhyana Yogin and yet to be weak in body and health, sick and short-lived. His body, and not he himself, determines when he shall die. He cannot die at will. When he is in Samadhi, Kundalini Sakti is still sleeping in the Muladhara, and none of the physical symptoms and psychical bliss or powers (Siddhis) described as accompanying Her rousing are observed in his case. The ecstasy which he calls “Liberation while yet living” (Jivanmukti) is not a state like that of real Liberation. He may be still subject to a suffering body from which he escapes only at death, when if at all, he is liberated. His ecstasy is in the nature of a meditation which passes into the Void (Bhavana-samadhi) effected through negation of all thought-form (Chitta-Vritti) and detachment from the world—a comparatively negative process in which the positive act of raising the Central Power of the body takes no part. By his effort, the mind which is a product of Kundalini as Prakriti Sakti, together with its worldly desires, is stilled so that the veil produced by mental functioning is removed from Consciousness. In Laya Yoga, Kundalini Herself, when roused by the Yogin (for such rousing is his act and part), achieves for him this illumination. But why, it may be asked, should one trouble over the body and its Central power, the more particularly as there are unusual risks and difficulties involved? The answer has been already given. There is completeness and certainty of Realisation through the agency of the Power which is Knowledge itself (Jnanarupa Sakti), an intermediate acquisition of powers (Siddhis), and intermediate and final enjoyment. If the Ultimate Reality is the One which exists in two aspects of quiescent enjoyment of the Self, and of liberation from all form and active enjoyment of objects, that is, as pure spirit and spirit in matter, then a complete union with Reality demands such unity in both of its aspects. It must be known both here (Iha) and there (Amutra). When rightly apprehended and practised, there is truth

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does so. they may be impediments and the cause of fall. its needs are Shakti’s needs. to be held and pursued egotistically for its and his own separate sake. mental and spiritual nor can they be severed. To neglect or to deny the needs of the body. it is offered to the One from whom all gifts come and of whom the Devatas are inferior limited forms. Such a one recognises. is the more divine. in so far as it is claimed that thereby both Bhukti and Mukti (enjoyment and liberation) are attained. At a higher stage in the life of a Sadhaka. In all he sees and does. When man enjoys. being but differing aspects of the one all-pervading Consciousness. or in deliberately sought for suffering and mortification. These general principles have their more frequent application in the life of the world before entrance on the path of Yoga proper. xxi . is to neglect and deny the greater life of which it is a part. Such enjoyment was the fruit of the sacrifice and the gift of the Devas. also an application of these same principles. however. The whole body and all its functions are Her manifestations. it may be asked. and to falsify the great doctrine of the unity of all and of the ultimate identity of Matter and Spirit. If not rightly conceived. but his life and all its activities are conceived as part of the Divine action in Nature (Shakti) manifesting and operating in the form of man. otherwise they become instruments of attainment. His eyes and hands are Hers. it is the Mother who looks and acts. if the identity of these Sivas be realised in every human act. provided action is taken in conformity with the universal law of manifestation. he who neglects and spurns the body or mind that he may attain some fancied spiritual superiority. Who. Governed by such a concept. without exception. In the ancient Vaidik ritual. It is held to be false teaching that happiness hereafter can only be had by absence of enjoyment now. those acts give enjoyment. as though enjoyment was something to be filched from life by his own unaided strength and with a sense of separatedness. The Yoga here described is. then by fleeing from and casting these aside as being either unspiritual or illusory and impediments in the path. when eating or drinking or fulfilling any other of the natural functions of the body. and the repeated and prolonged Bhava produces at length that divine experience (Tattva-Jnana) which is Liberation. It is Siva who does so in and through him. This will be achieved by making every human function. saying and feeling “Sivoham”. to think of it as something not divine. He realises in the pulsating beat of his heart the rhythm which throbs through and is the song of the Universal Life. When the Mother is seen in all things. There is no real incompatibility between the two. that his life and the play of all its activities are not a thing apart. for they are all related. as has been said. seeks so on all the planes physical. Both happiness here and the bliss of Liberation here and hereafter may be attained. But this offering also involves a dualism from which the highest Monistic (Advaita) Sadhana is free. when acts are done in the fight feeling and frame of mind (Bhava). She is at length realised as She who is beyond them all. And the Sadhaka. The body is Shakti. Here the individual life and the world life are known as one. it is Shakti who enjoys through him. or he who rightly cherishes both as forms of the one Spirit which they clothe? Realisation is more speedily and truly attained by discerning Spirit in and as all being and its activities.in the doctrine which teaches that man should make the best of both worlds. even the lowliest physical needs take on a cosmic significance. and what others are there to hand? And so. Man when seeking to be the master of himself. To fully realise Her as such is to perfect this particular manifestation of Hers which is himself. It is the one Siva who is the Supreme Blissful Experience and who appears in the form of man with a life of mingled pleasure and pain. enjoyment by way of food and drink was preceded and accompanied by ceremonial sacrifice and ritual. It is not merely the separate individual who thus acts and enjoys. a religious act of sacrifice and worship (Yajna).

He has Enjoyment and Liberation. he enjoys the Supreme Bliss which in its nature is that of Liberation. Liberation in the other hand. through want of will. on failure. One may prolong his life to the sacred age of 84. static or potential (Kundalini). This static centre in the human body is the central Serpent Power in the Muladhara (root-support). others yet further. in itself (Svarupa). and by appearance it is a Power which. and which when established in permanence is Liberation itself on the loosening of Spirit and Body. and can only be pursued under the guidance of a skilled Guru. Nor does modern life offer in general the opportunities for so complete a physical culture. and dynamic (the working forces of the body as Prana). Carrying Her to Siva of his cerebral centre. He is the Emperor who is Master of the World and the possessor of the Bliss which is beyond all worlds. detachment from the world. It is the power which is the static support (Adhara) of the whole body and all its moving Pranic forces. of course. others to 100. Just as there is a distinction (though identical at base) between the Supreme Quiescent Consciousness and Its active Power (Shakti). Those again who do succeed. Unaided and unsuccessful practice may lead not only to disease. To the perfect eye of the Siddha the process of becoming is an ascription (Adhyasa). wheh making the great and wonderfully expressive gesture of dissolution. long-lived. but also others brought on by practices which have been ill-pursued or for which they are not fit. said that it is easier to gain Liberation than Deathlessness! The former may be had by unselfishness. This Centre (Kendra) of Power is a gross form of Chit or Consciousness. the full discipline is one of difficulty and risk. to the spirit which is still toiling through the lower planes and variously xxii . All may not be willing or able to follow the strict rules necessary for success. Energy (Shakti) polarises itself into two forms. or circumstance. His death is the death at will (Iccha-Mrityu). Therefore. it possesses the twin aspects of potential and kinetic Energy. Master of the body he is—the master of both life and death. All who attempt this Yoga do not. passes into Pure Consciousness itself. All men may not desire such a life or may think the attainment of it not worth the trouble involved. succeed or meet with the same measure of success. In theory at least those who are perfected (Siddhas) go from this plane when they will. The Hatha Yogin thus seeks a body which shall be as strong as steel. is a manifestation of it. In the first place. in Samadhi. moral and mental discipline. that is. it may be said. free from suffering and therefore. therefore. healthy.By the lower processes of Hatha Yoga it is sought to attain a perfect physical body which will also be a wholly fit instrument by which the mind may function. There can be no partition in fact of Reality. A perfect mind. as the highest form of Force. bodily strength. the aspirant for Siddhi (perfected accomplishment). so when Consciousness manifests as Energy (Sakti). the Hatha Yogins do get sick and die. But to the imperfect eye of the Sadhaka. namely. But. Those who fail not only incur the infirmities of ordinary men. At every centre to which he rouses Kundalini he experiences special form of Bliss and gains special powers. approaches and. for these qualities and acts will not alone avail. Some may wish to be rid of their body and that as speedily as possible. of a more speedy conquest by Him. again. it is claimed by the Hatha Yogin that every Sadhana is inferior to Hatha Yoga! The Hatha Yogin who works for Liberation does so through Laya Yoga Sadhana or Kundalini Yoga which gives both enjoyment and Liberation. He lives as long as he has the will to live and enjoys in the world of forms. that is. His lustrous form enjoys the vitality of youth. if he be a successful (Siddha) Yogin. (Samhara-Mudra) he grandly departs. He who does so conquer. But to conquer death is harder than this. but death. All have not the same capacity or opportunity. He who seeks to conquer the Lord of death incurs the risk. do so in varying degrees. it is Consciousness. holds life in the hollow of one hand and. It is. Behind all activity there is a static background.

the actual condition of the tissues being simply the resultant of these two co-existent or concurrent activities. the atom is a miniature universe resembling our solar system. the polarity between pure Chit and the Stress which is involved in it. What is thus said about the atom applies to the whole cosmic system and universe. In any given sphere of activity of force. According to the electron theory. In the mind or experience this polarisation is patent to reflection. In Her Supreme Form She is at rest. The positive charges hold each other in check so that the atom is in a condition of equilibrated energy and does not ordinarily break up. the planets revolve around the Sun. The atom of modern science has ceased to be an atom in the sense of an indivisible unit of matter. This analysis exhibits the primordial Shakti in the same two polar forms as before. The Kundalini Yoga is a rendering of Vedantic Truth from this practical point of view. but which is so clearly manifest in the radioactivity of radium. and represents the world-process as a polarisation in Consciousness itself. around which all forms revolve and by which all are maintained. according to the cosmic principle of a static back-ground—Shakti at rest or “coiled”. and as. Passing from mind. Similarly. In the world-system. There is polarisation of Shakti into two forms—static and dynamic. divides itself into two polar aspects—static and dynamic—which implies that you cannot have it in a dynamic form without at the same time having it in a static form. as I have stated. when manifesting. We have thus here again. From the Mahakundalini the universe has sprung. a microcosm (Kshudrabrahmanda). we must have. which consciousness is the result of the maintenance of these two poles. This scientific truth is illustrated in the figure Kali. though it may do so on the dissociation which is the characteristic of all matter. the same polarisation of which I have spoken. is stirred to action. Cosmic energy is in an equilibrium which is relative and not absolute. This Stress or Shakti develops the mind through an infinity of forms and changes in the pure unbounded Ether of Consciousness—the Chidakasa. the operative energy is polarised into two forms of energy—anabolic and catabolic. xxiii . becoming is tending to appear and an appearance is real. until we arrive at the Brahma-Bindu which is the point of Absolute Rest. the potential pole of Energy which is the Supreme Power. much like the poles of a magnet. and negative charges in motion round about the centre. Shakti. the one tending to change and the other to conserve the tissues. and the whole dynamism thus engendered moves upwards to unite with the quiescent Consciousness in the Highest Lotus. Here the polarity is most fundamental and approaches absoluteness. and that system itself is probably (taken as a whole) a moving mass around some other relatively static centre. let us take matter. therefore. in the tissues of the living body. the Divine Mother moving as the Kinetic Shakti on the breast of Sadasiva who is the static background of pure Chit which is actionless. In the living body there is. static and dynamic.identifying itself with them. At the centre of this atomic system we have a charge of positive electricity around which a cloud of negative charges called electrons revolve. it is to be remembered that there is no absolute rest except in pure Chit. the Gunamayi Mother being all activity. namely. though of course. In short. the body is destroyed by Yoga which disturbs the equilibrium of bodily consciousness. a positive charge at rest at the centre. The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundalini in particular bodies is the Vyashti (individual) Shakti. upon which the moving forces (dynamic Shakti) supported by it are drawn thereto. The body is. This polarity as it exists in. The human body.

This latter becomes more and more dense. and which is at the same time the seat of the Prithvi or last solid Tattva and of the residual Shakti or Kundalini. that is when Kundalini unites with Siva in the Sahasrara. Her 50 coils are the letters of the Alphabet. as it were. and around this centre the whole of the bodily forces move. The two poles are united in one and there is the state of consciousness called Samadhi. that is. therefore. in so far as it is the seat of Kundalini Shakti. Therefore. At rest. takes place in consciousness. As she goes on uncoiling. and continues even after creation to move in the Tattvas so created. How is the body sustained? In the first place. and Kundalini Shakti is undifferentiated. She thus continues creatively acting until She has evolved Prithvi. has been created. the Mother of the Varnas. What then happens in the accomplishment of this Yoga? This static Shakti is affected by Pranayama and other Yogic processes and becomes dynamic. and then matter. be compared to a magnet with two poles. the polarisation of the body gives way. The Muladhara. In another sense. the Tattvas and the Matrikas. is the static pole in relation to the rest of the body which is dynamic. it is the residual Shakti left over after such operation. when completely dynamic. In sense. and Earth density. The difference between the two is that they are Shaktis in specific differentiated forms in movement. hence the name Muladhara. that is. She next uncoils Herself to manifest. But man’s consciousness of his body and all other objects is withdrawn because the mind has ceased so far as his consciousness is concerned. as a complete organism. the Shakti left over (though yet a plenum) after the Prithvi. It continues its organic life. a comparatively gross form of Chit (being Chit-Shakti and Maya Shakti). This nectar xxiv . again. She is coiled in the Muladhara. coiled. the theory of the Yogins themselves is that Kundalini ascends and that the body. the function having been withdrawn into its ground which is consciousness. however. She is thus moving. as the Sanskrit term implies. We have thus Mahakundalini at rest as Chidrupini Shakti in the Sahasrara. though Kundalini Sakti is the static centre of the whole body as a complete conscious organism. what is there further for Her to do? Nothing. First She creates mind. The working that is the body necessarily presupposes and finds such a static support. The body may. the last of the Tattvas. of course. She therefore then again rests. Thus. is moving. together with the Vikritis. Next. Fire density associated with the velocity of light. residual Shakti at rest. The whole world (Jagat). For. it is plain that the Bhutas represent an increasing density of matter until it reaches its three dimensional solid form. Water or fluid density associated with molecular velocity and the equatorial velocity of the earth’s rotation. they continue to move. emptied into any of its forms. The body actually continues to exist as an object of observation to others. The polarisation. Shakti. However this be. and then the body in which the relative static centre is Kundalini at rest. When Shakti has created this last or Prithvi Tattva. means that She assumes a static form. and so is Kundalini Shakti. She is then at rest. is never exhausted. the point of absolute rest.coiled round and one (as Chidrupini) with the Siva-bindu. They are Shakti. It has been suggested that the Mahabhutas are the Densities of modern science:—Air density associated with the maximum velocity of gravity. as they are born of movement. that of basalt associated with the Newtonian velocity of sound. Here the three coils of which the Kundalini Yoga speaks are the three Gunas and the three and a half coil are the Prakriti and its three Gunas. which means ‘fundamental support’. the static Sakti at the Muladhara is necessarily coexistent with the creating and evolving Shakti of the body. Kundalini Shakti at this point is. because the dynamic aspect or pole can never be without its static counterpart. the last of the Bhutas. yet each of the parts of the body and their constituent cells have their own static centres which uphold such parts or cells. issue from Her. is maintained by the nectar which flows from the union of Siva and Sakti in the Sahasrara.

bodiless Liberation—because the static background in relation to a particular form of existence would. there would result the dissolution of the three bodies—gross. In this way. man is awake to this world. The main principle is that when awakened. ascends is not the whole Sakti but an eject like condensed lightning. In this case. The limited consciousness. glory to Mother Kundalini. which at length reaches the Parama-Sivasthana. Videha-Mukti. Glory. the diffused dynamic equivalent becomes the converged dynamic equivalent along the axis. ceases to be a static Power which sustains the world-consciousness. it is converged along the axis. transcending the passing concepts of worldly life. and consequently. When Kundalini Sakti sleeps in the Muladhara. subtle and causal. so that the dynamic equivalent which is set up against the static background of Kundalini Sakti is only the diffused fivefold Prana gathered home—withdrawn from the other tissues of the body and concentrated along the axis. What. he sleeps—that is. ordinarily. by which means the basal centre or Muladhara becomes. In Yoga. and when once set in movement is drawn to that other static centre in the Thousand-petalled Lotus (Sahasrara) which is Herself in union with the Siva-consciousness or the consciousness of ecstasy beyond the world of form. If. The body becomes cold as a corpse as the Sakti leaves it. who through Her Infinite Grace and Power. directly intuits the unchanging Reality which underlies the whole phenomenal flow. the dynamic equivalent is the Prana diffused over all the tissues: in Yoga. when she awakes to unite. have wholly given way. the coiled power at the Muladhara became absolutely uncoiled. the potential store always remains unexhausted. Some part of the already available dynamic Prana is made to act at the base of the axis in a suitable manner. he passes beyond to formless Consciousness. the static equivalent of Kundalini Sakti enduring in both cases. Thus. not due to the depletion or privation of the static power at the Muladhara but to the concentration or convergence of the dynamic power ordinarily diffused over the whole body. oversaturated and reacts on the whole diffused dynamic power (or Prana) of the body by withdrawing it from the tissues and converging it along the line of the axis. When She wakes.is an ejection of power generated by their union. When Kundalini sleeps. either Herself or Her eject. man is awake to the world. according to this view. the dynamic equivalent is a partial conversion of one mode of energy into another. with the supreme static Consciousness which is Siva. according to this hypothesis. and yet since Sakti—even as given in the Muladhara—is an infinitude. then consciousness is asleep to the world and is one with the Light of all things. and does unite. however. Kundalini Sakti. loses all consciousness of the world and enters his causal body. The potential Kundalini Sakti becomes only partly and not wholly converted into kinetic Sakti. There the Central Power which upholds the individual world-Consciousness is merged in the Supreme Consciousness. it is not depleted. the content of which is held only so long as She sleeps. as it were. kindly leads the Sadhaka from Chakra to Chakra and illumines his intellect and makes him realise his identity with the Supreme Brahman! May Her blessings be upon you all! xxv .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Para-Sympathetic And Sympathetic System . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi THE GRADATIONAL ASCENT OF THE MIND . . . . . . . . . . . . . . . . . . . . . . . . . . xvi Chapter One PRELIMINARY Foundation—Vairagya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Important Qualifications Of A Sadhaka . . . . . . . . . . . . . . . . . . . . . xiii INTRODUCTION . v THE FOUR STAGES OF SOUND . . . . . . . . . . . . . . . . . . . . Sushumna Nadi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 Mitahara . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 Chapter Two KUNDALINI YOGA—THEORY Yoga Nadis . . . . . . . . . . . . . . . . . . . . . . . . . Svara Sadhana . . . . . . . . . . . . . . . . . . . xii KUNDALINI PRANAYAMA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v PREFACE. . . . . 9 The Age . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 The Importance Of Kundalini Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Kanda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 The Place For Yoga Sadhana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Spinal Column . . . . . . . . . . . 4 Yogic Diet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi PRANAYAMA FOR AWAKENING KUNDALINI . iii DEVI STOTRA . . . . . . . . . 14 15 17 17 17 19 20 20 23 23 xxvi . . . . . . . . . . . . . . . . . .CONTENTS PUBLISHERS’ NOTE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii KUNDALINI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 Forbidden Articles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 Spiritual Power . . . . . . . iii GURU STOTRA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . x EXPERIENCES ON AWAKENING OF KUNDALINI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sukshma Sarira . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vi PRAYER TO MOTHER KUNDALINI . . . . . . . . . . . . . . . . . . . . 2 What Is Yoga? . . . . . . . . . . . . . . . . . . Ida And Pingala Nadis . . . . . . . . . . . . . . . . . . . . . . 9 Necessity For A Yogic Guru . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 Sattvic Articles . 9 Who Is A Guru?. . . . . . . . . . How To Change The Flow In Nadis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iv SIVA STOTRA . . . . . . . . . . . . Spinal Cord . . . . . . . . . . . . . . . . . . . . . . 8 The Time . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Suryabheda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sahasrara Chakra . . . . . . . . . 7. . . . . . . . . . . . . Anahata Chakra . . . . 6. . . . . Padmas Or Chakras . . . . . . . . . . . . . . . . . . . . . Summary Of The Previous Lessons. . . . . . . Ajna Chakra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Plavini . . . . . . . Nadi Suddhi. . . . . . . . . . . . . . . . . . . . 3. . . . . . . . . . . . 5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Importance Of Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Vishuddha Chakra . . . . . . . ASANAS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Distant Healing. . . . . . . . . . . 24 24 25 26 27 28 28 29 30 31 32 33 33 33 34 How To Awaken The Kundalini 1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . Pranic Healing . . . . . . . . . . . . . . . . 1. . . . . . . Manipura Chakra . . . . . . . . . . . . . Padmasana (Lotus Pose) . . . . . . . . . Bhastrika . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . PRANAYAMA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ujjayi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Svastikasana (Prosperous Pose) . . . . . . . . . . . . . . . . . . . . 4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sukha Purvaka . . . 5. . . Trataka . . . . . . . . . . . . . Kapalabhati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Instructions On Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Brahmarandhra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Chapter Three YOGA SADHANA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Pranayama . . . . 3. . . . . . . 3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Siddhasana (The Perfect Pose) . . . . . . . . . . . . . . . . 52 53 54 55 xxvii . . . . . . . . . . . . . . . . . . Nauli . . 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4. . . . . . . . 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Basti . The Mysterious Kundalini . . 35 37 38 39 39 41 43 What Is Prana? . . . . Petals On Chakras. Neti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Other Nadis . . . 44 46 46 46 47 47 48 48 49 49 50 50 50 Importance Of Asanas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6. . . . . . . . . . . . . . . . Dhauti . . . . . . . . . . . The Brain . . . . . . . . . . . . . . . Muladhara Chakra . . . . . . . . . . . . . . . . . Benefits Of Pranayama . . . . . . . . . . . . . . . . . . . . . . 2. . . . . . . . . . . . . . . . . . . . . . . . . . . 1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Lalana Chakra . . . . . . . . . . Svadhishthana Chakra . . . . . . . . . . . . . . . .

. . . . . . 9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5. . . . . Uddiyana Bandha . . . . . . . . . . . . Dharana (Concentration) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ardha Matsyendrasana . . Khechari Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7. . . . . . . . . . . . . 11. . . . . . . . . . . . . . . Swami Krishna Ashram . . . . . 12. . . . . . . . . . . . . . . Mayurasana (Peacock Pose) . . . 1. . . . . . . . . . . . . . . . . . Urdhva Padmasana (Above Lotus Pose) Instructions On Asanas . . . . . Bhakti Yoga—Classes Of Worship . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67 67 68 68 69 70 70 70 70 70 71 72 72 72 72 MISCELLANEOUS EXERCISES Laya Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sukhasana . . . . . . Maha Mudra . . . . . . . . Viparitakarani Mudra . . . . . . . . . . . . . . . . Paschimottanasana . . . . Vajrasana (The Adamantine Pose) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3. . . . . . . . . . . . . . Trilinga Swami . . . . . . . . . . . . . . . Other Mudras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Power Of A Yogi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Eight Major Siddhis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sadasiva Brahman . . . . . . . . . . . . . . . . . . . . . . . Yoni Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . 6. . 12. . . . . . . . . . . . . Gorakhnath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4. . . . . . . . . . . . . Mula Bandha . . . 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Instructions On Mudras And Bandhas . . . . . . . . . . . . . . . . . . . . Mantras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4. 8. . . . . . . . . . Sirshasana (Topsy Turvy Pose). . . . . . . . . . . 10. . . . . . . . . . . . . . . . . . . . . . . Vajroli Mudra . Instructions On Siddhis . . . . . . . . . . . . Minor Siddhis. . . . . . . . . . . 55 56 57 59 60 61 62 63 64 65 MUDRAS AND BANDHAS Exercises . . . . . . 9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73 73 74 76 76 77 78 79 80 1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11. . . . . . . 10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Maha Vedha . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Anahata Sounds. . . . . . . . . . . . . Chapter Four YOGA ADDENDA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Jalandhara Bandha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3. . . . . . . . . . . . . . Yoga Mudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5. . . . . . . . . . . . . . . . . . . . . Jnanadev . . . . . . . . . . . . . . . . . . . Sarvangasana (All-Members Pose). 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8. . . . . . . . . . 83 83 83 84 84 xxviii . . . . . . . . Maha Bandha. . . . . . Matsyasana (Fish Posture) . . . 4. . . . . . . . . . . . . . . . Shakti Chalana Mudra . . . . . . . . . . . . . . 5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6. . . . . . . . . . .

. . . . . . . . . . . . . Ujjayi Kumbhaka . . . . . The Rousing Of The Kundalini . . . . . . . . . . . . . . . . . . . . . . . . . . . . A Sham Latin Scholar . The Padma And Vajra Asanas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85 7. . . . . . . . . . . . . . . . . . . . . .6. . . . The Samadhi Yoga . . . . . The Three Bandhas . . . . . Teachings Of Kabir . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sense-Objects. . . . . . . . Melana Mantra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87 13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Suryabheda Kumbhaka . . . The Urdhvakundalini Yoga . . 99 The Spiritual Diary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Six Chakras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Khechari Vidya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86 10. . . . . . . . . . . . . . . . . . . . . . 103 106 106 107 107 107 108 108 108 109 109 110 110 111 111 112 112 113 113 115 115 116 116 117 117 117 117 118 118 xxix . . 88 Mystic Experience—Visions Of Lights. . . . . . . . . . . . The Cutting Of Frenum Lingui . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Experiencing Everything As Consciousness During Samadhi. . . . . . . . . . . . . . . . . 90 Life In The Astral Plane. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Asana And Shakti-Chalana . . . . . . . . . 90 Some Practical Hints . . . . . . . . . . . . Milarepa . . The Obstacles To The Practice Of Yoga And How To Overcome Them . . . Mitahara. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sitali Kumbhaka. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Manas And Bandhana . . . . . . . . . . . . . . Napoleon Bonaparte . . . 102 YOGA-KUNDALINI UPANISHAD Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Mansoor . . . . . . . . . . . . . Abhyasa And Brahma Jnana. . . . . . . . . . . . . . . The Entry Into The Sukha-Mandala . . . . . . . . . 85 9. . . . . The Kundalini Reaches The Sahasrara By Piercing Through The Three Knots The Dissolution Of Prana And Others . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Four Kinds Of Vak . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Other Yogins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Tirumula Nayanar . . . . . . . . . . . . . Chitta And The Control Of Prana . . . . . . . . . . . . . . . . . . . . . . . . . The Khechari Mantra . . 88 Elementals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90 Hints On Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86 11. . . . . The Rousing Of The Kundalini . . . How Many Times Kumbhaka Should Be Practised . . . . . Yogi Bhusunda . . . . . The Tongue Reaches The Brahmarandhra. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87 12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Varieties Of Pranayama . The Sarasvati Chalana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Story Of An Aspirant . . . . . . . . . . 85 8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87 14. . . . . . . . .

. . . . . . . . . . . . . . . . . . Practise Yoga To Prolong Life. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Yoga—II . . . . . . . . . . . . . . . . . . . . . The Essential Nature Of Man . . . Kundalini Pranayama . . . . . . . . .The Absorption In Paramatman . . . . . . . . . . . . Glossary . . . . . . . . . . . . Double Consciousness . . . . . . . . . . . . . . . . . . . . . . Experiences On Awakening Of Kundalini. . . . . . . . . . . Videha Mukti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118 119 119 120 120 121 122 123 124 125 126 127 128 129 130 130 131 131 132 132 133 xxx . . . . . . . . . . . . . . . . . Ideal Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Kundalini Yoga . Lambika Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Perfection In Yoga. . . . . . . . . . . . . . . . Wise Guidance For Sure Success . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Quintessence Of Yoga . Non-Dual Brahman . . . . Yoga—I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Gradational Ascent Of The Mind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Practice Of Yoga Asanas . . . . . . . . Yoga And Its Consummation . . . . . . . . . . . . . . . . . . . . Ten Commandments For Yoga-Students . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Ascent of Kundalini .

sleeping and talking again and again? Are you not really fed up with the illusory objects created by the jugglery of Maya? Have you got a single sincere friend in this universe? Is there any difference between an animal and the so-called dignified human being with boasted intellect.Chapter One PRELIMINARY Patanjali-vyasamukhan gurunanyamscha bhaktitah. vainly tries to secure happiness in the perishable objects of this illusory sense-universe. he marries. He feels actually that he is in want of something. you weep. he gets all that he imagines would give him happiness. He doubtless does not find any happiness in it. FOUNDATION—VAIRAGYA Man. If your wife dies. Trishnas and passions of various sorts. powers. You want a Nitya (eternal). Indriyas. He gets degrees. he begets children. in the accomplishment of ambitious projects. honours. Pleasure mixed with pain. You are tossed up hither and thither aimlessly by the two currents of Raga and Dvesha. you are drowned in sorrow. Natosmi vangmanah-kayairajnanadhvanta-bhaskaran—We offer our obeisance by word. You are caught up in Samsara-Chakra on account of your egoism. You have forgotten your real Svarupa or purpose of life on account of Avidya. But yet. fear. This you will find in your realisation of the Self only. How long do you want to remain in that abject. discontented and dissatisfied. degraded state? Those who waste their precious life in eating. name and fame. for Self-realisation? How long do you want to remain a slave of passion. He seeks the rest and peace that he feels he is in need of. sin. “Din nike bite jate hain—The days are passing away quickly. Then alone will all your miseries and tribulations melt away. Sensual pleasure is no pleasure at all. sorrow. woman and body? Fie on those miserable wretches who revel in filth and who have forgotten their real Atmic nature and their hidden powers! The so-called educated persons are refined sensualists only. titles. Nirupadhika (independent). You have taken this body only to achieve this end. Maya. sleeping and chatting without doing any Sadhana are brutes only. the nature of which he does not really understand. diplomas. he finds no rest and peace. Indriyas are deceiving you at every moment. Every man in this world is restless. Vasanas. Niratisaya (Infinite) Ananda. in short. Are you not ashamed to repeat the same process of eating. If you lose money or property. Vyasa and to all other Rishis and Yogic Masters who are like so many Suns to remove the darkness of Ajnana (ignorance). ignorant of his true Divine nature.” The day has come and gone. Will you waste the night also? 2 . diseases is no pleasure at all. The happiness that depends upon perishable objects is no happiness. But he finds that worldly greatness when secured is a delusion and a snare. Moha and Raga. if he does not do any spiritual Sadhana daily. mind and body to Patanjali.

Never waste even a minute. You will have to tread the Spiritual Path. remove doubts and troubles and give some inspiration. Ram Das and others have already trodden the spiritual path and realised through Sadhana. THE IMPORTANCE OF KUNDALINI YOGA In Kundalini Yoga the creating and sustaining Sakti of the whole body is actually and truly united with Lord Siva. Kundalini can be awakened by various means and these different methods are called by different names. Apply diligently to spiritual Sadhana. all his Karmas are burnt and he gets liberation from Samsara-Chakra. etc. Free yourself from death and birth and enjoy the Highest Bliss. Follow their teachings and instructions implicitly. Courage. Kundalini Herself. Wisdom. Yoga gives Mukti through Asamprajnata Samadhi by destroying all the Sankalpas of all antecedent mental functions. The inhibition of these functions of the mind is by Abhyasa and Vairagya” (Yoga Sutras). In its spiritual sense it is that process by which the identity of the Jivatma and Paramatma is realised by the Yogins. wake up.” Now wake up. that it is higher than any other process and that Samadhi attained thereby is more perfect. Matsyendranath.PRELIMINARY “Aashaya badhyate loko karmana bahu-chintaya. Christ. Strength. Power. your birth-right. Many Yogins and Jnanins. Gurus and Acharyas will show you the spiritual path. Patanjali. when awakened by the Yogins. When the Yogi attains the highest stage. Yoga is the Divine Science which disentangles the Jiva from the phenomenal world of sense-objects and links him with the Ananta Ananda (Infinite Bliss). actions and manifold anxieties.. It will be simply preposterous to think that your Guru will do the Sadhana for you. Open your eyes. Gorakhnath. Buddha. for She is Herself That. Therefore wake up. The human soul is brought into conscious communion with God. The practitioner of this Kundalini Yoga claims. Parama Shanti (Supreme Peace). Hatha Yoga. Joy and Happiness are your Divine heritage. Ayukshinam na janati tasmat jagrata jagrata— You are bound in this world by desires. Get them all through proper Sadhana. WHAT IS YOGA? The word ‘Yoga’ comes from a Sanskrit root ‘Yuj’ which means to join. The reason 3 . Therefore you do not know that your life is slowly decaying and is wasted. joy of an Akhanda character and Power that are inherent attributes of the Absolute. Yoga is that inhibition of the functions of the mind which leads to abidance of the spirit in his real nature. You are your own redeemer. Therefore do real Sadhana. Dattatreya. Remember this point well. Yoga is the Science that teaches the method of joining the human spirit with God. viz. No Samadhi is possible without awakening the Kundalini. achieves for them the Jnana (illumination). The Yogi goads Her to introduce him to Her Lord. Raja Yoga. The rousing of Kundalini Sakti and Her Union with Lord Siva effects the state of Samadhi (Ecstatic union) and spiritual Anubhava (experience). It is She who gives Knowledge or Jnana. Yoga is restraining the mental modifications. You will have to place each step yourself in the Spiritual Path.

One cannot become pure and perfect when one has so many impure qualities. who has faith in the words of his Guru and Sastras. He gets perfectly detached from body and mind. Sadhus and elders and take pleasure in vain controversies and worldly actions. Hence this Yoga is claimed to be the foremost of all Yogas. of the Sadhaka and the extent of detachment from the world. When it reaches Sahasrara Chakra in the brain. During its ascent. and all other impurities should be completely annihilated. wrath. there must be vigour and vitality. who is moderate in eating and sleeping and who has the intense longing for deliverance from the Samsara-Chakra is a qualified person for the practice of Yoga. bliss and knowledge. A Kundalini Yogi has both Bhukti (enjoyment) and Mukti (liberation) in the fullest and literal sense.” Those who are addicted to sensual pleasures or those who are arrogant and proud. covetousness. the Yogi gets the maximum knowledge. IMPORTANT QUALIFICATIONS OF A SADHAKA When the whole vitality is sapped from the body one cannot do any rigid Sadhana. He is a full-blown Yogi (Purna Yogi). All Kleshas (afflictions) and the three kinds of Taapa will vanish. Kama. in Kundalini Yoga not only the mind but the body also. dishonest. One who has a calm mind. “Ahamkaram balam darpam kamam krodham parigraham. The degree to which this unveiling of consciousness is effected. 4 . powers. can never attain success in Yogic practices. This union (Samadhi) produces Bhukti (enjoyment) which a Dhyana Yogi does not possess. desire. Vimuchya nirmamah santo brahmabhuyaya kalpate Having cast aside egoism. ecstasy takes place through detachment from the world and mental concentration leading the variety of mental operation (Vritti) of the uprising of pure consciousness unhindered by the limitations of the mind. but the central power of the Jiva. Bliss. diplomatic. Dhyana Sakti. Secondly. is actually united with Lord Siva at the Sahasrara Chakra. depends upon the meditative power. Lobha. Moha. cunning and treacherous and who disrespect the Guru. selfless and peaceful—he is fit to become ETERNAL. On the other hand. it forces a passage upwards through the different Chakras (Shat-Chakra Bheda). untruthful. Krodha. carries with it the forms of both body and mind. He becomes free in all respects. layer after layer of the mind becomes fully opened. Though in both cases the body-consciousness is lost. It excites or stimulates them into intense activity. The union in that sense is claimed to be more complete than that enacted through methods only. He reaches the highest rung in the Yogic ladder. Mada. power and Siddhis. When the sleeping Kundalini is awakened by Yogic Kriyas. in Kundalini Yoga there is not merely a Samadhi through meditation. is this:—In Dhyana Yoga. in so far as it is represented by its central power. This is the first and the foremost qualification of a Sadhaka. Kundalini is all Sakti and is therefore Jnana Sakti Herself—bestows Jnana and Mukti. when awakened by the Yogins. violence.KUNDALINI YOGA that they allege. Youth is the best period for Yoga Abhyasa. arrogance. The Yogi experiences various visions.

spontaneous generosity. Sam. sattva-suddhau dhruva smritih. He must be perfectly self-controlled. to the point and that too on spiritual matters only. humility. He must have perseverance. They must be frank and candid. Ahimsa. Rajasic vehemence. vanity and arrogance. if one takes to the Yogic practices. Gossiping and tall-talk should be given up entirely. and carry out their master’s instructions with Sraddha and Prem. unnecessary worry and vain fear. Samata. tolerance. A real Sadhaka is a man of few words. all the other Indriyas are controlled. If the tongue is controlled. drastic dietetic restrictions can be removed. They should give up the self-assertive. Brahmacharya. is unfit for the spiritual path. Smriti-lambhe sarva-granthinam viprarnokshah—By the purity of food follows the purification of the inner 5 . Mind has the power to imitate. V-16). The discipline of food is very very necessary for Yogic Sadhana. Aspirants should freely open their hearts to their Guru. Purity of food leads to purity of mind. A glutton or one who is a slave of his senses with several bad habits. “Mitaharam vina yastu yogarambham tu karayet. he cannot obtain any benefit but gets various diseases” (Ghe. Food plays a prominent place in Yoga-Sadhana. He must be civil. Later on when Siddhi is attained. service to Guru. Mitahara.PRELIMINARY Sadhakas should develop the following virtuous qualities: Straightforwardness. Mixing with householders is highly dangerous for a Sadhaka. gentle. polite. The company of a householder is far more injurious than the company of a woman. Nanarogo bhavettasya kinchit yogo na siddhyati “Without observing moderation of diet. Mouna is a great desideratum. pure and devoted to the Guru. An aspirant should be very careful in the selection of articles of Sattvic nature especially in the beginning of his Sadhana period. the sick and old persons. Aspirants will not at all be benefited in any way in the absence of these virtues even if they exert much to awaken the Kundalini through Yogic exercises. selflessness. Sattvic food helps meditation. Energy is wasted in too much talking. honesty and other virtues to an enormous degree. Constant self-justification is a dangerous habit for a Sadhaka. Sama Drishti. noble and gracious in his behaviour. spirit of service. adamantine will. YOGIC DIET A Sadhaka should observe perfect discipline. Titiksha. Sadhakas should always remain alone. asinine patience and leech-like tenacity in Sadhana. courteous. “Ahara-suddhau sattva-suddhih.

” SATTVIC ARTICLES I will give you a list of Sattvic articles for a Sadhaka. Live a natural life. red rice. Rajasic food distracts the mind. Milk is the best food for Yogins. half a seer of milk will do. This is a natural form of diet. Fruit-juice and the water wherein sugar-candy is dissolved. Take simple food that is agreeable. are very good beverages.. But even a small quantity of milk is harmful for some and may not agree with 6 . FORBIDDEN ARTICLES Sour. meat. sweet oranges. pomegranates. That does not mean that you should take all. Chakravarty. Kismis (raisins). chillies.KUNDALINI YOGA nature. alcoholic liquors. follows the loosening of all ties and the wise get Moksha thereby. Kichidi. During intense Sadhana. and almonds soaked in water can be taken. barley. and other articles that disagree with your system should be avoided entirely. It excites passion. Onions and garlic are worse than meat. You will have to select a few things that are easily available and suitable to you. Too much boiling destroys the nutritious principles and vitamins and renders it quite useless. Barley. Butter mixed with sugar-candy. sour curd. Give up salt. ghee and sugar. Milk should not be too much boiled. overripe or unripe fruits. milk (and ghee also) is ordained. plantain-stem. green dal (Moong dal). Charu. Milk is a perfect food by itself. onions. Havishannam. milk and ghee promote longevity and increase power and strength. eggs. fish. apples. The proficient in Yoga should abandon articles of food detrimental to the practice of Yoga. This is an ideal food for Sadhakas. salt. Milk. You are yourself the best judge to select a Sattvic diet. You should have your own menu to suit your constitution. bananas. This is for the day-time. Giving up of salt helps in controlling the tongue and thereby the mind and in developing will-power also. Misri (sugar-candy). It excites passion and emotion. Fruits and milk diet help concentration and easy mental focussing. dates. Pancha Shakha vegetables (Seendil. Parwal. cream. asafoetida. Fruits are very great energy-producers. memory becomes firm and on strengthening the memory. honey. stale food. I have given above several articles of Sattvic nature. mustard. chutnee. Bhindi (lady’s finger). acidic things. Snake-bite and scorpion-stings will have no influence on a man who has given up salt. mangoes. wheat. It should be removed from the fire as soon as the boiling point is reached. Badam (almonds). cheese. are the Sattvic articles of diet prescribed for the Yoga Abhyasis. Lowki vegetable. This is an excellent food for Yogins. etc. grapes. black pepper. dried ginger. These will cool the system. butter. A fruit diet exercises a benign influence on the constitution. hot. Charu: Boil half a seer of milk along with some boiled rice. by the purification of the nature. Ponnan-gani. For the night. Chirukeerai and Vellaicharnai). pungent and bitter preparations. wheat. garlic. tamarind.

Much depends upon the power of assimilation and absorption. This is Mitahara. Utilise your time in Yogic Sadhana. A glutton. Hear the emphatic declaration of Lord Krishna: “Success in Yoga is not for him who eats too much or too little. Live alone. overeating and unwholesome food. It is a perfect food by itself. In the matter of food and drinks you should be a master. will desire at every moment to eat something or other.” A glutton cannot at the very outset have diet regulations and observe Mitahara. Eating all things at all times like a monkey is highly dangerous. Fill a quarter with pure water. If necessary they can take some easily digestible fruits. That is bad. most of the food passes away undigested along with faeces. The goal of life is Self-realisation. First let him take less quantity twice as usual. Almost all diseases are due to irregularity of meals. Pranayama or by having some diet regulation such as eating only raw articles or leaves or roots. During fasting. Do not fast much. Take half stomachful of wholesome food. In due course of time he can completely avoid the night meals and try to take fruits and milk in the daytime. Those who do intense Sadhana must take milk alone. Yoga becomes a destroyer of misery. There is a general misapprehension that a large quantity of food is necessary for health and strength. It will produce weakness in you. Sadhakas should keep the goal always in view and do intense Sadhana with the prescribed methods. nor for him who sleeps too much or too little (Gita VI-16). Do not make much fuss about your diet. in the vast majority of cases. During fasting you should not even think of the various articles of food. Occasional fasting once a month or when passion troubles you much. This is Yukti. Milk or some fruit-juice is beneficial. They cannot have any spiritual growth. change the diet and try some other Sattvic articles. The observance of such Niyamas is for your advancement in the spiritual path and you will not be spiritually benefited by giving publicity to your Sadhana. You must not become a slave to any particular object. will suffice. He must gradually practise this. 7 .PRELIMINARY all constitutions. Leave the rest free. gradual practice is necessary. Such a man can become a Rogi (sick man) easily. Constant thinking of the food when you fast cannot bring you the desired result. He says: “To him who is temperate in eating and in sleep and wakefulness. Again in the Sloka 18 of the same chapter. avoid company. You need not advertise to everyone if you are able to pull on with a particular form of diet. if he all on a sudden takes to fruit or milk diet. After a fast do not take any heavy food. Generally. MITAHARA Heavy food leads to Tamasic state and induces sleep only. let him take fruits and milk alone for some days. You should not have the least craving or sense-hankering for any particular food. Then instead of the usual heavy night meals. There are many nowadays who make it a profession to earn money and their livelihood by performing some Asana. If one form of diet is not suitable or if you feel constipated. but he can never become a Yogi. Mitahara plays a vital part in keeping up perfect health. Once again I reiterate.

Canary Caves near Bombay. You must stick to one place throughout Sadhana period. Kulu Valley. Deva Prayag. There should be no interruption by anyone. Puri. Any solitary village on the banks of Ganga. Find out a place where you have many advantages and a few disadvantages. Banares. When you have sufficiently advanced in your practice. I will tell you some important places for meditation. Nainital. then you need not lay much stress on such rules. a well-ventilated room should be reserved for Sadhana purposes. Spread a seat of Kusha grass. flies and lice and absolutely free from dampness. Every place has some advantage and disadvantage. It should be kept pure and holy. Hardwar. Badrinarayan. Gangotri. Banrughi Guha near Tehri. Yamuna. Brahmavarta near Kanpur. summer and rainy season. Champa Valley and Srinagar in Kashmir. In the initial period of your Sadhana you must be very particular about all these. Neelkant (*8). tiger-skin or deer-skin and then sit. If you cannot go in for such places. Select a beautiful and pleasant spot where there is no disturbance. You can consult them in times of difficulties. You must consider all these points well before you select a place for your Sadhana. Do not keep too many things in the room. convert a solitary room into a forest. There will be a lot of other disturbances also. Do not wander here and there in search of a place where you will get all conveniences. Do not allow anybody to enter the room. children or intimate friends to enter the room. Nasik and Nandi Hills in Mysore. Rishikesh (N. You should select such a place where there are some other Yogic practitioners. When you see others who are devoted to Yogic practices you will diligently apply yourself to your practices. Uttara Brindavan (14 miles from Almora). No surrounding noise also should disturb you. They are admirably adapted. Mussoorie. You will have no spiritual vibrations there. Scenery is charming and spiritual vibrations are marvellous and elevating. Uttarkashi. Garuda Chatty (*4).KUNDALINI YOGA THE PLACE FOR YOGA SADHANA Sadhana should be done in a secluded place. Brahmapuri Forest (*4). When you live in a house. Do not change your place very often when you find some inconvenience. They will distract you every now and then.). lake or sea or top of a hill where there is a nice spring and grove of trees and where milk and articles of food are easily procurable. Thieves and wild animals will trouble you. You must select such a place where you can comfortably stay all through the year in winter. Burn incense daily in the room. Godavari. Again you will be without any protection if you construct your Kutir in a thick forest. You must put up with it. Narmada. The following places are best suited. Krishna and Kaveri is suitable. Ram Guha in Brahmapuri Forest. Brindavan. Mt. The question of food will arise. on the banks of a river. or you can construct your own hut. Joshi (Prayag) in Allahabad. people out of curiosity will disturb you. Your Asana (seat) for the Yogic practices should not be too high or too low. (* Distance in miles from Rishikesh) If you build a Kutir in a crowded place. 8 . It should be free from mosquitoes.Rly. Vasishtha Guha (*14). There are several Kutirs (huts) to live in for real Abhyasis. Keep it under lock and key. Milk and other rations are available in all the places from the neighbouring villages. Places of cool or temperate climate are required for Yoga Abhyasa as you will get easily exhausted in hot place. The room should not be too big as the eyes will begin to wander. Abu. Lakshmanjhula (*3). Do not allow even your wife.

summer and rainy seasons. These are all difficult processes. and the temperament of the aspirants and other important items have to be considered and judged by the Guru. Generally cool hours are best suited. in entire seclusion. you will have to learn the practice from an experienced Yogic Guru. Gangotri. The food during practice. whereas in Kundalini Yoga you will have to break up the Granthis and take the Kundalini from Chakra to Chakra. You will be highly benefited by the spiritual magnetic aura of your Guru. This depends upon the temperature of the particular place and the strength of the individual. They have a very tender body which cannot stand the exertion of Yogic exercises. When you advance a bit. you will have to reflect and meditate alone. Badrinarayan. After understanding the theory of Yoga. whether the students are qualified for the path of Yoga. Generally Yogic practices should be done only after a bath. NECESSITY FOR A YOGIC GURU In olden days the aspirants were required to live with the Guru for a number of years. but only in spring and autumn. Further. anxieties. Madhyama or Adhama type and fix different kinds of exercises. A bath is not beneficial immediately after the practices. Early morning hours are suitable for Yogic practices. energy. If you live in cool places like Kodaikanal. faith. etc. one cannot do any spiritual practice. devotion and earnestness. Ooty. Those who are strong and healthy can take to Yogic practices even after 50. You 9 . Therefore the best period for Yoga Abhyasa is from 20 to 40 years of age. You will have to search for them with Sraddha. You should completely avoid Yoga Abhyasa in summer in those places where the temperature is hot even in winter. In old age when all vitality is sapped by unnecessary worry. Sadhana differs according to the nature. power and strength. So long as there is the world. For the practice of Bhakti Yoga and Vedanta you do not require a Guru by your side. capacity and qualifications of the aspirants. you can practise even during the day. a youth’s mind will be wandering and unsettled and so. Kashmir. in youth one cannot concentrate well. whereas. so that the Guru could study the students thoroughly. THE AGE Young boys under 18 years of age whose bodies are very tender should not have too much practice. It is the Guru that should decide whether the aspirants are of Uttamai. You should not sit for Yogic practices when your mind is restless or when you are worried much. The personal contact with the Guru has manifold advantages.PRELIMINARY THE TIME It is stated in Gheranda Samhita that Yogic practices should not be commenced in winter. In hot places you should not practise during the day. The method of uniting the Apana and Prana and sending it along the Sushumna and breaking the Granthis need the help of a Guru.. As instructed in the previous lessons you should not practise when the stomach is loaded. for advanced and difficult exercises you will have to stay with the Guru. troubles and other worldly Vyavaharas. Yogic exercises require intense and deep concentration. there are books on Yoga and teachers also. After learning the Srutis for sometime from a Guru. what to practise and how. You can get easy lessons from the Guru and practise them at home also in the initial stages of practice. Yoga requires full vitality.

It is he who uplifts the Jivas from the quagmire of body and Samsara.KUNDALINI YOGA will have to sit at the Guru’s feet for a pretty long time. Later on they feel actually the necessity for a Guru. He is an embodiment of mercy and love. etc. He knows the pitfalls and snares on the way. A Guru who has already trodden the path and reached the goal. He gives warning to the aspirants. He showers his grace on their heads. Guru is your guide or spiritual preceptor. knowledge and peace. All agonies. is very necessary to guide him. WHO IS A GURU? Guru is one who has full Self-illumination and who removes the veil of ignorance in deluded Jivas. joy. Living in his company is spiritual education. miseries. Om are all one. Brahman. When difficulty arises even in the case of finding out the way through streets and roads how much more difficult it should be in the path of spirituality when one walks alone with closed eyes! The aspirant gets obstacles or impediments. vanish in his presence. He takes their Prarabdha even on his head. The very company itself is self-illumination. A word from him is a word from God. They come across some obstacles in the way. Guru is Ishvara Himself. bliss. Guru. He is the ocean of mercy. “Learn thou this by discipleship. brother. removes 10 . relative and intimate friend. (Gita-IV-34) Some do meditation for some years independently. by investigation and by service. You will have to understand thoroughly the location of the Nadis. dangers. Ishvara. Chakras and the detailed technique of the several Yogic Kriyas. the greater the sympathy and help you get from your Guru. the seers of the Essence of things will instruct thee in wisdom”. They are always searching for the proper Adhikarins. Truth. Lay bare to your Guru the secrets of your heart and the more you do so.. but they are always present to help the aspirants. inspiring and soul-stirring. real father. He removes obstacles on the path. Then they begin to search for a master. That which comes out of his lips is all Vedas or gospel-truth. He need not teach any. The wise. He is a blessing to the suffering humanity. vicious Samskaras of the aspirants and awakens them to the attainment of the knowledge of Self. This sympathy means accession of strength to you in the straggle against sin and temptation. Whatever he talks is Upanishadic teaching. His tender smile radiates light. He knows the spiritual path. tribulations. mother. God. The number of realised souls may be less in this Kali Yuga when compared with the Satya Yuga. snares and pitfalls on the spiritual path. wrong. Guru is Brahman Himself. It is he who transmutes the little Jivahood into great Brahmanhood. His very life is an embodiment of Vedas. Atman. Even his mere presence or company is elevating. It is he who overhauls the old. taints of worldliness. He may commit errors in Sadhana also. Guru is God. He imparts spiritual strength to the students. They do not know how to proceed further and to obviate these impediments or stumbling blocks. A stranger in a big city finds it difficult to go back to his residence in a small avenue though he has walked in the way half a dozen times.

A student of Science. moral and cultural growth can only be had through the help and guidance of a capable master. He gets knowledge through the grace of his senior cook. however hard he may attempt and struggle in the spiritual path. One who has studied Vedas and who has direct knowledge of Atman through Anubhava can only be considered a Guru. mental. Even a cook needs a teacher. secular knowledge. Students of mathematics and medicine need the help and guidance of a Professor. touch. unless he gets the benign grace and direct guidance of a spiritual preceptor. He had immediate Self-realisation. he gives it with his own power and Sattvic Bhava. He obeys him implicitly. You are in a dilemma. The Guru must not only be a Srotriya but a Brahma-Nishtha also. You are bewildered. But one faithful student at once climbed up the tree with lightning speed and threw himself down. The Guru tests the students in various ways. Some of them assert with vehemence and force that a preceptor is not at all necessary for Self-realisation and spiritual advancement and that one can have spiritual progress and self-illumination through one’s own efforts only. He had no Deha-adhyasa (attachment for his body). Now open your eyes and watch carefully what is going on in this world in all walks of life. A Guru can awaken the Kundalini of an aspirant through sight. The other faithless students had strong Moha and Ajnana. then. When the Guru gives Mantra to his disciples. all doubts. however intelligent he may be. you come across several cross foot-paths. The periodical examinations in the Adhyatmic University of Sages are very stiff indeed. Many faithless students kept quiet. He was protected by the invisible hand of Gorakhnath. speech or mere Sankalpa (thought). Hence. Mere study of books cannot make one a Guru. You want a guide here to direct you in the right path. Once Gorakhnath asked some of his students to climb up a tall tree and throw themselves head downwards on a very sharp Trident (Trishul). Those who stand the tests boldly come out successful in the end. He serves under a senior cook for some years. This is a universal inexorable 11 . He pleases his teacher in all possible ways.PRELIMINARY the veil of Avidya. You do not know the directions and by which path you should go. When such is the case with ordinary. Moha and fear. music and astronomy wants the guidance of a scientist and musician and an astronomer. wherein the student has to walk alone with closed eyes? When you are in a thick jungle. A junior lawyer wants the help and guidance of a senior advocate. It is universally admitted that an efficient teacher is needed in all branches of knowledge in this physical plane and that physical. He learns all the techniques in cooking. and if your doubts are removed by his very presence you can take him as your Guru. There is a good deal of heated debates and controversy amongst many people on the matter of the necessity of a Guru. they are not benefited. Some students misunderstand him and lose their faith in him. Others boldly assert with greater emphasis and force that no spiritual progress is possible for a man. They quote various passages from scriptures and assign arguments and reasonings to support them. awakens Kundalini and opens the inner eye of intuition. If you can find peace in the presence of a Mahatma. his teacher. He can transmit spirituality to the student just as one gives an orange-fruit to another. what to speak of the inner spiritual path. In days of yore the tests were very severe.

Gaudapadacharya imparted Self-knowledge to his disciple Govindapadacharya. They are hatched.” Birds keep their eggs under their wings. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. Through heat the eggs are hatched. Totapuri imparted knowledge to Ramakrishna. so also spiritual power can be transmitted by one to another and taken back also. The tortoise lays its eggs and thinks of them. This method of transmitting spiritual power is termed “Shakti Sanchara. Then they begin to search for a Guru. Then only will the aspirant be spiritually benefited. Turn the pages of the Upanishads. The aspirant should have an eager. Nivrittinath to Jnanadev. The Yogi (operator) makes the subject (Chela) sit in front of him and 12 . Annie Besant who moulded the career of Sri Krishnamurthi. It is purely divine.KUNDALINI YOGA law of nature. It was Ashtavakra who moulded the life of Raja Janaka. when their minds were in an unsettled condition. Fish lay their eggs and look at them. friend. They do not know how to proceed further and how to obviate these impediments or stumbling blocks. The minds of the students are saturated with materialistic poison. It was Dr. Sankaracharya to his disciple Suresvaracharya. It was Lord Krishna who made Arjuna and Uddhava establish themselves in the spiritual path. there is not the least hope of the spiritual life of the aspirant and complete regeneration of his old Asuric nature. Spiritual relationship is entirely different. sight (Darshana) like fish. Later on they feel actually the necessity for a Guru. It is a great pity that the present system of education in India is not favourable to the spiritual growth of Sadhakas. receptive attitude to imbibe the teachings of the master. Govindapadacharya to his disciple Sankaracharya. It is not like the relationship of a student and teacher or professor in schools and colleges. sometimes enters the astral body of the student and elevates his mind through his power. Brahmacharins used to approach their teachers with profound humility. Some aspirants do meditation for some years independently. the Yogi-Guru. otherwise. You will have a comprehensive understanding. Why do you deny them. sincerity and Bhava. Ramakrishna to Vivekananda. The transmitter. In days of yore. The student and the teacher should live together as father and devoted son or as a husband and wife with extreme sincerity and devotion. Study Brihadaranyaka Upanishad. Aspirants of the present day have not got any idea of the true relationship of Guru and a disciple. Even so the spiritual power is transmitted by the Guru to the disciple through touch (Sparsha) like birds. They come across some obstacles in the way. It involves dedication. and thinking or willing (Sankalpa) like the tortoise. the application of this universally accepted law in the realm of spirituality? Spiritual knowledge is a matter of Guruparampara. They are hatched. SPIRITUAL POWER Just as you can give an orange to a man and take it back. It is very sacred. Gorakhnath to Nivrittinath. It is handed down from a Guru to his disciple.

through touch. meditation comes by itself. The subject feels the spiritual power actually passing from Muladhara Chakra higher up to the neck and top of the head. viz. She entered into Samadhi. Sakti Sanchara comes through Parampara. He must act according to the inner Prerana (inner goading or stirring). Manana and Nididhyasana for perfection.PRELIMINARY asks him to close his eyes and then transmits his spiritual power. This Kriya is only an auxiliary. Lord Jesus. lower and higher. It is handed down from the Guru to the disciple. Asanas. Samartha Ramdas touched a prostitute. by himself. Glory.. Pranayamas. He will have to struggle hard in Sadhana for further perfection and attainments. The mind is highly elevated. Bandhas. glory to such exalted Yogic Gurus. Swami Vivekananda had superconscious experiences. Through Sakti-Sanchara Kundalini is awakened by the grace of the Guru in the disciple. The student will have to take up Sravana. Sakti Sanchara is of two kinds. The disciple should not rest satisfied with the transmission of power from the Guru. produced Divine intoxication in many people and converted them to his side. etc. The inner eye of Surdas was opened. He had Bhava Samadhi. The disciple does various Hatha Yogic Kriyas. The moment the aspirant closes his eyes. Bandhas and Mudras without any instructions when the Guru imparts the power to the student. through his touch. A fully-developed Yogi only possesses the higher kind of Shakti-Sanchara. Lord Krishna touched the blind eyes of Vilvamangal (Surdas). He cannot depend upon the Kriya alone. Even atheists danced in ecstasy in the streets by his touch and sang songs of Hari. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. The student must not restrain his Iccha-Sakti.. It is a hidden mystic science. He struggled hard for seven years more even after the touch for attaining perfection. The lower one is Jada Kriya only wherein one automatically does Asanas. Lord Gouranga. It gives a push to the Sadhaka. transmitted his spiritual power to some of his disciples (Master’s Touch). 13 . Mudras.

that the vital force or Pranic current moves or flows. Detailed instructions on all these centres are given elsewhere. Brachial. Cardiac. Their location. Kundalini when awakened. Since they are made up of subtle matter they cannot be seen by the naked physical eyes and you cannot make any test-tube experiments in the physical plane.. Lumbar. have the desired effects in the astral centres. Cervical. Prakriti. Therefore. that centre is called “Plexus.50. Yoga Nadis. They are:— 14 .e. Nadis play a vital part in this Yoga. Yoga Nadis are quite different from these. Pulmonary. All the subtle (Sukshma) Prana. The subtle lines. The Sanskrit term ‘Nadi’ comes from the root ‘Nad’ which means ‘motion’. you are struck with awe and wonder. They are known as ‘Padma’ (lotus) or Chakras. Since the physical centres have close relationship with the astral centres. Sacral. Hepatic Pharyngeal. A detailed knowledge of the Nadis and Chakras. subtle passages). It is through these Nadis (Sukshma. arteries and veins. Ligual Prostatic Plexus. functions. from 72. nature. Esophageal. the first step in Kundalini Yoga is the purification of Nadis. etc. etc. These Yoga Nadis are not the ordinary nerves. Visva Karma. Because the architect is the Divine Lord Himself who is assisted by skilled engineers and masons—Maya.KUNDALINI YOGA Chapter Two KUNDALINI YOGA—THEORY YOGA NADIS Nadis are the astral tubes made up of astral matter that carry psychic currents. You should understand this point well. have influence in the physical body. When you turn your attention to the internal structure of the body.” The physical material plexuses that are known to the Vaidya Shastra are:— Pampiniform. is absolutely essential. etc.. will pass through Sushumna Nadi and this is possible only when the Nadis are pure. Different authors state the number of Nadis in different ways. The body is filled with innumerable Nadis that cannot be counted. It is in the junction where the Sushumna Nadi is connected with the Muladhara Chakra. The gross nerves and plexuses have close relationship with the subtle ones. Out of the innumerable Nadis 14 are said to be important. Coccygeal.000 to 3. the vibrations that are produced in the physical centres by prescribed methods. Whenever there is an interlacing of several nerves. Nadis and Chakras have gross manifestation and operation in the physical body. arteries and veins that are known to the Vaidya Shastra (Anatomy and Physiology). All the Nadis spring from the Kanda. i. that this Kanda is 12 inches above the anus.000. should be thoroughly studied. Some say. Similarly there are plexuses or centres of vital forces in the Sukshma Nadis.

C to D—Lumbar region. as all the Chakras are connected with it. D to E—Sacral region. Gandhari 5. and Sushumna is the chief. A to B—Cervical region. Spinal Column A—Atlas bone. Detailed instructions on each Nadi and its functions and the method of awakening the Kundalini and passing it from Chakra to Chakra are given in the following pages. Vishvodhara 14. Saraswati 8. It is the highest and most sought by the Yogins. Pingala 4. Varuni 12. B to C—Dorsal region. 15 . Hastajihva 6. Kuhu 7. Payasvini 11. E to the end—Coccygeal region. Other Nadis are subordinate to this. Alambusha 13.KUNDALINI YOGA—THEORY 1. Ida 3. SPINAL COLUMN Before proceeding to the study of Nadis and Chakras you will have to know something about the Spinal Column. Sushumna 2. Sankhini 10. Pingala and Sushumna are the most important of the above 14 Nadis. Pusha 9. Yasasvini Again Ida.

axis-staff or vertebral column. All the Tattvas and Lokas (worlds) are within the body. Vertebrae The vertebral bones are piled one upon the other thus forming a pillar for the support of the cranium and trunk. Bhutas. and the centre of the body is between the head and the legs. Manipura. Man is microcosm. They are connected together by spinous. exist in the body also. The five regions of the spine correspond with the regions of the five Chakras: Muladhara. Lumbar region (waist or loins) 5 vertebrae. Sacral region (buttocks. All things seen in the universe. The body of the lumbar vertebrae is the largest and biggest. Svadhishthana. Anahata and Vishuddha. transverse and articular processes and by pads of fibro-cartilage between the bones.. rivers. to the end of the trunk. The arches of the vertebrae form a hollow cylinder or a bony covering or a passage for the spinal cord.KUNDALINI YOGA Spinal Column is known as Meru Danda. The spinal column extends from the first vertebra. This is the axis of the body just as Mount Meru is the axis of the earth.—mountains. Spinal column is otherwise known as spine. the size of the vertebrae in cervical region is smaller than in dorsal but the arches are bigger. Cervical region (neck) 7 vertebrae 2. but has curvatures that give a spring action. 5. All the other bones of the body are connected with this spine. The body may be divided into three main parts:—head. Hence the spine is called ‘Meru’. 16 . according to the position these occupy. Sacrum or gluteal) 5 vertebrae. The size of the vertebrae differs from each other. The whole spine is not like a stiff rod. trunk and the limbs. 4. it is divided into five regions:— 1. Between each pair of vertebrae there are apertures through which the spinal nerves pass from the spinal cord to the different portions and organs of the body. (Pinda . Coccygeal region (imperfect vertebrae Coccyx) 4 vertebrae. Atlas bone. For example. The spine is formed of a series of 33 bones called vertebrae. etc. Sushumna Nadi passes through the hollow cylindrical cavity of the vertebral column and Ida is on the left side and Pingala on the right side of the spine. Dorsal region (back) 12 vertebrae 3.Kshudra-Brahmanda).

where the influence of Maya is very strong. The spinal cord is a column of very soft grey and white brain-matter. Kanda is a centre of the astral body from where Yoga Nadis. subtle channels. The centre in the Medulla oblongata is closely connected with the involuntary functions of breathing and swallowing. The astral centre of ‘Cauda equina’ is Kanda. You will find the descriptions of the astral centres and their connected functions in the physical body. The fluid prevents. KANDA This is situated between the anus and the root of the reproductory organ. the cerebro-spinal centre or axis. crowded into a bunch of nerves. In the same way the astral or Sukshma body is within the gross or physical body. The white matter is arranged on the sides of the grey matter. the steam or vapour corresponds to the astral body. This is nourished by the membranes. When water is heated. 17 . In the centre there is a minute canal. called canalis centralis. This bunch of nerves is ‘Cauda equina’ in the gross body. called Filum terminale. The four petals of the Muladhara Chakra are on the sides of this Kanda and the junction is called Granthi-Sthana. but suspended or dropped. into the spinal canal just like the brain in the cranial cavity. The gross body cannot do anything without the astral body. The continuation of the Medulla oblongata or the Bulb is a connecting medium between the brain and the spinal cord. This is not tightly fitted with the spinal canal. It is like the shape of an egg and is covered with membranes. Spinal cord and brain float in the cerebro-spinal fluid. passes to Brahmarandhra. SPINAL CORD The central nervous system consists of the brain and the spinal cord. This is just above the Muladhara Chakra. Sthula form. It is in the junction where Sushumna is connected with Muladhara Chakra. therefore. The physical body is something like water. In subsequent chapters you will find. A clear knowledge of the gross body is of utmost importance as this Yoga deals with the centre of the astral body. you have ‘Cauda equina’ in the gross physical body. Before its termination it gives off innumerable fibres. Every gross centre of the body has its astral centre. It is divided into two symmetrical halves by an anterior and posterior fissure. Brahmanadi runs along this canal from the Muladhara to Sahasrara Chakra. a short description of the centres of the gross body and their corresponding centres in the Sukshma Sarira. therefore. It is through this Nadi.KUNDALINI YOGA—THEORY SUKSHMA SARIRA The physical body is shaped in accordance with the nature of the astral body. The spinal cord extends from the top of the spinal canal to the second vertebra of the coccygeal region where it tapers off into a fine silken thread. In some Upanishads you will find that Kanda is 9 digits above the genitals. Further the spinal cord is protected by a covering of fatty tissue. The spinal cord extending from the brain to the end of the vertebral column tapers off into a fine silken thread. Kundalini. any injury done to them. spring and carry the Sukshma Prana (vital energy) to the different parts of the body. when awakened. as it were. Corresponding to this centre. All the Nadis of the body spring from this Kanda. The white matter is of medullated nerves while the grey is of nerve-cells and fibres.

KUNDALINI YOGA

The spinal cord is not divided or separated from the brain. It is continuous with the brain. All the cranial and spinal nerves are connected with this cord. Every nerve of the body is connected with this. The organs of reproduction, micturition, digestion, blood-circulation, respiration are all controlled by this spinal cord. Spinal cord opens out into the fourth ventricle of the brain in the medulla oblongata. From the fourth ventricle it runs along the third, then the fifth ventricle of the brain and finally it reaches the crown of the head, Sahasrara Chakra.

Spinal Cord

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KUNDALINI YOGA—THEORY

SUSHUMNA NADI
When we study the construction, location and function of the Spinal Cord and the Sushumna Nadi, we can readily say that the Spinal Cord was called Sushumna Nadi by the Yogins of yore. The Western Anatomy deals with the gross form and functions of the Spinal Cord, while the Yogins of ancient times dealt with all about the subtle (Sukshma) nature. Now in Kundalini Yoga, you should have a thorough knowledge of this Nadi. Sushumna extends from the Muladhara Chakra (second vertebra of coccygeal region) to Brahmarandhra. The Western Anatomy admits that there is a central canal in the Spinal Cord, called Canalis Centralis and that the cord is made up of grey and white brain-matter. Spinal Cord is dropped or suspended in the hollow of the spinal column. In the same way, Sushumna is dropped within the spinal canal and has subtle sections. It is of red colour like Agni (fire). Within this Sushumna there is a Nadi by name Vajra which is lustrous as Surya (sun) with Rajasic qualities. Again within this Vajra Nadi, there is another Nadi, called Chitra. It is of Sattvic nature and of pale colour. The qualities of Agni, Surya and Chandra (fire, sun and moon) are the three aspects of Sabda Brahman. Here within this Chitra, there is a very fine minute canal (which is known as Canalis Centralis). This canal is known as Brahmanadi through which Kundalini, when awakened, passes from Muladhara to Sahasrara Chakra. In this centre exist all the six Chakras (lotuses, viz., Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna). The lower extremity of the Chitra Nadi is called Brahmadvara, the door of Brahman, as Kundalini has to pass through this door to Brahmarandhra. This corresponds to Haridwar which is the gate of Hari of Badrinarayan in the macrocosm (physical plane). The Chitra terminates in the Cerebellum. In a general sense the Sushumna Nadi itself (gross Spinal Cord) is called Brahma Nadi because, Brahma Nadi is within the Sushumna. Again the canal within the Chitra is also called Sushumna, because the canal is within the Sushumna. Ida and Pingala Nadis are on the left and right sides of the spine. Chitra is the highest and most beloved of the Yogins. It is like a thin thread of lotus. Brilliant with five colours, it is in the centre of Sushumna. It is the most vital part of the body. This is called the Heavenly way. It is the giver of Immortality. By contemplating on the Chakras that exist in this Nadi, the Yogi destroys all sins and attains the Highest Bliss. It is the giver of Moksha. When the breath flows through Sushumna, the mind becomes steady. This steadiness of the mind is termed “Unmani Avastha”, the highest state of Yoga. If you sit for meditation when Sushumna is operating, you will have wonderful meditation. When the Nadis are full of impurities, the breath cannot pass into the middle Nadi. So one should practise Pranayama for the purification of Nadis.

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KUNDALINI YOGA

PARA-SYMPATHETIC AND SYMPATHETIC SYSTEM
On either side of the spinal cord run the sympathetic and para-sympathetic cords, a double chain of ganglia. Ganglia means a collection of nerve-cells. These constitute the Autonomic System which supplies nerves to the involuntary organs, such as heart, lungs, intestines, kidneys, liver, etc., and controls them. Vagus nerve which plays a vital part in human economy comes out of this sympathetic system. Sympathetic system stimulates or accelerates. Para-sympathetic system retards or inhibits. There are nerves to dilate or expand the arteries which carry pure oxygenated blood to nourish the tissues, organs and cells of different parts of the body. These are called Vaso-dilators. The left and the right sympathetic chains are connected by filaments. These cross from the right to the left side and vice versa, but the exact places where these crosses are not known, though several have attempted to find. M’Kendrick and Snodgrass in their Physiology of the Senses write: “Where the sensory fibres cross from one side to the other is not known ..... In some parts of the spinal cord the sensory fibres do cross from the right to left side and vice versa.”

IDA AND PINGALA NADIS
Ida and Pingala Nadis are not the gross sympathetic chains. These are the subtle Nadis that carry the Sukshma Prana. In the physical body these tentatively correspond to the right and left sympathetic chains. Ida starts from the right testicle and Pingala from the left testicle. They meet with Sushumna Nadi at the Muladhara Chakra and make a knot there. This junction of three Nadis at the Muladhara Chakra is known as Mukta Triveni. Ganga, Yamuna and Sarasvati dwell in Pingala, Ida and Sushumna Nadis respectively. This meeting place is called Brahma Granthi. Again these meet at the Anahata and Ajna Chakra. In the macrocosm also you have a Triveni at Prayag where the three rivers Ganga, Yamuna and Sarasvati meet. Ida flows through the left nostril and Pingala through the right nostril. Ida is also called Chandra Nadi (moon) and Pingala as Surya Nadi (sun). Ida is cooling and Pingala is heating. Pingala digests the food. Ida is of pale, Sakti Rupa. It is the great nourisher of the world. Pingala is of fiery red, Rudra Rupa. Ida and Pingala indicate Kala (time) and Sushumna swallows time. The Yogi knows the time of his death; takes his Prana into Sushumna; keeps it in Brahmarandra, and defies time (Kala—death). The famous Yogi Sri Chang Dev of Maharashtra fought against death several times by taking the Prana into Sushumna. He was a contemporary of Sri Jnanadev of Alandi, near Poona. It was he who had Bhuta Siddhi, control over wild animals, through his Yogic practices. He came on the back of a tiger to see Sri Jnanadev.

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between the root of reproductory organ and anus. Lotuses of the Astral body Corresponding nerve plexuses in the physical body Location or Position Muladhara or Adhara Chakra (Sacral) Sacro-Coccygeal Plexus Just below Kanda. Region of the Earth Square Yellow Gandha or smell Ganesha (Brahma 4 faced) Dakini Prithvi l:ö Bhu Loka Brahma Granthi Swadhishthana Prostatic Plexus At the Linga or the origin of the reproductory organ. Region of Ether Round Blue Shabda or hearing Maheswara Sadasiva as Bindurupa Shakini Akasa hö Janah or Janar Loka - Ajna Cavernous Plexus Sahasrara Pineal Gland Navel of Nabhi Sthana Heart At the space between the two eyebrows or Bhru-Madhya 2 hö x:ö Avyakta Ahankara Manas Tattva. Region of Air Hexagonal Smoky Sparsha or touch Shankara three eyed (Siva) Kakini Vayu y:ö Mahar Loka Vishnu 21 . At the base of spinal column 4 v:ö S:ö \:ö s:ö Prithvi or Bhumandal.SUMMARY OF SHAT CHAKRAS Chakras Padmas.ö =ö Oö Oðö A:ðö A:òö Aö AH Akasa Mandal. Region of Fire Triangle Red Rupa or sight Shankara three eyed (Vishnu) Lakini Agni rö Swah or Swarga Loka - 12 kö K:ö g:ö G:ö {ö c:ö Cö j:ö J:ö W:ö Xö Yö Vayu Mandal. Region of Mind Round Sankalpa Vikalpa Sadasiva or Shambhu Nada Hakini Manas ! Tapo Loka Rudra Petals or number of Yoga Nadis Letters on the petals or the vibrations of the Yoga Nadis Mandala or the region of Tattva Shape of Mandala Colour of Tattvas Function of Tattva Presiding Deity Goddess Deva or Tattva Bija Akshara Corresponding Lokas Granthi Sthana 10 Rö Zö N:ö t:ö T:ö dö D:ö n:ö p:ö Pö Tejas or Agni Mandal. Region of the water Crescent moon White Rasa or taste Brahma (Narayana four handed) Rakini Varuna v:ö Bhuvar Loka - Manipura Solar Plexus Anahata Cardiac Plexus Vishuddha (Pharyngeal) Laryngeal Plexus At the base of the throat of Kantha-Mula Sthana 16 Aö A:ö Eö Iö uö Uö ?ö @ö . Between Muladhara and Manipura Chakras 6 b:ö B:ö m:ö y:ö rö l:ö Apas or Jala Mandal.

KUNDALINI YOGA 22 .

Brahman and bestower of the Supreme Knowledge and Bliss. The right knee will be over the left knee. For changing the flow from Pingala to Ida. meditation. Plug the left nostril with a small piece of cotton or fine cloth for a few minutes. The most effective and instantaneous result is produced in changing the flow through Khechari Mudra. Turn the head also towards the left side. present and the future and all other Siddhis are acquired and a man reaches the highest state. The Yogi turns the tongue inside and blocks the air passage by the tip of the tongue. Let the breath flow through Ida the whole day and through Pingala the whole night. The knowledge of the past. on the knee. The flow of breath can be changed by Nauli Kriya also.. The above exercise is intended for general regulation of breath. There are some who are able to change the flow by will. has never been seen or heard of. Friends are brought together by the power of breath. He who practises thus is verily a great Yogi. 7. 23 . Draw the left knee up and keep the left heel near the left buttock. by the power of breath. 5. Perform calm acts during the flow of Ida and harsh acts during the flow of Pingala. Many other special exercises for the purification of Nadis and awakening Kundalini will be given in the subsequent chapters. Now press the left arm-pit. is the revealer of Satya. Select any one of the methods that suits you best. If the breath rises by Ida (moon) at sunrise and flows throughout the day. HOW TO CHANGE THE FLOW IN NADIS The following exercises are for changing the flow from Ida to Pingala. practice of breath. This is an effective method. Do not bend at the elbow. during the flow of the Sushumna. Axilla. In a few seconds the flow will be through Pingala. just do the same exercise on the opposite side: 1. 8. Yoga. Do acts resulting in the attainment of psychic powers. Place the Yoga Danda or Hamsa Danda (a wooden stick of about 2 feet in length with a rest of the shape of U at one end) at the left arm-pit and lean on it by the left side. a friend more true than the science of breath. 6. etc. 4. and Pingala (sun) rises at sunset and flows throughout the night it confers considerable good results.KUNDALINI YOGA—THEORY SVARA SADHANA Svara Sadhana. Catch hold of the left ankle with the right hand. Keep the two heels together near the right buttock. Sit erect. A knowledge more secret than the science of breath. Keep the left palm on the ground a foot away and let the weight of the trunk rest on the left hand. Lie down on the left side for ten minutes. 3. Wealth is obtained with comfort and reputation through the power of breath. 2.

Do something practical. Brachial. These are the centres of consciousness (Chaitanya). Coccygeal. Without the subtle body. Samana). Verily. The two courses are intimately connected.. viz. Apana. genitals. Observance of right Svara as described above leads to health and long life. This will.. respiratory. Shake off your habitual sloth. skin. Sacral. Alambusha. These are subtle centres of vital energy. PADMAS OR CHAKRAS Chakras are in the Linga Sarira (astral body). Manas (mind). Esophageal. Hastajihva. Ida and Pingala. The Chakras should exist there in a subtle state. the remover of all obstacles. The Chakras are in the astral body even after the disintegration of the physical organism to death. Wherever there is an interlacing of several nerves. indolence and inertia. arteries and veins. Pharyngeal. Varuni. legs. Pusha. are some other important Nadis. nervous. I say this unto you. Plumonary. This is not possible. Leave off your idle talk. These have corresponding centres in the spinal cord and the nerve-plexuses in the gross body. that is. my dear children! Practise this. 5 Jnanendriyas (ears. According to a school of thought. and proceed to different parts of the body to perform certain special functions. They cannot find them there. genito-urinary and all other systems of the body are under the control of these centres in Sushumna. Cervical. They act and react upon each other. verily. they lose faith in Shastras and Yogic Kriyas. the gross body is impossible. bestow on you wonderful benefits. The physical gross plexuses that are known to the Vaidya Shastra are Hepatic. Wrong Svara is the cause of a host of ailments. Yasasvini. 5 Karmendriyas (speech. The meaning of this sentence should be taken to be that one can feel and understand the Sukshma Chakras during concentration and meditation only. Vyana. These subtle centres of Sushumna have their corresponding centres in the physical body. Practise this from today. Epigastric. 5 Pranas (Prana. who is the giver of this wonderful science by uttering Om Namah Sivaya and Sri Ganesha. anus). Anahata Chakra 24 . Since they cannot find any Chakra in a dead body. For example. Lumbar. Cardiac. Sthula Prana moves in the nervous system of the gross physical body. doubtless. digestive.KUNDALINI YOGA I want you to practise every day the Svara Sadhana systematically and regularly. this body is permeated with thousands of Nadis. that centre is called Plexuses. All these Nadis are placed on the sides of Sushumna. Payasvini. the Chakras are formed during concentration and meditation only. These have their origin in Kanda. etc. as the gross matter is the result of the subtle matter. circulatory. Vishvodhara. Linga Sarira is of 17 Tattvas. Prostatic. etc. Similarly there are plexuses or centres of Sukshma Prana in the Sushumna Nadi. pray to Lord Siva. OTHER NADIS Gandhari. and Buddhi (intellect). Before you begin the practice. Innumerable minor Nadis spring from these. Some foolish doctors search for the Chakras in the physical body. hands. Each Chakra has control and function over a particular centre in gross body. These cannot be seen by the naked eyes. Sarasvati. tongue and nose). Lingual. to allow the flow of breath through the left nostril throughout the day and through the right nostril throughout the night. Udana. Sukshma Prana moves in the nervous system of the Linga Sarira (astral body). These are all subtle Nadis. All the functions of the body. Kuhu. As the leaf of the Asvattha tree is covered with minute fibres so also. Sankhini. eyes.

Talana Chakra with its twelve red petals is located near the base of the palate and Manas Chakra with its six petals closely associated with sensations. A particular Tattva preponderates at every Chakra. Brahmadvara. Sahasrara is the chief Chakra. Kaladhvara. The sound produced by the vibrations of the Yoga Nadis is represented by the corresponding Sanskrit letter. 25 . The following are some other Chakras: Adhara (another name of Muladhara Chakra). There is a presiding deity in each Chakra. Kaladaada. air and ether. There are six important Chakras: Muladhara. Manipura. Anahata. These 7 Chakras correspond to the Lokas (Bhuh.KUNDALINI YOGA—THEORY which is in the Sushumna Nadi has its corresponding centre in the physical body at the heart (Cardiac Plexus). Muladhara to Vishuddha are the centres of Pancha Bhutas (five elements): earth. Anahata. Galabaddha. Ananda. Karangaka. 16. he experiences a special form of Ananda (Bliss) and gains special Siddhis (psychic powers) and knowledge. Urdhvarandhra. The number of petals of the lotuses varies. There are also many minor Chakras. Vajra. Karnamula. Maha. When Kundalini is awakened it passes on from Muladhara to Sahasrara through all the Chakras. Some Hathayogis say. Svadhishthana. and 2 petals respectively. and Satya Lokas). When it is awakened. Lalana. Triveni. Kalabhedan. The Chakras with their petals hang downwards when Kundalini is at the Muladhara Chakra. Tapa. They always face the side of Kundalini. fire. The vibration that is produced at each petal is represented by the corresponding Sanskrit letter. It denotes that the centre has the qualities. Naukula. etc. Amrita. Svah. Balvana. Vishuddha. All the 50 Sanskrit letters are on the 50 petals. Bhuvah. PETALS ON CHAKRAS Each Chakra has a particular number of petals with a Sanskrit alphabet on each petal. 6. Svadhisthana. Mahapadma. These can be manifested and the vibrations of the Nadis felt during concentration. Muladhara. It is in the head. Jana. The number of petals in each Chakra is determined by the number and position of the Yoga Nadis around the Chakra. Soma. Manas. water. The Chakra gives the appearance of a lotus with the Nadis as its petals. From each Chakra a particular number of Yoga Nadis crop up. At every centre to which the Yogi directs the Kundalini. Tattvas or Gunas of that particular animal. Talana. dreams and astral travelling. Mahotsaha. I will make it still clear. Kundali. Niradhara. Dipaka. 10. that there are 21 minor Chakras besides 13 major Chakras and some other Hathayogis hold that there are forty-nine Chakras while the ancient Yogis taught that there are 144 Chakras. Some of these names refer to the six important Chakras only. Lalita. Detailed instructions of each Chakra are given in the foregoing chapters. Every letter denotes the Mantra of Devi Kundalini. He enjoys the Supreme Bliss when Kundalini is taken to Sahasrara Chakra. and Ajna. 12. Prana. they turn towards Brahmarandhra. In every Chakra a certain animal is represented. Manipura. The subtle centres in the Sushumna Nadi are otherwise known as Lotuses or Chakras. Chandra. Vishuddha and Ajna Chakras have 4. Kuladipa. The letters exist in the petals in a latent form. Gulhaha.

Near this Linga is the golden region known as Kula and the presiding deity is Dakini (Shakti). That Yogi. Ganesa is the Devata of this Chakra. Mahatala and Patala Lokas are below this Chakra. l:ö (laü) is the Bija of Muladhara Chakra. Vishnu Granthi and Rudra Granthi are in the Anahata and Ajna Chakras. Svah or Svarga. and saü. Bhuvah. The seven underworlds: Atala. The subtle vibrations that are made by each Nadi are represented by the Sanskrit letters: v:ö S:ö \:ö and s:ö (vaü. Maha. Talatala. This is the Adhara Chakra (support) as the other Chakras are above this. sun and moon) is termed the ‘Bija’. Prithvi is of yellow colour. which gives power and energy to all the Chakras. 26 . which is the support of all is called Muladhara or Adhara Chakra. He has no fear of death from earth. It lies between the origin of the reproductory organ and the anus. Pingala and Sushumna Nadis meet. Two fingers above the anus and about two fingers below the genitals. THE MULADHARA AND KUNDALINI From this Chakra four important Nadis emanate which appear as petals of a lotus. Kundalini. Tapa and Satya Lokas are above this Chakra. ùaü. Jana.) The Yoni that is in the centre of this Chakra is called Kama and it is worshipped by Siddhas. four fingers in width is the space where the Muladhara Chakra is situated. All the underworlds refer to some minor Chakras in the limbs which are controlled by the Muladhara Chakra. It is also called the great energy (Param Tejas) which rests on the Muladhara Chakra and which is known as Svayambhu Linga. Vitala. Hence this. Rasatala. This Chakra corresponds with Bhu Loka or Bhu-Mandal. Here Kundalini lies dormant. lies at this Chakra.KUNDALINI YOGA MULADHARA CHAKRA Muladhara Chakra is located at the base of the spinal column. The golden Tripura (fire. Brahma Granthi or the knot of Brahma is in this Chakra. It is just below the Kanda and the junction where Ida. ÷aü. who has penetrated this Chakra through Prithvi Dharan. has conquered the Prithvi Tattva. Sutala. physical plane (region of earth).

in the physical body.KUNDALINI YOGA—THEORY The wise Yogi. Within this Chakra there is a space like a crescent moon or the form of a conch or Kunda flower. Mada. When Kundalini is awakened. Moha. the power to rise from the ground. This corresponds to Bhuvar Loka. acquires the full knowledge of Kundalini and the means to awaken it. The vibrations that are produced by the Nadis are represented by the Sanskrit letters:—b:ö B:ö m:ö y:ö rö l:ö (baü bhaü maü yaü raü and laü). All his sins are destroyed. SVADHISHTHANA CHAKRA He who concentrates at this Chakra and meditates on the Devata has no fear of water. Bijakshara v:ö (vaü). The presiding deity is Lord Brahma and Devata is Goddess Rakini. is in this Chakra. Kama. present and future. This has control over the lower abdomen. 27 . From this centre six Yoga Nadis emanate. etc. He can control the breath. His Prana enters the middle Brahma Nadi. Jala Mandal (region of water—Apa Tattva) is here. Matsarya and other impure qualities are completely annihilated. which appear like the petals of a lotus. intuitional knowledge and a perfect control over his senses. He has full knowledge of the astral entities. SVADHISHTHANA CHAKRA Svadhishthana Chakra is located within the Sushumna Nadi at the root of the reproductory organ. kidneys. He enjoys the natural Bliss (Sahaja Ananda). He gets many psychic powers. Lobha. the Bija of Varuna. The Yogi becomes the conqueror of death (Mrityunjaya).. He has perfect control over the water element. who concentrates and meditates on the Muladhara Chakra. he gets Darduri Siddhi. mind and semen. Krodha. He acquires knowledge of the past. The colour of the Chakra is pure blood-like red or the colour of Sindura (vermilion).

he remains alive without fear of death. (Gheranda Samhita). He has no fear at all from Agni (fire). It corresponds to the Cardiac Plexus in the physical body. It is the Agni Mandala (region of fire—Agni Tattva). The Chakra is of the colour of dark clouds. The sound that is produced by each Nadi is represented by the following Sanskrit letters:—kö K:ö g:ö G:ö {ö c:ö Cö j:ö J:ö W:ö Xö Yö (kaü khaü gaü ghaü ïaü caü chaü jaü jhaü ¤aü ñaü and ñhaü). is here. “Even if he is thrown into the burning fire. can acquire hidden treasures and will be free from all diseases. Kalpa Vriksha. etc. The presiding deity is Isha (Rudra) and Devata is Kakini. stomach.KUNDALINI YOGA MANIPURA CHAKRA Manipura is the third Chakra from the Muladhara. MANIPURA CHAKRA The Yogi who concentrates at this Chakra gets Patala Siddhi. the Bija of Vayu. is here. The Chakra is of deep red colour. From here 15 Yoga Nadis emanate. This has its corresponding centre in the physical body and has control over the liver. the Bija of Agni. Within there is a space triangular in form. In the Muladhara Chakra there is Svayambhu Linga and in Anahata Chakra we have Bana Linga. The Bijakshara rö (raü). From this Chakra emanate ten Yoga Nadis which appear like the petals of a lotus. It has control over the heart. This corresponds to Mahar Loka. The vibrations that are produced by the Nadis are represented by the Sanskrit letters:—Rö Zö N:ö t:ö T:ö dö D:ö n:ö p:ö Pö (óaü óhaü õaü taü thaü daü dhaü naü paü and phaü). The presiding deity is Vishnu and Goddess is Lakshmi. This chakra is the centre of Vayu Mandal (region of air. ANAHATA CHAKRA Anahata Chakra is situated in the Sushumna Nadi (Sukshma centre). 28 . in the Nabhi Sthana (region of navel). Within this Chakra there is a hexagonal space of smoke or deep black colour or the colour of collyrium (used for the eyes).”. The Bijakshara y:ö (yaü). Vayu Tattva). It is located within the Sushumna Nadi. This Chakra corresponds to Svah or Svarga Loka and to Solar Plexus in the physical body. This is a very important centre.

and the Goddess is Shakini. Kantha-Mula Sthana. Vishnu Granthi is in this Sthana. is heard at this centre. The vibrations that are produced by the Nadis are represented by the 16 Sanskrit vowels:—Aö A:ö Eö Iö uö Uö ?ö @ö . Akasa Mandal (the region of ether) is round in shape like the fullmoon. Anahata sound. the sound of Shabda Brahman. the present and the future). He becomes a Trikala Jnani (who knows the past. He who practises this Dharana will not perish even in Pralaya.KUNDALINI YOGA—THEORY which gives all the desired things. Vayu Tattva is full of Sattva Guna. He gets cosmic love and all other divine Sattvic qualities. It is the centre of Akasa Tattva (ether element). The Tattva is of pure blue colour. entering the body of another). you can distinctly hear this sound. The presiding deity is Sadasiva (Isvara Linga). 29 . is here. It is of white colour. He gets the full knowledge of the four Vedas by meditating on this Chakra. From this centre emanate 16 Yoga Nadis which appear like the petals of a lotus. He gets Bhuchari Siddhi. When you do Sirshasana for a long time. ANAHATA CHAKRA He who meditates on this Chakra has full control over Vayu Tattva.. all other Chakras belong to Manas Tattva. Khechari Siddhi. VISHUDDHA CHAKRA Vishuddha Chakra is situated within the Sushumna Nadi at the base of the throat. The concentration on the Tattva of this Chakra is called Akasa Dharana. etc. He attains the highest success. This Chakra corresponds to Laryngeal plexus in the physical body. The Bija of Akasa Tattva hö (haü) is in this centre. (flying in air. This corresponds to Janar Loka. Above this. Kaya Siddhi.ö =ö Oö Oðö A:ðö A:òö Aö AH (aü àü iü ãü uü åü çü éü ëü íü eü aiü oü auü aü and aþ).

KUNDALINI YOGA

VISHUDDHA CHAKRA

AJNA CHAKRA
Ajna Chakra is situated within the Sushumna Nadi and its corresponding centre in the physical body is at the space between the two eye-brows. This is known as Trikuti. The presiding deity, Paramasiva (Shambhu), is in the form of Hamsa. There is Goddess Hakini (Sakti}. Pranava xdvng (Om) is the Bijakshara for this Chakra. This is the seat of the mind. There are two petals (Yoga Nadis) on each side of the lotus (Chakra) and the vibrations of these Nadis are represented by the Sanskrit letters:—xdvng (Ham) and (Ksham). This is the Granthi Sthana (Rudra Granthi). The Chakra is of pure white colour or like that of the fullmoon (on the Purnima day). Bindu, Nada and Sakti are in this Chakra. This Chakra corresponds to Tapo-Loka. The corresponding centre in the physical body is at the Cavernous Plexus.

AJNA CHAKRA

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He who concentrates at this centre destroys all the Karmas of the past lives. The benefits that are derived by meditation on this Chakra cannot be described in words. The practitioner becomes a Jivanmukta (liberated man while living). He acquires all the 8 major and 32 minor Siddhis. All Yogis and Jnanis too concentrate to this centre on the Bijakshara, Pranava ! (OM). This is called Bhrumadya Drishti (gaze at the space between the two eye-brows). More details of this important Chakra will be given in the subsequent lessons.

THE BRAIN
Brain and cranial nerves are the chief parts of the whole nervous system. It is a mass of nervous tissues made up of soft grey and white matter. It occupies the whole of cranium. Cranium is like the iron safe to keep up the treasure ‘brain’. It is surrounded by three membranes or Meninges, viz., (1) dura mater, the fibrous connective tissue by the side of the cranial bones; (2) pia mater, the connective tissue containing a network of blood vessels, which penetrates and nourishes all the parts of the brain; and (3) arachnoid, a very fine membrane around the brain. Below the arachnoid there is the space which contains the cerebro-spinal fluid that is intended to prevent any injury to the brain. The brain looks as if it is floating on this liquid.

THE BRAIN 1. Cerebrum 2. Cerebellum 3. Medulla Oblongata 4. Pons Varolii

The brain can be divided into two halves, right and left hemispheres, by a central Sulcus or tissue. There are several lobes or smaller portions in the brain such as the parietal and temporal lobes on the sides, the occipital lobe at the posterior portion of cerebellum, etc. There are many convolutions or Gyre in every lobe. Again, for the sake of study, we can divide the brain into four sections.

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1. Cerebrum: It is the anterior, oval-shaped larger part of the brain. It is situated in the upper portion of the cranial cavity. This contains the important centres of hearing, speech, sight, etc. The pineal gland which is regarded as the seat of the soul and which plays a prominent part in Samadhi and psychic phenomena is situated here. 2. Cerebellum, the little or hind brain: This is the main portion of the brain, oblong-shaped, situated just above the fourth ventricle and below and behind the brain. Here the grey matter is arranged over the white matter. It regulates the muscular co-ordination. Mind rests here during dreams. 3. Medulla Oblongata: It is the beginning place of the spinal cord at the cranial cavity, where it is oblong-shaped and wide. It is between the two hemispheres. Here the white matter is placed over the grey matter. This contains the centres of important functions such as circulatory, respiratory, etc. This portion must be carefully protected. 4. Pons Varolii: It is the bridge that lies before the Medulla Oblongata. It is made of white and grey fibres that come from cerebellum and medulla. This is the junction where cerebellum and medulla meet. There are five ventricles of the brain. The fourth is the most important one. It is situated in Medulla Oblongata. The fourth ventricle is the name of the central canal of the spinal cord, “Canalis Centralis” when it enters the cranial cavity. Here the tiny canal becomes bigger in size. Every nerve of the body is closely connected with the brain. The 12 pairs of cranial nerves proceed from both hemispheres through the openings at the base of the skull to different parts of the body: Olfactory; Optic; Motor Oculi; Pathetic; Trifacial; Abducens; Facial; Auditory; Glossopharyngeal; Pneumogastric, Spinal accessory; and Hypo-glossal. These are the nerves that are connected with the eye, ear, tongue, nose, pharynx, thorax, etc. For a detailed study of this section refer to any book on anatomy. Here I have given you portions that are connected with Kundalini Yoga.

BRAHMARANDHRA
“Brahmarandhra” means the hole of Brahman. It is the dwelling house of the human soul. This is also known as “Dasamadvara,” the tenth opening or the tenth door. The hollow place in the crown of the head known as anterior fontanelle in the new-born child is the Brahmarandhra. This is between the two parietal and occipital bones. This portion is very soft in a babe. When the child grows, it gets obliterated by the growth of the bones of the head. Brahma created the physical body and entered (Pravishat) the body to give illumination inside through this Brahmarandhra. In some of the Upanishads, it is stated like that. This is the most important part. It is very suitable for Nirguna Dhyana (abstract meditation). When the Yogi separates himself from the physical body at the time of death, this Brahmarandhra bursts open and Prana comes out through this opening (Kapala Moksha). “A hundred and one are the nerves of the heart. Of them one (Sushumna) has gone out piercing the head; going up through it, one attains immortality” (Kathopanishad).

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a minute canal.KUNDALINI YOGA—THEORY SAHASRARA CHAKRA Sahasrara Chakra is the abode of Lord Siva. one thousand Yoga Nadis emanate from this centre. La. The word Sahasradala-Padma denotes that this Padma has 1000 petals. Nadis are the Sukshma (astral) channels through which Prana (vital energy) flows to different parts of the body. Chitra Nadi. Ra. This is situated above all the Chakras. the Yogi attains the superconscious state and the Highest Knowledge. The term “Shat-Chakras” refers only to the chief six Chakras. Ma. is within this Vajra Nadi. As in the case of other Chakras. form the strong foundation of Yogic life. This is the chief of all the Chakras. The corresponding centre in the physical body is in the brain. It is quite sufficient if you know that innumerable Nadis proceed from this centre. This is situated at the crown of the head. Sa. All the 50 letters of the Sanskrit alphabet are repeated here again and again on all Yoga Nadis. The help of a Guru. At this centre the Yogi concentrates on the form of his Guru and obtains all knowledge. Within the Sushumna Nadi there is a Nadi by name Vajra. Kha and Phrem). LALANA CHAKRA Lalana Chakra is situated at the space just above Ajna and below Sahasrara Chakra. All the Chakras have their intimate connection with this centre. 33 . Satsanga. Parama Ananda. good character. Without these subtle centres. which is also called Brahmanadi. Va. It has OM as its Bija. good manners. Brahmacharya. Anahata. the vibrations that are made by the Yoga Nadis are represented by the Sanskrit letters. Places of cool. Pingala and Sushumna are the most important of the innumerable Nadis. That is.. The vibrations that are made by the 12 Nadis are represented by the Sanskrit letters: (Ha. When Kundalini is united with Lord Siva at the Sahasrara Chakra. Kanda is located in the space between the origin of the reproductory organ and the anus. Svadhishthana. is absolutely necessary for quick progress in the spiritual path. Vishuddha and Ajna. the Yogi enjoys the Supreme Bliss. SUMMARY OF THE PREVIOUS LESSONS Aspirants must have all the Sattvic qualities and should be quite free from impurities. Twelve Yoga Nadis emanate from this centre. This is a Sukshma centre. seclusion. There are different opinions about the exact number of petals. who has already trodden the path. This corresponds to Satya Loka. dietetic discipline. viz. Sa. Ida. Hence this is not included as one among the Shat-Chakras.. Ha. He becomes a Brahmavidvarishtha or a full-blown Jnani. in the spinal canal. temperate climate are required for Yoga Abhyasa. Manipura. Ksha. Sushumna Nadi is situated within the Spinal Column. All Nadis start from the Kanda. when awakened. When Kundalini is taken to this centre. passes through Chitra Nadi. the gross physical body cannot exist and function. Kundalini. These are all Sukshma centres and you cannot have any laboratory tests and test-tube experiments. Muladhara. Ya. Vairagya. etc. This has control over the 12 pairs of nerves that proceed from the brain to the different sense-organs. Above all these we have Sahasrara Chakra.

At every Chakra he gets various Siddhis. You have seen in the Muladhara Chakra that there is Svayambhu Linga.KUNDALINI YOGA Muladhara. In Svara Sadhana the breath should flow by the left nostril throughout the day and by the right nostril throughout the night. is the primordial energy or Sakti that lies dormant or sleeping in the Muladhara Chakra. Kundalini is the Goddess of speech and is praised by all. Agni. She is Brahman. and the half represents the Vikritis. It is an electric fiery occult power. She is Prana Sakti. THE MYSTERIOUS KUNDALINI Manastvam Vyoma tvam Marudasi Marutsarathirasi. Kundalini. Vishuddha. The Sthula Buddhi and mind have to follow a particular form in the beginning stage. When Kundalini passes on from Chakra to Chakra. magnetism. While you utter a continuous sound or chant 34 . Anahata. and Nada. the sky. one can easily. preservation and dissolution are in Her. the Supreme Force. Prana. the water. Nothing is outside Thee on Thy transformation. It is not a material force like electricity. Tvamapastvam Bhumistvayi parinatayam nahi param. She is the source of all Knowledge and Bliss. She is also called Sarasvati. Bindu. centripetal or centrifugal force. sleeping Divine Sakti that lies dormant in all beings. the fire. it makes a hissing sound like that of a serpent beaten with a stick. Ida. She Herself. the centre of the body. It is through Her Sakti on subtle Prana. achieves for him the illumination. mind. which is also called Chitra Nadi within Sushumna. It is called the serpentine or annular power on account of serpentine form. Ajna and Sahasrara are the important Chakras. In reality it has no form. It is She who gives Mukti and Jnana for She is Herself that. Rajas and Tamas. five gross elements. It is the coiled-up. the serpent power or mystic fire. Pingala and other Nadis are on the sides of the spine. the Mother of Prana. when awakened by the Yogin. Tvameva Svatmanam parinamayitum visvavapusha Chidanandakaram haramahishi-bhavena bibhrushe. serpent power. It is a spiritual potential Sakti or cosmic power. Kundalini is the cosmic power in individual bodies. “O Devi! Thou art the mind. and proceeds to the other Chakra through the Brahma Nadi. She is pure consciousness itself. It has three and a half coils like a serpent. understand the subtle formless Kundalini. Buddhi. and the earth. Manipura. When it is awakened. Ida flows through the left nostril and Pingala through the right nostril. Ahamkara. the great pristine force which underlies all organic and inorganic matter. the modification of Prakriti. as She is the form of Sabda Brahman. Svadhishthana. Hence Kundalini is also called Bhujangini. From this gross form. nerves are all the products of Kundalini. Thou hast become Siva’s consecrated queen to alter Thy own blissful conscious Form in the shape of the world”. Indriyas. the air. layer after layer of the mind becomes opened and the Sadhaka enters into higher states of consciousness. Creation. It is by this Sakti that the world exists. Nada is produced. Only by her Sakti the world is kept up. This mysterious Kundalini lies face downwards at the mouth of Sushumna Nadi on the head of Svayambhu Linga. The head of the Linga is the space where Sushumna Nadi is attached to the Kanda. The three coils represent the three Gunas of Prakriti: Sattva.

Some are of opinion that theory is not at all necessary. It can be awakened only when a man rises above Kama. by analytical will by the Jnanis. There is nothing wrong in the Yoga. If a man with a lot of impurities in the mind awakens the Sakti by sheer force through Asanas. sight or mere Sankalpa. you will distinctly feel that the real vibration starts from the Muladhara Chakra. are termed ‘sleeping’ and ‘awakening’ of the Kundalini. Chakras and Kundalini. then a thorough knowledge of the Sadhana. The man who has a clear knowledge of the theory and a steady practice.KUNDALINI YOGA—THEORY Dirgha Pranava ! (OM). The Yogi. Prana is the working force of the body. Kundalini can be awakened by Pranayama. It is dynamic. Pranayamas and Mudras. he will break his legs and stumble down. She maintains the individual soul through the subtle Prana. Subtle Nadis have connection with the mind. In every kind of Sadhana the Goddess Kundalini is the object of worship in some form or the other. and by the grace of the Guru (Guru Kripa) through touch. all the parts of the body function. You have heard that there is mind in every cell of the body. People must have purity first. Subtle Prana has connection with the subtle Nadis and Chakras. Rousing of Kundalini and its union with Siva 35 . Kundalini can be awakened through rising above desires of the senses. by devotion and perfect self-surrender by Bhaktas. you will not at once begin to neglect the practical side and actually waste your time in passing from one Guru to the other. who has got a pure heart and a mind free from passions and desires will be benefited by awakening Kundalini. and a steady. If you look at the man in whom Kundalini has been awakened through the grace of a Guru. This is the chief reason for people going out of the way or getting some bodily infirmities. Asanas and Mudras by Hatha Yogis. Krodha. gradual practice. This static Sakti is affected by Pranayama and other Yogic practices and becomes dynamic. It might be due to the grace of a Guru or by mere chance. These two functions. Mind has connection all through the body. Moha. static and dynamic. Everyone cannot expect this and neglect the theoretical side. They bring one or two rare instances to prove that Kundalini has been awakened even in those who do not know anything about Nadis. Lobha. A thorough knowledge of the theory is as essential as the practice. Chapter Three YOGA SADHANA HOW TO AWAKEN THE KUNDALINI One should become perfectly desireless and should be full of Vairagya before attempting to awaken Kundalini. attains the desired goal quickly. by Mantras by the Tantrikas. a proper guide. When Kundalini is awakened there are many temptations on the way. Kundalini has connection with subtle Prana. by concentration and training of the mind by Raja Yogis. and a Sadhaka without purity will not have the strength to resist. Through the vibration of this Nada. Mada and other impurities. He will not be able to ascend the Yogic ladder.

they begin to offer flowers and worship their wives with lustful propensities. Krodha. They take a lot of wine and other intoxicating drinks and imagine to have enjoyed the Divine ecstasy. Mudras and a little Pranayama too for a few days. No Samadhi is possible without awakening the Kundalini. This is according to the growth and position of the Sadhakas in the spiritual path. They divert their concentration on sexual centres and ruin themselves. Freedom from Kama. supreme fearlessness. self-deluded souls. After having some wrong interpretation of the Yogic texts. When it is at rest. Self-assertive. a man has full consciousness of the world and its surroundings. etc. he is in the Chidakasa (knowledge space). Even a Vedanti (a student of Jnana Yoga) can get Jnana Nishtha only through 36 . So also. desirelessness. astral vision. enjoying the nectar and other functions of the Kundalini Yoga that are described in the Yoga Sastras are misrepresented and taken in a literal sense by many. They are pitiable. any one of the above methods is quite sufficient to awaken the Kundalini. Rajasic Sadhakas will select some exercises of their own fancy in an irregular manner and leave all the exercises when they get some serious troubles. layer after layer of the mind becomes opened and the Yogi acquires psychic powers. intense heat is felt there and when it leaves that centre for another Chakra. cosmic love. in any way they like. Sakti Chalana. When it is awakened he is dead to the world. One kind of medicine will not cure the diseases of different patients. its union with Siva. The term “Divine intoxication that is derived by drinking the nectar” is also misrepresented. the former Chakra becomes very cold and appears lifeless. They pose as big Yogis. When it reaches the Sahasrara Chakra. He gets control over the five elements. You will have to take it up to Sahasrara Chakra through some special exercises such as Mahabheda.KUNDALINI YOGA at the Sahasrara Chakra effect the state of Samadhi and Mukti. Raga and Dvesha and possession of balance of mind. They think that they are Siva and ladies to be Sakti and that mere sexual union is the aim of Kundalini Yoga. They are poor. As soon as it is awakened. it pierces the Muladhara Chakra (Bheda). They are utterly wrong. commit errors in selecting some methods and neglect many important items of Sadhana. After Kundalini is awakened. He has no body-consciousness. Many will have to combine different methods. Awakening of the Kundalini Sakti. one kind of Sadhana may not suit all. It is mere ignorance. The Guru will find out the real position of the Sadhaka and will prescribe a proper method that will successfully awaken the Kundalini in a short period. It should be taken to Sahasrara through various Chakras. Siddhis. Some foolish young boys practise one or two Asanas. When Kundalini travels from Chakra to Chakra. When Kundalini is at one Chakra. and imagine that the Kundalini has gone up to their neck. Prana passes upwards through Brahma Nadi along with mind and Agni. This sort of worship and union is not at all Kundalini Yoga. For a selected few. self-deluded souls. There are many persons nowadays who foolishly imagine that they have attained purity. This is something like the doctor prescribing a proper medicine to a patient to cure a particular disease. He attains Unmani state. divine intoxication and spiritual Ananda are the signs to denote the awakening of Kundalini.

Everyone will feel a little vomiting sensation on the first 2 or 3 attempts. Tratak and Kapalabhati. They desire to demonstrate such powers to the public to get Khyati (reputation and fame) and to earn some money.YOGA SADHANA awakening of the Kundalini Sakti that lies dormant at the Muladhara Chakra. 1. 3 inches wide and 15 feet long. Raja Yoga and Jnana Yoga will be described one by one. perfect peace and Highest Bliss. Gradual 37 . Thus little by little you can swallow the whole length. It is easy to awaken the Kundalini. Nadi Suddhi (purification of Nadis). Dip it in tepid water. On the first day swallow only one foot. These are known as Shat-Karma or the six purificatory exercises in Hatha Yoga. Once in 4 days or a week is sufficient. Morning time is good. Some aspirants will not get perfection by only one method. When the Kriya is over drink a cup of milk. This exercise cannot at all do any harm if gradually practised. is the real master of all forces. Full realisation alone can give the final liberation. No superconscious state or Samadhi is possible without awakening this primordial energy. On the next day swallow a little more and keep it for a few minutes and then take it out slowly. the following six exercises are prescribed: Dhauti. retain it for about 5 minutes and then take it out. purity and steady practice. Manas-Suddhi (purity of mind) and Buddhi Suddhi (purity of intellect). Bhakti Yoga. They imagine that they have reached the goal when they get some mystic experiences and psychic powers. Wash it with soap before use and make it clean. This is an excellent exercise for those who are of a flabby and phlegmatic constitution. perseverance. In the following pages I will tell you the different exercises that are intended to awaken the Kundalini. Rousing of Kundalini and its union with Siva at the Sahasrara Chakra effect the state of Samadhi and Mukti. you must have Deha Suddhi (purity of body). wash the cloth with soap and keep it always clean. Do not injure your throat by rough handling. Neti. It demands a great deal of patience. This is a sort of lubrication for the throat. DHAUTI Purification is of two kinds: Antar-Dhauti (internal cleaning) and Bahir-Dhauti (external cleaning). You need not practise this every day. The Yogi who has taken it to Sahasrara Chakra. Hatha Yoga or Jnana Yoga. This is a sad mistake. Basti. Nauli. Squeeze out the water and swallow one end of it little by little. For the purification of the body. you can easily pick up the right method of Sadhana that suits you best and attain success. but it is very difficult to take it to Sahasrara Chakra through the different Chakras. Antar-Dhauti can be made in three ways. This exercise should be done when your stomach is empty. The borders should be stitched well and no pieces of loose thread should be hanging from its sides. As soon as the Kriya is over. Before awakening the Kundalini. Bhakti Yoga. A harmonious combination of all methods is necessary for the vast majority of persons. Keep it there for a few seconds and then take it out very slowly. Different methods of awakening the Kundalini by Hatha Yoga. Generally Yogic students stop their Sadhana half-way on account of false Tushti (satisfaction). after a perusal of the different exercises. If you are wise enough. Take a fine piece of muslin cloth. Do not be hasty. whether it is Raja Yoga.

This is also a kind of purificatory exercise. It is done by hiccough. Even the smoke of a cigarette can be passed out through the anus. There are two varieties. That is only the difference but the result is the same in both cases. You should not do this everyday and make it a habit. This is only for occasional use. gastritis. viz. diseases of the stomach and spleen. You will have to learn this from the man who can do this Kriya. Assuming this posture. Draw the water into the intestines slowly. Shake the abdominal muscles and expel the water. Lubricate one end of it with vaseline. Contract the anus. then you can use the ordinary syringe that is available in the market. viz. Fill up the stomach with plenty of air. constipation. This exercise goes with the name ‘Kunjara Kriya’. I need not tell you much about these. It cures urinary troubles. This is exactly like the Paschimottanasana.KUNDALINI YOGA steady practice cures Gulma. Do not bend the knees. Insert the bamboo tube about 2 or 3 inches into the anus. By the use of the bamboo.. Take a small bamboo tube. the air will pass away through the anus as Apana Vayu. Mula Sodhana Dhauti (cleaning the anus). oil or soap.. Those who can do Antar-Dhauti in any way. By using the bamboo tube you 38 . If you do not know how to draw in the water through the tube. There are some other Dhautis. Danta Dhauti (cleaning the teeth). It cures uriter muscles. can float on water just like a dead body and can also live on air and water alone for some days without any food. This exercise is also known as ‘Sang Pachar Kriya’. JALA BASTI: This is more effective than Sthala Basti. Jihva Dhauti (cleaning the tongue). Yogi Sambhunathaji of Kishkindha is an expert in this Kriya. Contract the stomach and vomit the water. etc. Internal cleaning can be made also by swallowing air. but here you need not bring your head to the knees. 2. This is an effective method. you will know the method of drawing water through the anus. Karna Dhauti (cleaning the ears). disorder of phlegm and bile. churn the abdominal muscles and dominal muscles and expel the water. This is not possible for the vast majority of persons. dropsy. When you contract the abdominal muscles. Do this in the morning hours before taking meals. They will never suffer from indigestion or constipation. There are some people who can drink plenty of water and pass it through the anus immediately. etc. five inches long. STHALA BASTI: Sit on the ground and catch hold of your toes with fingers. This exercise is also known as Vastra Dhauti. These are being done by you all everyday. It is called Varisara Dhauti. This is Sthala Basti. need not go in for any purgative or laxative. Sthala Basti and Jala Basti. But in the enema syringe water is being pushed in by the help of air. Just as you swallow food little by little. dyspepsia. BASTI ‘Basti’ exercise is intended to serve the purpose of ‘enema’ to pass out the accumulation of faeces from the intestinal canal. Nauli and Uddiyana Bandha should be combined for performing this exercise. Drink a large quantity of water and shake the abdominal portions. Sit in a tub of water or in a tank in knee-level of water in Utkatasana. so also you can swallow air and fill up the stomach and intestines. This is one variety of Antar-Dhauti. Those who can fill up their stomach with air.

Take a fine piece of thread about 12 inches long. In Gheranda Samhita it is stated that this Neti Kriya purifies the skull and produces clairvoyance (Divya Drishti). For practising Nauli. The nostrils must be kept always clean. they can draw the smoke through one nostril and pass it out by the other nostril or by the mouth. 3. Make a forcible. Then slowly pull it out. There are many who can do this quite easily. This passes off after 3 or 4 attempts. In the beginning you will begin to sneeze profusely when you insert the thread into the nose. at times you may lose the balance and stumble down. It should not be too thin and weak. For the practice of Nauli you should know the Uddiyana Bandha. Contract and forcibly draw the abdominal muscles towards the back. In the same way water also can be passed quite easily. Uddiyana can be done even in a sitting posture. Unclean nostrils will lead you to irregular breathing. If cigarette users try. again. If you keep up the feet close together. Insert one end of it into the right nostril and catch hold of the other end firmly. Rhinitis and coryza are also cured thereby. it is called ‘Vyut-Krama’. Take some cold water in your hand or in a wide-mouthed cup. 4. Draw the water slowly through the nose and expel it forcibly through the nose. NAULI Nauli Kriya is intended for regenerating. As soon as they are all right. Stage I: Do a strong and forcible expiration through the mouth and keep the lungs completely empty. stand up. If you draw water through the nose and expel it through the mouth. After one or two attempts some persons may suffer from slight cold and cough when they begin to learn this. continuous inhalation and pass it inside. There is another easy method of cleaning the nostrils. This is Uddiyana Bandha. This can be practised when you find that your nostril is blocked from cold. Rest your hands on 39 . invigorating and stimulating the abdominal viscera and the gastro-intestinal or alimentary system. Drawing water and expelling it through the nose is known as ‘Seet-Krama’. but Nauli is generally done while standing. Irregular breathing will make you sick. Again in the same way pass it through the left nostril and take it out slowly. There should not be any knot in the middle of the thread. After some practice. This is the first stage of Nauli. they can practise. Uddiyana Bandha terminates in Nauli.YOGA SADHANA can have mastery over the intestinal muscles by drawing in and pushing out the water at your command. You have seen many who draw the smoke of a cigarette through the mouth and pass it by the nose quite easily. Do not injure your nostrils through violent pulling. Keep the right leg a foot apart from the left leg. pass the thread through one nostril and take it out through the other. NETI ‘Neti’ exercise is intended for the purification of the nostrils.

Stage III: Here you should contract the right side of the abdomen and allow the left side free. When beginners want to do Dakshina Nauli. Madras and in all the busy centres. By having such gradual practices. When they want to do Vama Nauli. Slowly bring to the right side and then to left side in a circular way. Then do Uddiyana Bandha. You will have the muscles on the left side only. They pass on from one exercise to the other very quickly. left and right sides of the abdomen. etc. You will find the same in Calcutta. Bhang. They need not fear and stop the practice. When Nauli is demonstrated by the advanced Yogic student. since they are habituated to intoxicant drinks. It is not at all Yoga. Again contract the left side muscles and allow the right side free. Stage IV: Keep the muscles in the centre. Ganja. Those who have a tender body can very easily learn and perform this Kriya in a beautiful and efficient manner. You will also notice how they move from side to side. The pain will vanish away in 2 or 3 days. This exercise is not at all possible for those who have a barrel-like belly. Do this for one week before proceeding to the next stage. Beginners will feel slight pain of abdomen in the first two or three attempts. This last stage of Nauli will appear like ‘churning’ when the abdominal muscles are isolated and rotated from side to side. Keep it as long as you can with comfort. you will understand how to contract the muscles of the central. For getting success. From the very condition of their body you will find that they do not possess all the qualifications and aims of a Yogi. Do this several times from the right to left side and then do it in a reverse way from the left to right side. on the banks of the Ganges. the onlookers will be extremely surprised to look at the movements of the abdominal muscles. In Madhyama Nauli. In this stage you will see the abdominal muscles only in the central. When you advance in the practice you can do it quickly. When they find it difficult to carry their own belly. This is called Madhyama Nauli. they must exert hard and have rigorous practice for a long time. They can also try by gradual slow practice. This is Dakshina Nauli.KUNDALINI YOGA the thighs. They will feel as if an engine is working in the abdominal factory. In the famous Hardwar cosmopolitan platform where Punjabis and Bengali Baboos stroll in the evening with their ladies. Bombay. It is only a variety of physical feats. but you can derive full benefits of this Kriya when you do it very slowly and gradually. Stage II: Now allow the centre of the abdomen free by contracting the left and right side of the abdomen. thus making a slight curve of the back. This is only a sort of profession. push the entire muscles forward by contracting the two sides. Delhi. 40 . they cannot at all dream of getting success in this Kriya. let them bend a little to the right side. some persons demonstrate Nauli and various other Asanas and Mudras for the sake of a few pies only. You should turn the muscles always with a circular motion slowly. right or the left side. Practise this stage for a week. This is called Vama Nauli. You will have all the muscles in the centre in a vertical line. Do only this much for a few days. They do not even appear physically better. they should slightly bend towards the left side and contract the left muscles.

After some time. you will see different colours of lights. (4) Lie down on an open terrace and gaze at a particular bright star or on the full moon. Some of the students who claim that they belong to Jnana Yoga. Bhakti Yoga and Raja Yoga. Then close the eyes and mentally visualise the picture. When your mind calms down look at a particular place only. It is very useful for the students of Hatha Yoga. he used to gaze on the walls. The liver and pancreas are toned. 41 . then at the body. Again some time later. Rama. then at the legs. Nothing could distract his mind. Jnana Yoga. Nauli helps Sang Pachar and Basti Kriya also. You could have seen it clearly if you had been to his Ashram for his Darshan. neglect such important exercises since they are described under Hatha Yogic portions. He was very calm and cool always. dyspepsia and all other diseases of the gastro-intestinal system. EXERCISES (1) Keep the picture of Lord Krishna. Nauli Kriya eradicates chronic constipation. Do Trataka on it.YOGA SADHANA If the Yogic exercises are done in the right way with the right mental attitude. This enabled him to keep up a balanced state of mind. you will see only a bright moon on a black background.’ 5. At times you will see a huge mass of light all around you. (3) Draw the picture Om (!) on a piece of paper and have it before your seat. (2) Gaze on a black dot on a white wall or draw a black mark on a piece of white paper and hang it on the wall in front of you. it is mainly intended for developing concentration and mental focusing. The kidneys and other organs of the abdomen function properly. Be steady till tears begin to flow. Gaze at the head. He was not at all distracted by any one even though his Bhaktas might be talking and singing by his side. and all other surrounding stars will disappear. Nauli is a blessing to humanity. TRATAKA ‘Trataka’ is steady gazing at a particular point or object without winking. Repeat the same process again and again. it will surely lead you to spiritual growth. you will see only a particular colour throughout. (6) Look at a mirror and gaze at the pupil of your eye. Look at it steadily without winking. When you gaze at the moon. While seated on his sofa in his room. Sri Ramana Maharshi the famous Jnani of Tiruvannamalai. you can also see two or three moons of the same size and at times you cannot see any moon at all even though your eyes may be wide open. was doing this exercise. When he sat on the veranda in an easy-chair. he steadily looked at the distant hills or at the sky. When gazing becomes more intense. You will get new inspirations. Though this is one of the six purificatory exercises. (5) Select at random any place in the open sky in the morning or evening hours and gaze at it steadily. There is no other effective method for the control of the mind. It is a sovereign specific ‘uni-all’ or an ideal ‘pick-me-up. Narayana or Devi in front of you.

sun-gazing should not be attempted until you get the help of an experienced man. All the first 9 exercises will suit everyone and they are harmless. Some astral entities give Darshan through the flames. No particular Asana is required for this Sadhana. Then cautiously increase the period. Gradual steady practice is required. etc. Do not tax your eyes by over-practice. They get some special Siddhis (psychic powers) by this practice. close your eyes and keep your mind on the object of Trataka. Even during walking. purity. There are many persons who do not look at the face when they talk to others. Then only you will advance in this practice and attain many psychic powers. When you feel tired.. Muladhara. omniscience. When you close your eyes and mentally visualise the picture. The mind also must be on the spot. They begin to gaze on the rising sun and after gradual practice they do Trataka on the sun even in the midday. it is Trataka. The last one. (10) Very few Yogins do Trataka on the sun. the name and the form of the object of Trataka will automatically disappear and you will enter into Nirguna Dhyana (abstract meditation). (Padmas).KUNDALINI YOGA (7) Some people do Trataka at the space between the two eyebrows or at the tip of the nose. Gazing at a spot even for three full hours continuously counts for nothing. They can close their eyes and gaze at an imaginary spot at the space between the two eyebrows. As you walk along the streets. sit in your favourite Asana (posture). if the mind is wandering. (8) Advanced students can do Trataka at the inner Chakras. When you gaze at a picture. Trataka can be profitably done even when you walk. it is Saguna Dhyana (meditation with form). some persons do Trataka at the tip of the nose. do not look hither and thither. All are not fit for this Sadhana. When you associate the attributes of God such as omnipresence. Those who cannot gaze steadily for a second in spite of several attempts. Anahata. (9) Keep a ghee-lamp before you and gaze at the flames. Many who had some eye-troubles have realised immense benefits by Trataka. INSTRUCTIONS When you do the practice in your meditation room. need not worry much. Going beyond one’s own power and gazing at the sun without any help may 42 . Gaze at the tip of the nose or toes. omnipotence. Do Trataka for two minutes to start with. Do not be impatient. It requires the help of an experienced man by their side. Trataka improves eyesight. When you sit and do Trataka do not shake the body. Siddhasana or Padmasana. They have their own gaze at a particular place and talk. Ajna and Sahasrara are the important centres for Trataka. At other times you can do in a standing or sitting posture. perfection. Those who have very weak eye-capillaries should do Trataka after closing their eyes on any imaginary spot within or without.

Those who can do Bhastrika Pranayama can easily do this. Therefore the powers that are obtained by this practice may vary in different persons. Vikshepa is destroyed. Clairvoyance. KAPALABHATI Kapalabhati is an exercise for the purification of skull and lungs. This is the only difference between Kapalabhati and Bhastrika. Perform Puraka (inhalation) and Rechaka (exhalation) rapidly. Will-power is developed. You will have many other visions. Karma Yoga. You should apply honey to your eyes at night when you practise sun-gazing. Do this for one month regularly and let me know your experiences. Different people have different experiences. To start with. Many have thrown away their spectacles after taking to this practice. psychic cure and other Siddhis are obtained very easily. Though this is one of the Shat-Karmas (six purificatory exercises). Once again I will tell you that Bhakti Yoga. Even though you may claim to be a student of Jnana Yoga or Bhakti Yoga. Puraka is done as quickly as Rechaka. Trataka alone cannot give you all Siddhis. Jnana Yoga. For gazing on the sun you must have your guide by your side. Remember this point always. you can take to this practice. In Bhastrika there is a Kumbhaka (retention of breath) for a long time at the end of the required rounds. Select any one of the methods that suits you best and realise the spiritual benefits. Again in Kapalabhati. One can attain the goal by a particular method. In Kapalabhati. if any. others by different methods. But in Kapalabhati there is no Kumbhaka. 6. etc. diseases of the eyes are removed. In Bhastrika. neglect such practices and ask whether this practice is Moksha. Hatha Yoga. yet it is a variety of Pranayama exercises. who pose as big Yogins. are not incompatibles like Cocaine and Soda Bicarbonate. You will be misguided and lose the goal if you neglect the Sadhana. Puraka is very long and mild. Eye-sight improves. in a particular way. Different practices are for the attainment of Moksha. Do not neglect this exercise for the mere reason that it comes under Hatha Yoga portions. This is assuredly a means for the end. Certainly that practice itself is not Moksha. Keep the hands on the knees. benefits and also troubles.YOGA SADHANA produce serious troubles. By the practice of Trataka. It steadies the mind. It is a very effective powerful remedy for a wandering mind. dear friend. Rechaka should be done forcibly and quickly by contracting the abdominal muscles with backward push. but Rechaka is too quick and forcible. when it becomes steady. The same object of gazing will appear as something else during the practice. Why not you. you will have to manipulate the mind by prescribed methods for the attainment of powers. thought-reading. You will not even believe certain things when others tell you of their experiences. Sit in Padmasana or Siddhasana. You must ascend the Yogic ladder or stair-case step by step. They are not antagonistic to each other. Several persons have been benefited by this useful exercise. Otherwise you will be neglecting all the methods. After the control of the mind. have 43 . also. Young aspirants. sincerely attempt to practise this from this moment? I have given you different exercises for Trataka. The Guru will prescribe some oil to rub on your head to avoid such serious troubles and to cool the system.. It prepares the mind undoubtedly for perfect Dhyana and Samadhi. It depends upon the further training of the mind.

Breath directed by thought under the control of the will is a vitalising. magnetism are all the manifestations of Prana. It is the Sukshma Prana that is intimately connected with the mind. Hatha Yogins consider that Prana Tattva is superior to Manas Tattva (mind). you should know well about Prana. as Prana is present even when mind is absent during deep sleep. Apana. Hence Prana plays a more vital part than mind. will have no fear from any power. When Nadis are impure Kundalini cannot pass from the Muladhara to Sahasrara Chakra. The seat of Prana is the heart. Impurities of the blood are thrown out. PRANAYAMA WHAT IS PRANA? Prana is the sum total of all energy that is manifested in the universe. For Pranayama. which the Yogin uses consciously by the command of his will. light. but it has many functions to do. they occupy certain places in the body. Purification of Nadis is effected through Pranayama. Heat. Some people are more powerful in life. more influential and fascinating than others. If you know how to control the little waves of Prana working through mind. Udana and Vyana. Samana. Breath is the external manifestation of Prana.KUNDALINI YOGA only one expulsion per second. A person possessed of Yama and 44 . It is the vital force. through will to the individual soul. one should begin with the purification of Nadis. through mind to the will. Prana is one. then the secret of subjugating the universal Prana will be known to you. for healing many incurable diseases and for many other useful purposes. The Yogin who becomes an expert in the knowledge of this secret. According to the different functions they perform. electricity. The circulatory and respiratory systems are toned to a considerable degree. viz. Gradually increase 10 expulsions to each round till you get 120 expulsions for each round. Mind cannot operate without the help of Prana. because he has mastery over all manifestations of power in the Universe. Prana is related to mind. The table given in the following pages will give you a clear idea. It is all through this Prana. Shat-Karmas are intended for the purification of the body. Consumption is cured by this practice. Prana. What is commonly known as Power of Personality is nothing more than the natural capacity of a person to wield his Prana. In the beginning do 10 expulsions per round. and through this to the Supreme Being. By exercising control over this gross breath. Control of Prana means control of mind. you can control the subtle Prana inside. regenerated force which can be utilised consciously for self-development. Consequently Asthma is relieved and cured also in course of time. It removes spasm in bronchial tubes. Having acquired a thorough knowledge of the seat of Nadis and of the Vayus with their functions. It cleanses the respiratory system and nasal passages.. Sukshma. Prana is the sum total of all latent forces which are hidden in men and which lie everywhere around us. Hence it assumes five names according to the different functions it performs.

Pranayama brings about quick purification of the Nadis. 45 . By controlling the act of breathing. You can very easily and quickly control and develop the body. so also there is a nervous system in the astral body. Separates the physical body from the astral body at death Circulation of blood SUB-PRANAS 1. breath stops by itself. should go to a secluded place for Yoga Abhyasa. 4. The nervous system of the astral body is the Sukshma Prana. because Prana. 2. Five Pranas NAME Prana Apana Samana Udana COLOUR Yellow Orange red Green Violet blue LOCATION Anahata Chakra Muladhara Chakra Manipura Chakra Vishuddha Chakra REGION Chest Anus Navel Throat FUNCTION Respiration Discharge of urine and faeces Digestion Deglutition.PRANAYAMA Niyama. 3. psychic Prana by restraining the breath. thought-reading and other Siddhis are the effects of the control of Prana. the ascent of Kundalini in the Sushumna is seriously retarded. being engaged in the service of his spiritual instructor and well instructed in all the religious practices. Krikara induces hunger and thirst. The nervous system of the physical body is the Sthula Prana. Takes the Jiva to Brahman in sleep. Nadi Suddhi is the basis of Yoga. you can get control of the subtle. Prana comes under control. avoiding all company. Devadatta does yawning. Vyana Rose Swadhishthana Chakra Entire body 5. so also if you can stop the functions of all other organs of the body. It is the foundation of Yoga. having finished his course of study. you can efficiently control all the various functions in the body. There is inter-action between these two Pranas. Just as you can stop all the other wheels of the factory if you can stop the important fly-wheel of the engine. having conquered his anger. Dhananjaya causes decomposition of body Nadi Suddhi (purification of Nadis) is an important matter in the early stage of Yoga. Naga does eructation and hiccup. Just as you have a nervous system in the gross physical body. delighting in Truth and virtues. Psychic cure. Telepathy. That is the reason why Pranayama is prescribed for controlling Prana. Veerya and mind are under one Sambandha. If you can control Prana. Television. mind and soul. Kurma performs the function of opening the eyes. If there are impurities in the Nadis. It is the first part of Yoga. The process by which the Prana is controlled by regulation of breath is termed ‘Pranayama’. Purity in the Nadis facilitates the ascent of Kundalini. you can control mind and Veerya also. If you can control mind. There is intimate connection between these two Pranas. Prana is the over-coat of the mind.

Bhastrika. He thinks himself as flooded by nectar. The ratio of inhalation. Imagine that you are drawing the Prana along with the atmospheric air. In course of practice. Pranayama during meditation. Then close the left nostril also with the little and ring fingers of your right hand. the Yogi in Padmasana or Siddhasana offers his prayers to the Guru and meditates on him. Close the right nostril with your right thumb. temperament and purpose. Meditating on ‘Yang’ (y:ú) he does Japa through Ida of the Bija 16 times. you should clean the Nadis. According to the first form. The cleansing of the Nadi (Nadi-Suddhi) is either Samanu or Nirmanu—that is. Feel that the nerve-current is striking against the Muladhara Chakra and awakening Kundalini. with or without the use of Bija. Remove the right thumb and exhale through the right nostril till you count 6 Oms. To start with do 6 Pranayamas in the morning and 6 in the evening. Rhythmical breathing.KUNDALINI YOGA It is through Pranayama that you can control your circumstances and character and consciously harmonise the universal individual life with the cosmic life. Fire is raised from Manipura and united with Prithvi. Kumbhaka with Japa of the Bija 64 times. etc. retention and exhalation is 1:4:2. gazing at the tip of the nose. Bhramari. Kumbhaka with Japa of the Bija 64 times. in Pranayama there are many varieties of exercises. Retain the breath till you count 12 Oms. and inhales by Ida with Japa of the Bija ‘Thang’ (Yú) 16 times. He exhales by Pingala with Japa of the Bija ‘Lang’ (l:ú) 32 times and considers himself thereby as strengthened. PRANAYAMA To suit the different constitutions. You should gradually increase the period of Kumbhaka. and then exhalation through the solar Nadi and Japa of Bija 32 times. Murchha. Again inhale through the right nostril. you will actually feel that you are drawing Prana.. Now I will tell you a few important exercises only. deep breathing exercise. retain and exhale through the left nostril as stated above. He then meditates on the lunar brilliance. Send the current down to the Muladhara Chakra. Of all the above exercises only the last eight are described in the Hatha Yogic texts. All the above six processes constitute one Pranayama. NADI SUDDHI Before commencing the practice of Pranayama however. Kumbhaka is done with the Bija ‘Vang’ (v:ú) 64 times. Sukha Purvaka (easy comfortable) Pranayama during walking. that are useful in awakening the Kundalini. Kevala Kumbhaka. Inhale (Puraka) through the left nostril till you count 3 Oms slowly. 1. Suryabheda. Sitkari. Ujjayi. Then only will you derive the maximum benefit from Pranayama. 46 . Plavini. and considers that the Nadis have been washed. Then follows inhalation by the solar Nadi with the Vahni Bija ‘Rang’ (rú) 16 times. SUKHA PURVAKA (Easy Comfortable Pranayama) Sit in Padmasana or Siddhasana. Sitali. Gradually increase it to 20 Pranayamas for each sitting. followed by exhalation through the lunar Nadi and Japa of the Bija 32 times. viz.

The period of Kumbhaka also should be gradually and cautiously increased. 2. Bhastrika removes inflammation of the throat. When you practise the Pranayama a hissing sound is produced. In this Pranayama. Hold the breath till perspiration oozes from the roots of the hair (hair follicles). bile and phlegm. Close the eyes. Constantly dilate and contract the chest as you inhale and exhale. All the other benefits of Sukha Purvaka Pranayama are obtained in this exercise also. destroys phlegm and all diseases of the nose and lungs. Be patient. Then exhale very slowly without making any sound through the left nostril with the thumb closing the right nostril. eradicates Asthma. so also you should inhale and exhale rapidly. improves digestion and circulation. Slowly inhale without making any sound as long as you can do it comfortably through the right nostril. It enables Prana to break through the three Granthis. increases the gastric fire. Sit in your favourite Asana. Just as a blacksmith blows his bellows rapidly. This is one round of Bhastrika. They do not make a powerful noise like the beginners. 3. Close the mouth. deep concentration plays a vital part in awakening Kundalini. They can do it even in a standing posture. After 20 such expulsions. do 20 rounds in the morning and 20 in the evening. Inhale and exhale quickly 20 times like the bellows. Keep the left nostril closed with your right ring and little fingers. You should start with forcible expulsions of breath following one another in rapid succession. steadies the wandering mind. SURYABHEDA Sit on Padmasana or Siddhasana. Contract the anus and do Mula Bandha also. Concentrate on the Chakra and meditate on Kundalini. Kundalini will be awakened quickly if the degree of concentration is intense and if practised regularly. This exercise removes all diseases. helps Brahmacharya. It is the most effective of all Pranayama exercises.PRANAYAMA Be careful in doing the Kumbhaka as long as you can comfortably do. Begin with 10 expulsions for a round and increase it gradually to 20 or 25 for a round. ‘Bhastrika’ means ‘bellows’ in Sanskrit. Do not be in a hurry. This is the limit of the sphere of practice of Suryabheda Kumbhaka. This is the most important portion of this exercise. BHASTRIKA Rapid succession of forcible expulsions is a characteristic feature of this exercise. All the impurities of the body are thrown out. make a deep inhalation and retain the breath as long as you can comfortably do and then slowly exhale. You will have to increase the period of Kumbhaka gradually. Rest a while after one round is over and again begin the next round. Do 3 rounds in the beginning and after due practice. This point cannot be reached at the very outset. Advanced students do this Pranayama after partial closing of the glottis. It gives warmth to the body. and awakens Kundalini. purifies the Nadis. Release the Jalandhara Bandha. Then close the right nostril with your right thumb and retain the breath by firmly pressing the chin against the chest (Jalandhara Bandha). 47 . consumption and other diseases which arise from the excess of wind.

The worms that are found in the frontal sinuses are also destroyed. Perform Ujjayi to destroy decay and death. you can exhale slowly through both nostrils. nerves. a Yogic student. It removes the four kinds of evils caused by Vayu and cures Vata (rheumatism). All works are accomplished by Ujjayi Pranayama. UJJAYI Sit in your usual Asana. dysentery. uniform manner. During inhalation a peculiar sound is produced owing to the partial closing of glottis.” This Pranayama should again and again be performed. The stomach gets bloated a bit. Instead of exhaling through the left nostril. The student actually drinks air slowly like water and sends it to the stomach. The practitioner becomes very beautiful. Close the mouth. enlargement of spleen. He who practises this Plavini can do Jalastambha and float on water for any length of time. It removes phlegm in the throat. If you tap the stomach when it is filled with air. the air should be completely taken out. Expand the chest when you inhale. It cures rhinitis and various sorts of neuralgia. you will get a peculiar tympanic (air) sound. as it purifies the brain and destroys the intestinal worms. 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 your right thumb. dyspepsia.KUNDALINI YOGA Kumbhakah suryabhedastu jara-mrityu-vinasakah. The sound produced during inhalation should be of a mild and uniform pitch. is necessary. can float on water for twelve hours at a stretch. He who practises this Plavini Kumbhaka can live on air and dispense with food for some days. consumption. consumption and all sorts of pulmonary diseases are cured. The student can fill up the stomach with air by gradual belching. Gradual practice is necessary. It is done by Uddiyana Bandha and hiccough. Asthma. ‘S’. 48 . This removes the heat in the head. This Kumbhaka may be practised even when walking or standing. The practitioner is never attacked by diseases of phlegm. After the practice. The help of one who is well versed in this Pranayama. Inhale slowly through both the nostrils in a smooth. Mr. 4. cough or fever. Bodhayet kundalim saktim dehagnim cha vivardhayet “The practice of Suryabheda Kumbhaka destroys decay and death and awakens Kundalini. It should be continuous also. All diseases that arise from deficient inhalation of oxygen and diseases of the heart are cured. 5. PLAVINI Practice of this Pranayama demands skill on the part of the students. The gastric fire is increased.

” They will obey your orders. Faith. Fix your attention to that area. They can also recharge themselves with Prana in no time by practising Kumbhaka. PRANIC HEALING Those who practise Pranayama. attention and interest play a very important part in curing diseases by taking Prana to the diseased areas. Imagine that Prana is interpenetrating all the tissues and the cells of the lobes of the liver and doing its curative. When you advance in your concentration and practice. Your convictions will grow stronger. When you do shampooing (massage). During exhalation imagine that the morbid impurities of the liver are thrown out. 49 . Concentrate your mind there. Lie down in an easy-chair. You can cure headache. you can cure many diseases by mere touch. Connect yourself with Hiranyagarbha or the cosmic Prana and imagine that the cosmic energy is flowing through your hands towards the patient. This is a drugless treatment.PRANAYAMA 6. Try once or twice in healing yourself. I command you to do so. potent. 7. The patient will at once feel warmth. Do Sukha Purvaka Pranayama. Have a receptive mental attitude. You can fix hours of appointment with them through correspondence. Repeat your Mantra when you pass your Prana to others. can impart their Prana for healing morbid diseases. You can transmit Prana through space to your friend who is living at a distance. You must feel yourself en rapport (in direct relation and in sympathy) with the people whom you heal with this Distant Healing method. This is nature-cure. He should have a receptive mental attitude. relief and strength. stomach or any other portion or organ of the body you can speak to the cells and give them orders:—“O cells! Discharge your functions properly. imagination. If there is a rheumatic patient. You can write to them: “Get ready at 8 p. That is the law of Nature. when you have a cheap. easily available remedy or agent ‘Prana’ at your command at all times! Use it judiciously. spleen. Try a few cases.m. I shall transmit my Prana”. regenerating and constructive work there. do Kumbhaka and imagine that the Prana is flowing from your hands towards your patient. You can have extraordinary power of concentration. In the advanced stages. Gently shampoo the leg and bring the poison down. Sit on Padmasana. Sluggishness of liver will vanish in a few days. Do not become a niggard. gently shampoo his legs with your hands. strong body by practising Pranayama regularly. The more you will give. be it acute or chronic. When you massage the liver. Direct the Prana to the region of the liver. DISTANT HEALING This is known as “absent treatment” also. Never think that you will be depleted of your Prana by distributing it to others. strong will and a perfectly healthy. They too have got subconscious intelligence. You can take the Prana to any part of the body during the Pranayama and cure any kind of disease. Close your eyes. You will gain competence. intestinal colic or any other disease by massage and by your magnetic touch. Suppose you have a sluggish liver. Close your eyes. You will have to direct the Prana consciously to unhealthy parts of the body. Repeat this process 12 times in the morning and 12 times in the evening. You can cure scorpion-sting also. many diseases are cured by mere will. the more it will flow to you from the cosmic source (Hiranyagarbha). Why do you cry like the lady who is crying for ghee when she has butter in her hand.

The velocity of the mind will be slowly lessened by the Pranayama. It makes him an Oordhvareto-Yogi. The word Pranayama is sometimes used collectively for inhalation. INSTRUCTIONS ON PRANAYAMA 1. Early morning. Pranayama requires deep concentration and attention. Appetite becomes keen. Dharanasu cha Yogyata Manasah: “The mind becomes fit for concentration”—Yoga Sutra (II-53). IMPORTANCE OF PRANAYAMA Tamas and Rajas constitute the covering or veil. There is lustre in the face. Eyes sparkle like diamonds. Pranayama gives purity. 50 . The practitioner becomes very handsome. BENEFITS OF PRANAYAMA This body becomes lean. which covers up the discriminative knowledge. Nadis are purified. ‘I am transmitting a supply of Prana (vital force)’. the real nature of the soul is realised. You can re-charge yourself with Prana by practising Kumbhaka. Practise Pranayama in a dry. but it is enveloped by Rajas and Tamas. which is luminous by nature. Too much fat is reduced. There is no purificatory action greater than Pranayama. is annihilated by the practice of Pranayama. and the light of knowledge shines. The Prana that is coloured by the thought of the healer is projected outside. The student becomes so perfected in Brahmacharya that his mind will not be shaken even if a fairy tries to embrace him. happiness and peace of mind. This veil is removed by the practice of Pranayama. Voice becomes sweet and melodious. The Jatharagni (gastric fire) is augmented. steady and regular practice. The mind is prepared for Dharana and Dhyana. This requires long. answer the calls of nature and sit for the Yogic practices. The Karma of the Yogi. Do not keep anyone by your side. The inner Anahata sounds are distinctly heard. and is entering the system of the patient. This Karma of the Yogi which covers up the Light and binds him to repeated births. Have a mental image that the Prana is leaving your mind. becomes attenuated by the practice of Pranayama every moment and is destroyed eventually. retention and exhalation of breath and sometimes for each of these severally. is covered up and the Jiva or individual soul is directed towards vice. The student is free from all sorts of diseases. Do Kumbhaka when you send the Prana. Semen gets firm and steady. Practise rhythmical breathing also. After the veil is removed.KUNDALINI YOGA Say mentally to the patient. Vikshepa is removed and the mind becomes one-pointed. the essence. the breathing will be lessened. You will be able to concentrate the mind nicely after this veil of the light has been removed. just as the fire is enveloped by smoke. Advanced students only will get all the benefits. Steady practice arouses the inner spiritual force and brings in spiritual light. The Chitta is by itself made up of Sattvic particles. At this time it will be easy to stop the breath. The excretions become scanty. strong and healthy. welt-ventilated room. All psychic powers are obtained. He gets established in Brahmacharya. It will induce Vairagya also. The Prana travels unseen like the wireless (radio) waves and flashes like lightning across space. By the magic panorama of desire. Rajas and Tamas are destroyed. When the Prana Vayu moves in Akasa Tattva. passing through space. The mind will be quite steady like the flame in a windless place as the disturbing energy has been removed.

There must be always joy and exhilaration of spirit during and after the practice. If you get perspiration during the practice. Strictly avoid too much talking. You will be naturally established in the normal ratio through force of habit. Always inhale and exhale very slowly. 5. 12. Do not scratch the body every now and then. Do not bind yourself by too many rules (Niyamas). Do not shake the body unnecessarily. eating. 7. mixing with friends and exertion. 3. In the advanced stages. There will be no use if you jump from one exercise to another every day. take a cup of milk or light tiffin after 10 minutes. Do not perform the Pranayama till you are fatigued. you need not distract the mind in counting. Gayatri or OM is the best for Pranayama. 11. It is also a symptom to indicate that they are going beyond their capacity. This must be strictly avoided. In Pranayamas like Bhastrika and Kapalabhati. 10. Do not expose the body to the chill draughts of air when you perspire. 4. do not wipe it with a towel. Kumbhaka and Rechaka. 8. In all the exercises. You should come out of the practice fully invigorated and refreshed. mere number or any other time-unit according to your inclination. The lungs will tell you when you have finished the required number. In the beginning you must observe some time-unit for Puraka. Do not make any sound. repeat Rama. or any other Mantra. Gayatri. When you finish the practice. Kumbhaka and Rechaka as long as you can do them comfortably. sleeping. Siva. Some people twist the muscles of the face when they do Kumbhaka.PRANAYAMA 2. Rub it with your hand. It will make your body light and you will enjoy the meditation. you can produce a mild or the lowest possible sound. Do not take bath immediately after Pranayama is over. At least you must have 15 minutes’ daily practice in the beginning regularly for days together. You should not expect the benefits after doing it for 2 or 3 minutes only for a day or two. By shaking the body often the mind also is disturbed. It should be avoided. When you have advanced in the practice. Japa and meditation. Before you sit for Pranayama practice. you need not count or keep any unit. Such people cannot have a regulated Rechaka and Puraka. Take a little ghee with rice when you take your meals. For some days in the beginning you must count the number and see how you progress. The time-unit and the proper ratio comes by itself when you do the Puraka. 51 . Pranayama can also be performed as soon as you get up from bed and just before Japa and meditation. 6. The Asana should be steady and as firm as a rock when you do Pranayama. 9. This will lubricate the bowels and allow Vayu to move downwards freely. Take rest for half an hour. You must have a routine according to your convenience and time. thoroughly clean the nostrils.

If you prolong the time of Rechaka. For those who practise it in accordance with the prescribed methods. you will be able to acquire one-pointed mind and feel thereby infinite peace and Atmic Ananda.” It was only the Hatha Yogins who developed Pranayama as a science and who have mentioned various exercises to suit different persons. the following inhalation will be done in a hurried manner and the rhythm will be disturbed. Another important factor is that you must have efficient control over the lungs at the end of Kumbhaka to enable you to do the Rechaka smoothly and in proportion with the Puraka. mastery over the Asana. Svastikasana and Sukhasana. then inhale and retain the breath. They are Padmasana. and yet it is sure to show its benefits. Take a long time to do Rechaka. He mentions: “Exhale slowly. Kumbhaka and Rechaka that you should not experience the feeling of suffocation or discomfort at any stage of Pranayama. The duration of Puraka. The steadier you are in your Asana. the more you will be able to concentrate and make your mind one-pointed. When you sit on the posture. I have to repeat this often. think: “I am as firm as a rock”. 18. Kumbhaka and Rechaka that you must be able to do with absolute comfort and care. You will get a steady and calm mind. Retain for 4 seconds in the first week. Give this suggestion to the mind half a dozen times. Without securing a steady Asana.KUNDALINI YOGA 13. You must so carefully regulate the Puraka. 14. ASANAS IMPORTANCE OF ASANAS Four Asanas are prescribed for the purpose of Japa and meditation. sitting or walking. Gradually increase the period of Kumbhaka. Then only you will get Asana-Jaya. Then the Asana will become steady soon. You must not unnecessarily prolong the period of exhalation. “Pranayama in its popular and preparatory form may be practised by everyone in any posture whatsoever. You should never feel the necessity of catching hold of a few normal breaths between any two successive rounds. for 8 seconds in the second week and for 12 seconds in the third week and so on till you are able to retain the breath to your full capacity. 15. A neophyte should do Puraka and Rechaka only without any Kumbhaka for some days. You must so nicely adjust the Puraka. Siddhasana. The proportion for Puraka and Rechaka is 1:2. Matters will turn out to be successful and easy. you cannot further get on well in meditation. If you can be steady in the posture even for one hour. not only of one Pranayama but also the full course or required rounds of Pranayama. 17. Experience and practice will make one perfect. Be steady. Patanjali does not lay much stress on the practice of different kinds of Pranayama. Kumbhaka and Rechaka must be properly adjusted. fructification will be rapid. You must become as a living statue 52 . You must be able to sit in any one of these four Asanas at a stretch for full three hours without shaking the body.” 16. Exercise due care and attention.

Garudasana. Start with half an hour and gradually increase the period. Pranayama gives Laghima (lightness). Realise the full benefits of one Asana. Adhere to one tenaciously. In olden days these Asanas were practised in Gurukulas and so the people were strong and healthy and had long lives. Then place the right foot on the left thigh and the left foot on the right thigh. Even ladies can sit in this Asana. Place the hands on the knee-joints. Vrikshasana. Sandilya. Rishis like Gheranda. When you sit in the Asana. Sirshasana. Mudra gives Sthirata (steadiness). Detailed instructions regarding the technique of 94 Asanas are given in my book ‘Yoga Asanas’ with illustrations. Pavanamuktasana. speak very highly of this vital Asana. Sit on the ground by spreading the legs forward. But Asanas are intended for physical and spiritual development. This is highly agreeable for householders. Stick to one Asana and make it quite steady and perfect by repeated attempts. etc. The postures are as many in number as there are number of species of living creatures in this universe. 53 . Trikonasana. It is the best Asana for contemplation. meditation and for awakening the Kundalini. Dhyana gives Pratyakshatva (perception) of Self and Samadhi gives Kaivalya (isolation) which is verily the freedom or final beatitude. Never change the Asana.. Padmasana is suitable for lean persons and for youths as well. etc. Asana gives Dridhata (strength). Padmasana comes foremost. Or you can place the left hand over the left knee and then place the right hand over the right knee with the palm facing upwards and the index finger touching the middle portion of the thumb (Chinmudra). There are 84 lakhs of Asanas described by Lord Siva. Here I will mention only a few of the Asanas that are useful for concentration. Some Asanas are done while lying down. Ordinary physical exercises develop the superficial muscles of the body only. There are some which can be practised by sitting. You can make a fingerlock and keep the locked hands over the left ankle. These are Uttanapadasana. such as Paschimottanasana. 32 are very useful. keep your head. neck and trunk in one straight line.ASANAS when you sit for Dhyana. etc. One can become a Sandow with a beautiful physique by the physical exercises. There are some Asanas which can be practised while standing. Among them 84 are the best and among these. These are Tadasana. Pratyahara gives Dhairya (boldness). Then only there will be real steadiness in your Asana. are done with head downwards and legs upwards. PADMASANA (LOTUS POSE) Amongst the four poses prescribed for Japa and Dhyana. In schools and colleges these Asanas should be introduced. 1. Padmasana. This is very convenient for some persons. In one year by regular practice you will have success and will be able to sit for three hours at a stretch. etc.

If you get mastery over this Asana. Further it was being practised by many Siddhas of yore. Some eulogise this Asana as even superior to Padmasana for purposes of Dhyana.KUNDALINI YOGA PADMASANA 2. Keep the other heel on the root of the generative organ. Hands can be placed as in Padmasana. The feet or legs should be so nicely arranged that the ankle-joints should touch each other. Place one heel at anus. SIDDHASANA (THE PERFECT POSE) Next to Padmasana comes Siddhasana in importance. Even fatty persons with big thighs can practise this Asana easily. Hence the name Siddhasana. 54 . you will acquire many Siddhis. This Asana is not suitable for ladies. In fact this is better to some persons than Padmasana. Young Brahmacharins who attempt to get established in celibacy should practise this Asana.

People who begin Japa and meditation after 30 or 40 years of age generally are not able to sit in Padma. 4. Do not bend either on the left or right. SUKHASANA Any easy. Young persons should not try this. Fold the left leg and place the foot near the right thigh muscles. Those who find it difficult to do this. Keep one end near the left side. touching the right knee. This is called ‘Samasana’. Spread the legs forward. Siddha or Svastikasana for a long time. This is a very comfortable Asana.ASANAS SIDDHASANA 3. Now I will describe to you a nice Sukhasana whereby old persons can sit and meditate for a long time. come to the starting point. Sit in your usual way keeping the feet below your thighs. SVASTIKASANA (PROSPEROUS POSE) Svastikasana is sitting at ease with the body erect. This is specially designed to suit old people who are unable to sit in Padmasana or Siddhasana in spite of repeated attempts. neck and trunk should be in a line without curve. Now you will find the two feet between the thighs and calves of the legs. Then make a knot of the two 55 . Raise the two knees to the level of your chest till you get a space of 8 or 10 inches between the knees. Fold it nicely length-wise till the width becomes half a cubit. Now take the folded cloth. Similarly bend the right leg and push it in the space between the thigh and calf muscles. Take a cloth 5 cubits long. People sit in any wrong way and they call it ‘Sukhasana’. Sit at ease. can sit in Samasana. Place the left heel at the beginning of right thigh and the right heel at the beginning of the left thigh. comfortable posture for Japa and meditation is Sukhasana. the important point being the head. The trouble is even without their knowledge the backbone forms a curve in a few minutes.

SIRSHASANA (TOPSY TURVY POSE) Spread a four-folded blanket. legs and backbone are supported. In this Asana the hands. Sit on the two knees. You can also have Svadhyaya (study of religious books) in this Asana. to avoid jerks.KUNDALINI YOGA ends. After the exercise is over take a little rest for five minutes and then take a cup of milk. Strong people will be able to keep the Asana for half an hour within 2 or 3 months. Keep your palms face to face and place them on the support of the cloth between the knees. if you are fat. you can take to the finger-lock method. very slowly. Then very slowly. Stand for five seconds in the beginning and gradually increase the period by 15 seconds each week to 20 minutes or half an hour. Ask your friend to assist you to keep the legs steady while practising or get the help of a wall. You can place the hands on the ground one on each side of the head. While standing on the head. do twice daily both morning and evening. This Asana is nothing for those who can balance on parallel bars or on the ground. In the beginning some persons may have a novel sensation during practice but this vanishes soon. SIRSHASANA 56 . If you have learnt balancing. If you cannot do any other Asana sit at least in this Asana and do Japa and meditation for a long time. bring it down. There are people who are doing this Asana for two or three hours at one stroke. breathe slowly through the nose and never through the mouth. It brings joy and glee. You will find this easy to practise. Do it slowly. Hence you will never feel tired. 5. Perform this Asana very. If you have time. Now keep the top of your head on this finger-lock or between the two hands. Slowly raise the legs till they become vertical. Make a finger-lock by interweaving the fingers. There is no harm. Place it on the ground up to the elbow.

Retain the breath as long as you can do with comfort. Spermatorrhea. In this Asana alone. imagine that the seminal energy is being converted into Ojas and is passing along the spinal column into the brain for storage. This is also called sex-sublimation. You can hear Anahata sound quite distinctly. In the beginning of practice there will be a slight difficulty in breathing. Allow the back-shoulder portion and neck to touch the ground closely. Stand on the Asana for two minutes and gradually increase the period to half an hour. you will notice it becoming finer and finer. Householders who practise this should not have frequent sexual intercourse. Press the chin against the chest (Jalandhara Bandha). very slowly with elegance and not with any jerks. 57 . You can do this Asana twice daily. No other effort is necessary. Lift the trunk. This will relieve pains in the back part of the neck and intensify the usefulness of Sarvangasana. Lawyers. bring the legs down very. This leads to natural Pranayama and Samadhi by itself. You really stand on the shoulders with the help and support of the elbows. the brain can draw plenty of Prana and blood. In this Asana the whole weight of the body is thrown on the shoulders. The seminal energy is transmuted into spiritual energy. You will find real pleasure and exhilaration of spirit in this Asana. Lie on the back quite flat. hips. Great benefit is derived by sitting for meditation after Sirshasana. Slowly raise the legs. As you advance in practice. When you do this Asana. this vanishes entirely. If you watch the breath. Support the back with the two hands. Rest the elbows on the ground. Young. and slowly exhale through the nose. Spread a thick blanket on the floor and practise this Asana on the blanket. occultists and thinkers will highly appreciate this Asana. You will not have wet-dreams. Keep the legs straight. robust persons should perform this Asana.ASANAS BENEFITS This is very useful in keeping up Brahmacharya. It makes you Oordhvaretas. 6. Memory increases admirably. This should immediately be followed by Matsyasana (fish-posture). Sirshasana is really a blessing and a nectar. Ojas-Shakti. one on either side. SARVANGASANA (ALL-MEMBERS POSE) This is a mysterious Asana which gives wonderful benefits. Concentrate on the Thyroid gland which lies on the front lower part of the neck. Words will fail to adequately describe its beneficial results and effects. morning and evening. and legs quite vertically. Do not allow the body to shake or move to and fro. When the Asana is over. In an Oordhvareto-Yogi the seminal energy flows upwards into the brain for being stored up as spiritual force which is used for contemplative purposes (Dhyana).

It is twisted and rolled as it were like a piece of canvas sheet. It rejuvenates those who have lost their potency. are cured by this Asana. a cure-all. Hence they draw a good supply of blood by these various movements and are well nourished. removes all sorts of diseases of intestine and stomach. It brightens the psychic faculties and awakens Kundalini Sakti. A man who practises this Asana can never become lazy even a bit. But for this Asana there is no scope for these nerve-roots to draw sufficient blood-supply. He is 58 . Spinal column is rendered very soft and elastic. It helps a lot in maintaining Brahmacharya. Various sorts of myalgia (muscular rheumatism). and augments the mental power. It tones the nerves and awakens Kundalini. The bones become hard and brittle in the degenerative process. it makes you an Oordhvaretas. sprain. relaxed and then pulled and stretched. So you will preserve and retain your youth for a long time. a sovereign specific for all diseases. The muscles of the back are alternately contracted. Old age manifests quickly on account of early ossification. neuralgia. This Asana prevents the early ossification of the vertebral bones. lumbago. full of energy. It is this Asana which centralises the blood in the spinal column and nourishes it beautifully. It stimulates you in your work. It supplies a large quantity of blood to the roots of spinal nerves. Like Sirshasana.KUNDALINI YOGA SARVANGASANA BENEFITS This is a panacea. agile. Ossification is quick degeneration of bones. etc. It prevents the spine from early ossification (hardening). It checks wet-dreams effectively. He who practises Sarvangasana is very nimble. It keeps the spine quite elastic. The vertebral column becomes as soft and elastic as rubber. It acts as a powerful blood-tonic and purifier. Elasticity of the spine means everlasting youth..

The vertebral column is a very important structure. The muscles of the abdomen. on account of the deep breathing. congestion and enlargement of the liver and spleen are cured by this Asana. It is a complimentary Asana of Sarvangasana. In Hatha Yoga the spine is termed as Meru Danda. This variety is more efficacious than the former one. the rectic muscles and the muscles of the thigh are also toned and nourished well. It is useful in asthma. It contains the spinal cord. 7. Rather it supplements Sarvangasana. Therefore you must keep it healthy. When you have finished the Asana.ASANAS a two-legged talking squirrel. Therefore it is called fish-pose. consumption. Matsyasana. Hold the head by the two elbows. thus making a bridge or an arch of the trunk. Further it affords the maximum benefits of Sarvangasana. strong and elastic. You will have to give a good twisting to the back. etc. You must practise this Asana soon after Sarvangasana. this Asana helps deep breathing. 59 . As the larynx or wind-box and trachea (wind-pipe) are thrown open widely. may simply sit in the ordinary way and then practise this Asana. The benefits that you derive from this variety are a hundred times more than what you get in the previous variety. Practise the Padmasana first. Gulma.. who find it difficult to have Padmasana (foot-lock). so that the top of your head rests on the ground firmly on one side and the buttocks only on the other. Then take Matsyasana. Place the hands on the thighs or catch the toes with the hands. Then unlock the Padmasana. Stretch the head back. spinal nerve and sympathetic system. Do this Asana for 10 seconds in the beginning and increase it to 10 minutes. This is one variety. It brings down the accumulated faecal matter to the rectum. This gives natural massage or shampooing to the congested parts of the neck and shoulders. Obesity or corpulence and habitual chronic constipation. It removes constipation. chronic bronchitis. Those fatty persons with thick calves. Then lie flat on the back. It will relieve stiffness of the neck and all crampy conditions of the cervical region caused by long practice of Sarvangasana. Spread a blanket and sit on Padmasana by keeping the right foot over the left thigh and the left over right thigh. MATSYASANA (FISH POSTURE) This Asana will help one to float on water easily with Plavini Pranayama. Matsyasana is the destroyer of many diseases. Make it firm. slowly release the head with the help of hands and get up. easy and steady. It supports the whole body.

Then breathe. After some days when the spine has become more elastic. This facilitates the bending forward. PASCHIMOTTANASANA 60 . While catching. Exhale. They will find this more easy. bend the head between the hands. Retain the pose for 5 seconds. There is no hurry. When you bend down. When you bend down. Bend slowly by gradual degrees. You will have to use common-sense while practising Yogasanas. Young persons with elastic spine can touch the knees with the forehead even in their very first attempt. Take your own time. can do half pose with one leg and one hand and then with the other leg and hand. You can keep the face even between the knees.KUNDALINI YOGA MATSYASANA 8. PASCHIMOTTANASANA Sit on the ground and stretch the legs stiff like a stick. Those who find it difficult to do the full Paschimottanasana. Retain the breath till you take the forehead back. Catch the toes with the thumb and index and middle fingers. Then gradually increase the period to 10 minutes. you have to bend the trunk forwards. Slowly bend without jerks till your forehead touches your knees. In the case of grown-up persons with rigid spinal column. Fatty persons will find it rather difficult to bend. Retain it on a level with them. they can have recourse to the full pose. draw the belly back. it will take a fortnight or a month for complete success in the posture. to its original position. till you sit straight again.

Join the two forearms together. Now bring down the abdomen slowly against the conjoined elbows. sympathetic cord are all toned up and kept in a healthy. trunk. It makes the breath flow through the Brahma Nadi and Sushumna. liver. This is second stage. and rouses the gastric fire. Sometimes you will have a fall forwards and you may hurt your nose slightly. pancreas. They project towards the feet. The two little fingers must be in close touch. If you understand the technique of this Asana and if you use your common-sense you can do it easily and can keep up the balance without much difficulty. They will find it easy to practise this. This demands good physical strength. slowly stretch one leg first and then the other. When you finish the Asana.ASANAS BENEFITS This is an excellent Asana. Practise this Asana from 5 to 20 seconds. It will give you immense strength. Beginners can practise this Asana by holding on to a table. Kneel on the ground. Support your body upon your elbows that are pressed now against the navel or umbilicus. If you adopt the device of leaning the body forwards and head downwards the feet will by themselves leave the ground and you can stretch them quite easily. dyspepsia. Sit on the toes. This is the first stage. the solar plexus. Lumbago and all sorts of myalgia of the back muscles are cured. This Asana relieves constipation. Stretch your legs and raise the feet stiff and straight on a level with the head. What Sarvangasana is for the stimulation of endocrine glands. When the Asana is in full manifestation the head. bladder prostate. etc. This posture is very beautiful to look at. Neophytes (beginners) find it difficult to keep up the balance as soon as they raise the feet from the ground. legs and feet will be in one straight line and parallel to the ground. thighs. buttocks. Fatty people have frequent nasty falls. MAYURASANA (PEACOCK POSE) This is more difficult than Sarvangasana. lumbar nerves. removes sluggishness of liver. Raise the heels up. Those who have good physical strength can do it for 2 or 3 minutes. It brings about reduction of spleen and liver in cases of enlargement of spleen. 9. slips and doublings and they excite much laughter amongst the onlookers. Place the palms of the two hands on the ground. such as kidneys. This Asana is a specific for corpulence or obesity. If you find it difficult to stretch the two legs backwards at one stroke. 61 . exhale slowly. This Asana cures piles and diabetes also. Retain the breath when you raise the body. Try to slip on the sides when you cannot keep up the balance. belching and gastritis. Now you have got steady and firm forearms for supporting the whole body in the ensuing elevation of the trunk and legs. It reduces fat in the abdomen and makes the loins lean. Place a cushion in front. so is Paschimottanasana for the stimulation of abdominal viscera. Do not bend the legs when you stretch them. The muscles of the abdomen. sound condition. the epigastric plexus.

Keep the vertebral column erect. It tones the bowels and removes constipation (ordinary. Then applying pressure at the left shoulder-joint slowly twist the spine and turn to the extreme right.KUNDALINI YOGA MAYURASANA BENEFITS This is a wonderful Asana for improving digestion. ARDHA MATSYENDRASANA Paschimottanasana and Halasana bend the spine forwards. The whole abdominal organs are properly toned and stimulated well by the increase of intra-abdominal pressure. Retain the pose from 5 to 15 seconds. It must be twisted and bent from side to side also (lateral movements). 10. It destroys the effects of unwholesome food. Push the knee now a little to the back so that it touches the back part of the axilla. The Matsyendrasana serves this purpose well in giving a lateral twist to the spinal column. Dhanur. Bhujanga and Salabha Asanas are counter-poses to bend the spine backwards. Then only perfect elasticity of the spinal column can be ensured. Place the left heel near the anus and below the scrotum. It awakens Kundalini. It cures dyspepsia and diseases of the stomach like Gulma (chronic gastritis). Place the left axilla or arm-pit over the top of the vertically bent right knee. This is not sufficient. and reduces spleenic and liver enlargements by increasing the intra-abdominal pressure. Do not bend. Swing round the right arm towards the back. 62 . Bring it in a line with the right shoulder. Catch hold of the left foot with left palm. Bend the knee and 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. Turn the face also to the right as much as you can do. Catch hold of the left thigh with the right hand. and increases the digestive power. Do not allow the heel to move from this space. It can touch the perennial space. Similarly you can twist the spine to the left side. chronic and habitual). Sluggishness of liver or hepatic torpidity disappears.

It keeps the spine elastic and gives a good massage to the abdominal organs. They draw a good supply of blood.. This Asana is an adjunct to Paschimottanasana. This Asana resembles more or less the Namaz pose in which the Muslims sit for prayer. After fixing the feet and the knees. Chandranadi. Sit like this keeping the trunk. neck and head in one straight line. 11. Merudanda becomes firm and strong. The spinal nerve-roots and sympathetic system are toned. VAJRASANA (THE ADAMANTINE POSE) Those who sit in this Asana have a quite steady and firm pose. put both the hands straight on the knees. But this Asana prevents it.e. Lumbago and all sorts of muscular rheumatism of the back-muscles are cured. The part from the toe to the knee should touch the ground. Keep the soles of the feet on both sides of the anus. It destroys terrible diseases. They cannot be easily shaken. You can use a little Iodex or Amrutanjan for rubbing. 63 . Massage the painful parts and two joints with the hands. Keep the knees quite close. steady. place the thighs on the legs one over the other and the soles on the buttocks. The whole burden of the body is put on the knees and ankles.ASANAS ARDHA MATSYENDRASANA BENEFITS This Asana increases appetite by increasing the digestive fire. It drops the cool ambrosial nectar. Above the root of the palate the moon is said to be located. i. The knees are rendered very hard. which is wasted by mixing with gastric fire. It rouses Kundalini and makes the moon-flow. In the beginning of practice you may feel a slight pain in the knee and ankle-joints but it passes off very quickly. The calves must touch the thighs.

KUNDALINI YOGA This is the most common Asana. Slowly bend the right leg and keep it on the left thigh and keep the left leg on the right thigh. The Nadis. Sciatica vanishes. Stomach exercises a stimulating. can do this. Otherwise you will have a fall and injure your legs. A gymnast. toes and thighs disappears. 12. Myalgia in the knees. VAJRASANA BENEFITS If you sit in this Asana for fifteen minutes immediately after food. URDHVA PADMASANA (ABOVE LOTUS POSE) Perform Sirshasana. 64 . The benefits of Sirshasana can be realised from this Asana. Dyspeptics will derive much benefit. Flatulence is removed. beneficial influence on Kanda. If you can stand in Sirshasana for more than 10 or 15 minutes. the food will be digested well. You can sit in this Asana for a very long time comfortably. You must do this very carefully and slowly. who can balance on the parallel bars on the ground. then you can attempt this. Yogins generally sit in this Asana. legs. nerves and muscles of the legs and thighs are strengthened. the most vital part from which all the Nadis spring.

7.. 5. Do not wear spectacles when you do Asanas. Asana should be done on empty stomach in the morning or at least three hours after food.ASANAS URDHVA PADMASANA INSTRUCTIONS ON ASANAS 1. for a long time. 6. Wear a Langotee or Kowpeen when you practise Asanas. Asana is the first Anga of the Ashtanga Yoga. should take light tiffin or a cup of milk after finishing the Asanas. They may be broken or they will injure your eyes. Be regular in the practice. Use a pillow or four-folded blanket for practising Sirshasana and its varieties. 65 . the superstructure will fall down in no time. 2. You can have a banian on the body. Spread a blanket on the floor and practise the Asanas over the blanket. 4. 8. 3. even so if a Yogic student has not gained mastery over the Asanas. When you are established in Asana. Those who practise Sirshasana. Those who practise by fits and starts will not derive any benefit. then only you will derive the benefits of Pranayama. he cannot successfully proceed in his higher courses of Yogic practices. Morning time is best for doing Asanas. etc. If the foundation of a building is not properly laid.

You should clean it every day. The body is closely related to the mind. leisure and requirement. Hatha Yoga ensures beauty. weak body is Jada. You cannot get on well in your meditation without having a steady posture. Asanas can be practised on the sandy bed of rivers. Then only it becomes real Yoga. Adhere to one set tenaciously. see that the room is not congested. strength and spiritual success to the Yogic students. convenience. capacity. This has nothing to do with spirituality.” mechanically through lips only. Mild Kumbhaka during the practice of Asanas augments the efficacy of Asanas and give increased power and vitality to the practitioner. you will have fine. 10. 20. A Vedantin is afraid to do Asanas on the ground that the practice will intensify Dehadhyasa and militate against his practice of Vairagya. This is also another kind of physical exercise. fair complexion and peace of mind in a short time. The body is an important instrument for Self-realisation. It removes laziness and drowsiness of the body and mind. They can hardly do any rigid Sadhana. Asanas and meditation. 11. Patience and perseverance. I have seen many Vedantins in a sickly condition with poor physique and dilapidated constitution. 15. 16. It steadies the mind also. In the beginning you cannot perform some of the Asanas perfectly. earnestness and sincerity are needed. Japa and Pranayama should go hand in hand with Yoga Asanas. If you do one set of Asanas today and some other tomorrow and so on. If you are careful about your diet. It fills the mind with new vigour and peace. People are deceived when they see persons who can do the above practices. without turning the eye-balls can practise Tratak for three hours and yet he may be full of desires and egoism. A man without dosing the eyes. 13. Pranayama with Asanas before starting Japa and meditation is very good and conducive.KUNDALINI YOGA 9. 14. 18. If you practise them in a room. Fasting for 40 days is also another kind of training of the physical body. without winking. 17. you cannot derive any benefit. Everyone should select a course of a few Asanas to suit his temperament. Regular practice will give perfection. strong and healthy. Sickly. 19. They may utter: “Om Om Om. They have not sufficient strength to raise the Brahmakara Vritti. A man can sit for 10 hours at one stretch motionless on the Asana and yet he may be full of desires. The more steady you are on the Asana the more you will be able to concentrate and make your mind one-pointed. open airy places and by seaside also. 12. The instrument must be kept clean. This is a mere physical practice like an acrobatic or circus feat. lustrous eyes. 66 . Never change the Asanas.

Prana. The Prana Vayu is united with the Apana and the united Prana-Apana Vayu is made to enter the Sushumna Nadi. leprosy and all sorts of incurable diseases are cured by Mudras and Bandhas. Yoni Mudra Many of the above exercises have intimate connection with each other. venereal diseases. without which nothing can be made in the spiritual path.” Dyspepsia. Kundalini is awakened. Through the practice of Mula Bandha. He gets all divine Vibhutis and Aishvarya. is given. The Apana Vayu which does the function of ejection of excreta has natural tendency to move downwards. Apana. He enjoys Siva-pada in Sahasrara Chakra. Nada and Bindu unite and the Yogi reaches perfection in Yoga.MUDRAS AND BANDHAS MUDRAS AND BANDHAS EXERCISES Mudras and Bandhas are certain postures of the body by which Kundalini is successfully awakened. cough. Yoga Mudra 8. Maha Bandha 6. Maha Vedha 7. 67 . Mula Bandha 2. This highest stage cannot be reached by the first attempt. Jalandhara Bandha 3. Keep the right heel pressed at the space just above the organ of generation. Khechari Mudra 10. One should practise this again and again for a long time. asthma. will surely bestow on you all that you want. MULA BANDHA Press the Yoni with the left heel. Uddiyana Bandha 4. This you will see when you see the description. Yogic exercises when practised regularly in the right way. When the Apana is united with Prana. the Apana Vayu is made to move upwards by contracting the anus and by forcibly drawing it upwards. the description of 25 Mudras and Bandhas. Anahata sounds (mystical inner sounds) are heard very distinctly. In Gheranda Samhita. The following 12 are the most important:— 1. The Yogi drinks the Nectar of Immortality. This is called Mula Bandha. Maha Mudra 5. constipation. Vajroli Mudra 11. piles. 1. Many aspirants are not able to find out the exact technique of several Mudras that are described in Hatha Yogic texts. In one exercise you will have to combine 2 or 3 Bandhas and Mudras. They are the most effective exercises for maintaining Brahmacharya. Nasti mudrasamam kinchit Siddhidam kshitimandale “There is nothing in this world like Mudras for giving success. and therefore they could not realise the benefits. Shakti Chalana Mudra 12. Then the Yogi attains perfection in Yoga. enlargement of spleen. Contract the anus and draw the Apana Vayu upwards. Viparitakarani Mudra 9.

the diaphragm. The practice of Mula Bandha enables one to keep up perfect Brahmacharya. This is Uddiyana Bandha. keep your hands on the thigh as shown in the illustration. Press the chin firmly against the chest. This exercise helps a lot in keeping up Brahmacharya. Uddiyana Bandha is the first stage of Nauli Kriya. you can easily do this exercise. you can beautifully combine Mula Bandha. strength. gives Dhatu-Pushti (nerve-vigour). Empty the lungs by a strong and forcible expiration. When you practise Pranayama. The lungs will become completely empty when you exhale forcibly through the mouth. so that the abdomen rests against the back of the body high up in the thoracic cavity. Jalandhara Bandha and Uddiyana Bandha. weak peristalsis of the intestines and other disorders of the alimentary canal. It is by these two Yogic Kriyas alone. Uddiyana Bandha will work wonders. This is practised at the end of Kumbhaka and beginning of the Rechaka. which is situated in the region of Nabhi. 2. Uddiyana and Nauli have effected a rapid. Nauli Kriya is generally done in a standing position. In cases where Marienbud reduction pills have failed to reduce fat. It imparts beautiful health. is raised up and the abdominal muscles are drawn backwards. During the practice of concentration. If fatty persons stop taking ghee and 68 . This Bandha prevents the nectar being thus consumed. These are the two potent weapons of the Yogin to combat against constipation. In chronic diseases of stomach and intestines. When you do it while standing. Uddiyana Bandha can be practised in a sitting or standing posture.” When this Bandha is practised the Prana flies up through the Sushumna Nadi. The gastric fire.KUNDALINI YOGA The Siddhi in the practice of Pranayama is attained through the help of Bandhas and Mudras. the muscular portion between the thoracic cavity and abdomen. Generally this Bandha is done during Kumbhaka only. Pranayama and all other Yogic Kriyas. When you practise this Bandha. Uddiyana Bandha reduces fat in the belly. This Bandha is practised at the end of Puraka and beginning of Kumbhaka. Mula Bandha can be combined. For abdominal exercises nothing can compete with Uddiyana Bandha and Nauli. JALANDHARA BANDHA Contract the throat. it serves as a powerful gastro-intestinal tonic. They stand unique and unrivalled amongst all systems of physical exercises. where drugs of all sorts have failed. If you bend your trunk forwards. that you can manipulate and massage all the abdominal muscles. UDDIYANA BANDHA The Sanskrit word “Uddiyana” comes from the root ‘ut’ and ‘di’ which means to “fly up. Hence the significant name. Now contract and draw up the intestines above and below the navel towards the back. vigour and vitality to the practitioner. You should know Uddiyana Bandha if you want to practise Nauli Kriya. thorough and marvellous cure. 3. This is Bandha-Traya. meditation. When it is combined with Nauli Kriya. relieves constipation and increases Jatharagni. consumes the nectar which exudes out of the Sahasrara Chakra through the hole in the palate.

69 .MUDRAS AND BANDHAS reduce the quantity of drinking water. enlargement of spleen. fever and all other diseases. they will be able to do Uddiyana. Press the chin against the chest firmly (Jalandhara Bandha). Life is increased. Then only maximum benefits are derived. Catch hold of the toe with the two hands. Do like this six times in the morning and evening. MAHA MUDRA This is the most important of all Mudras. Practise first on the left leg and then on the right leg. constipation. Generally the Yogi does Maha Mudra. leprosy. haemorrhoids or piles.’ Press the anus carefully with the left heel. UDDIYANA BANDHA 4. Inhale and retain the breath. Maha Bandha and Maha Vedha. Fix the gaze between the eyebrows (Bhrumadhya Drishti). It confers great Siddhis on the practitioners. This is a good combination. indigestion. A trip to Kedar-Badri or Mount Kailas by foot will prepare fatty people for the practice of Uddiyana Bandha. Retain the posture as long as you can and then exhale slowly. This cures consumption. Hence it is called ‘Maha Mudra. Stretch out the right leg. Gulma (chronic gastritis).

The sun dwells at the root of the navel and the moon at the root of the palate. Or come to the former position and inhale. only if he has undergone the preliminary exercise under the direct guidance of a Guru. you can breathe as usual. The Bandha destroys decay and death. etc. Draw the breath slowly. KHECHARI MUDRA ‘Kha’ means Akasa and ‘Chari’ means to move. VIPARITAKARANI MUDRA Lie on the ground. This Kriya destroys decay and death. As the gastric fire is increased. The Guru will cut the lower tendon of the tongue with a bright. The Yogi moves in the Akasa. 9. The positions of the sun and the moon are reversed. Contract the anus and muscles of the perineum. The preliminary portion of this Mudra is in making the tongue so long that the tip of the tongue might touch the space between the two eyebrows. The Yogin who practises this for three hours daily conquers death. Then exhale slowly. Press the anus with the left heel. This Mudra can be performed by a man. The Yogi gets control over the mind and conquers death. Rest the elbows on the ground. On the first day do it for a minute. Place the palms on the ground. Draw the breath slowly and retain it by Jalandhara Bandha as long as you can. Sirshasana posture also is called Viparitakarani Mudra.KUNDALINI YOGA 5. Instead of keeping the hands on the heels. The Yogi achieves all his desires and obtains Siddhis. Rest the body on the palms. Hence this is known as Khechari Mudra. Support the buttocks with the hands. MAHA VEDHA Sit in Maha Bandha posture. who is practising Khechari Mudra. 7. Press the chin against the chest. Exhale slowly and bend forwards and touch the ground with the forehead.. If you retain the pose for a long time. as soon as the Kriya is over. This pose removes all kinds of disorders of the abdomen. Raise the buttocks slowly and strike them gently against the ground. The process by which the sun is brought upward and the moon is carried downward is called Viparitakarani Mudra. Maha Bandha and Maha Vedha. Practise first on the left side and then on the right side. Retain the breath. you can take them to the back. The tongue and the mind remain in the Akasa. 8. clean knife little 70 . Raise the legs up straight. Gradually increase the period to three hours. 6. those who practise this Mudra for a long time should take some light refreshment such as milk. Draw the Apana Vayu upwards. YOGA MUDRA Sit in Padmasana. After six months wrinkles on the face and grey hair disappear. They are something like 3 stages of one exercise. Catch hold of the left wrist with your right hand. Place the right foot upon the left thigh. Place the palms on the heels. Remain steady. The Asana must be intact and firm when you raise the buttocks. MAHA BANDHA Maha Mudra is the preliminary exercise for this. There is not much difference between Maha Mudra.

you will clearly understand that strict Brahmacharya is absolutely necessary. There are very few people who are experts in this act. 10. once a week. This Kriya is of immense use for keeping up perfect Brahmacharya. You will have to work hard to get full success in this Kriya. By the practice of this Mudra the Yogi is free from fainting. By all these means you can lengthen the tongue to reach the forehead. For practising this there is no necessity at all for a woman or for any sexual intercourse. Khechari is the best of all Mudras. Some persons call the Mayurasana Vajroli Mudra. honey. Good smell emanates from his body. After due practice they draw milk.MUDRAS AND BANDHAS by little every week. However. The way becomes clear and blowing. Now leaving the Ida and Pingala. the cut edges may not join together again. When aspirants practise this Mudra. they have a keen desire to practise this Mudra. then oil. The Yogi. who draws his semen up and preserves it. Then turn the tongue upwards and backwards by sitting in Siddhasana so as to touch the palate and close the posterior nasal openings with the reversed tongue and fix the gaze on the space between the two eye-brows. Later on they can draw these liquids directly through the urethra without the help of the silver-tube. Take hold of the tongue with the fingers and move it to and fro. for a period of six months. As the body of the Yogi is filled with nectar. It is all mere 71 . He is free from diseases. hunger. By sprinkling salt and turmeric powder. Even if it is discharged. The tongue is on the mouth of the well of nectar. Cutting the lower tendon of the tongue should be done regularly. They draw mercury in the end. the description of Yoni Mudra is given separately. etc. the second day two inches. thirst and laziness. Since the Grihasthas have their wives and because they think that Vajroli Mudra is a device for birth-control. When you see the description of this Mudra. This is Khechari Mudra. he can draw it back through this Mudra. Raja Bhartrihari could do this Kriya very dexterously. The respiration will stop. Sri Swami Kuvalayanandaji of Lonavala teaches this Mudra. Again Vajroli Mudra is also known as Yoni Mudra. VAJROLI MUDRA This is an important Yogic Kriya in Hatha Yoga. and so on. Even a drop of semen cannot come out of the Yogi who practises this Mudra. Rub the tongue with fresh butter and draw it out. decay. The late Trilingaswami of Varanasi was an expert in this Kriya. You must gradually practise till you are able to send 12 inches of the catheter inside. he will not die even by virulent poison. Yogic students draw water first through a silver-tube (catheter specially made) passed into the urethra 12 inches inside. On the first day you should send the catheter inside the urethra for one inch only. This Mudra gives Siddhis to Yogins. old age and death. they unconsciously divert their mind to sexual centres and thereby they cannot get any success. Milking the tongue means taking hold of it and drawing it as the milkman does the udder of a cow during milking. The object of Vajroli Mudra is to be perfectly established in Brahmacharya. third day three inches. This is the preliminary portion of Khechari Mudra. Prana will move in the Sushumna Nadi. This Mudra makes one an Oordhvaretas. conquers death.

” INSTRUCTIONS ON MUDRAS AND BANDHAS 1. Mudras and Bandhas also should be practised when the stomach is empty. Practice of Mula Bandha. 2. Take hold of the foot near the ankle and slowly beat the Kanda with the foot. Dive deep and meditate on the Shat Chakras and Kundalini. This must be done under the direct guidance of a Guru. refer to my book “Hatha Yoga. They have not understood the technique and object of this important Kriya. the upper lips with the ring-fingers and the lower lips with the little fingers. Draw in the air forcibly and join it with Apana. For the instructions of all the Mudras. By this method also Kundalini can be awakened. Maha Bandha.. This is not quite easy for all like other Mudras. Kumbhaka. Bhuchari. Uddiyana Bandha is practised during Rechaka and Jalandhara Bandha during Kumbhaka. You have to exert much in getting success in this. Here I have told you only the important Mudras. will naturally enable one to understand and to get success in the practice of Vajroli. Do Mula Bandha till the Vayu enters the Sushumna. This is Tadana Kriya. Sit in Siddhasana. By retaining the air. feeling suffocated. 11. nostrils with the middle-fingers. YONI MUDRA Sit in Siddhasana. 12. As in the case of other Yogic Kriyas. the Kundalini. Tadagi. Aswini. Vajroli Mudra also is called Yoni Mudra. OTHER MUDRAS There are Sambhavi. You must be perfectly established in Brahmacharya if you want sure success. Through the practice of this Mudra one can become a Siddha. Matangini. awakes and finds its way through Sushumna to Brahmarandhra. Asanas.KUNDALINI YOGA foolishness and delusion. 72 . Maha Bandha and Maha Vedha form one group. They are something like three stages of one exercise. Maha Mudra. Rechaka and during meditation and Japa also. This is a beautiful pose for doing Japa. eyes with the index-fingers. Uddiyana Bandha and Jalandhara Bandha form another group. Manduki. etc. Mula Bandha is practised during Puraka. Therefore realise the importance of this Mudra and practise it very cautiously. Close the ears with the two thumbs. Maha Mudra. SHAKTI CHALANA MUDRA Sit in a secluded room in Siddhasana. “Devanamapi durlabha”—very difficult to be obtained even by Devas. Similarly Mula Bandha. Aghori and various other Mudras. Pranayamas. General instructions that are given for Asanas and Pranayamas should be followed for the practice of Mudras.

Again and again do like this. Sambhavi Mudra is an effective method. 8. There are loud as well as subtle sounds. A detailed instruction on concentration will be given in the subsequent pages. Release it. Uddiyana Bandha is also called Tadagi Mudra. It is termed Aswini Mudra. Anahata sound is also termed Omkara Dhvani. MISCELLANEOUS EXERCISES LAYA YOGA Laya is the state of mind when one forgets all the objects of senses and gets absorbed in the object of meditation. Aspirants may not be successful in this Kriya if they begin after 25 years of age when the muscles and nerves have become stiff. It is a sign of the purification of Nadis. They proceed from the Anahata centre of the Sushumna Nadi. Beginners can hear the sound only when the ears are closed. In due course of practice. He becomes a Jivanmukta. Trataka exercise plays a vital part in getting success in Laya. Japa and other Yogic Kriyas. Seet-Krama and Vyut-Krama described on page 39 are called Matangini Mudra. mind and Indriyas. From the loud. 73 . Shakti Chalana. Real success in Mudras can be had only if there is intense concentration of mind. ANAHATA SOUNDS Anahata sounds are the mystic sounds heard by the Yogin during his meditation. Some students can clearly hear it through any one of the ears and some by both the ears. 6. You will have to combine Pranayamas. Do Mula Bandha. in which one intently concentrates on any one of the Shat Chakras. For Laya Yoga. one will have to contemplate on the subtle and from the subtle to the subtler. The fluctuations of mind will stop. the Yogin gets established in Samadhi. Laya enables one to have perfect control over the five Tattvas. Asanas. Khechari. body and Prana will be entirely subdued. 5.MUDRAS AND BANDHAS 3. 4. The mind. Khechari Mudra should be done under the direct guidance of a Khechari Guru. The aspirants should ascertain from the Guru if they are fit for such advanced exercises and also they should see if they have all other requirements for the practice. 7. The benefits that are given may not be realised by the practice of Mudras alone. Cutting the lower tendon should be carefully done at regular intervals. This is Nabho Mudra or Manduki Mudra. Those who have not undergone the preliminary portion of Khechari Mudra (making the tongue long) can simply keep the tongue turned upwards on the palate. Advanced students can concentrate on the Anahata sound even without closing the ears. Vajroli and other advanced courses should not be practised by all.

74 . This is known as Ahamgraha Upasana or Jnana Yoga Sadhana. Krishna. the sixth is the sound of cymbals. Later on they are heard in a mild way. This is the highest form of worship that is suitable for the intelligent people who have strong will and bold understanding. he is even that. Next comes the worship of Rishis. Devas and Pitris. But you will hear any one of the ten Anahata sounds. The mind gets absorbed in it. joy or sorrow. Bhakti can be acquired and cultivated. becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa. Tat Tvam Asi Mahavakyas and other methods also. The man consists of that which his faith is. The third class includes those followers who worship Avataras like Sri Rama. the third is the sound of a bell. Narasimha. the seventh is the tune of a flute. Laya can be effected by concentration at the tip of the nose (Nasikagra Drishti). The description given above is Laya through Nada. Close the eyes also. The mind gets absorbed along with Prana by constant concentration upon Nada. The sound that you hear from within will make you deaf to all external sounds. on Soham Mantra. The first is the sound ‘Chini’ (like the pronunciation of the word). the fourth is that of a conch. Japa. In the same manner. This is the lowest form of worship. BHAKTI YOGA—CLASSES OF WORSHIP At the lowest rung of the ladder of Bhakti Yoga comes the worship of elements and departed spirits. which is Brahman. Practice of the Nava Vidha Bhakti (nine methods of devotion) will infuse Bhakti. The faith of each is shaped according to his own nature. but with its cessation. meditation on the five Tattvas. and the tenth is the sound of thunder. at the space between the two eyebrows (Bhrumadhya Drishti). the eighth is the voice of a drum (Bheri). meditation. The above four classes of Bhaktas have the Saguna form of worship. The sound proceeding from Pranava Nada. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it. the fifth is that of a lute. Close the ears with the thumbs. You cannot expect the sound immediately after you close your ears. The mind exists so long as there is sound. Next comes the class of Bhaktas who do Nirguna Upasana on Brahman devoid of attributes. is of the nature of effulgence. Hear and minutely observe the internal sound through the ears. Bhajan. You should concentrate and keep your mind one-pointed. you will hear many loud sounds. as it is bound by the sweet smell or Nada and has abandoned its flitting nature. In the beginning of your practice. the second is ‘Chini-chini’. Aham Brahma Asmi. Prayer. the ninth is the sound of a double-drum (Mridanga). Different kinds of sounds proceed from the heart (Anahata sounds). there is that state termed Turiya. Just as the bee drinking the honey alone does not care for the odour so also the Chitta. Nada that is heard through the ears is of ten kinds. It is the supreme state. The body appears to be a log of wood and it does not feel heat or cold. which is always absorbed in the inner sound. The mind becoming insensible to the external impressions.KUNDALINI YOGA Sit in your usual Asana. Anahata sound. you may not hear every day. Constant Satsanga. Svadhyaya. The particular sound that you hear today. does not long for sensual objects. It is the Unmani state.

A Hatha Yogi reaches the highest stage by the practice of various Mudras. will develop Bhakti. Ramdas. special measures and do special Sadhana for developing Bhakti rapidly. Asanas and other exercises. a Jnani by the practice of Sravana. the worshipper and the worshipped. Dana. New grooves. highest knowledge and Supreme peace. Manana and Nididhyasana. Tulsidas and others were a few blessed souls to whom God gave His Darshan.MISCELLANEOUS EXERCISES service to saints. Yatra. new channels have to be cut in the old stony. In the advanced stages of meditation. This devotion was natural and spontaneous in them on account of the force of previous Samskaras of Bhakti. Constant and regular practice is necessary. They did not do much Sadhana in their final incarnation. Dhyana and Samadhi a Bhakta should raise his consciousness to a high degree and acquire Para Bhakti. The following are the nine methods of developing Bhakti: Sravana:—hearing of the Lilas of God Smarana:—remembering God always Kirtan:—singing His praise Vandana:—Namaskaras to God Archana:—offerings to God Pada-Sevana:—attendance Sakhya:—friendship Dasya:—service Atma-nivedana:—self-surrender to Guru or God Sri Ramanuja recommends the following measures of developing Bhakti:— Viveka:—discrimination Vimoka:—freedom from all else and longing for God Abhyasa:—continuous thinking of God Kriya:—doing good to others Kalyana:—wishing well to all Satyam:—truthfulness Arjavam:—integrity Daya:—compassion Ahimsa:—non-violence Dana:—charity Namdev. Vrata. a Karma Yogin by the selfless works (Nishkama Seva). They worshipped God in several births with sincere devotion. service to Bhaktas. and a Raja Yogi by deep concentration and manipulation of the mind. Bandhas. Japa. Kirtan. The Goal is the same in all cases but the methods are different. charity. 75 . a Bhakta by developing Bhakti and self-surrender. Tapas. the Upasaka and the Upasya will become one. These Bhaktas were Yoga-Bhrashtas. Dhyana will terminate in Samadhi. They came into this world with a great asset of spiritual Samskaras. Ordinary people should adopt drastic. devotionless heart to a maximum degree. Through constant prayer. etc. the meditator and the meditated..

Mahima. Anima: The Yogi can become as minute as he pleases. EIGHT MAJOR SIDDHIS An accomplished. The general information that is given in the theoretical portion of this Kundalini Yoga will surely help a lot in concentration and meditation on the Chakras. Prapti. he gets various visions and sees the different forms of God. Shakti. Vayustambhanam is done through this Siddhi. Concentration and meditation on the different centres of energy belongs to Raja Yoga. Prakamya. 76 . may be taken as an advanced course in Bhakti Yoga. During the time of Diksha of an Uttama Adhikari. Therefore I am not touching this point in detail. The body is rendered light by Plavini Pranayama. different methods of Sadhana should be combined. Purnayogi in the path of Kundalini Yoga is in possession of eight major Siddhis. He can travel thousands of miles in a minute. Concentration at the different Chakras and Nadis and awakening the Shakti through physical methods belong to Hatha Yoga. Mahima: This is the opposite of Anima. Laghima. are very powerful. is only a modification of Jnana Yogic Sadhana. It is a portion of Bhakti Yoga. Mantras. Therefore I am not giving the descriptions of all the Devas and Devatas. He can make his body assume a very large size. He can become as big as he likes. The Yogi travels in the sky with the help of this Siddhi. the Guru utters a particular Mantra and Kundalini is awakened immediately. Anima. Garima. viz. He can assume a Virat Svarupa. The Yogi produces a diminution of his specific gravity by swallowing large draughts of air. That is the best to which he should cling.KUNDALINI YOGA Concentration and meditation on the primordial energy. Mantras when learnt through ordinary friends or through books cannot produce any benefit at all. Vasitvam and Ishitvam. According to the temperament of the students they take the form of God in a different way. Mantras are numerous and the Guru should select a particular Mantra by which the consciousness of a particular student can be awakened. 2. Aspirants in Kundalini Yoga should take to this Mantra Sadhana only after getting a proper Mantra from a Guru. The experiences and feelings of the aspirants vary in all cases. In books of Mantra Shastra. 3.. when received from the Guru in person. When a man closes his eyes and meditates on the inner Chakras. Concentration and meditation on the Devata. He can fill up the whole universe. This depends upon the faith of the student in his Guru and in the Mantra. The consciousness of the student is raised to a very high degree. In Jalastambhanam also the power is exercised to a very small degree. 1. For quick success. MANTRAS Awakening Kundalini is effected by Mantra also. Laghima: He can make his body as light as cotton or feather. The Bhakta when he meditates on the presiding deity or Devata. Some aspirants should repeat the Mantra given by their Guru even lakhs of times. imagines a particular form of God at each Chakra. Then only real growth is possible. elaborate descriptions of God and the Devatas are given for each Chakra. presiding deity of the different inner Chakras.

Freedom from the effects of heat and cold. Ishitvam: It is the attainment of divine power. He can understand the languages of the beasts and birds. Doora Sravan. Kama Rupa: The Yogi can take any form he likes. 6. The Yogi becomes the Lord of the universe. clairaudience or Doora Sruti and Doora Pravachana. Prakamya: He can dive into the water and can come out at any time he likes. Prapti: The Yogi standing on the earth can touch the highest things. Akalkot Swami and others had this power of bringing back life to the dead. telepathy. Through this Siddhi the Yogi attains his desired objects and supernatural powers. It is the process by which a Yogi makes himself invisible sometimes. Sri Sankara entered the body of Raja Amaruka of Benares. Freedom from Raga-Dvesha. It is the power of mesmerising persons by the exercise of will and of making them obedient to one’s own wishes and orders. 7. He can understand unknown languages also. The late Trilinga Swami of Benares used to live for six months underneath the Ganges. 77 . Parakaya Pravesha: He can enter into another body. Raja Vikramaditya also did this. He acquires the power of predicting future events. clairvoyance or Dooradrishti. In this the Yogi acquires an increase of specific gravity. etc. He can make the body as heavy as a mountain by swallowing draughts of air. 5. can animate a dead body and enter into it by transferring his soul. 2. Tirumular in Southern India entered the body of a shepherd. Raja Yayati had this power. control of mind. 8. He can touch the sun or the moon or the sky. It is the restraint of passions and emotions. 6. Kabir. Freedom from hunger and thirst. Vashitvam: This is the power of taming wild animals and bringing them under control. 3. the power of clairvoyance. Garima: This is the opposite of Laghima. By some writers it is defined to be the power of entering body of another (Parakaya Pravesh). women and the elements under subjection. Doora Darshan. It is also the power of keeping a youth-like appearance for any length of time. 5. 4. He can cure all diseases.MISCELLANEOUS EXERCISES 4. MINOR SIDDHIS The Yogi acquires the following minor Siddhis also: 1. Tulsidas. 7. Mano-Jaya. The Yogi who has this power can restore life to the dead. clairaudience. 8. It is the power to bring men. thought-reading.

25. present and future. destroys sorrows and diseases. He gets the power of perceiving the Siddhas. 23. 78 . mastery of Prana (Prana Jaya). He can bear extremes of climates without discomfort. 11. He gets knowledge of his past life. 17. Kaya-Vyuha: Taking as many bodies as the Yogi likes to exhaust all his Karmas in one life. Kamachari: He can move to any place he likes. Patala-Siddhi: Yogi becomes Lord of desire. Vak-Siddhi: Whatever the Yogi predicts will come to pass by the practice of Satya. 18. 13. He gets knowledge of the cluster of stars and planets. Devanam Saha Kreeda and Darshana: Playing with the gods after seeing them. POWER OF A YOGI A Yogi forgets the body in order to concentrate the mind on the Lord. 10. Yatha Sankalpa: Can get whatever he likes. Vayu-Siddhi: The Yogi rises in the air and leaves the ground. 21. The Yogi can turn base metal into gold. Trikala-Jnana: Knowledge of past. A Yogi generates psychic heat in the body through the practice of Bhastrika Pranayama. 24. 26. 12. Advandva: Beyond the pairs of opposites. He can point out the place where a hidden treasure lies. 16. 20. He conquers heat and cold by mastering breath-control and by controlling his nervous system. 22. Prophecy.KUNDALINI YOGA 9. 15. Iccha-Mrityu: Death at his will. 19. Darduri-Siddhi: The jumping power of a frog. He gets mastery of the elements (Bhuta Jaya). He gets omnipotence and omniscience. 14.

One can read the thoughts of others. 3. they hide themselves or generally say:—“I do not know. Even today there are several Siddhas who have the power to perform some of the Siddhis. Asanas and Pranayamas will also help a lot in acquiring Siddhis. present and future. By the process of Hatha Yoga. Therefore if one is not able to get success by a particular exercise.” The power to bear extreme cold and heat (Titiksha). 5. will have the 8 major and all the minor Siddhis. You have seen several persons removing the poison of cobras by chanting some Mantras or by mere touch. strength and adamantine hardness. Asanas. The Siddhis that are obtained by the practice of Mudras can be obtained by the practice of Bandhas. By giving some sort of leaves. The Yogi who has reached the highest stage. the power to live without water and food and other powers come under the category of Kaya Sampat (perfection of body). Pranayamas and also by the concentration on different Chakras. 2. By the practices of Dharana and Dhyana. incurable diseases are cured. 4. Many are able to use some powers and they do not know how they are able to do them. Bandhas. grace. Since the body of the Hatha Yogi is perfect and firm. Their aim is to ignore these as unreal and aspire to reach the highest. That depends upon the temperament and capacity of the aspirants.MISCELLANEOUS EXERCISES He sits on the snow and melts it by the warmth generated in his body. A perfect Yogi cremates his body in the end by the Yogic heat generated by his power of Yoga. Stopping the functions of the heart and changing the mind of others and other powers are due to Yogic practices. One can obtain the desired goal by one exercise and others by different methods. When people approach them to do this and that. “The perfection of the body consists in beauty. when the body and mind of the vast majority are not fit enough. 6. Some are able to see astral entities. Attainment of powers depends upon the amount of concentration at different Chakras and Tattvas and awakening of Kundalini. he reaches the highest rung in the Yogic ladder and attains Immortality through Yogic Samadhi. INSTRUCTIONS ON SIDDHIS 1. The practice of Mudras. They are the only real Yogins. A Yogi covers his body with a sheet dipped in very cold water and dries it by the Yoga heat given off from his body. There are men who will very accurately tell your past. he will have to have recourse to other exercises. his mind also is firm and one-pointed. the Yogi attains perfect physical body—Rupalavanya Bala Vajrasam-hanana Kaya Sampat. A few adepts have dried as many as thirty sheets in a single night.” They are not much particular about these Siddhis. 79 . A man in London hears the spiritual message of sages in India. Many of the 8 major Siddhis are not possible at all at the present age (Kali Yuga).

Purify the mind first through the practice of Yama. You should be able to visualise very clearly the object of concentration even in its absence. Some foolish. Laya-Yoga has its basis on Dharana. attention. 80 . he stops there by the influence of Maya and false Tushti (satisfaction) and uses the powers for his livelihood or for fame. you can concentrate on the tick-tick sound of a watch or on the flame of the candle or on any other object that is pleasing to the mind. 8. He who has developed his power of attention will have good concentration. Pranayama and Pratyahara to start with. Therefore he is not able to proceed further and attain perfection. You must call up the mental picture at a moment’s notice. Fix the mind on some object either within the body or outside. sincerity and earnestness will lead you to success. 9. This is Dharana. can hardly concentrate on any object even for a second. Keep it there steady for some time. DHARANA (CONCENTRATION) 1.KUNDALINI YOGA 7. There are some occultists who have concentration. stage by stage. 6. 7. Nowadays you cannot find a man who has developed all the powers. A true Brahmachari. This is a serious blunder. impatient students take to Dharana at once without undergoing the preliminary ethical training. In the beginning stage of practice. If you have good practice in concentration. There can be no concentration without something upon which the mind may rest. This is concrete concentration. Asana. That is the reason why they do not make any progress in the spiritual line. You will have to practise this daily. He who has a steady Asana and has purified the Yoga Nadis will be able to concentrate easily. You should not lose faith. But they have no good character. 3. Niyama. who has preserved his Veerya. Hari. you can do this without much difficulty. It is not the mistake of the Yogic Kriyas. He who has gained Pratyahara (withdrawing the senses from the objects) will have a good concentration. Attention plays a prominent part in concentration. Krishna or Devi. A man who is filled with passion and all sorts of fantastic desires. When one gets certain powers. His mind will be jumping like a monkey. Concentration without purity is of no use. Faith. 2. You will have to march in the spiritual path step by step. Ethical perfection is of paramount importance. Lay the foundation of Yama. 5. 4. will have wonderful concentration. Concentration will be intense if you remove all distractions. Niyama and then take to the practice of Dharana. You can concentrate internally on any one of the seven Chakras and externally on any Devata. The super-structure of Dharana and Dhyana will be successful only then.

81 . hypnotism. Concentration keeps a man in his material progress also. bewildering and confusing before. He will have a strong will-power. You should try to have a definite line of thought. 12. When concentration is deep and intense. strengthens the current of thought and clarifies the ideas. thought-reading. You can achieve anything by concentration. There should not be any break in the line of thinking. Those who practise concentration evolve quickly. 11. clairaudience. Vedantins try to fix the mind on Atman. cohesion. operate in the physical plane. Those who practise concentration should thoroughly understand these laws. wherefrom it is imported. 15. You will rejoice and feel immense happiness when you get success in concentration. You must not entertain any other thought which is not connected with the subject on hand. Through the law of association. all other senses cannot operate. 13. You will have to struggle hard in the beginning. contiguity. Nothing is impossible for one who regularly practises concentration. Bhaktas concentrate on their Ishta Devata. mathematics and other sciences depend upon concentration. What was cloudy and hazy before. Australia or Kashmir. Concentration purifies and calms the surging emotions. It may think of meeting a friend at the Railway Station at 4 p. What others can do in six hours can be done easily in half an hour by one who has a concentrated mind. Clairvoyance. The attempt is somewhat like going up a steep hill. etc. What was very difficult before becomes easy now. They can do any work with greater efficiency in no time. You may think of the places.. Retire into a quiet room. He will turn out very good work in his office or business-house. becomes clearer and definite. It is very difficult in the beginning to fix the mind on any object which it dislikes. etc. It may begin to wander. When it thinks of a cause it may think of its effect also. You may think of its colour. See what happens when you think of an apple. 14. When the mind runs away from the object. He who practises concentration for one hour daily has tremendous psychic powers. comes easily within the mental grasp. If you want to increase your power of concentration you will have to reduce your worldly activities. 10. music. This is their Dharana. It may think of purchasing a towel or a tin of tea or biscuits. ideas of some other fruits also may try to enter. shape. pulp. Concentration is necessary for all the aspirants. You will have to observe Mouna everyday for two hours or even more.MISCELLANEOUS EXERCISES The mind can be fixed on a pleasant object. Just as laws of gravitation. size. different parts such as skin. so also definite laws of thought such as laws of association.m. When the mind thinks of an object. relativity. seeds. Hatha Yogins and Raja Yogins concentrate their mind on the six Chakras. etc. bring it back again. operate in the mental plane or thought-world. The mind will try its level best to run in its old grooves. The mind may begin to entertain some other extraneous ideas. it may think of its qualities and its parts also. Practise concentration till the mind is well established on the object of concentration.. Other objects of meditation are described under Trataka and Laya Yoga. 16. You may think of its acidic or sweet taste and its effects on the digestive system and blood. and what was complex. Close your eyes. mesmerism.

If you read with concentration Bhagavad Gita or the Vicar of Wakefield several times. Get out”. say two or three months. You will understand the inner depth of philosophical significance. you can get new ideas each time. It is very difficult to practise concentration when one is very hungry and when one is suffering from an acute disease. If you try to drive them away you will have to tax your will-force. do not mind them. Self-realisation. superstitions. the mood will come at once. etc. He enjoys a new kind of happiness.KUNDALINI YOGA 17. 82 . I don’t care. 23. They will pass away soon. Concentrate on what you have read. Train the mind in concentrating on various objects. When desires arise in the mind. The moment you sit for concentration. After some time. Through concentration you will get insight. Read one page. 18. quite easily. Think gently of the object in a continuous manner. false and wrong Samskaras. When you read a book you must read with concentration. do not try to fulfil them. 20. When you concentrate on an object do not wrestle with the mind. For a neophyte the practice of concentration is disgusting and tiring in the beginning. Charity and Rajasuya Yajna are nothing when compared with concentration. Subtle esoteric meanings will flash out in the field of mental consciousness. 19. gross and subtle. If emotions disturb you during concentration. Avoid tension anywhere in the body. he gets great interest. 21. the Vedantin uses the formula: “I am a Sakshi of the mental modifications. Thus by gradual practice the desires can be reduced. Reject them as soon as they arise. The Bhakta simply prays. of various sizes. The modifications of the mind will also diminish a lot. To drive the emotions away. In course of time a strong habit will be formed. Find out parallel lines in Gita. Concentration is the only way to get rid of the miseries and tribulations. Your only duty is to achieve concentration and through concentration to attain the final beatitude. Close the book. Have an indifferent attitude. You must get rid of all sorts of mental weakness. and help comes from God. He has to cut new grooves in the mind and brain. 24. There is no use of skipping over the pages in a hurried manner. Then only you will be able to concentrate your mind. 22. Upanishads.

JNANADEV Sri Jnanadev is also known as Jnaneswar. They remained like statues. Sadasiva Brahman went away with a laugh. When he was a boy of 14 years. His Samadhi is there even now. If anybody reads the Gita written by him by the side of the Samadhi all the doubts are cleared. He opened a milk-shop and distributed milk free to poor persons. Some blood oozed out. The floods in the Cauveri river covered him up with mud. he was selected President. 2. He was the greatest Yogin the world has ever produced. He drew up all the Prana to the Brahmarandhra and gave up the physical body. Once some rude people came with sticks to beat him. 3. They were quite astonished. There was a new hand. The agriculturists tilled the land and injured the head of the Yogi. It repeated the Vedas. TRILINGA SWAMI Sri Trilinga Swami of Benares. He entered Samadhi while alive at the age of 22. He brought some money to Benares when he first came in for Tapas. In a big assembly of Sanskrit Pandits in Benares. SADASIVA BRAHMAN Sri Sadasiva Brahman. Kindly forgive me. but they were not able to move them. Sadhus and Sannyasins. Once Ramakrishna Paramahamsa also saw him at Benares. he dived into the water and brought back two swords and the Governor was unable to find out his own sword. 83 . He is regarded as an Avatara of Lord Krishna. ‘Brahma Sutras’ and various other works. Once he was in Samadhi. Sadasiva forgave the Nawab and blessed him. He took the maimed hand and followed the Sage. 7 miles from Poona.” Sadasiva simply touched the cut portion with the other hand. The Nawab got enraged and cut off his hand with a big knife. He used to live underneath the Ganga water even for six months continuously. Some mischief-makers poured some lime-water in his mouth. his sister prepared bread on his back. Sadasiva Brahman got up from his Samadhi and walked away. he began to write commentary on Gita. lived some fifty years ago. When the Governor demanded it back. He was born in Alandi. The Nawab thought that the man should be a great Sage. He was the author of ‘Atma Vilas’. He lived for 280 years. He used to sleep in Kashi Visvanath’s Temple keeping his feet over the Sivalinga. For some months his body remained buried underneath the earth. At some other time he entered the Zenana of a Nawab quite naked while he was roaming about as an Avadhuta. They dug out the earth. They raised their hands. near Karur. His commentary on Gita is considered one of the best. On the third day the Nawab said: “O my Lord! I cut off your hand due to my foolishness. He made his Tapas in Manasarovar (Tibet). When there was no vessel to prepare food.YOGA ADDENDA Chapter Four YOGA ADDENDA 1. When he was a boy he simply touched a buffalo. born in Andhra Desa. some one hundred and twenty years ago. Once he caught hold of the sword of the Governor and threw it into the Ganges. He had full control over the elements. He at once pumped it out through the anus by Sang Pachar Kriya. in Trichinopolly district. a reputed Yogi. lived in Nerur.

Gorakhnath assumed the form of a lady through his Yogic powers and entered the inner apartments of the palace (Kamarupa Siddhi). This is one of the sixfold virtues of Sadhana Chatushtaya. He was a Siva Bhakta. he would never disturb the flies. GORAKHNATH Sri Gorakhnath was a great Yogi like Sri Jnanadev of Alandi. 84 . in an icy region. In Chandragiri village on the banks of the Godavari. 14 miles below Gangotri. He converted a portion of a mountain into gold and reconverted it to its former condition. Such was his power of endurance. went to Varanasi. SWAMI KRISHNA ASHRAM Swami Krishna Ashram is a living saint at Daroli village. He sent the boy to Badrinarayan for doing Tapas. she had a son. In this way he performed many Siddhis. He is a friend of Krishna Ashram. with Sraddha. there was a Brahmin named Suraj. There is another Swami by name Bhuma Ashram. He got tremendous Siddhis. Swami Krishna Ashram drank the Dhal though his lips and hands were scalded. where an ordinary man may require a woollen sweater. Once in the Kshetra an arrogant servant insulted him for not bringing any vessel for Dhal and poured very hot Dhal on his hands. At some other instance he made a toy child out of clay and gave this as a play-mate for the children of a certain village.KUNDALINI YOGA 4. Then he went to Hardwar. You will understand the importance of this virtue. Through his own Yogic power he burnt himself to ashes and again assumed his original form. the origin of the Ganges. He has been living there for the last eight years in an absolutely nude state. is an essential attribute of all Sadhakas. living at Daroli in a nude state. He threw away all his Puja-vessels. big flies were biting his body. Apsaras and other Devatas came to molest him. He was in Uttarkashi also. He did Akasagamanam (walking in the sky). Yogi Matsyendranath went for Bhiksha in the house of Suraj. threw off the Danda and became an Avadhuta. He stood firm and tided over all temptations. he gave food to all by spreading only leaves but offered different rich meals to the liking of everyone. It became gold. Matsyendranath came back to Sarasvati and took the boy with him when he was twelve years of age. the power of endurance. when blood was emerging profusely. a Gothma and half a dozen blankets. Yogi Matsyendranath gave her a pinch of holy ash with blessings for a child. His wife’s name was Sarasvati. In the same Mela he slowly reduced himself in bulk and assumed the form of a mosquito (Anima Siddhi). When his Guru Matsyendranath entered the dead body of a Raja (Parakaya Pravesh) to obey the orders of Sri Hanuman to produce an offspring for a certain Rani. He passed urine on a rock. Matsyendranath also imparted all his powers and Vidyas to the boy. Raja Bhartrihari was his disciple. Read Slokas 14 and l5 of the Gita. Once in a Kumbhamela on the banks of the Godavari. took Sannyasa and lived there for a year. Some time later. chapter II. When sharp. She wept before him for not having a child. living on air alone. Gorakhnath had tremendous Yogic powers. 5. Sarasvati entertained the Yogi with good food. Gorakhnath. Titiksha. They had no children. his disciple. Sri Gorakhnath in his 12th year went to Badrinarayan and performed Tapas for 12 long years. Titiksha.

Then with the body of the cowherd. His orders were obeyed. he would float on them through Vayu Dharana. invited Tirumular who was wearing the physical body of her husband. The wife of the cowherd. he would. he went to Avaduturai and sat underneath an Asvattha tree on the western side of the temple and wrote a valuable book called “Tirumantram” in Tamil. He was repeating always “Anal-haq! Anal-haq!” This corresponds to “Soham” or “Aham Brahma Asmi” of the Vedantins. Bhusunda lived in this nest. it was not found in the original place. There he saw the dead body of a caretaker of a herd of cows. some four hundred years ago. It is said that when all the twelve Adityas scorch the world with their burning rays. He noticed that all the cows surrounded the dead body of the cowherd and were crying bitterly. He was a Trikala Jnani. He had obtained supreme Santi and Jnana. It is said that a big nest. He looked after the cows throughout the day and sent them back to their respective houses. He came from Kailas and stayed in Varanasi. He was there enjoying the bliss of his own Self and he is still there being a Chiranjivi. He lived in Persia. He was the master in the science of Pranayama. situated at the northern summit of the Mahameru. 8.” During his life-time he performed many miracles. 7. People reported to the Badshah that Mansoor was an atheist (Kafir) and that he was always uttering “Anal-haq. TIRUMULA NAYANAR Tirumula Nayanar was a great Yogi in Kailas. When he searched for his body. He worshipped Lord Siva in the temple at Tiruvavaduturai and stayed there for some time.” He felt no pain as he was a full-blown Samadhi Jnani and as he had full identification with Brahman. He was above body-consciousness. the Vahana of Lord Siva. He ordered that Mansoor must be cut into pieces. He had all the 8 major Siddhis through the grace of Nandi. He could sit in Samadhi for any length of time. Even then the pieces of flesh were uttering “Anal-haq. like a mountain. He pitied the cows very much. It is a book of 3000 verses which contain the essence of the Vedas. Once he went to a garden on the banks of the river Cauveri. Remember the lives of great men daily. When fierce gales arise splintering up the rocks to pieces. Then he thought it was all the grace of Lord Siva. he would be in the Akasa through Agni Dharana. Even Jnanis can do miracles if they desire and if they find it necessary for the occasion. Even then the ashes uttered “Anal-haq. Tirumular refused. He was desireless. He had the full knowledge of the five Dharanas. Then they put the pieces of flesh and bones in the fire and reduced them into ashes. was built by him on the southern branch of the Kalpa Vriksha. He was a friend of Agastya Muni.” The Badshah was quite enraged. who was not aware of the death of her husband. He had rendered himself proof against the five elements by practising the five methods of concentration. You will advance in the spiritual path. 85 . through his Apas Dharana. reach up the Akasa. Then he went to Chidambaram and Tiruvavaduturai and other places near Madras. This touched the heart of Tirumular. Sadasiva Brahman and other Jnanis did wonders. When the world together with the Mahameru would be under water. YOGI BHUSUNDA Yogi Bhusunda is one of the Chiranjivis amongst the Yogins.YOGA ADDENDA 6. He wanted to enter his own body. MANSOOR Mansoor was a Sufist Brahma-Jnani. He left his body in a certain place and entered the dead body of the cowherd.

etc. He was perfect in the practice of the four stages of meditation and thus he was able to project his subtle body so as to be present as the presiding Yogi in twenty-four holy places where gods and angels assemble. like clouds for spiritual communion. dwell on it as long as he liked and could shove it back when finished. where by virtue of his all-absorbing acts of unsurpassed devotion the Buddhas and Bodhisattvas presiding therein favoured him with discourses on Dharma and listened to his in return. by the chaste beauty in the description of the state of perfect freedom and omniscience associated with the attainment of Nirvana. On the other hand. To him existence seemed like a huge furnace where all living creatures were roasting.KUNDALINI YOGA 9. by walking. as it were. they would get sleep. He had the highly developed Ekagrata of a Yogi. He would get up at the very second of the appointed time. 10. He could draw. he was enabled to furnish demonstration thereof by flying through the sky. resting and sleeping on the air. This is a kind of Siddhi. Mark the word “very moment”. Brady cardia. He was able to transverse and visit all the innumerable sacred paradises and heavens of the Buddhas. He suffered from various diseases as epileptic fits. The very moment they retired to bed. Concentration can do anything. His success was all due to the power of concentration. Likewise he was able to produce flames of fire and springs of water from his body and to transform his body at will into any object desired. in the fulfilment of all duties. With such piercing sorrow did this fill his heart that he was unable to feel even any of the celestial felicity enjoyed by Brahma and Indra in their heavens. But for these maladies. Gladstone and Balfour had a great deal of concentration of mind. so that he sanctified the heaven-worlds by his visits and sojourns there. This was all due to his power of concentration. Without concentration of mind nothing can be achieved. He had no Vikshepa or shilly-shallying. Messrs. He could sleep at any time he liked. much less of the earthly joys and delights afforded by a life of worldly greatness. They would never toss 86 . Having obtained transcendental knowledge in the control of the ethereal and spiritual nature of the mind. that he cared not even though he might lose his very life in the search on which he had set out. He was able to dominate gods and elementals and make them carry out his commands instantaneously. thereby convincing unbelievers and turning them towards religious pursuits. He would snore the very moment he retired to bed. would never worry a bit at night. MILAREPA Milarepa was one who had been profoundly impressed from his youth by the transient and impermanent nature of all conditions of worldly existence and by the sufferings and wretchedness in which he saw all beings immersed. any single thought from the brain pigeon-hole. he would have proved still more powerful. keen intellect and a heart overflowing with all-pervading love and sympathy to all. he was so captivated by the vision of immaculate purity. NAPOLEON BONAPARTE Napoleon Bonaparte was a man of great concentration. endowed as he was with full faith. He would sleep very soundly at night amidst busy war. He was a perfect adept in supernatural powers.

you will find the Ganges in the cup”. you are more dirty than myself. He was much upset. came across a Fakir and implored for initiation. Sleeping and getting up at the appointed second is only an example to show the power of concentration to a certain degree.YOGA ADDENDA about for 15 or 20 minutes in the bed as in the case of the worldly persons. Kabir replied:—“O Shastriji. inserted big earrings and gave him a beautiful name also. Nadi. He thought that he must add the letter ‘o’ to the end of each word. You are a dirty man. Without this nothing can be achieved in the spiritual path. he went back to his native place. You have no Achara. TEACHINGS OF KABIR Once Kabir tied a stout pig to the front post in the verandah of his house. An orthodox Brahmin Pundit came to Kabir’s house for discussing a philosophical problem. gave him a Mantra and 87 . There are very many scholars in Yoga and Vedanta also similar to the learned Latin scholar. one should not go about and mix with the worldly people. Think how difficult it is to enter into deep sleep the very moment you lie down. They had perfect control over sleep. He remained in the Ashram for three months. above narrated. Man changa katorie me ganga: “If the mind is pure. Attaining perfection in Yoga requires a long practical experience under a perfect guide. dear-o. People of concentration can work wonders and miracles. Mula Chakra. STORY OF AN ASPIRANT An aspirant went to a Mahant of Gorakhnath Panth. He saw the pig in front of the house. You do not know the Shastras. They stay for a few days in Ram Ashram Library or with some Sadhus. He did not get any spiritual progress. very close to your house. There are people who. wife-o. 12. open-o. Pranayama. Then only one can master the subjects. Yogi Ishvarananda. how is it you have tied a nasty animal that eats the excreta of human beings. whereas you have tied the pig to the mind”. He asked Kabir:—“Dear Sir. Purification of mind is of paramount importance. A SHAM LATIN SCHOLAR A certain man went to a Latin teacher to learn Latin. Let me try another path. He thought this was all Latin. Maya. 13. They could also get up from bed at any time they wished without any alarm time-piece. He noticed that most of the words ended in ‘o’. Yoga and Vedanta should not be used as a means for livelihood. can sleep the very moment they go to bed. This is only an example on a very ordinary thing. He thought to himself:—“This is not the proper path. but they cannot get up at the appointed time. wandered through thick jungles. The Fakir circumcised. after a day’s hard work. He stayed with the teacher for a week. 11. irritated and annoyed. He knew English well. After learning a few words in Yoga and Vedanta.” He left the Ashram immediately. door-o”. He reached his house and tapped the door uttering these words:—“O. You are ignorant”. I have tied the pig to the front post outside my house. He told the teacher that he knew Latin and with the permission of the teacher. Yoga and Vedanta are philosophies that are to be studied under a Guru with great interest for a period of 12 years. The Mahant bored the aspirant’s ears. learn the names Kundalini. The Brahmin was very much vexed and went away without telling a word. or Pratibimbavada and move from place to place. Gorakhnath-followers are those who wear either big black celluloid or glass earrings.

After a period of two years. different coloured lights. the size of the light will increase and you will see a full blaze of white light. flashes like lightning. Sri Swami Vishuddhananda of Varanasi once gave life to a dead sparrow. This purified him and made him fit for higher steps. the German traveller. He remained in that position for full 2 hours. these lights appear more frequently and remain steady for a long time. He asked the onlookers to cover his head with clay on all sides. He had already a disturbed state of mind and this state of affairs augmented his mental worries. the size of a pin’s point will appear in the forehead at the space between the two eyebrows which corresponds tentatively to the Ajna Chakra. bigger than the sun. This is due to Khechari Mudra. He showed a demonstration in the Bombay Medical Union. When you first observe this be assured that the mind is becoming more steady and that you are progressing in concentration. fire. stars and sparks. ears and eyes with wax came back alive. OTHER YOGINS The yogi by means of various practices establishes a conscious control over the organs and functions of the body. They come and disappear immediately. Each Tanmatra has its own specific colour. MYSTIC EXPERIENCE—VISIONS OF LIGHTS Various kinds of lights manifest during meditation owing to deep concentration. Present-day aspirants also are running like this from place to place in search of a Guru. When you have steady and systematic practice of meditation for 2 or 3 hours. Hatha Yogi Hari Das who buried himself underneath the ground for forty days after tightly closing his nose. The Mohammedan Yogi. yellow. when the eyes are closed. He had considerable pain through septic inflammation. moon. He moulds his body like steel. 14. These are Tanmatric lights. In the beginning small balls of white or red light float about before the mind’s eye. mouth. Some Yogins fly in the air. In the beginning these lights are not steady. It is of no use. He seriously reflected that this was not the way of seeking the Guru. sun. a Guru appeared before him. red. He selected a place and performed Tapas with all sincerity. must stick firmly to one solitary place and must perform there Tapas with constant prayers to God. In the beginning a bright. They should purify themselves for a Yogic life. After some months. There was profuse discharge of pus. The appearance of the lights denotes that you are transcending the physical 88 . Many able physicians were present on the occasion and examined him. they will not be benefited much if they have not a strong foundation for a Yogic life. The ulcers in the ears had not healed up properly. You will notice.KUNDALINI YOGA asked him to have a long beard. was buried in Madras. By chance. Nothing is impossible for a real Yogi. personally witnessed this in Varanasi. mixed lights. It gives you strong faith in superphysical matter. even if they come in contact with an Avatara. blue. One Swami in London had a demonstration of stopping his heart before the King. This also did not satisfy him. Now look at the pitiable condition of this poor aspirant. In Maharajah Ranjit Singh’s Court in Lahore. white light. white. It impels you to stick to Sadhana steadily. smoky. Yogi Pratap was in the posture of doing Viparitakarani Mudra. Desabandhu in 1926 stopped the radial and temporal pulses on both sides at will and stopped the beatings of the heart also for a short time. The vision of lights is a great encouragement in Sadhana. initiated him into deep mysteries of Yoga. Yellow and white lights are very commonly seen. Paul Deussen. Gunangudi Mastan. He made a strong determination that he must not roam about. green.

YOGA ADDENDA consciousness. At times you will see some lustrous forms of Devatas or some other physical forms. The visions may appear in some persons within a few days. They may be the crystallisation of your own intense thinking. These are all simple encouragements from your Ishta Devata to convince you of a higher spiritual life and push you in your systematic and incessant practice with zeal and enthusiasm. Rhythmical vibrations of Tanmatras in various degrees give rise to the formation of various planes. Sometimes you will get very powerful. They should keep steady and wait for further experiences. You are between the two places. dazzling lights. The experiences vary in different individuals. palatial buildings. many are able to feel certain peculiar sensation as if some electric current passes from the Muladhara-Chakra. Rishis and others give their Darshan to encourage you. The light is so powerful and dazzling sometimes that you have to withdraw yourself from looking and break your meditation. Visions are either subjective or objective. Adore them. They are white. the mind engaged in concentration will vanish. stop their Sadhana and try to move with the public to preach and to do Loka-Sangraha. They need have no fear at all. Various Shaktis manifest in lustrous forms. your own mental creations or of realities on finer planes of matter. while in others within six or nine months. metaphysical realities. By constant practice. who come down to give Darshan and to encourage the Sadhakas. You must not care a bit when you get these visions. Do not waste your time in looking at these visions. This is not realisation at all. Many erroneously believe that they have realised the Self when they get these experiences. The beings and objects with whom you are in touch during the early period of Sadhana belong to the astral world. You can see beautiful gardens. They immediately disturb their body and come down to the physical consciousness out of fear. You must have your Lakshya on the goal. they come and disappear quickly. rivers. Visions may be of these things or beings. Some persons may not have such experiences. Universe consists of planes of matter of various degrees of density. You must not shake the body when these lights manifest. The lustrous forms are higher Devatas of mental and higher planes. 89 . Or in many cases they may be purely imaginary. You must discriminate well. but they will be progressing in the spiritual path. sceneries so lovely and picturesque as cannot be adequately described. bigger than the sun. This is only a curiosity. During intense concentration. You will see your Ishta Devata or your Guru. Siddhas. Do mental Puja as soon as they appear before you. mountains. You must be perfectly steady in your Asana and breathe slowly. Some people are afraid and they do not know what to do and how to proceed further. These are all encouragements to convince you of the existence of superphysical. You will have to ignore these things and drive them away just as you did with worldly objects. The experience of one man may not be the same as that of another man. golden temples. You are in a semiconscious state when the light appears. It depends upon the state of the mind and degree of concentration. This is a serious blunder. In the beginning. Later on they become steady even for 10 or 15 minutes according to the degree of concentration. Lights will appear before the eyes or at any one of the Chakras.

there is an intense craving to regain the new consciousness and to remain in that state always. Destroy fear. etc. ethical aspirant. They are Bhutas. 90 . limited astral atmosphere with illumination of golden lights. by repeated attempts. Your will have to actually feel and experience it yourself. joy in the possession of a new light. through Yogic practices.KUNDALINI YOGA ELEMENTALS Sometimes these elementals appear during meditation. How you leave the body and remain. Concentrated mental rays can penetrate opaque walls and travel miles and miles. They are strange figures. the detailed technique of the various operations. You will have immense joy mixed with fear. can be very easily performed by those who can function with the astral body. vibrating. When you come back to body-consciousness. You can by mere willing travel in any place you like with the astral body and there materialise by drawing the necessary materials either from Ahamkara or the universal storehouse. Be bold. They do not cause any harm at all. you are able to go beyond the body-consciousness once in a month or so in the course of Sadhana. Again and again they will see the same form before their eyes. By chance. some without flesh and skin. but the new experience of subtlety generates novel feelings and sensations in the beginning. objects and beings. At the very outset. The process is very simple to occultists and Yogis who know the rationale. You may feel that you are floating in the air. Even during meditation. They have terrifying forms. The new joy is inexpressible. Repetition of Om or your Guru Mantra will throw them at a distance. You are unaware of how you have completely separated yourself from the body. HINTS ON YOGA Brahmacharya is very very essential Even in dreams you must be free from lustful thoughts. etc. It is only their mental creation. distant healing. Thought-reading. psychic healing. They simply appear on the stage. you will be able to leave the body at will and stay for a long time. You will never fall. They can do nothing.. is unknown. Foolish people hastily jump up to the higher courses in Yoga in vain without having this important item which is very useful for spiritual Sadhana. They should not fear at all. some with long teeth. some with three heads. and fear owing to the entry in a foreign. They come to test your strength and courage. they always brood over this instance. They are supposed to be the attendants of Lord Siva. They are inhabitants of Bhuvar Loka. airy body and will perceive a rotating. big faces. LIFE IN THE ASTRAL PLANE During the course of practice. A coward is absolutely unfit for the spiritual line. one day you will feel that you have separated yourself from the body. the same thought will come and take peculiar form. They cannot stand before a pure. some with faces on the belly. thought-transference. astral body. Whenever young people look at a dead body or when they see a body hanging or when they see a cruel murder. It requires long practice and careful watch over the mind and Indriyas. If you plod on with patience. You will only feel that you have a light. unknown plane. the new consciousness is very rudimentary in the new plane. Develop courage.

hu. tall talk and all sorts of vain discussions and withdraw yourself from society as much as possible. as they do not keep up any daily routine and as they do not follow the instructions of their Guru. Pranayama and Dhyana. They get Vairagya of course. strictly avoid long talk. These are all outward manifestations of lust only. Live alone. Satsanga. can never fall a victim to nocturnal pollutions. They do not make any spiritual progress in the end. Give up drama. sleep in a separate room from your wife. They should train themselves to hard. meditation. Those who want to take up to seclusion and Nivritti Marga. hu is tantamount to talking. (Brahmamuhurta) and doing Japa. hu. walking. should observe Mowna and discipline the Indriyas. Do not look at a woman—even the photo or picture of a lady. prayer. Avoid the company of women. If circumstances prevent you from observing Mowna. When they advance in meditation. big talk. Observe Mowna and record in your diary the benefits you derive. It finds it very difficult to adjust to different uncongenial activities. Do not make gestures and signs hu. writing. etc. Read good inspiring religious books.m.YOGA ADDENDA Wet dreams generally occur in the last quarter of the night. service. There is more wastage of energy in this hu. reading of religious books. they should take to seclusion and must disconnect themselves from the worldly activities entirely. walking without shoes and umbrella. Do not talk about women. mind and body while living in the world. Be careful in the selection of your companions. Therefore. Then only they can bear the rigorous life of an ascetic. Do not mix with anyone. Observe Mowna. Crush them immediately. Always wear a Kaupeen or Langotee. because the mind will undergo a double strain. hu business. hu. as they do not know how to utilise the mental energy. Sadhakas who take up to Nivritti Marga generally become lazy after some time. Do not use soaps and flowers. Those who are in the habit of getting up from bed between 3 and 4 a. religious discourse. They should entirely give up timidity. When you walk in the street do not look hither and thither like a monkey. Too 91 . No joking and laughing. If you are a married man. if they desire to advance further. This is the best panacea or sovereign remedy for keeping up Brahmacharya. coarse food. talkies. the advanced Grihastha-students will have to stop all worldly activities. Change your habit immediately. When you advance in the spiritual practice it will be very difficult for you to do both meditation and daily office and household work at the same time. When desires arise in the mind do not fulfil them. This hu. Kirtan. Keep the mind fully occupied. That man in whom the sex-idea is deep-rooted can never dream of understanding Yoga and Vedanta even in one hundred births. laborious life. but they have no experience in the spiritual line. Utilise this conserved energy in Japa and meditation. Do Japa. hu. reading novels and other love-stories. Work is a hindrance in meditation for advanced Yogic students. This is scientific and spiritual too.

tit for tat policy. All energies must be carefully preserved. Sadhaka should always remain alone. The place wherein you can get concentration of mind is suitable for your Yogic practices. aspirants should not enter the world. hostile currents of the world. What they have gained in five years in seclusion through hard Tapas. it will be transmuted into Ojas Shakti which will help you in your Sadhana. There is no harm if you mix with congenial company which is also devoted to Yoga Abhyasa. There will be no use if you run from place to place. You will get drowsiness also. in the beginning you will imagine that you are getting leaner and weaker. For instance. You can be in the company of higher spiritual personages who enter into Samadhi. Do not hear them. The mind has direct connection with gastric nerves of the stomach. Several persons have complained to me that they have lost the power of concentration. This is an important factor in spiritual progress. if a man does evil to you. to extract tooth for tooth. They have been reduced to a level worse than a worldly man. to return anger for anger. It is very difficult for a man who was in the world to be in entire seclusion. To add to this your friends and relatives will frighten you. A slight overloading in the stomach will upset meditation. Solitude for Sadhana is a great desideratum. You must not expect any reward or appreciation for the work that you do (Nishkama). In a few days you will be quite all right. instantly you want to revenge. 92 . It will be very painful and troublesome for a beginner. You can discuss various philosophical points. After a short stay in solitude. By anger one loses his energy. When you have diet restriction. Balanced state of mind is not possible. If this energy is conserved by Mowna. Anger controlled properly. When you do Karma Yoga you must be free from egoism. you must stop doing Nishkama Karma and take to pure meditation in seclusion. Most of the difficulties arise in your daily life if you do not have a proper control over your mind. From anger all other impurities emanate. will be irrecoverably lost in a month by mixing with worldly people. You must have a balanced mind in success and failure. This is a general rule. The moment the Chitta-Shuddhi is attained. Every reaction of evil shows that the mind is not under control. Many persons enter the world before perfection in Yoga to demonstrate their minor powers in the name of Loka Sangraha and for fame. one can enter world if he is not affected even a bit by unfavourable. After attaining perfection in Yoga. You must train yourself to ‘Mitahara’. Everything must be done gradually. becomes transmuted into an energy so powerful as to move the whole world.KUNDALINI YOGA much of talk is simply wastage of energy. Mixing with householders is highly dangerous. He should slowly train himself by observing Mowna often.

Bhuta-Shuddhi is purification of elements. take a long brisk walk in the morning. The rhythmical vibrations produced by Mantra regulate the unsteady vibrations of the five sheaths. If you want to stop taking mutton. Take to Satsanga. If you are in the same state. Do physical exercises also. Then you will determine to give up flesh-eating so that the poor innocent lives may be spared.” “Siddhau visvasah prathamalakshanam”—For success. Now mercy and sympathy will arise in your heart. If you find it very difficult to give up. Proclaim this determination to your friends. Chitta-Shuddhi is purification of mind. Always think of the evils of flesh-eating and the benefits of vegetable diet. and see. toddy. In case of chronic constipation try a change in diet. go to the meditation room and promise before the deity that you will stop the bad habit from that moment. If this also cannot give you sufficient strength to stop this habit. the speedier the spiritual growth. Several times you will fail. “Only the knowledge imparted by a Guru through his lips is powerful and useful. coffee. weak and very painful. The endurance of all pain and torture with patience and contentment means the exercise of a distinct force which spiritualises the whole nature. Develop the power of endurance (Titiksha). just change your environments and live in a Brahmin hotel where you cannot get mutton and fish and move with that society where there is only vegetable diet. A Mantra is a mass of Tejas or radiant energy. If you take rice. If your mind goes to the same habit. and if you want to stop it.. kidneys and other nasty parts of the animal and the bad smell. It checks the natural tendency of objective thoughts of the mind. struggling condition at the time of killing the sheep or fish.YOGA ADDENDA In case of indigestion and constipation. It helps the Sadhana Shakti and reinforces it. Still struggle hard. As soon as you get up from bed drink large quantity of water. You can destroy all impure habits.. If there is 93 . Change of diet is a sure remedy. Out of compulsion you can leave the bad habit. The greater this force. the last remedy you will have to take is in running away from the present society and you must flee to a place where you cannot at all get all these. It transforms the mental substance by producing a particular thought movement. Nauli and Uddiyana. Trikona Asanas. If you fail in this attempt. Then you will be quite all right. Sadhana Shakti is strengthened by Mantra-Shakti. Mayura. just see with your own eyes the pitiable. firm belief is the first condition. If you have the evil habit of drinking wine. go to the slaughter house and butcher’s shop and personally see the disgusting rotten muscles. etc. learn to bear happiness and misery evenly and to pass through all phases of life. Adhara-Shuddhi is purification of Adhara. you will naturally be ashamed to continue the habit. Nadi Shuddhi is purification of Nadis. Mantra awakens superhuman powers. Patience and faith should continue undiminished all through the Sadhana period. try fruits and milk diet. Do Paschimottana. otherwise it becomes fruitless. This will induce Vairagya in you and a strong disgust and hatred for mutton-eating. fish etc. all experiences. then take wheat. Study religious books.

Drink a little water when you become angry. sleeping in day-time. and others. Pray to God. anger will subside. Control anger by practice of Kshama. This is the first obstacle in yoga. absence of egoism. Do Japa. Siddhi is not possible without Shuddhi. You can destroy your egoism by developing this virtue alone. cloudy days. Feigned humility is hypocrisy. patience and Nirabhimanata. Siddhi (perfection) will come by itself. If you find it extremely difficult to control it. taking of unwholesome food and laborious mental work. It must be quickly removed by cheerful thoughts. “Diseases are generated in one’s body through the following causes. It will cool the brain and calm the excited. singing His Name. Do not overload the stomach. Do not allow it to burst out and assume a wild form. It must be genuine. Watch the small irritable impulse or thought-wave carefully. prayer. and laughing. Count twenty. You will become a magnet to attract the whole world. Pranayama. bad company. purgative and a dose of carminative mixture. he says that the disease is due to his Yogic practice. Meditation gives immense strength. Humility is the highest of all virtues. Then it will become more easy for you to control anger. leave the place at once and walk for half an hour. Live on milk alone. checking of urine and faeces. influence of astral entities. Walk briskly in the compound hither and thither for half an hour. bad stomach and loaded bowels. If you can control lust. viz. evil spirits. irritable nerves. When anger is controlled it will be transmuted into an energy by which you can move the whole world. one by one. By the time you finish counting twenty. If you want to enter into Samadhi quickly. cut all connections with friends. late vigil overnight. Observe Akhanda Mowna.KUNDALINI YOGA Shuddhi (purification). Laziness and fickleness of mind are the two great obstacles in Yoga. Dhairya. Plunge in meditation.” 94 . Meditate. excess of sexual intercourse. Anger is a modification of passion. a brisk walk. If a Yogi is affected by any disease due to these causes. Take all precautions. relatives. Very often depression comes in meditation in neophytes owing to the influence of Samskaras. You can influence the whole world.. Light Sattvic diet and Pranayamas will remove laziness. moving in crowd. you have already controlled anger.

success comes in Yoga after a long time. Just as the gardener who waters the trees daily gets the fruits when the proper time comes so also you will enjoy the fruits of your Sadhana when the time comes. and manifest all the benefits of awakening Kundalini. stupor. will not be benefited at all if he has not developed the necessary qualifications. Do your Sadhana with patience. even though he would have awakened the Kundalini by some means. from the throat to the region between the eyebrows. It is due to 95 . O emotional. trunk and whole body. Premature awakening is not desirable. enthusiastic young aspirants! Do not take the movements of rheumatic winds in the back from chronic lumbago for ascent of Kundalini. indifference. They have not acquired this by any exertion in this birth. and the seat of Akasa from the eyebrows to Brahmarandhra. There are some developed souls who are in a state of Samadhi naturally from their very birth. Master every stage in Yoga. The aspirant should always be patient and persevering. devotion to Guru and steady practice. Do not take up any higher courses before you completely master the lower steps. are the obstructing distractions. It is nothing. Vajra and Siddha Asanas are the Raudra postures. It is not possible for him to feel.” (Yoga Sutras I-30). In the beginning of your practice.” Nada is like a pure crystal extending from the Muladhara to Sahasrara Chakra. peace and strength to others? A cheerful and ever-smiling countenance is a sure sign of spirituality and Divine life. mental inactivity. They have finished their Sadhana in their previous births. Padma. Gomukha. By continence. They are called born Siddhas. you may get jerks of hands. the seat of fire. “Svastika. false perception. depressed and weak. The aspirant. Yoni is the Sakta posture. Sometimes the jerks will be terrible. Do not be troubled. Mayura. Purify and steady the mind now. from navel to the throat. tendency to go after sense-enjoyments. Paschimottanasana is the Shaiva posture. laziness. It is that which is spoken of as Brahman or Paramatman. The seat of earth extends from the foot to the knee.” “Control over the five elements (Bhutas) may be gained by practising Dharana on their respective seats in the body. doubt. If aspirants themselves are gloomy and peevish how can they impart joy. surely there is some error in his Sadhana.YOGA ADDENDA “Disease. If a practitioner is gloomy. Do not be afraid. perseverance till you get Samadhi. O impatient aspirant! Do not bother much about awakening Kundalini. non-attainment of concentration and falling away from that when attained on account of restlessness. Do your Sadhana and Tapas systematically and regularly. Then Kundalini will be awakened spontaneously. Purify the Nadis. the seat of air. Hamsa—these are the Brahmic postures (Asanas). Vira. the seat of water extends from the knee to the navel. legs.

You will have to pass through these stages. By long practice you also can do everything successfully. The Yogi who is bent upon getting the highest Samadhi. If you make yourself deserving by the practice of all preliminary qualifications. and to have control over the five elements.KUNDALINI YOGA sudden muscular contraction from new Pranic influence. If you search for him. What is wanted is sincere devotion. 96 . one can attain success in Yoga. obtains perfection in the manipulation of Kundalini”. Never allow sentiment to overcome you one way or other.. Do not stop the practice and move about in the world. III-12). Those who crave for Siddhis will never get them. If a Yogic student is tempted to attain Siddhis. There is no use of dilly-dallying hither and thither in search of a Guru. Stick to one place for three years. Numerous persons have been ruined. to endure heat and cold. the same Prana must be utilised in a different method. they should not remain there alone. The Goal of life is not ‘healing’ and ‘Siddhis’. If they attain success. etc. Kampana (tremor of the body and limbs). Continue the practice till you attain perfection. A glimpse cannot give you safety. not to be affected by the tips of thorns. Examples are not lacking. Ghurni (divine intoxication). He has lost the way. telepathy. He who craves for Siddhis is a worldly-minded man. to eat and drink much and to fast for a long time. The jerks will pass off after some time. He is a very big householder. to endure hunger and thirst. his further progress is seriously retarded. as it is through Yoga that psychic healing. You should know the technique to use this from a Guru. lightness of the body. He may give up his further Sadhana through false contentment. must reject Siddhis whenever they come. (Ghe. and other great Siddhis are obtained. shining complexion. Sam. Only by rejecting these Siddhis. They should utilise their energy in attaining the Highest. Do not stop Sadhana when you get a few glimpses and experiences. A Yogi on the appearance of certain Siddhis thinks that he has achieved the highest goal. As soon as Kundalini is awakened for the first time. Many people are attracted to the practice of Pranayama and other Yogic exercises. It is within the power of everybody to attain success in Yoga. Wisely utilise every condition for the uplift of the soul and Chitta Suddhi. Then you are sure to succeed. “Only a Yogi leading the life of a Brahmachari and observing a moderate and nutritious diet. thought-transference. Draw a programme of daily routine. For producing different results. Utthana (rising from the ground). you will never get him. psychic healing. Then follow to the very letter at any cost. constant and steady Abhyasa. Murccha (fainting) and Nidra (sleep). Good health. use only the Prana in a different way. Siddhis are invitations from Devatas. Those who can do telepathy. a Yogi gets these six experiences which last for a short time—Ananda (spiritual bliss). he will doubtless come to you. are some other symptoms of Yogic life. You can do nothing by a happy-go-lucky life.

you must know Pranayama. Eliminate fear altogether by constantly raising an opposite current of thought in the mind. then you identify yourself with the mind and then you function on the mental plane. having accustomed himself to the practice of Asvini Mudra. he forces the united Prana-Apana to enter the Sushumna Nadi along with Kundalini. disgust towards sensual pleasures and a keen desire for freedom. unnatural. Some aspirants. Never stop Sadhana till the final beatitude is reached. If you want Pranayama you must know Asana well. You first separate yourself from the body. Sadhakas should not develop any habit at all. he makes the Apana go upward with the mind intent on Kumbhaka. and through Sakti Chalana Mudra. A Hatha Yogi brings down the Prana by Jalandhara Bandha. so also a meditator who runs after two conflicting thoughts will not get success in any one of the two thoughts. you reach the goal. by Mula Bandha he checks the downward tendency of Apana. very substantial. you should have Yama and Niyama. stop their Yogic practices. It is very. Several aspirants in the name of Tapasya neglect the body. Just as the man who foolishly runs after two rabbits will not catch hold of any one of them. the attachment for the body goes away and then it is easy for you to go above body-consciousness. There is no use of jumping into Dhyana without having the various preliminary practices. he takes Kundalini from Chakra to Chakra. If you cannot get milk or ghee. through meditation you rise above mind. temporary modification on account of Avidya. If you want Dharana. A Sadhaka should take more care than a worldly man because it is with this instrument that he has to reach the Goal. you will have to take a little more quantity of bread and Dal. Do not be carried away by name and fame (Khyati). Fear is a Vikara. If he has divine thoughts for ten minutes and then worldly conflicting thoughts for the next ten minutes he will not succeed in getting at the Divine consciousness. you rise above body-consciousness. Unless a man has attained these qualifications. Constantly and intently think of courage. and finally through Samadhi. Through concentration. When fear disappears. you must know well the process of Dhyana. renunciation of active duties of life does not produce the desired effect. Habit means 97 . As to the qualification for renunciation. If you want Dhyana. If you want Pratyahara. All possible care should be taken to keep the body in a healthy condition. a man should have attained perfect purity of mind. you are quite unfit for the spiritual path. If you want Samadhi. Before going to the practice of Asana.YOGA ADDENDA Unless you are prepared to give up all you have for the service of the Lord and mankind. At the same time he must be quite unattached to the body and be prepared to give it up at any moment. Through Uddiyana Bandha. Dal is more nutritious than milk. discrimination. when they cannot get milk or ghee. That is the proper ideal. By this procedure a Hatha Yogi makes conquest over Deha Adhyasa. you must know accurately the method of Dharana. you must know perfectly the method of Pratyahara. Be steady in your practice. Ignore all these trivial things. stability of intellect.

when he has attained Kaivalya. Asana. greed. Pranayama. and Avyaktam in Brahman. Passion. Prajna in Ishvara (Ishvara in the letter ‘M’). Moda and Pramoda are the attributes of Anandamaya Kosha. who is the Yoni for all minds and Pancha Bhutas. In Manomaya Kosha. you must think that the earth gets merged in water. Kundalini will not come back to Muladhara. Brahman alone remains. Pratyahara. These are not the exclusive property of Raja Yoga alone. air in Akasa. Iccha-Shakti is working. Buddhi in Avyaktam. but the Yogi will have no body-consciousness. you must think that Visva gets merged in Virat (Virat in the letter ‘A’). Annamaya Kosha is the physical body (Sthula Sarira). For other detailed information consult my book “Practice of Vedanta. In Pancha Bhuta Laya. Birth and death belong to the Annamaya Kosha. Pranamaya Kosha contains the five Karma Indriyas. you must think that the mind is merged in Buddhi. Sleep and Moha belong to Anandamaya Kosha. you will have to take it from Chakra to Chakra. Hunger and thirst belong to Pranamaya Kosha. When the Yogi is established in Samadhi. By further Yogic practices. Raja Yoga and all other methods have the 8 steps. (2) Pancha Bhuta Laya Chintana and (3) Omkara Laya Chintana. 98 . Jiva Sakshi gets merged in Ishvara Sakshi. Jnana-Shakti is working. Priya.” When Kundalini is awakened. (1) Antahkarana Laya Chintana. Niyama. They should not be affected at all even if they are placed under the worst circumstances. The body will exist even after Kundalini has reached Sahasrara Chakra. In this case. The Sadhaka should have faith in the Mantra. hunger. Sankalpa and Vikalpa are Dharmas of the Manomaya Kosha. water in fire. It is only when Kaivalya is attained that the body becomes lifeless. Jnana Yoga. Vedantins use different methods for getting Laya. fire in air. Akasa in Avyaktam. Brahman. Dharana. viz.. Dhyana. Harsha and Soka (exhilaration and depression) belong to Manomaya Kosha. Manomaya and Vijnanamaya Koshas contain the five Jnana Indriyas. Pranamaya Kosha.. Manomaya Kosha and Vijnanamaya Kosha are in the astral body (Sukshma Sarira).KUNDALINI YOGA slavery. Anandamaya Kosha belongs to the causal body (Karana Sarira). Yama. Taijasa in Hiranyagarbha (Hiranyagarbha in the letter ‘U’). These are necessary for all Sadhakas. In Omkara Laya. Ishvara Sakshi in Ardhamatra of Omkara. and Avyaktam in Brahman. Thus you can go back to the original source. it does not proceed at once to Sahasrara Chakra. viz. In Antahkarana Laya. In Vijnanamaya Kosha. The Mantra should have been obtained from a great man. Hatha Yoga. The Yogi can also stop it at a particular Chakra. Even after Kundalini has reached the Sahasrara it can drop to Muladhara Chakra. Japa alone is quite sufficient to awaken Kundalini. The Sadhakas should have a pure heart and should be free from Doshas. Mantra Yoga. Kartritva (agency) and Bhoktritva (enjoyment) belong to Vijnanamaya Kosha. and Samadhi. one by one. People of slavish mentality are absolutely unfit for the spiritual path.

By the Bija “Hung”. I give here a general outline of the Yogic practice that will enable the Sadhaka to realise the Chit. Piercing the Lalana Chakra. the coiled and sleeping Kundalini is awakened. SOME PRACTICAL HINTS The actual method of awakening the Kundalini Shakti and uniting Her with the Lord in the Sahasrara can only be learnt from a Guru. and the Deva and Devi residing therein are dissolved in the body of Kundalini. physical disorder. After this Chakra has been pierced. When the Devi reaches the Manipura Chakra all that is in the Chakra merges in Her body. The Ajna Chakra is known as Rudra-granthi (or the knot of Rudra or Shiva). Mahavishnu.” and is also merged in Her body. dosing the entrance of the Brahmadvara. Buddhi and Ahankara. As Kundalini reaches the Svadhishthana-Chakra. Savitri. had opened and turned its flower upwards. are dissolved in the body of Kundalini. and lifts its flower upwards. “Hang” is merged in the Manas-Chakra and mind itself in the body of Kundalini. are dissolved in the body of Kundalini. The Jivatma in the subtle body. of Her 99 . which remains in the body of the Devi as the Bija “Rang”. the directions of an experienced Guru are necessary. and even disease. Upon the entrance of Kundalini. Kundalini then ascends to the abode of Bharati (or Sarasvati) or the Vishuddha Chakra. Rakini Shakti. and Apah converted into the Bija “Vang. which itself being transformed into the Bija “Hang” is merged in the body of Kundalini. Kundalini. etc. Sarasvati. The piercing of this Chakra may involve considerable pain. The Bija of Akasa. the sixteen vowels. The Maheemandala or Prithvi is converted into the Bija “Lang. The Kandarpa or Kama Vayu in the Muladhara—a form of the Apana Vayu—is given a leftward revolution and the fire which is around Kundalini is kindled. mind in its three aspects of Manas. Many have not the power of discrimination. “Yang” is dissolved in Akasa. and therefore also other modes of Yoga have been recommended for those to whom they are applicable. Kundalini next reaches the Anahata Chakra where all which is therein is merged in Her. Mantra.YOGA ADDENDA Young boys have no settled mind. will on being roused. and the heat of the fire thus kindled. for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower Chakras should be pierced. Siddha Kali. Therefore young age is not suitable for advanced courses in Yoga. On this account. Many other important doubts of the aspirants have been cleared in the text. Mahalakshmi. the receptacle of the five vital airs (Pancha Pranas). This Chakra is known as Vishnugranthi (knot of Vishnu). Upon Her entrance. Dakini-Shakti. “Rang” disappears in Vayu and Vayu converted into its Bija “Yang”. the Deva-Gana and all else therein are absorbed into Her body. Ardha-Narisvara Siva. are united with the Kula-Kundalini. Vaikunthadhama. Sakini. Goloka. that lotus opens out. The Bija of Vayu. The Prithvi or earth Bija “Lang” is dissolved in Apah. united with the Jivatma. Bija and Vritti. When Kundalini leaves the Muladhara. the five organs of action (Karmendriyas). with her coils three circles and a half. again closes and hangs downwards. On this upward movement. Deva Matrikas and Vritti. The Varuna Bija “Vang” is dissolved in fire. where Parama Shiva. Brahma. merges into the body of Kundalini. The Bija of Tejas.. the Devas. on the awakening of Kundalini. This Chakra is called the Brahmagranthi (or knot of Brahma). the Devi reaches the Ajna Chakra. She who lay asleep around Svayambhu-linga. and the five organs of perception (Jnanendriyas). the lotus which. enter that door and move upwards.” remains in the body of Kundalini.

with red beard and eyes. Thereafter the Sadhaka. he exhales through the right nostril Pingala.KUNDALINI YOGA own motion. Pranava Nada etc. He then meditates upon the white Chandra Bija “Thang”. the Niralamba Puri. and with the Bija “Lang” it is completed and strengthened. Thus Kundalini who has enjoyed Her union with Paramashiva. he makes Japa of the Bija sixty-four times. thinking of the Vayu Bija “Yang” as being in the left nostril. making Japa of the Bija sixteen times. the Sadhaka leads the Jivatma into the heart. he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet. He next inhales through Ida. making sixteen Japas of the Bija. He then thinks that the black “man of sin” (Papapurusha) in the left cavity of the abdomen is being dried up. Lastly. It is then that the Sadhaka forgetful of all in this world is immersed in ineffable bliss. He then exhales through the right nostril with thirty-two Japas. While making the Japa he thinks that the body of the man of sin is being burnt and reduced to ashes. inhales. closes both nostrils with Japa done sixty-four times. making sixty-four Japas. and then closes the nostrils. the very image of all sins. inhales through Ida. As she passes through each of the Chakras all that she has absorbed therefrom come out from herself and take their several places in the Chakra. Matrika-varna) dropping from the moon. when all that is described to be in the Chakras are in the positions which they occupied before her awakening. The nectar which flows from such union floods the Kshudrabrahmanda or human body. In a similar way with the Bija “Vang”. unites with Paramasiva. 100 . As She proceeds upwards from the two-petalled lotus. The Papapurusha should be thought of as an angry black man in the left side of the cavity of the abdomen. The Sadhaka then meditating upon the red-coloured Bija “Rang” in the Manipura. absorbs herself the twenty-four Tattvas commencing with the gross elements. of the size of the thumb.. making Japa of the Bija sixteen times. are merged in Her. and exhales through Pingala with thirty-two Japas. Then closing both nostrils. The Kundalini then in her progress upwards. and then unites Herself and becomes one with Paramasiva. and so thinking. making Japa of the Bija thirty-two times. In this manner she again reaches the Muladhara. sets out on her return journey the way she came. the formation of the body is continued. holding a sword and shield. During inhalation. with the Mantra “Soham”. holding of breath and exhalation. with his head ever held low.

YOGA ADDENDA SPIRITUAL DIARY Date Questions 1. What virtue are you developing? 25. How many Mantras you wrote? 14. How long you concentrated on your Ishta Devata (Saguna or Nirguna Dhyana)? 22. How long did you practice physical exercise? 15. How many times and how long of anger and with what self-punishment? 17. When did you go to bed? 101 . How many hours you spent in useless company? 18. How long in the company of the wise (Satsanga)? 10. How many Malas of Japa? 4. How long did you meditate in one Asana? 8. How many days did you observe fast and vigil? 23. How many hours did you observe Mouna? 11. How many hours did you sleep? 3. How many Pranayamas? 6. How long did you perform Asanas? 7. How long in Kirtan? 5. How many lies did you tell and with what self-punishment? 16. How many times you failed in Brahmacharya? 19. When did you get up from bed? 2. Were you regular in your meditation? 24. How long in disinterested selfless service? 12. What Indriya is troubling you most? 27. How many times you failed in the control of evil habits and with what self-punishment? 21. How long in study of religious books? 20. What evil quality are you trying to eradicate? 26. How many Gita Slokas did you read or get by heart? 9. How much did you give in charity? 13.

peace of mind and make quick progress in the spiritual path. enough of the troubles you had all these days in satisfying your senses. Have you got a separate meditation room? 7. What books do you keep for Svadhyaya? 4. It is enough that you have wasted so many years in idle-gossiping. Prepare a statement of daily Spiritual Diary for every month as shown on the opposite page and verify whether you are progressing or not. Do you read Gita with meaning? Do not be ashamed to mention your mistakes. What is your special diet? 5. The name of the Asanas. vices and failures. 3. The kind of meditation. Do you keep a Japa Mala? 6. If you regularly maintain this diary you will get solace. To change the worldly nature it needs rigorous Sadhana. Do not say:—“from tomorrow I will be regular. Apart from these questions you must also mention the following in the remarks column:— 1. Enough. How do you keep the meditation room? 8.KUNDALINI YOGA THE SPIRITUAL DIARY The Spiritual Diary is a whip for goading the mind towards righteousness and God. who will guide you. Take out a copy of the Spiritual Diary and send it on to your Guru. This is meant for your own progress only. If you want quick spiritual attainments. Be sincere and start doing Sadhana from this moment. you should never neglect to record everything in your diary. Maintain a daily diary and realise the marvellous results. 2.” That “tomorrow” is for the worthless worldly-minded fools. Do not waste your precious hours. remove all the obstacles in your Sadhana and give you further lessons. 102 . Be sincere.

After the practice of the Sahita Kumbhaka the Yogic student is initiated into the Kevala Kumbhaka. the Vasanas are automatically controlled. It begins with an analysis of the nature of Chitta. This process may extend to three quarters of an hour. The Yoga-Kundalini Upanishad presents methods for the control of Prana. It concludes with an account of the non-qualified Brahman. the Prana goes out 16 digits. Sitali and Bhastrika are the four divisions of the Sahita Kumbhaka. Kundalini can be aroused by a twofold practice. The Kundalini is aroused if one can inhale Prana for 16 digits. Ujjayi Kumbhaka. and lengthening inwards 4 digits more. Prana is automatically controlled. constitute the causes for the existence of Chitta. removes diseases and increases the gastric fire. By means of this lengthened breath the Yogic student should manipulate the Saraswati Nadi and stir up the Kundalini Shakti with all his strength. repeatedly. This is done by sitting in Padmasana and when the Prana is flowing through the left nostril. as described in the Yoga-Kundalini Upanishad. and Prana. He concerns himself with the techniques of controlling the Prana. for arousing Kundalini is simple. and cleanses and purifies the system. Saraswati Chalana and the restraint of Prana are the two practices. It maintains that Samskaras and Vasanas on the one hand. The Non-dual Brahman is the quest of all seekers. It deals with an exposition of Hatha and Lambika Yogas. on the other. thus losing 4. from right to left. The Padmasana and the Vajrasana are two important Asanas used by the Yogic student. The rousing of the Saraswati Nadi is Saraswati Chalana. If Prana is controlled. All this has been briefly and yet comprehensively described in the Yoga-Kundalini Upanishad. These three methods are fully explained in the first chapter. The most important result of shaking the Saraswati Nadi is that it cures the several diseases arising within the belly. It also 103 . These two types of Kumbhaka bring about the complete restraint of the Prana. In inhalation it goes in only 12 digits. Though grouped among the minor Upanishads. Ujjayi purifies the body. sweet and nutritious food forms the discipline of Mitahara. Light. Suryabheda Kumbhaka. Shakti-Chalana is arousing the Kundalini and sending it to the crown of the head. Asana and Shakti-Chalana. the Yoga-Kundalini Upanishad is a very important work on Kundalini Yoga.YOGA-KUNDALINI UPANISHAD YOGA-KUNDALINI UPANISHAD INTRODUCTION The Yoga-Kundalini Upanishad is the eighty-sixth among the 108 Upanishads. The three methods given in the Yoga-Kundalini Upanishad for the control of Prana are: Mitahara. Suryabheda Kumbhaka destroys the intestinal worms and the four kinds of evils caused by Vayu. The Yogic student does not deal with Vasanas. If Vasanas are controlled. When a person exhales. It forms part of the Krishna Yajurveda. The process.

4. Indifference or laziness is the fourth obstacle.KUNDALINI YOGA removes the heat caused in the head and the phlegm in the throat. The Yogi takes his stand upon 104 . 6. The Yogins practise this Mulabandha daily. Uddiyana Bandha and the Jalandhara Bandha. there arises in the body the fire that awakens and arouses the Kundalini. Laborious mental operations with the Prana. 1. The mistake that the Yogic student commits is that when diseases attack him. Earnest spiritual aspirants should avoid all these obstacles by means of a close investigation and great deliberation. consumption. After giving detailed knowledge of the techniques of the Bandhas. Checking of the discharge of urine and faeces. pliha. Sleeping during the daytime. Bhastrika Kumbhaka pierces the three knots or the Granthis. he erroneously attributes the diseases to his practice of Yoga. 5. It also gives the methods of overcoming these obstacles. Agni and Apana commingle with the Prana. through its radiant heat. being blown about by Vayu. fever. bile. thirst and poison. 3. Carelessness or a state of confusion is the third obstacle. dyspepsia. The Yoga-Kundalini Upanishad then proceeds to prescribe the practice of the three Bandhas. When the awakened Kundalini moves upwards. The process by which the downward tendency of the Apana (breath) is forced up by the spincter muscles of the anus. The aroused Kundalini makes a hissing noise. Then the flame of the Agni grows long. for the Yogic student. the Upanishads describe the process and the manner by which the Kundalini is roused and taken to the Sahasrara by piercing through the Granthis. also play the most significant part. This Agni is very fierce. The Yogic student begins to doubt as to the efficacy of the Yoga Sadhana. viz. the other two Bandhas. Excess of sexual intercourse. It destroys gulma. By this Bandha the Apana is raised up. 2. The causes of the diseases in the body are seven. Apart from bringing a number of wholesome physiological changes. the shower of nectar flows copiously. This is the second obstacle. 7. the Yoga-Kundalini Upanishad explains the number of obstacles the Yogic students encounter. becomes erect and enters the hole of Brahmanadi.. These forms of Sahita Kumbhaka purify and prepare the entire physiological organism for the arousal of the Kundalini Sakti and for the experience of the non-dual Brahman. Through this fiery Agni. The tenth obstacle to Yoga practice is want of the necessary aptitude for grasping the Yoga truths. It reaches the sphere of Agni or fire. Late vigils overnight. The effect of unwholesome food. Moving amidst crowds. Further on. In a heated state. In this aim of arousing the Sarasvati Nadi and the Kundalini Shakti. The ninth is want of faith. This is the first obstacle in Yoga. The seventh obstacle is erroneous perception or delusion. Sleep is the fifth obstacle and the sixth is the attachment to sense-objects. The Yogi enjoys this which keeps him away from all sensual pleasures. is called the Mulabandha. Sitali cools the body. The eighth is concern with worldly affairs.

The polarisation takes place in the Consciousness. the body of the Yogi is maintained by the nectar which flow. He enjoys the highest state of spiritual experience. His shining form enjoys the vitality of youth. the body is destroyed by Yoga which disturbs the equilibrium of bodily consciousness. Jnana Yoga is the path of asceticism and liberation. the quiescent Consciousness in the Sahasrara. this Yoga-Kundalini Upanishad is of great importance. Kundalini Yoga is the path of enjoyment and liberation. Master of the body. When the Kundalini ascends. To them. from the union of Siva and Shakti in Sahasrara. By Pranayama and other Yogic processes the static Shakti is affected and becomes dynamic. It equips them with a comprehensive knowledge of the methods and processes of the Kundalini Yoga in which the Khechari Mudra stands prominent. long-lived. The Yogi realises the oneness of the macrocosm and the microcosm. The Hatha Yogi seeks a body which shall be as strong as steel.YOGA-KUNDALINI UPANISHAD the Inner Reality. the polarisation of the body gives way. The Yogi should seek the guidance of an expert and skilled Guru. Glory to Mother Kundalini who. the body of the Yogi attains very subtle state of the spiritual Consciousness. and as. when Kundalini unites with Siva in the Sahasrara. the Kundalini Shakti has reached the Sahasrara Kamala or the thousand-petalled lotus and has become united with Siva. The Yogi who has attained to Samadhi experiences everything as Consciousness. the Yogi enjoys the highest Avastha. and to gain the accompanying Powers or Siddhis. When completely dynamic. The Serpent Power is the power which is the static support or Adhara of the whole body and all its moving Pranic forces. He attains peace and is devoted only to the Atman. kindly leads the Sadhaka from Chakra to Chakra and illumines him and 105 . should practise Kundalini Yoga. His death is the death at will (Ichha-Mrityu). In the human body the potential pole of Energy which is the Supreme Power is stirred to action. through awakened Kundalini. through Her Infinite Grace and Power. the Yogi is the Master of life and death. This is the final beatitude. the Atman. The body actually continues to exist as an object of observation to others. which consciousness is the result of the maintenance of these two poles. These are the centres of Prana Shakti manifested by Pranavayu in the living body. The Kundalini Yogi seeks to obtain both Bhukti and Mukti. Those aspirants who aspire to arouse the Kundalini Shakti to enjoy the Bliss of Union of Siva and Shakti. The Shakti is moved upward to unite with the Siva. He attains liberation in and through the world. By the whole process of the Kundalini Yoga Sadhana. free from suffering and therefore. healthy. The polarity as it exists in. He lives as long as he has the will to live and enjoys in the world of forms. Because. The two poles are united in one and there is the state of consciousness called Samadhi. The Chakras are centres of Shakti as vital force.

Ego is formed out of earth. the student of Yoga should control Prana by moderate food (Mitahara). Intellect is formed out of fire.. So. 6. Many are the obstacles. It is the store-house of memory.KUNDALINI YOGA makes him realise his identity with the Supreme Brahman! The Yoga-Kundalini Upanishad attaches great importance to the search for and finding of right Guru. The Yoga-Kundalini Upanishad gives a list of the obstacles to Yoga practice. It is an electric fiery occult power. Chitta has two causes for its existence. intellect. Sadhakas may commit many mistakes on the path. Of these two. 4. Kundalini. and later on. the centre of the body. A Guru who has already trodden the path and reached the goal. both of them are controlled. It insists upon revering the illumined Guru. Prana and Vasanas. mind. as God. It is one of the four parts of Antahkarana or inner instruments.. MITAHARA. Samskaras or impressions of actions are imbedded here. Mind is formed out of wind. The number of realised Gurus may be less in this Kali Yuga when compared with the Satya Yuga. Vasanas or subtle desires and the vibration of Prana. viz. the great pristine force which underlies all organic and inorganic matter. it is fleeting like the wind. You must have a complete knowledge of this Nadi. O Gautama! I shall explain the nature of these three disciplines. the arousal of which is the immediate aim of the Kundalini Yoga. they do not know how to proceed further. Chitta is formed out of water. It is the mind-stuff. Now. viz. Chitta and Ahankara or ego. snares and pitfalls on the spiritual path. but they are always present to help the aspirants. viz. One more important thing which you would find in many places in the Yoga-Kundalini Upanishad is the Sushumna Nadi. Some take to the practice of Yoga. 2. the serpent-power or mystic fire is the primordial energy or Shakti that lies dormant or sleeping in the Muladhara Chakra.. a word on Kundalini. ASANA AND SHAKTI-CHALANA 5. by Asanas or Yogic postures and thirdly by Shakti-Chalana. the result is. CHITTA AND THE CONTROL OF PRANA 1. If one of them is controlled. They do not know how to obviate them. 106 . is very necessary to guide them. when they come across some obstacles in the way. They are always searching for the proper Adhikarins. 3. He removes the veil of ignorance in the deluded individuals. dangers. Guru is one who has full Self-illumination. Listen with rapt attention. It is called the serpentine or annular power on account of serpentine form. Chitta is the Subconscious mind.

should stir up Kundalini with all his strength. Placing one heel below the Muladhara and the other over it and sitting with the trunk. This process is called Shakti-Chalana. Placing of the right foot on the left thigh and the left foot on the right thigh. the patron of the Yogins. 12. THE PADMA AND VAJRA ASANAS 8. 16. Mulakanda is the root of the Kanda. the Kundalini which is spiral becomes straightened. Literally. and the Ajna Chakra between the eyebrows or the Trikuti. The Kundalini is roused only by rousing the Sarasvati. one should sit firmly in Padmasana and lengthen inwards 4 digits the Akasa of 12 digits. one quarter of the stomach. neck and head in one straight line is the adamantine posture or the Vajrasana. Sarasvati Nadi is situated on the west of the navel among the fourteen Nadis. The wise Yogi should bring Sarasvati Nadi by means of this lengthened breath and holding firmly together both the ribs near the navel by means of the forefinger and thumbs of both hands one hand on each side. the Vishuddha Chakra in the throat. This is moderation in diet.YOGA-KUNDALINI UPANISHAD 7. Through this practice of Sarasvati Chalana and the restraint of the Prana. it means that which helps the performance of good actions. 107 . 15. Two things are necessary for the practice of Shakti-Chalana. He should drink water. 14. This stirring may extend over a period of 48 minutes. Sarasvati is called Arundhati. 11. THE ROUSING OF THE KUNDALINI 10. One is the Sarasvati Chalana and the other is the restraint of Prana or the breath. thus losing 4. the genital organ. This posture is the destroyer of all sins. The Yogi should take sweet and nutritious food. But if inhaled for 16 digits then the Kundalini is aroused. the Anahata Chakra in the heart. When Prana or the breath is passing through one’s Ida or the left nostril. A wise Yogi should take the Kundalini from the Muladhara to the Sahasrara or the thousand-petalled Lotus in the crown of the head. the Manipura Chakra in the navel. again and again. The Kundalini should pass through the Svadhishthana Chakra. from right to left. Sarasvati Chalana is the rousing of the Sarasvati Nadi. He should fill half the stomach with food. 9. In exhalation Prana goes out 16 digits and in inhalation it goes in only 12 digits. He should leave the fourth quarter of the stomach unfilled in order to propitiate Lord Siva. 17. THE SARASVATI CHALANA 13. is Padmasana.

Sahita Kumbhaka is the Kumbhaka associated with these four. 26. Then exhale through the left nostril. Prana goes above from the chest. 29. 20. The Yogic student should also expand navel by compressing the neck. the Prana is sent above to the chest. Now. as long as this is comfortable. Select a place which is pure. Prana is the Vayu that moves in the body. VARIETIES OF PRANAYAMA 23. UJJAYI KUMBHAKA 28. Jalodara or dropsy. SURYABHEDA KUMBHAKA 27. Upon it. etc. the Yogic student should practise Sahita. It should be of the length of a bow free from cold. and Dhatus. Sarasvati has sound in her womb. Along with the Kundalini. Till he gets Kevala. This destroys the four kinds of evils caused by Vayu. Briefly. thorns. Kumbhaka is of two kinds. 24. To this place. 22. It removes all the evils arising in the Nadis. It purifies the body and increases the gastric fire. through the right nostril. fire and water. After this. Pliha (a disease of the spleen) and all other diseases rising within the belly. shake or throw into vibration Sarasvati. Then he should draw up a little when Kundalini finds its entry into Sushumna. 108 . This removes both the heat caused in the head and the phlegm in the throat.KUNDALINI YOGA 18. 21. There are four divisions or Bhedas. Merely by shaking Sarasvati one is cured of dropsy or Jalodara. Sahita and Kevala. It can be practised even when walking or standing. 19. This is the means by which the Kundalini enters the mouth of Sushumna. It is called Suryabheda. and exhale it through the left nostril. I will now describe to you Pranayama. Ujjayi. by shaking Sarasvati. 25. It removes all diseases. It destroys also the intestinal worms. that is water in the belly. Draw up slowly the breath through both the nostrils. Close the mouth. By the contraction of the neck. Prana also enters of itself the Sushumna. This should be repeated often. The name for this Kumbhaka is Ujjayi. sit in Padmasana. beautiful and free from pebbles. Retain it in the space between the heart and the neck. Gulma (a disease of the stomach). Sitali and Bhastrika. These divisions are: Surya. The restraint of Prana within is known as Kumbhaka. take a pure and pleasant seat which is neither too high nor too low. Exhale after purifying the skull by forcing the breath up. She should be thrown into vibration or shaken daily. Slowly inhale the breath from outside. namely.

in a heated state. Sit in Padmasana with belly and neck erect. Brahma Granthi and Rudra Granthi. THE THREE BANDHAS 35. Mula Bandha: Apana (breath) which has a downward tendency is forced up by the sphincter muscles of the anus. Retain it as before. 31. Even as the bellows of a smith are moved stuffed within with air and then let out. fever. Then exhale in the same way and inhale often and often. This is called Sitali Kumbhaka. Then inhale a little up to the neck so that the breath will fill the space. If the belly is full of Vayu. It becomes erect like a serpent beaten with a stick and enters the hole of Brahmanadi or the Sushumna. Then slowly exhale through both the nostrils. This Agni is very fiery. 33. Through this there arises in the body the fire that rouses the sleeping Kundalini through its heat. Sitali Kumbhaka cools the body. This removes the inflammation of the throat. Draw up the breath through the tongue with the hissing sound Sa. It pierces also the three Granthis or knots differentiated through the three modes of Nature or Gunas. This Kumbhaka is called Bhastrika. The Yogic student should now practise the three Bandhas. The three Bandhas are: the Mula Bandha. Agni and Apana commingle with the Prana. bile. 32. The three Granthis or knots are Vishnu Granthi. 109 . inhale through the right nostril. gives pleasure and happiness and destroys phlegm which is the bolt or obstacle to the door at the mouth of Brahmanadi or the Sushumna. It enables one to know the Kundalini. press well the nostrils with all your fingers except the forefinger. Then this Kundalini makes a hissing noise. 36. 38. Perform Kumbhaka and exhale through the left nostril.YOGA-KUNDALINI UPANISHAD SITALI KUMBHAKA 30. the Uddiyana Bandha and the Jalandhara Bandha. consumption. thirst and poison. so you should move the air within the body. When you get tired. removes sins. between the neck and skull. Pliha (a disease of the spleen). When Apana is raised up and reaches the sphere of Agni (fire) then the flame of Agni grows long. with noise. 39. This should be especially practised by the Hatha Yogic students. It increases the digestive gastric fire within. being blown about by Vayu. Mula Bandha is the name of this process. It destroys gulma or the chronic dyspepsia. 34. It produces purity. the Yogins should practise daily Mulabandha often. 37. Close the mouth and exhale through the nostrils. Then. Therefore.

then to the heart and then to the neck. Then gradually upbear the Tana or the thread or the Nadi which is on the western side first to Udara or the upper part of the abdomen above the navel. the Yogi who is afraid of them says. This is of the form of contraction of the neck and is an impediment to the passage of Vayu (upwards). Hold firmly the two toes by the two hands. Because Prana Uddiyate. The seventh is the laborious mental operation with Prana. On the first day. 43. 51. late vigils overnight is the second. Then press at the Kanda and at the places near the two ankles. Sleeping during the daytime is the first. Sit in the Vajrasana. The Prana goes through Brahmanadi on the western Tana in the middle. and then five times separately. When attacked by such diseases. 110 . Seven are the causes of the diseases in the body. or the Prana goes up the Sushumna in this Bandha. 50. 48. this should be practised frequently. Assuming the posture as mentioned before.” Then he will discontinue this practice. The Jalandhara Bandha: This should be practised at the end of Puraka (after inhalation). HOW MANY TIMES KUMBHAKA SHOULD BE PRACTISED 44.KUNDALINI YOGA 40. The Uddiyana Bandha: At the end of the Kumbhaka and at the beginning of expiration. This is the first obstacle to Yoga. THE OBSTACLES TO THE PRACTICE OF YOGA AND HOW TO OVERCOME THEM 47. Afterwards Kumbhaka should be practised with the three Bandhas and with an increase of five times each day. on the second day. Uddiyana Bandha should be performed. On the third day. 46. The second obstacle to Yoga is the doubt as to the efficacy of Yoga practice. When the Prana reaches the Sandhi or the junction of the navel. the Yogins call it Uddiyana. twenty times will be enough. excess of sexual intercourse the third. the Yogi should stir up Sarasvati and control Prana. when the neck is contracted at once by bending downwards so that the chin may touch the breast. Third obstacle is carelessness or a state of confusion. 41. Kumbhaka should be practised four times. 45. For this reason. moving amidst crowds the fourth. “My diseases have arisen from my practices of Yoga. 49. The fifth cause is the effect of unwholesome food. The sixth is the checking of the discharge of urine and faeces. The fourth is indifference or laziness. It should be done ten times. 42. slowly it removes the impurities and diseases in the navel.

the seventh is the erroneous perception or delusion. Thus raised up. Here it becomes of the nature of pure phlegm. Heated by Agni and stirred up by Vayu.YOGA-KUNDALINI UPANISHAD 52. Sleep constitutes the fifth obstacle to Yoga practice. When it flows there. 62. It flashes at once like lightning at the mouth of Sushumna. the Kundalini goes up to the Mandala (sphere) of the moon. Kundalini stretches its body in the interior of the mouth of the Sushumna. Then the mind takes its repose in the Sushumna. when the blood is agitated. it becomes bile from its contact with the sun. When the impurities of the mind are thus removed and Prana is absorbed in the Sushumna. is completely removed and the passage of vital air through the Sushumna is effected by performing Kevala Kumbhaka. THE KUNDALINI REACHES THE SAHASRARA BY PIERCING THROUGH THE THREE KNOTS 61. The Prana therefore never moves. With the mind firmly fixed on the Truth. clogging the Sushumna Nadi. THE ROUSING OF THE KUNDALINI 55. The ninth is want of faith. The intelligent practitioner of Yoga should. 53. The tenth is non-aptitude for understanding of the truths of Yoga. Then it goes up through the Rudragranthi and above it to the middle of the eyebrows. one becomes a true Yogin. Then. 54. Then they go up quickly to the seat of Prana. The Kundalini pierces through the Brahmagranthi formed of Rajas. Then Kundalini goes up at once through Vishnugranthi to the heart. 64. 58. by means of close investigation and great deliberation. Through the speed of Prana. 60. 63. how does the blood which is very cold become hot? 111 . The eighth is sensual objects or concern with worldly affairs. 56. the practice of Pranayama should be performed daily. When the accumulated impurity. the Yogin forcibly causes the Apana with the downward course to rise upwards by the contraction of the anus (Mula Bandha). the Apana mixes with Agni. 57. Prana and Apana uniting with one another. The sixth is not leaving the objects of senses. 65. go to Kundalini which is coiled up and asleep. avoid these ten obstacles. Having pierced this place. Then it goes to the sphere of the moon. It dries up the moisture produced by the moon in the Anahata Chakra which has sixteen petals. 59.

mind. Prana and Apana which are always produced become equal. goes to Siva along with Marut or the Vayu. Since at the same time the intense white form of moon is rapidly heated. 70. the Chitta of the Yogin is kept away from all sensual pleasures. ether. Prana flows in all things. 75. water. the Kundalini goes to Siva and clasping Siva as well. big and small. The Yogin is exclusively absorbed in the Atma partaking of the sacrificial offering called nectar. By causing the body made of the elements to be absorbed in a subtle state in the form of the Paramatman or the supreme Deity. they no longer go up or down. air. intellect and egoism. describable or indescribable. He takes his stand in his own Self. After clasping the eye. It gives up the eight forms of the Prakriti: earth. the Prana and the Apana also dissolve themselves in the presence of Siva in the Sahasrara. 112 . the mind having been reduced to the form of faint impressions and the speech having remained only in the form of recollection. Having reached an equipoised condition. the body of the Yogi gives up its impure corporal state. Thus Rajas-Sukla or the seminal fluid which rises up. He becomes devoted to the Atman and attains peace. which is released from the state of non-sentience and is devoid of impurities.KUNDALINI YOGA 66. THE DISSOLUTION OF PRANA AND OTHERS 69. As a result of swallowing this. The agitated Kundalini moves upwards and the shower of nectar flows more copiously. 67. the Prana and the others in her embrace. 72. The body of the Yogi attains very subtle state of the pure Brahman. EXPERIENCING EVERYTHING AS CONSCIOUSNESS DURING SAMADHI 76. as fire in gold. All the vital airs then spread themselves outright in his body even as gold in a crucible placed on fire. fire. 71. dissolves herself in the Sahasrara. 73. The Kundalini then goes to the seat of the Sahasrara. 77. 68. 74. He enjoys this highest state. Born together of the same quality. That alone is the Truth underlying all things. Then the Yogi thrives with the Prana spread outward in the form of attenuated elements or in the mere remembrance of it. the mind. The breath also dissolves itself.

the liberation is attained by him. THE KHECHARI VIDYA 1. the Mulakanda or the Muladhara. This should be known as the highest Avastha or the state. Then the Kundalini pierces the Rudragranthi. It is in contact with the hole of Brahmanadi of Sushumna. also of the Linga with the Sutratman. upto the Turiya.YOGA-KUNDALINI UPANISHAD 78. Kundalini pierces open the Brahmagranthi. THE SAMADHI YOGA 82. only all kinds of absurd and impossible notions arise. The Kundalini Sakti is like a thread in the Lotus. 84. it pierces all the six lotuses or the plexus. Simultaneously with the drawing of such knowledge of the form of the Atman. When such is not the case. a description of the science called Khechari. there the Yogi should know as the Brahman. the upper end of its body. taking hold of its tail with its mouth. one who is subject to the pains of death. The release from the notion that the Brahman is qualified. arise. of the macrocosm. 3. the Agni comes to the Svadhishthana flaming. the delusion about the existence or non-existence of anything apart from the Brahman (which should be annihilated) and experience such as these that remain. 85. Seated in Padmasana. From the blowing of Vayu and Agni. of the Atman manifested in one’s Self with the Atman of Consciousness. Thus ends the first chapter. brought about by delusion take their rise. owing to the blowing of Vayu. 113 . The Yogi should realise the oneness of the Visvatman and others up to the Turiya. 80. at the root of the Lotus. 79. That alone which is of the nature of the Absolute Consciousness. if a person who has accustomed himself to the contraction of his anus (Mula Bandha). 83. 2. It is resplendent. the thousand-petalled lotus. of the Self with the unmanifested state. Now. should make his mind firm and practise Khechari. in this world. He should realise the oneness of the microcosm with the Virat Atman and others. The rope-serpent and such other absurd notions. is freed from old age and death. After that. It then pierces open the Vishnugranthi. This alone is the giver of final beatitude. 81. It is biting with its mouth. 86. Then the Kundalini Sakti is happy with Siva in Sahasradala Kamala. disease and old age. in the shell of the pearl-oyster. O Sage. which is of the character of the attribute “I” of all beings. Absurd notions like the notion which men and women have. the subtlest form of That alone is the Truth underlying all things. makes the Vayu go upwards with the mind intent on Kumbhaka. then. He who has duly mastered this science. of silver. Knowing this science. the Brahman.

To the place where he lives. even after hundred births. The state of Siva freed from all rebirth. only some get the practice after several births. 8. some Yogis get the Melana in some future birth. 12. when he gets this Melana from the mouth of the Guru. Literally. He who teaches the practice. As a result of having undergone the practice for several births. is achieved when the practitioner gets this Melana from the grasp of the significance presented in the books. 5. 11. This science is. very difficult to master. The Yogi attains the Siddhi mentioned in several books. Taught well by him. You have got the science from me. who are bent only upon practice. from the exposition of the meaning of the same.KUNDALINI YOGA 4. becomes the destroyer of old age. and who has by recourse to its practice. Until he gets this science. Then. Except to those who deserve it. one should look upon him as his Guru. From all points of view. 13. 14. should be regarded as Siva. O Brahman. 114 . They do not get Melana. one should go. 15. the moment he obtains this science. is the Guru. 17. You should not reveal it to others. one should at first practise it carefully. 7. gained a mastery of this science. But. 10. in this world. One should therefore regard as Achyuta or Vishnu. 16. the ascetic should wander over earth. He too should be regarded as Achyuta. 9. should practise it with all his efforts. Melana is joining. one should approach for shelter. Its practice and Melana are not accomplished simultaneously. he should give it to none. death and disease. therefore. The ascetic has physical powers or Siddhis in his hand. One who is able to teach the Divine Yoga. learn from him the science of Khechari. by means of this science. A person will then attain the Siddhi of Khechari. 6. any person who imparts this Melana. Its practice is not easily attainable. The science of Khechari is not easily accessible. The key to this science of Khechari is kept a profound secret. Melana is not obtained. One who knows this science. who gives this science. The secret is revealed by adepts only at initiation. Such a master. He who has gained a knowledge of the Khechari from books.

To the one who recites this five lakhs of times with very great care. should be learnt. 23. Otherwise. he should get it in the beginning of Melana and recite it always. For him. If in this practice. should practise it constantly. It is the abode of the Devas or the Khecharas. with great care. 24. The ninth letter or Bija of Somamsa or the Moon face. having drawn out the tongue from the root of the palate. It is then that one will soon get the Siddhi. Thus. 30. this which tends to the accomplishment of all Yogas. Khechari Bija is spoken of as Agni encircled with water. He should powder Saindhava or the rock-salt and Pathya or the sea-salt and apply it to that place. should in accordance with the advice of his Guru. by joining with Khechari Shakti (viz. 20. the destruction of the greyness of hair and wrinkles. 115 . On the seventh day. Kundalini Shakti) by means of this science of Khechari. he should again cut for the space of a hair. and should cut for the space of a hair. 25. Otherwise. he will not get any Siddhi in the path of Khechari. He lives amongst them. Khechari contains the Bija or the seed-letter.YOGA-KUNDALINI UPANISHAD 18. One who recites this twelve times everyday will not get even in sleep that Maya or illusion which is born in his body and is the source of all vicious deeds. The mastery of the Siddhi is obtained by this Yoga. One who has acquired the great science.. Then consider it as the Supreme and its beginning as fifth. he should continue it always. PAM. 26. No sooner one gets this science. THE KHECHARI MANTRA 19. BHAM. THE CUTTING OF FRENUM LINGUI 28. Through the initiation of a Guru. should be pronounced in the reverse order. 22. SAM and KSHAM constitute the Khechari Mantra. The seven syllables HRIM. This is said to be Kuta (horns) of the several Bhinnas (or parts) of the moon. 27. SAM. will take place. the milk-hedge plant. The Devas are pleased. He should take a sharp. Valipalita. for the span of six months. always. PHAM. clear the impurities of the tongue for seven days. one who is without it never gets Siddhi. One becomes the Lord of Khecharas or the Devas. all obstacles vanish. than one should practise it. oiled and cleansed knife which resembles the leaf of the plant Snuhi. A knower of the Atman. 29. Without doubt. 21. the frenum lingui. one does not get this nectar-like science. the science of Khechari will reveal itself.

it stops there. 35. again by daily drawing it up for six months. in another three years. within six months. it comes as far as the middle of the eyebrows and obliquely up to the opening of the ears. One should perform the six Angas or parts of the Khechari Bija Mantra by pronouncing it in six different intonations. Karanyasa should never be done all at a time. O best of the Sages. Sitting in a convenient posture. because the body of one who does it all at once will soon decay. he should perform Mathana slowly. when the tongue goes to the Brahmarandhra through the outer path. Even without Mathana. Karanyasa or the motions of the fingers and hands in the pronunciation of the Mantras. ceases to be in six months. 36. A Yogi should not revolve his tongue in the path. THE TONGUE REACHES THE BRAHMARANDHRA 32. 33. Gradually it opens the great adamantine door in the head. On doing this with the point of the finger for three years. By gradual practice. It enters the Brahmadvara or hole. and should draw it up. will surely give the Siddhi to the Yogi. by connecting a wire made of gold. On entering the Brahmadvara. O Sage. In order to attain all the Siddhis. little by little it should be practised. 37. with ease it goes up to the end of the hair (of the head) in three years. one should practise well Mathana or churning. The bolt of Brahma cannot be mastered by the Devas. Crosswise it goes up to the top of the head and downwards to the well of the throat. It occupies Brahmarandhra. fixed with veins. The Yogi should restrain his breath in his heart. The root of the tongue. 34. He also accomplishes it without Mathana. 39. Then the Yogi who knows timely action should encircle with cloth the tip of the tongue. the abode of Vag-Ishvari or the deity presiding over speech. 38. Then the Yogi perceives the entire universe in his body as not being different from the Atman. One should. Without doubt. Then. it goes up to the root of the chin. The State of Mathana becomes natural like sleep in children. THE URDHVAKUNDALINI YOGA 42. 40. It goes up obliquely to Sakha (some part below the skull) and downwards to the well of the throat. some wise Yogis attain Siddhi. who is versed in Khechari Mantra. It should be done once only in every month. 41. one should do this. with his eyes concentrated between his eyebrows. Twelve years of this practice. It is not advisable to do Mathana always. silver or iron with the nostrils by means of a thread soaked in milk. should be done gradually. One reaps the fruit soon by doing Japa and Mathana. the Yogi should make the tongue enter within. place the tongue after moving the bolt of Brahma. 116 .KUNDALINI YOGA 31.

Melanamantra:—Hrim. He is infatuated with passion for objects. Here ends the second chapter. Muladhara is in the anus. THE ENTRY INTO THE SUKHA-MANDALA 7. the above-mentioned Bindu and the Sattva-Prakriti as well as the six Chakras. and the Shakti in the midst of Manas. The sixth Chakra. 5. Bandhana is there where Shakti is between the Sun and the Moon. it is only through Manas that Bindu is produced. 4. THE SIX CHAKRAS 9. 10. The organ of Manas is not that which is situated in the middle of Bandhana. Manas alone is the Bindu. Bham. It is then that he leaves even the highest stage. All that one thinks is favourable to oneself should be abandoned. Sam. Through passion. one should enter the Sukhamandala. 2. MANAS AND BANDHANA 3. There are six chakras. O Shankara. Pham. having known Sushumna and its Bheda or piercing and making the Vayu go in the middle. conquers the macrocosm. These two one should leave. Sahasrara or the Sukha-Mandala. Anahata is in the heart. the Ajna is in the head (between the two eyebrows). The Yogin should keep the Manas in the midst of Shakti. It is the cause of creation and preservation. The Vishuddhi Chakra is at the root of the neck. 117 . The Lotus-born Brahma said: Among new moon. O Chief of Kings. 11. 6. which is spoken of as the Mantra’s sign? In the first day of lunar fortnight and during new moon and full moon days. The Yogi should stand in the seat of Bindu and close the nostrils. After knowing Vayu. Sam and Ksham. There is no other way or time. Sham. SENSE-OBJECTS. drawing up the Vayu and sending it upwards. He should look into Manas by means of Manas. After gaining a knowledge of these six Mandalas or spheres. 8. Manipuraka is in the navel. MELANA MANTRA 1. The Niranjana or the Stainless should be sought after. Svadhishthana is near the genital organ. it should be made firm. this path of the Urdhva Kundalini or the higher Kundalini. a person longs for an object. the first day of the lunar fortnight and full moon. one should enter the sphere of happiness. Like curd from milk.YOGA-KUNDALINI UPANISHAD 43.

He becomes one with Brahmanda. the egg of the universe. Taijasa. Through the absorption of their respective Upadhis or vehicles all these in turn are absorbed in the Pratyagatma—the three aspects of consciousness. 22. In involution it takes a reverse order in order to merge in Para or the highest subtle sound. who practises thus the control of Vayu. 16. the body is broken. Para is the highest of sounds. Chitta. Madhyama and Vaikhari. Through Samadhi alone. Hiranyagarbha. Vayu. 24. Virat. 15. Vak (power of speech) gives forth two leaves in Pasyanti. the egg of man and the seven worlds. But. Sprouting in Para. into Paramatman or the universal Self. viz. 19. Pasyanti. the macrocosm. Without the practice of Yoga. earlier described. 17. through the words of a Guru. beginning with Vaikhari. the Yogis attain the nectar of equality. is never effected by words. Bindu. the lamp of wisdom does not arise. the three. The seat of “That” is the light or the fire within. Para. the light of Brahmajnana becomes resplendent. 21. good or bad. reaches the stage of the absorption of sound. 14. the egg is absorbed with its Karana or cause. the Illuminator of that Vak is the Self—such a person who thinks over thus. Heated by the fire of Jnana. buds forth in Madhyama and blossoms in Vaikhari—that Vak. Visva. 118 . and Ishvara in the universe.. in evolution. high or low.KUNDALINI YOGA 12. reversing the above order. Vak begins from the highest of sounds to the lowest. Anyone who thinks that the One who is the great Lord of that Vak. and through the affinities of Abhyasa. when the vessel is broken. One’s body is called the vessel. THE ABSORPTION IN PARAMATMAN 23. are the four kinds of Vak. Vaikhari is the lowest of sounds. the undifferentiated. 20. and Chakra should be mastered by him. One crosses the subtle body and the ocean of Samsara. with the Guru as the helmsman. THE FOUR KINDS OF VAK 18. When. and Prajna in man. It becomes one with Parabrahman. ABHYASA AND BRAHMA JNANA 13. its light appears without. etc. even as the fire latent in the sacrificial wood does not appear without churning. The fire in a vessel does not shed light outside.

VIDEHA MUKTI 37. The first three aspects of consciousness refer to the gross. Then. 29. Atman is of the dimensions of a thumb. Such a person attains Videhamukti. It shines like a light within a vessel. It is burnt by the wise thoughts. owing to the effect of good Karma. 27. It is shining within the body. Vijnanamaya and Manomaya. after many births. waking and dreaming? 33. It is then neither steadiness nor depth. when the worldly wisdom is destroyed. That alone remains which is the Be-ness or the Sat. neither light nor darkness. He has done what ought to be done. Who am I? How has this stain of mundane existence come to me? In the dreamless sleep what becomes of me who am engaged in business during both the states. It is without form. 32. 34. 30. 36. It is undifferentiable and immortal. 119 . 35. It obtains. even as a bale of cotton is burnt by fire. the Vijnana Atma which dwells in this body is deluded by Maya. even as the universe is and appears as an egg. neither describable nor distinguishable. he is a fortunate person. It is a light without smoke. dreaming and dreamless sleep. the Atman is within the body—thus one should think. 28. having given up even the state of Jivanmukti. In his formation. Like a light in a vessel. The burning of the outer body is no burning at all. Pratyagatma is in the Dahara (Akasa or the ether of the heart). The second three aspects of consciousness refer to the three bodies of the universe. THE ESSENTIAL NATURE OF MAN 26.YOGA-KUNDALINI UPANISHAD 25. man is and appears as an egg. and also by its own supreme illumination. and diffuses itself everywhere and in an instant burns the two sheaths. it wishes to attain its own essential state. the Muni who contemplates thus should be known as a Jivanmukta. The Chidabhasa is the result of non-wisdom. Till sleep and till death. Vijnana. Therefore. But. 38. it is He Himself that shines always within. During the states of waking. subtle and Karana bodies of man. The enquiry sets in. 31.

Imagine that you are drawing the Prana with the atmospheric air. When awakened. of course. It continues its organic life. as if of moving in the air. takes place in consciousness. The state. the formless and the deathless. the stainless and the decayless. Carrying Her to Siva at his cerebral centre. Kundalini Sakti ceases to be a static power which sustains the world-consciousness. concentrate on the Muladhara Chakra at the base of the spinal column which is triangular in form and which is the seat of the Kundalini Sakti. In Yoga he passes beyond to formless consciousness. the touchless. 41. It is eternal and odourless. Then retain the breath for 12 120 . That alone remains. is withdrawn because the mind has ceased so far as his consciousness is concerned.KUNDALINI YOGA 39. The body actually continues to exist as an object of observation to others. Behind all activity there is a static background. Then close the left nostril with your little and ring fingers of the right hand. Thus when completely dynamic that is when Kundalini unites with Siva in the Sahasrara the polarisation of the body gives way. Energy (Sakti) polarises itself into two forms namely. than he obtains the emancipation in a disembodied state. he gains. But man’s consciousness of his body and all other objects. Pranayama for Awakening Kundalini: When you practice the following. the function having been withdrawn into its ground which is Consciousness. After that. loses all consciousness of the world and enters the causal body. That is the Rasa or the Essence. This static Sakti is affected by Pranayama and other Yogic processes and becomes dynamic. and when once set in movement Kundalini is drawn to that other static centre in the Thousand-petalled Lotus (Sahasrara) to attain union with the Siva Consciousness or the consciousness of ecstasy beyond the world of forms. it has neither beginning nor end.e. It is greater than the great. NON-DUAL BRAHMAN 40. At every centre to which he rouses Kundalini he experiences special form of bliss and gains special powers. This static centre in the human body is the centre serpent-power in the Muladhara (root support). Inhale through the left nostril till you count 3 Oms slowly. The two poles are united in one and there is the state of consciousness called Samadhi. When she wakes he sleeps i. The polarisation. he enjoys the Supreme bliss which in its nature is that of Liberation and which when established in permanence is Liberation itself on the loosening of spirit and body. When Kundalini sleeps man is awake to this world. the content of which is held only so long as she sleeps. Close the right nostril with your right thumb. That is the soundless. No sooner the body wears off. Videhamukti. static or potential (Kundalini) dynamic (the working forces of the body as Prana). KUNDALINI YOGA The Yogin who works for liberation does so through Kundalini Yoga which gives both enjoyment and liberation. It is the permanent. Thus ends the Yoga-Kundalini Upanishad.

As you inhale. bliss and immortality. to the Muladhara Chakra. commence doing this Pranayama which will easily lead to the awakening of the Kundalini. It is impossible to extol this wonderful Pranayama adequately. the Bhavana is more important than the ratio between Puraka. this very moment. KUNDALINI PRANAYAMA In this Pranayama. Sit in Padma or Siddha Asana facing the East or the North. Concentrate on the Sahasrara Chakra. Slowly exhale now. The more vivid the visualisation of Chakra after Chakra. have the Bhavana that the Kundalini has reached the Sahasrara. Feel that your whole being is pervaded by light. Repeat the Pranava or your Ishta Mantra. Then slowly exhale through the right nostril counting 6 Oms. At the conclusion of the Puraka. Do it 3 times in the morning and 3 times in the evening. Retain the breath for a short while. This Pranayama will awaken the Kundalini quickly. May God bless you with joy. It is the magic wand for attaining perfection very quickly. as you exhale feel that the Kundalini Sakti is gradually descending from the Sahasrara and from Chakra to Chakra. Increase the number and time gradually and cautiously according to your strength and capacity. Repeat the process from the right nostril as stated above using the same units and having the same imagination and feeling. Kumbhaka and Rechaka. feel that the Kundalini lying dormant in the Muladhara Chakra is awakened and is going up from Chakra to Chakra. Even a few days’ practice will convince you of its remarkable glory. Now begin the process again. Imagine that the nerve-current is striking against the Lotus and awakening the Kundalini. After mentally prostrating to the lotus-feet of the Sat-guru and reciting Stotras in praise of God and Guru. power and wisdom. And. Inhale deeply without making any sound. the darkness of ignorance enveloping your soul has been dispelled. Start from today. 121 . Send the current down the spinal column straight into the triangular lotus. In this Pranayama concentration on the Muladhara Chakra is the important thing. the Muladhara Chakra.YOGA-KUNDALINI UPANISHAD Oms. the more rapid will be your progress in this Sadhana. Feel that by the Grace of Mother Kundalini. Kundalini will be awakened quickly if the degree of concentration is intense and if the Pranayama is practised regularly.

Khechari Mudra consists of two important Kriyas viz. He can walk in the sky.. It is kept secret by Yogis. Afterwards powder of turmeric is dusted over it. Yoni Mudra or Shanmukhi Mudra. Maha Mudra and Yoga Mudra are the important Mudras. takes it back and closes the posterior portion of the nostrils. Khechari Mudra is the foremost. Khechari Mudra. greed and lust. The lower part of the front portion of the tongue. Mind and Prana come under the control of a Yogi. Afterwards the Yogic student applies butter to the tongue and lengthens it daily. This is continued for some months. This is a very difficult Yoga. Asvini Mudra. 122 . For some the cutting and the lengthening of the tongue is not necessary. The breath stops completely. He who has purity and other divine virtues. The Mudra helps the Yogi to get himself buried underneath the ground. The technique of the Mudra is explained below. It is the king of the Mudras. It puts a seal to the mind and Prana. Sambhavi Mudra. is cut to the extent of a hair’s breadth with a sharp knife once in a week. Among these Mudras. who is endowed with dispassion. who is free from desire. discrimination and strong aspiration or longing for liberation will be benefited by the practice of this Mudra. will have neither hunger nor thirst. Queen Chudala had this Siddhi or power. Now he sits and meditates. This is Chhedan. He who has attained perfection in this Mudra becomes a walker in the sky. It confers great Siddhis or powers. They are born with a long tongue. He who practises this Mudra will have neither hunger nor thirst. This Yoga is beset with difficulties.KUNDALINI YOGA LAMBIKA YOGA Practice of Khechari Mudra is Lambika Yoga. It is a great help to control the mind. the frenum lingua. He who has attained success in this Mudra. This is Dohan. He can control his Prana quite easily. It has to be learnt under a developed Yogi Guru who has practised this Yoga for a long time and attained full success. Chhedan and Dohan. He draws the tongue in such a way that it is similar to the process of milking the udder of a cow. When the tongue is sufficiently long (it should touch the tip of the nose) the student folds it. Mudra means a seal.

it will become more turbulent and mischievous. The path of Yoga is an inner path whose gateway is your heart. vitality. laziness. Control the thoughts. You will have to use judicious and intelligent methods to curb it. Those who attempt to control the mind by force are like those who endeavour to bind a furious elephant with a thin silken thread. merciful and kind. simple. You can have increased energy. It will enable you to hold communion with the Lord and thus attain the summum bonum of existence. overeating. self-assertive nature. Restrain the breath. Practise Yama and Niyama. The practice of Yoga will help you to control the emotions and passions and will give you power to resist temptations and to remove the disturbing elements from the mind. tolerant. If you use force. Yoga transmutes animal nature into divine nature and raises you to the pinnacle of divine glory and splendour. calmness and wonderful concentration. sensual desires. May you enjoy the bliss of eternal. A Guru or preceptor is indispensable for the practice of Yoga. Yoga is eternal life in the soul or spirit. Samadhi or union will come by itself. too much mixing and too much talking are some of the obstacles in the path of Yoga. overwork. Yoga is the discipline of the mind. idea of superiority. Self-sufficiency. fame. evil company.YOGA-KUNDALINI UPANISHAD YOGA—I Yoga is a perfect practical system of self-culture. name. vigour. luxury. Yoga is the turning away of the senses from the objective universe and the concentration of the mind within. gentle. You can have calmness of mind at all times by the practice of Yoga. If you want to attain success in Yoga. impertinence. Withdraw the senses. Yoga aims at controlling the mind and its modifications. You can have restful sleep. pride. When you are free from all these evil traits. Sit comfortably in Padma or Siddhasana. May you shine as a brilliant Yogi by the practice of Yoga. Yoga does not consist in sitting cross-legged for six hours or stopping the pulse or beating of the heart or getting oneself buried underneath the ground for a week or a month. It will confer on you serenity. Yoga helps in the co-ordination and control of the subtle forces within the body. you will have to abandon all worldly enjoyments and practise Tapas and Brahmacharya. longevity and a high standard of health. the mind and the soul. It will jump and drift away more and more. If you have a curiosity to get psychic powers you cannot have success in Yoga. Yoga can help you in your business and in your daily life. refined. Yoga brings in perfection. It will enable you to keep a balanced mind always and remove fatigue. Meditate and attain Asamprajnata or Nirvikalpa Samadhi (union with the Supreme Self). peace and everlasting happiness. The aspirant in the path of Yoga should be humble. obstinacy. You will have to control the mind skilfully and tactfully. senses and physical body. Admit your faults freely. It aims at the harmonious development of the body. 123 . It cannot be controlled by force. Concentrate. Yoga is an exact science.

and makes the spine elastic. Ardha-matsyendrasana is good for the liver and the spleen. the spine elastic. Ardha-matsyendrasana is good for appetite. Sirshasana develops the brain. Viparitakarani Mudra and Paschimottanasana tone up the pelvic muscles and the pelvic organs. Sarvangasana develops the thyroid gland. Rolling from side to side in Dhanurasana gives very good abdominal massage. A nation composed of physically strong and mentally healthy people can surely be great. Practice of self-restraint. it also strengthens the upper part of the spine. 124 . Savasana relaxes the body and the mind and gives perfect poise and rest. confers good memory and improves eyesight and hearing capacity through extra circulation of blood in the brain box. Bhujangasana. Women and children (above seven years) are not exempted from practising Asanas. but the period could be gradually extended to a limited duration as per the advice of a competent teacher. strengthens the lungs and the heart. purity and selflessness constitutes the process of Yoga. Exercises should provide both recreation and physical and mental development. develop mental faculties. Both body and mind should be trained. Every Asana should be practised only for a minute or two. Practice of Yoga bestows a rich and full life. strengthen the internal organs and bestow longevity. They improve the digestive system. mental equipoise.KUNDALINI YOGA YOGA—II Yoga is primarily a process of self-culture. the brain and the eyes. The process of Yoga pertains to the control of the physical organs. Its aim is the attainment of spiritual perfection or Self-realisation. the breath. Pranayama. Practice of Asana. Bandha and Mudra also constitutes the process of Yoga. lung capacity. compassion. Uddiyana Bandha and Mayurasana also help digestion and give good appetite. Agnisara Kriya. Matsyasana is good for the development of the lungs. It is. truthfulness. remove constipation and cure the diseases of the abdomen. the mind and the senses. Physical culture should start at an early age. the science of living a pure and healthy life. Asanas keep the muscles supple. Salabhasana and Dhanurasana increase the peristaltic movement of the bowels. in fact.

YOGA-KUNDALINI UPANISHAD Pranayama bestows vigour. and do such other miracles. to have the spirit of service and devotion. peace. Then try to hold the breath as far as it is comfortably possible. to radiate joy. polite and courteous. This is Yoga. Use your common-sense. If there is any discomfort. Do not try to become prosperous or famous at the expense of others. Be kind-hearted. Scrutinise your thoughts. Always remember your essential. Why do you want to get yourself merged in the 125 . Even Nirvikalpa Samadhi is not necessary. Try to control your emotions. Mild practice Of Pranayama needs no dietetic regulation or any particular condition of living. This is the process of Yoga. to be self-controlled—this is real Yoga. Flying in the air is not yoga. Do not be pessimistic. First practise deep inhalation and exhalation. Live the life of detachment and egolessness. discontinue the practice and seek proper guidance. Be humble. It is a sad mistake. Never exert yourself. Practise a few rounds of deep breathing in the early hours of the morning. devotion to your preceptor. It develops the lungs and strengthens the muscles of the chest. Try to cultivate these qualifies in your day-to-day life. to be calm. You should have a knowledge of the scriptures. Speak the truth always. and to do good. vitality and longevity. sincerity and selflessness. IDEAL YOGA Some Yogic students think that only he who can fly in the air. sanctity. Do not run after the false glitter of the world. Concentrate on the symbol of Om or on the picture of an Avatara or a saint. Do not be domineering. grace. Why should one aspire to fly like a bird after attaining the human birth? You must have a willing heart to serve everybody and a desire to possess all divine virtues. To be peaceful. Restrain yourself. Enquire into the nature of things. If you find any substantial benefit. In winter practise Bhastrika Pranayama and in summer Sitali and Sitkari. Your ideal should be to be good. saints and sages. nobility. Do not be jealous of another’s prosperity. Meditate on the divine qualities of auspiciousness. Analyse your motives. equanimity. walk on the water. holiness. divine nature. Try to restrain your impulses. Forego personal comforts and luxuries if thereby you could be of some help to another. Be ever willing to share what you have with others. continue your practice. Withdraw the mind from the external objects and try to fix your attention on a particular object or subject. to have an intense aspiration to realise God. can be called a Yogi.

do good. May you all shine as Nityasiddhas. Give with love. May you all know the true import of Yoga. Understand the feelings of others. Service will give you Cosmic Consciousness—Service that is selfless. radiating joy and peace all round. concentration.KUNDALINI YOGA Absolute? Have a small veil of individuality and serve here as Nityasiddhas. Maya is clever. one universal Consciousness that dwells in the hearts of all. teacher as God. Do not get irritated through misunderstanding. renunciation. Speak the truth. drink and be merry. and the development of all divine virtues. Offer prayers to Guru and God before commencing the practice. Those who want inner life are very few. Possess divine qualities and move as a divine being on this earth. guest as God. Be good. All are thirsting for happiness. Such is the toil. They search for it in wealth and material possessions. and base your life on selfless service to humanity with Atma Bhava. You will have to extract oil from your bones and burn it for six months. Lead a righteous life. Possess all noble virtues. Realize this through aspiration. like tea. Give with goodwill. without attachment. Deluded by her power. Spread the message of the Rishis. 2. Elevate others by your own example. Service will make you divine. but give with modesty. purification. through Service. father as God. sour articles of food and stimulants. There is one eternal Atma. Selfless service is the highest thing on this earth. This is the essence of the teachings of all scriptures and prophets of the world. Control anger. etc. Bear insult. that there is nothing beyond the senses. Take Sattvic food. Be ever intent on the welfare of all—Sarvabhutahite ratah. “Eat. avoid hot. The Upanishads should come from your heart through purification. But nobody wants to serve! Everybody wants to be served by others. coffee. The path to the realm of God is open only to those who have got the Divine Grace.” this has become the motto of life. Worship mother as God. Aspire not for powers. man thinks that there is no transcendental realm. Practise Asanas and Pranayama in the early morning or three hours after food. Be free from hatred and malice. to progress in the path of self-realisation. make it a powder. as it were. Service is divine life. 126 . pungent. She never allows people to taste the bliss of an inner life in the Atman. TEN COMMANDMENTS FOR YOGA-STUDENTS 1. Practise deep meditation and attain Self-realisation. Service is eternal life in God. You should practise these—not merely study the Brahmasutras and the Upanishads. Try to understand everybody. May you all have sustained aspiration. Bear injury. You will have to pulverize it. 3. You will have to kill the ego. Powers will come by themselves. Give. but they do not know where they can get happiness.

7. who is not truthful. Pratyahara (withdrawal of the rays of the mind and restraining them from flowing outwards) and Dharana (concentration) strengthen the mind. and the Yogi’s intelligence becomes intuitive. Be regular and systematic in your practice. have a wash before and bath at least half an hour after the practice. free from insects and from other sources of disturbance. But no one can embark on this noble enterprise without preparing the vessel. let it be well-ventilated. therefore. 8. Sit facing East or North. they must all be free from afflictions. Pranayama revitalises the vital sheath. and that the goal of life. The ear is in perfect health when we are not aware that that organ exists. Therefore I insist on all spiritual aspirants that they should:— 127 . Obey your Guru implicitly in all respects. Meditation for such a man is only a dream. The purificatory Kriyas of Hatha Yoga and Asanas ensure health of the body and free it from ailments. His soul is enveloped in dense darkness. Develop contentment. This is Yoga.. In order to transcend the five sheaths. Observe strict Brahmacharya. the perfect system of all-round self-culture. Yoga helps you to do that. compassionate and pure. Energy leaks out through all the avenues of his body. Reduce your wants. ensure this. of uniting the Kundalini Sakti lying dormant in the Muladhara Chakra with Siva in the Sahasrara Chakra. His mind is completely extroverted. 9. 6. avoid unnecessary talks. Vedanta says that the individual soul is enveloped by five sheaths—Annamaya Kosha (the gross body). YOGA AND ITS CONSUMMATION Yoga is the art of uniting the individual soul with the Supreme Soul. kind. Self-realisation is attained by negating the five sheaths and piercing the veil of ignorance. When do we regard a particular part or organ of the body as perfectly healthy? When we are not made aware of that organ. if there is pain we are conscious of its presence. His intellect is dull. all practices that help the attainment of this goal are also called Yoga. Yama-Niyama or the canons of right conduct. By convention. Manomaya Kosha (the mind). Pranamaya Kosha (vital sheath). cannot make any progress in Sadhana. Meditation brings about a happy blending of the intellect and intuition. Vijnanamaya Kosha (the intellect). 5. Take bath before the practice. 10. and Anandamaya Kosha (the bliss-sheath or the ignorance that immediately veils the Self). cool.YOGA-KUNDALINI UPANISHAD 4. His vital sheath is debilitated. if that is not possible. by piercing the veil of ignorance. viz. One who has not controlled his senses. Samadhi illumines the soul and reveals the Self. Keep a clean room under lock and key.

aversion to all sensual enjoyments. intense. You have only to sit and close your eyes. Your words will have life-transforming power. As your hands are engaged in the work of the day. You will shine as a Yogi. When you are established in this state. 128 . Practise as much Japa as possible. When this condition becomes intense. unbroken. May God bless you. THE GRADATIONAL ASCENT OF THE MIND The Chakras are centres of Shakti as vital force—in other words. You are liberated. Even if they were perceptible in the living body which they help to organise they disappear with the disintegration of organism at death. The aspirant would do well to remember the two great watch-words of Sadhana— (a) Abhyasa (unrelenting. Be kind to all. sage and Jivanmukta.KUNDALINI YOGA 1. Success in Yoga will be rapid if you put your maximum energy in your Yoga practice. the mind will be blissfully detached from the world. then the mind will be in a constant state of meditation. these are centres of Pranashakti manifested by Pranavayu in the living body. (b) Vairagya (dispassion. for self-purification and cultivation of virtues. the presiding Devatas of which are the names for the Universal Consciousness as it manifests in the form of these centres. non-attachment to objects of senses). You must be sincere and earnest. Have no feeling of jealousy towards others. You must have a keen longing for liberation and intense Vairagya also. You will have the superhuman powers of intellect. and the heart purified. Your actions will be in tune with the Divine Will. To the extent to which the aspirant grows in these two. and all humanity will be drawn towards you. The mind will look forward to the period of meditation. Regulate your conduct when you deal with others. and meditation become very easy. Intense and constant meditation is necessary for entering into Samadhi. Your heart will be full of compassion and love for humanity. There will be joy in meditation. The Chakras are not perceptible in the gross senses. Once the senses are controlled. and 2. These two—Karma Yoga and Bhakti Yoga—cannot be overemphasised. mind and body. peacefully witnessing—Sakshi-Bhava—the play of the senses and the sense-objects. Be compassionate. Engage themselves in Nishkama Karma Yoga. concentration of its rays. you are a perfected Yogi. control of mind. you will instantly transcend the five sheaths and merge in the Supreme Soul. regular and systematic practice). Purity of mind leads to perfection in Yoga. in order to earn His Grace. You will never be tired. to that extent will his mind want to meditate. Do not hate sinners. You will become a spiritual magnet. This is the Goal. dull or depressed.

Jalandhara and Mulabandha come involuntarily. when Kevala Kumbhaka comes by itself without any exertion. when you experience jerks like the shocks of electricity. know that Kundalini Shakti has awakened. when hair stands on its root. when Uddiyana. If he reaches the spiritual centre in the brain. when your eyelids become closed and do not open in spite of your exertion. During meditation when you feel as if there is no body. know that Kundalini has awakened. know that Kundalini has awakened. When you feel currents of Prana rising up to the Sahasrara. When the breath stops without any effort.YOGA-KUNDALINI UPANISHAD The mind of a worldly man with base desires and passions moves in the Muladhara and Svadhishthana Chakras or centres situated near the anus and the reproductive organ respectively. The Yogi may come down to the centre in the throat to give instructions to the students and do good to others (Lokasamgraha). When there is throbbing in Muladhara. All sense of separateness dissolves. the middle of the eyebrows. divine taste. know that Kundalini Shakti has become active. when you experience bliss. the eyes become fixed on Trikuti. When the Yogi reaches the Ajna Chakra or the centre between the two eyebrows he attains Samadhi and realises the supreme Self or Brahman. If the mind becomes more purified. know that Kundalini Shakti has become active. If one’s mind becomes purified the mind rises to the Manipura Chakra or the centre in the navel and experiences some power and joy. in your meditation. the thousand-petalled lotus the Yogi attains Nirvikalpa Samadhi or superconscious state—He becomes one with the non-dual Brahman. When the mind gets highly purified. experience divine smell. when the Sambhavi Mudra operates. hear divine Anahata Sounds. there is possibility for it to come down to the lower centres. This is the highest plane of consciousness or Supreme Asamprajnata Samadhi. the meditation and devotion become intense and profound. when you repeat Om automatically. When you feel vibrations of Prana in different parts inside your body. When. There is a slight sense of separateness between the devotee and Brahman. it rises to the Anahata Chakra or centre in the heart. You receive instructions from God. when there are no thoughts of the world in the mind. Kundalini unites with Siva. know that Kundalini has become active. divine touch. the Sahasrara Chakra. the mind rises to Vishuddha Chakra or the centre in the throat and experiences more and more powers and bliss. EXPERIENCES ON AWAKENING OF KUNDALINI During meditation you behold divine visions. These indicate that the Kundalini Shakti has been awakened. Even when the mind has reached this centre. experiences bliss and visualises the effulgent form of the Ishta Devata or the tutelary deity. when electric-like currents flow up and down the nerves. 129 .

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When you meditate, when you get inspiration and insight, when the nature unfolds its secrets to you, all doubts disappear, you understand clearly the meaning of the Vedic texts, know that Kundalini has become active. When your body becomes light like air, when you possess inexhaustible energy for work, know that Kundalini has become active. When you get divine intoxication, when you develop power of oration, know that Kundalini has awakened. When you involuntarily perform different Asanas or poses of Yoga without the least pain or fatigue, know that Kundalini has become active. When you compose beautiful sublime hymns and poetry involuntarily, know that Kundalini has become active.

THE QUINTESSENCE OF YOGA
Yoga is union with the infinite through meditation and Samadhi. A Yogi is freed from Karma or the law of cause and effect, from births and deaths and from the trammels of mind and flesh. The Yogi has perfect control over his life-forces and mind. He can dematerialise at will. The Yogi practises discipline of body and mind. He has control over his body and mind. He meditates on Om. Yoga illumines, renovates and helps the Yogi to attain the highest point of perfection. If one awakens his superconsciousness, there will be no problems at all. There will be only love, peace, harmony, unity and happiness in this world.

PRACTISE YOGA TO PROLONG LIFE
The practice of Yoga lessens and prevents the decay of tissues, by increasing the life-force, and fills the system with abundant energy. By the practice of Yoga the blood is charged with abundant oxygen. The brain and spinal centres are rejuvenated. By the practice of Yoga, the accumulation of venous blood is stopped. The body is filled with abundant energy. The brain-centres and the spinal cord are strengthened and renovated. Memory is improved. Intellect is sharpened. Intuition is developed. How can one who does not know his own body hope to achieve success in Yoga? First have a strong, firm and healthy body through the practice of Hatha Yoga and then take to Raja Yoga. Breathing plays an important role in prolonging human life. Therefore, practise Pranayama regularly.

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A rabbit that breathes very rapidly does not live very long. Practise rhythmic breathing and deep breathing. There are detailed practices in Yoga for cleansing of the food-tube (Dhauti) and the stomach, as simple and effective as cleansing of the teeth. There are methods in Yoga (Trataka) for strengthening the eyesight and cleansing the nose. People who suffer from overweight, constipation or dyspepsia will specially find this Yoga-practice very useful. Through the practice of Yoga, the evolution of man is quickened. What he can gain in hundreds of births, he can gain in one birth through the practice of Yoga, and attain final emancipation. He can attain longevity and attain perfect health. He can compress in one life the experiences of several hundreds of births. He who practises Basti or Yoga-enema never suffers from constipation and other abdominal disorders.

PERFECTION IN YOGA
A Yogi can switch his life-currents, to and from the senses. He takes the Prana and the mind to the Sahasrara or the thousand-petalled lotus at the crown of the head. He enters into Samadhi. He is dead to the world. He experiences superconsciousness or Nirvikalpa Samadhi. He is in blissful union with the Lord. Savikalpa Samadhi is subject to time and change. There is Triputi, the seer, sight and seen; or knower, knowledge and knowable. There is some link with Prakriti or matter. Savikalpa Samadhi cannot give the final emancipation. This is also an obstacle to Nirvikalpa Samadhi. The aspirant gets false contentment and stops his meditation or Sadhana. Hence this is an obstacle to the final or higher realisation. Nirvikalpa Samadhi alone can burn all Samskaras and Vasanas in toto. Savikalpa Samadhi cannot destroy all Samskaras and Vasanas. In Savikalpa Samadhi the life-force or Prana of the Yogi is withdrawn from the body. The body appears to be dead, motionless and rigid. Breathing is suspended. He is aware of his bodily condition or suspended breath. Nirvikalpa or Nirbija Samadhi is timeless, changeless. This is the highest state of Samadhi.

DOUBLE CONSCIOUSNESS
In Nirvikalpa Samadhi, the Yogi’s consciousness merges with the absolute consciousness. There is no bodily fixation. In his ordinary waking consciousness, even in the midst of worldly duties, he is in communion with the supreme consciousness. He has double-consciousness. The crow has one eye-ball, but two sockets. It turns the eye-balls, now to one socket and afterwards to the other socket. Even so, the Yogi has double-consciousness.

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WISE GUIDANCE FOR SURE SUCCESS
The practice of Yoga should be gradual and step by step. Extremes are to be avoided. No sudden and violent methods should be employed. Common-sense is an essential part of Yoga. Boldness is also equally essential. Fickle-mindedness will not do on the path of Yoga. Vacillation and oscillation will retard progress and result in stagnation. Reflect gradually and choose a method; choose a method and stick to it and persevere in it continuously. This Nishtha is necessary. A man who digs a well should not dig a foot here, a foot there, a few feet in another place and then a fourth. If he does this, he will not find water even after digging in fifty places. Once a spot is chosen, he must dig on and on in the same place and lo, he will reach the water. Even so in Yoga, one teacher, one path, one method, one master, one idea and one-pointed faith and devotion—all the above make up the secret of success in spiritual life.

PRACTICE OF YOGA ASANAS
1. The practice of Yoga Asanas helps to prevent disease and maintain a high standard of health, vigour and vitality. It cures many diseases. 2. It is conducive to higher intellectual and spiritual attainment and provides a co-ordinated system of health for all people. 3. There are as many Asanas as there are living creatures. 4. Siddha, Padma, Svastika, Sukha—are the four chief meditation-postures. 5. Sirshasana, Sarvangasana, Halasana, Paschimottanasana—confer wonderful health and cure many diseases. 6. The practice of Asanas is always accompanied by Pranayama and Japa of Mantra. 7. Moderation in diet and observance of Brahmacharya are necessary for realising the maximum benefits of the practice of Asanas. A Yogi should always avoid fear, anger, laziness, too much sleep or walking, and too much food or fasting. 8. Regularity in the practice of Asanas is of paramount importance. 9. Lakhs of people have derived real benefit from the practice of Yoga Asanas. 10. Even in Europe and America, many have taken to the practice of Yoga Asanas.

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all can join in the practice of Yoga Asanas. Antahkarana—Fourfold internal organs. a rigorous discipline of the mind. It is inexpensive. Adhyatmic—Pertaining to Atman. Adhikarin—Qualified person. Hatha Yoga. GLOSSARY ABHYASA—Spiritual practice. 133 . Chitta. 16. etc. BAHIH—Outward. Hong Kong. I have written several books on Yoga Asanas: 1. Anubhava—Experience. 12. Several Schools of Yoga in the West and India. base which supports. Radiant Health Through Yoga.YOGA-KUNDALINI UPANISHAD 11. It is simple. Akasa—Ether.. Even women can practise it with great advantage to themselves. Irrespective of age. Asana—Seat. Ananda—Bliss. Ethical culture. Australia. 15. spiritual culture and meditation are also very necessary for attaining integral perfection. Anahata Chakra—Cardiac plexus. show a record to prove the therapeutic value of the Asanas. Easy Steps to Yoga. Ahankara—Egoism.. Yoga Asanas. Agni—Fire. Practical Lessons in Yoga. Yogic Home Exercises. Manas. Yoga in Daily Life. external. 2. Adhara—Foundation. Teacher. Holland. happiness. and a number of other books like 1. Akhanda—Unbroken. viz. practice of divine virtues. comfort. Denmark. contain lessons in Yoga Asanas and Pranayama. Acharya—Preceptor. Abhyasin—Practitioner. 5. 14. This system costs nothing. 13. 4. 3. Avidya—Ignorance. Ajnana—Ignorance. posture. Buddhi and Ahankara. Indonesia. Ajna Chakra—Spiritual centre at the eyebrows. It is specially suited for the people of the whole world at large. Practical Guide to Students of Yoga. 2. 3. The benefit of Yoga Asanas should be made available to every family in the whole world. Asanas and Pranayamas are only a part of Yoga. Doctors’ bills can be saved.

pain. Dhauti—The exercise for cleaning the stomach. Guru—Spiritual preceptor. Gulma—Chronic gastritis. lifeless. Darshana—Interview. Japa—Repetition of a Mantra. ear. ICCHA—Desire. Bhakti—Devotion. Kama—Passion. repulsion. Bhuta Siddhi—Control over elements. Bhava—Feeling. Chitta—Consciousness. Chandra-Nadi—Moon-flow. impurity. Jnana-Indriyas—Five organs or senses of Knowledge. Duhkha— Misery. Dvesha—Hatred. Bheda—Difference. another name for Ida. Jiva—Individual soul.. GRIHASTHA—Householder. Ida—The Nadi that runs on the left side of Sushumna. DANA—Charity. JADA—Insentient. Bhrumadhya—The space between the eyebrows. Brahmamuhurta—The period from 3 to 6 a. Jada Kriya—Physical exercise. Deha—Physical body. Brahmarandhra—An aperture in the crown of the head. desire. Drishti—Vision. Chit—Knowledge. Brahmacharya—Celibacy. Jaya—Mastery. piercing. Granthi—Knot. Indriyas—Senses. Brahmachari—Celibate. skin. viz. tongue and nose. eye. Diksha—Initiation. Dharana—Concentration. Dosha—Fault.KUNDALINI YOGA Basti—The purificatory exercise for congested bowels. CHAITANYA—Consciousness.m. intended for Yoga—Abhyasa. KAIVALYA—Isolation. Bhakta—Devotee. Chakras—Spiritual centres in Sushumna Nadi. 134 .

Nishtha—Fixity. Neti—The exercise for cleaning the nostrils. Kripa—Grace. centre. Nirguna—Formless. steadiness. Nasikagra Drishti—Vision at the tip of the nose. NABHI—Navel. Kumbhaka—Retention of breath. speech. Kaya—body. Maya—Illusive power. Nadi—Astral tube that carries Prana. Mada—Arrogance. Mula—Origin. Moha—Attachment. Krodha—Anger. Muladhara Chakra—The spiritual centre at the base of the spinal column. genitals and anus. Manana—Reflection or concentration. Matsarya—Envy. Moksha—Liberation. legs. 135 . Mouna—Vow of silence. Mantra—Holy words. Karma—Action. LAKSHYA—Object of concentration. Nididhyasana—Profound meditation. hands. Mukti—Final beatitude. jealousy. Nivritti Marga—Path of renunciation. infatuated love. Krama—Order. Kriya—Physical action or exercises. Mitahara—Moderation of diet. viz.. emancipation. Manas—Mind. pride. Kundalini—The mysterious power in the body. Laya—Dissolution. second step in Yoga. MADHYAMA—Middle. veiling Shakti. Nada—Anahata Sound.YOGA-KUNDALINI UPANISHAD Kanda—The source of all Nadis. Manipura—Solar plexus situated at the navel. base. Mrityunjaya—Conqueror of death. Nauli—Purificatory exercise of abdominal region. Nishkama Karma—Disinterested work. Niyama—Religious rules. without attributes. duty. root. Mandala—Region. Kaya-Sampat—Perfection of body. Karma-Indriyas—Five organs of action.

undifferentiated matter. Poorna—Full. RAGA—Attachment. Parama—Supreme. Prerana—Inner goading. Rajasic—Passionate. Sama—Equal. motion. PADMA—Lotus. Samskara—Impression. Rechaka—Exhalation. viz. Sadhana—Spiritual practice. Sraddha—Faith. Brahman. Pingala—The Nadi that runs on the right side of Sushumna Nadi. Neti. a name for the plexus. Trataka and Kapalabhati. gross. Nauli. Satyam—Truth.KUNDALINI YOGA OJAS—Spiritual energy. Siddhi—Perfection. Sattva—Purity. Sukha—Happiness. psychic power. feeling. Sakshatkara—Direct perception. balanced state of mind. Pranayama—Regulation of breath. Shat-Karmas—Six purificatory exercises of Hatha Yoga. Sravana—Hearing of Srutis. 136 . Saguna—With form. Rupa—Form. Prana—Vital energy. Chakra. Sankalpa—Formative will. Oordhvareto-Yogi—The Yogi in whom the seminal energy flows upwards. Rajas—Passion. Shakti—Power. Sattvic—Pure. Samadhi—Superconscious state. Basti. comfortable. Pratyahara—Withdrawing the senses from objects. Sthula—Physical. Prakriti—Nature.. SADHAKA—Spiritual aspirant. Prema—Divine love. Samsara Chakra—Wheel of death and birth. Sindur—Vermilion. Sahasrara—The spiritual centre at the head. determination. Pratyakshatva—Direct perception. Puraka—Inhalation. Dhauti. Sparsha—Touch. Siddhas—Perfected Yogins.

Titiksha—Forbearance.YOGA-KUNDALINI UPANISHAD Sukshma—Astral. firm. Tattva—Elements. Sutra—Aphorism. Tushti—Satisfaction. union with Paramatma. energy. Vak—Speech. Virya—Seminal power. Tamasic—Dull. Vasana—Impression of action that remains in the mind. darkness. faculty. Yoga—Superconscious state. Yukti—Common—sense. subtle. Yogin—One who is devoted to Yoga. TAMAS—Inertia. Surya Nadi—Another name for Pingala. Svara Sadhana—Regulation of breath. Trataka—Gazing at a particular spot. Vishuddha—Laryngeal plexus at the base of the throat. present and future. YAMA—The first step in Yoga. VAIRAGYA—Renunciation. Uttama—Qualified person. Yatra—Pilgrimage. Vritti—Mental function. Yogic—Pertaining to Yoga. dispassion. Trishna—Craving. 137 . UNMANI AVASTHA—Mindless state of Yogins. Vajra—Adamantine. Triveni—The place where three holy rivers meet. lazy. Trikala-Jnani—One who knows the past.