I.

\
.. . .... ,.,,
��./'\� ./"..IVVVVV'VVVVVV'V� \
�
1
Tliii Science am! Technology nf
LAMBIKA YOGA
KHA ECHARi SIDDHI
B,y Yogil"aja Vaid:9araja , t'

'

Krishna the Lord of Yoya with Radha

Published by :
RAJAYOGASADHANASMRAM
AL AMUR U, East Goda vary

.
 The order.o(•:Rajityoga' at the 'Norld Conference on
. Scientilfo Yog-a 9,t New Delhi on
20th to 23rd Dec 1970 a long with
His Holiness Cbristopher Hills aoil others

THE TECHNOLOGY
� Of Li\MBIJil\ YOGA
,
�
KHAECHARI SIDDHI

BY
SRI YOGIRAJA VAIDYA.RAJA
Custodian
SR! RADHA KRISHNA ASHRAM (Reg,l, No, 111/10)
RAC n AB LA, West Godavary

Compiled by
Dr. V, S, Rao, 11!. D. M. s. H,
Froml:1e1& to right: General Seoretnry
Yogi Davarnoney, Bannu, Vithahmanaa Yogi, RAJAYOGASADHANA-SHR'AM
John Hills, Mahayogini R&jyalaksbrni Devi Bahadur, ( Incorporated under Aot XX!of J860•a;sS. No. 1'2 ofl957)
Christopher Hills, Sw:11ni Ram:., Yogiraja Vaidyaraja, Alamuru, Eaat Godavary.
Suresh, Dr. V. 8. ttao, Dr, J. S. Jolly
Di Ramrnurti S. Mishra.
 .. -· ·-----------,

l.972
CONTENTS
AU rights resorved

I. Prologue
2. The Soience of Khaechari 1

3. 'l'eohnology of Lam bi ka 9
4. Onset of Kaevala Kumbhaka 15
First impression. 1,000 Copies.
5. About Praanaa.yaarna 25
6, Of Mercury - Rasa vidye. 33
Price Rs. 2-00,
7. On Dha11,tus - Metals 41
s. Glory of Larubi]m 45
9, 'Epilogue 50

Priiiiad • I
Veukateswa::a Printing Press,­
Alamuru, East Godava>'Y.

The Universiiy of Iowa

LIBRARIES
 r-�-- ----ti.
Fi t J ustitia Ruat Caelum
�
It Was on 26th March
] B. Ramlal K1sben, Rajahmundry.
1965 the cool an-1 pleasant
[
]
Zephyrs of the piou:'l Go·�
LL. M-, Bar-at-law. Dated 18-4-1956. [ davary rna.ldng, the highly
Distriot & Sessions Judge, crowded atmosphere calm
] and coJl, When I saw bun-�
East Godavari dreds and thou,:;11nrls of p.eo�
] I was m ucb impressed by the Yogio feat [ ple young and ol<l irre�p,ec·
o.f Swamiji Sri Yogira;j Kupriuswami Maharaj. [ tive of cn'.out or .;iex;. cam,

] who bad buried himself alive near tbe Kotilin- pa.JtinJ t'la wide 'com pl ss of

galu Temple, and came. ouJ successful from [ Kotilingalaqlrstn1m to wit­

.· nes.:; t\.:ie Yoqi, d:em10:,tration
] his Samadhi, after 36 hours. of two days Bhmamadhi by
[

�i=.-�- .· .· . ·.,
(Sd) �- �amlal Kishen Sri Yogira.ja, This frat• has been rnastl3red i�y he Yogi
] [ through the control of Prna,r:H. by K½.iechari Mudta., Khqe,,...

=�..J'.
rzct
_nis:
chari is oue of t'1e most itnporhnt Y( ga processes to colltrol

r���r�!%:�:��:-s:�:�:��··1.
� Yog!rai Kuppuswami Maharaj, an inmate [iJ'
.ff of Shan ti As bram, who was ia a closed pit for �◄
j! 36 hours from. 7 a. rn. on March 26, came out 1�
� of,jt hale and hearty at 7 p. m. on March 27. $
the Pra1UlL au<l thereby to attain Sa,madhi, Super naturail
powers audi physical �coroplish1nents wfth psychic pov.ers of
a higb order will crown a Yogi Who practL;es Lambilrn Yoga:.
Whatever is beyond our nor.n-1,l perception of the ordinary
senses will be considerec1 a,3 a miracle 1Hracle3 are not�inq
but io.clication of knoWledge aud pl'actise of biqher laws of
nature. 1\'firacles a.re as rnuch natural a,? any ot�e" ordinary­
event in the atmosphere of a Yogi
Sri Yoairaja ia the folioWiny p.,,,ge, giving us the si;ience
of Khaechari, technology of Lambika,, t t1a onseh of Kaevala,

j 'l'he 35 years old Yogi was honoured by 00

Kumbhalrn and Praan1ayaarna, the use meruury·and Dbaa.tus

00
t�. ? management of the U rna Maheswasa Koti · �
for maintainin� good health and long life/ blended toqethe1·

00 _ with the person"Ll experiences of the author, is of rn.uch.-v:�1ue

h:!lg�swaraswa'.°1 Tern pie for achieving this �J
I� Yog10 feat, wh10h was also organised by it,
Tbe feat was performed on the banks of 1�
�
�j Godavari. Thousands of persons were present �
r,1
and intere:.tto those,vho are curious in the science of Yoga;;
Sri Yogirajai jotte11oWa hi� etpade.1113 in t��e subject
and on the rn1ue,t of hi ➔ de·;rotees and apprecia,tora, and by
the permirnion of Sri Yogiraja, We have compiled them into

L:..�. J
this bo)k.fet for the use o'i· the interested.

t:::.:::.:z:��.:.t:: -� :. . -:
i We tt'ust our Veoture will be receive3. Witb utmost love
a.nd affection The compilation u nd printing errors may kindly
be ignored with grace and kindness, Dr. V S. Eao
 Sree 1\labaatripurasundaryainamah

Why Yoga: Uurdva Orustib A<lhordhr1.,1stih -7_1;

Uurdhva Vaodboo Hyadhasseraa

Haarlhaayantra Vidhaanaeoa
Jeevanrrwktoo Bhavaekshjtou.
Prudhvapyattae Joenilakha Sarnusb½itae
P11mchaabmalrae Yoogagunae Pravruttae
Na thasya Roogoo Na Jar·•• Na Mrutyuh
Praaptas1�a Yoogallg,nimayarn f haree1 a.m,

·when the perceptfons of Y �gll,, arising from

ffitth, w&ter, light, fire, e:ber have t ,ken pla<B, then
Yoga has began. Unto bitu does not C)til8 disea. ;e
ncr old a.ge nJr dea.tb who ha.s got a body rna'.le up
-0f tbe fire of Yoga,,

Effects of Yoga :

Laghutwamaaroogy-amaloolupatwam
Varnap,rasaac1hah SWar a,soustavacbha
. .,..,- Gandbah Sub 1�0O M m1tra;pureesliarnalpam
Yoogo,pra.vru-ttarn Pradhama.am Vadanthi
AT SRI RADHA E:RISIINA ASHRAM, RAOHARLA

iiTbe first signs ol entering Yoga are lightness, Sri Yogiraja, S ,rnmy Cliidru pat.Hi.Oda, Swamy Vidya.nanda Sal'ac;wati
bealtb, non covetousness, clearness of complexion and Smt. Annapurna,mma, before the Shrine.
and beautiful voice, an agreeable odour in the body

--
and scahtines� cf excretions,
 Kapaala Kuharae lihna
Prathlsta Vipareetliaga
�3hruvoo Ranthargatha Dhrust
ih
Mucrl aa Bhavatfr1 Khaeecharee
, [a Y. P, - 3-33]
'Savya Dakshina Naadisto
oi
Madhyae cbarathi Mansut.a
h
Tbistatae kha,eecbaree nrn
drai'.
Thasmi.nstaanae Nasarn
shaya,h, [KY. p, - 4-43]
Amrutbaih p!aavayee Dhe
c1tia,
11at1 paada tha;ta mas ta k am
,
Shidhathyeeva Mabaakay
oo,
M .a.haabalaparaa. kra
mah [H, Y. P, - 4·53]
Soomaa I>yathrood! tha
adhaarag, 1
Saakaha,a dhyashivaval
l &. bhaa,
Puurayeedhatbalaam Div
ya.m,
Shushumuaam Pachimae

..
mukbee, [H,Y, P. - 4-46]

.. "" "'"' i:ci >,--c,"' li'"'

>,

- ·�"" .. '"' "' ""

,_ � 0 0
so 'l'he structural aspects and ben
efits that can be
'1)
bD >, '-
derived by tbe practice of
�c i:ci a " 0
,..
0

"'"·-:': a"'
"O 0
>, <l; 0 Khaeecbari �s de!iniated
"'
0 in Hatayoga Pradeepika can
G.l '-' 0
"' = C£ ..cl� .0"' be understood from the
0
cil -" ·.;; (.,
G)
� -"
..cl
E-< i:i:: .,"" 0
..... '"
., ;:q

The Science Of Kbaeecbari
above slokas, By fixing tbe tongue i a tbe pharynx
and by concentnting gaze at the centre of tbe eye
brows, the practice of Khaeecbari is atto.ined. The
fixation of tongue upside in the pharynx closing tbe
nostrils is ascribed as 'Vyounohakra: or 'Tripadba'.
The trio-junction of tbe Ida, Pingala and Sushumna
nerves is known as' Vyomacbakm '. When the Bio
energy ( Prana) that is moving in Ida and Pingala
enters Sahasraara through 8ushumna,, at th<it time
the nectar 'Cbandraamruta' oozes from the tip of
the pharynx. Tbe Yogi who drinks such nectu everv
day will become perfected master of Yoga. By the
flow of this neo�ar all over the b�ily from he;i,d to
toe the whole sy,tem will become very strong and
controlled. The Yogis not only b3oome stron".� and
brave but also become extra-intelligent Those who
drink this nectar flowing from Chandra will become
lovable to the Almighty and become Almighty
themselves. 'Ibis nectar can b3 bad easily, oo ly by
the practice of 'Kbaeecb8,ri'. It is merely by getting
to Kh�eecbari, a yo;:i will become perfected in Yoga
as strlssed by the Hatayoga. 'Cbandraamuta' is also
known as ' Soomarasa '.
Ma;iy.madha Ksbeetra paalaah
Gaga�<tshidhaanthab
Arnrutha. Kalloolanadhi,
Akc;hayam Niranjanaru 0
Nissamshayarhusbab Nirvaanoo deevatban,
[Nirvaanoopanishat1
2
The Science of Khaeechari
The ethereal space (Aakaasa) is the sbode of the
main instigational drive for creation, M<tnmadha or
Binau and as that place of Bindn is being controlled st
by l\fanmadbr,, it should be fixed only at that
place. By the annihilation of the Bindu man is
suffering from mortality, 'Iherefore one should not
'
destroy bis Bindu. At Aalrnasa tbe nectar is !Lowing.
Yogis are becoming perfected by drinking every
day that nectar which is pure, etern<1l and tranquil
and also becoming indestructible At that state as
they are not feeling anything other than themselves
they are becoming th0ir own nature, the A.lmighty.
So by all efforts th� Bindu and the bioeaorgy is to
be fixed at Aakaasa. vVben Bin du and Vaayu become
fi&ed in Aakaasa then surely lhfy are attaining per·
fection in Khaeeohari.
Kdyaasbaktipeethe.m K.undalinee
J naanasbakti gruham,
Echaashaktirmahaatripura Sunda.ree.
Juathabootl:laa. Jnanamarghyam,
\Bhaavanoopanisbat)
Kundalini is the seat of knowledge. It is al�o
the abode of all actions. Kundalini is the gate way
to Cosmio Consciousness and so io order to attain
t�at Supreme Consciousness, Kundfll ini is to be
controlled and brought to Oousciousness, vVbat is
 The Scie□ce of 'kbaeechari
this Kundaliui ? It is a Yoga secret which cannot
be found in books. It is to be realised in a
trance st1tt0. Wnoa that KL1a(hliai is awa,keaed
and brougbt to u11d"r controlled action, then all
delusions vanish, and the yogi att�ins the Supreme
J(nowledge. The Yogi who pierces the gate w:ty
of Kundalini and attains the control, tbeu be gets
tremendous' Will Power' by which the power of
ttction and knowledge will be at his C)tnruand.
Kunda.Jinee Bandhah Paraapa.
Vaadhamuktoo Jeevanmukta.h
Sivayooganidraa. Kbaeecbareemuc1racha•
Paramatlrllandhii
NirgathagunatraY�m- Vivekalabhyam.
M anoovaa.gu.goocharam.
( Nirvaanoopanishat)
By fixing the tongue urside in the pharynx
!he Kundalini is to be controlled. Tbe seat of Kun•
dalini is described in 'i\!aanasoollaasa" as here­
under,
Gndasthu Dwangulaaah 11 rd hvam_
Meil;llrathu Dwangubadbadbah•
Dhee 11aroadl.1 s,e.m 'rhanoo1·mad b yam.
Manuj aanaami t!J eeri th am•
( Maan.soollaasa}
Tbe abode of Kundalini is at the centre of the
body, that is one inch above anus and one inch
,j
1.I·be Science of Khaecchari
below the genitals, as an inverted triaogle with
two angles up and the third down. At tbat .spot s
t
Kondaliai, whiob rouses Prnaoa, Agni, Bi ndu and
Naada, dwells, This :ipot i.s also known as Sushu­
mna, This Sushumna st1rtin5; from this tdangulB,r
space goes up to the tip of the head looking like a ,
bamboo tube wit,b six nodes. From the upper two
angles of tbe triangle Ida and Pingala starts and
proceed upto tbe ceutre of the eye brow,. A II this
structure is known as Naadiiohakra or Kundalini or
Bushumn� by tho Yogis. So this Kundalini is to
be controlled wbicb oesto'ws perfection ::.nd guides
to Super Consciousness otherwis? called as Sivani­
dra or U nruani or 'l'uriya. This sta,te can easily
be attained by the practice of Larubib. One c11n be
able to &ttain Supreme Bli3s by going beyond cons­
ciousness. dream and doep sleep or inert, active
and harmonious qualities of ni.ture. 'l'he state of
supreme bliss can not be described' in words bat
oan be experierwed only through . Khaeeobari by
oontr·olling the Kundalini and lefldiag it to sabasraarn
tbrougb Snshnmna, aud merging the Praana and
A paana in the Sabasmaia.
Muulaadhaaraa.dha,a Brahmarandhra., Paryamtham
Brahma.rancj.hradha 1\1:n ulaadhaa.ra, I:aryamtham,
Gathaagatha Ruupena, Pra.-Jikshinyaro.
Tbureeyaavasta.a N amaskaarah,
5
The Science Of Khaeecharl The Science of Kbaeechari

Dachasunnya Pre.naathru t haai Gadiyas is one aay that is 24 hours. By attaining

Nimaj]aoam Paripuurna Ohyaanrnm1
Evam Muhum•thatrayam,
Bhaavan&yaayuktoo Bhavanthi
Tba.s yadee-vathaatbmyaekya Shidhlh.
Cbintldta Ke.arye.nya YQthnaena- Sidhyanthi
f Bh1tavanoopanishai:i}
'l'he state optained by fixing the tongue in the
harynx and moviog the Praana from the Brahma
p
Handra to 111uulaadbaara and from Muulaadbaara to
Brabrnarandra, is called '£uriya. The Yogis will
serarate the Pcaaua from Ida and Pinga]a and
practise the movement for about three hours a day,
will get marvellous will power and attains tb e ,ta,te
of ease, peace and happiness. This tranquil state is
cailed Samaadhi, and the yogi attains all perfection.
He will be above death and the whole universe
will be at his command.
Dharanaa panchanaadee bhih
Dhyaanamsyat Shast!naadikam,
D ina.d w
'it.:
adashakeena£yath•
Sam'1a1hih Pra.a.ua Samyamaath.
[ H,Y, P- 2j
�-
J:fy practicing praanaayaama for five Gadiyas,
ooe gets Dharana and by 6) Gadiyas gets Dhyaana
and by l:J days, practice .attains Samaadhi. Sixty
6 7
Samaadhi all actions sublimate and he remains
fixed in Bliss Divine. This practice of E:haeechari
is to be conducted where there is no external air
disturb11nces and so they preferred underground
caves of dimonsions of three feet breadth six feet
length and six feet hight and air tight so that tbe
atmospheric air cannot toucb the body, Entering
such a ca.ve, the Yogi fixes bis to ogue in the pharynx
controls the Kundalini and merges praana in.
Sahasraara remaining in Bliss Divine His body will
be in a state of suspended antimation going beyond
time and space.
Salilae Saindhavamyac1ya
Thsyamyam Bhavalhiyoogathah
Thadbaache Maanasooraikyam,
Samaadhi Rabhidheeyaitae.
p:r. Y. P._ • 4-6]
Thathshamarnchac1Wayooraiky am.
Jeevaatma Paramaatrnanah.
Praaasta Sarvt. Samkn.lpuh.
Samaadbi Soobhidhoeyatae,
[H· Y- P - 4-7]
Just as salt dissolves in water and becomes water
itself loosing all its qualities, so too, the mi nil dis­
solves in super consciousness and this mergi □ g is
The Science of Khaeechari

cal!,id Sarrnudhi. Samaai!bi is the state of supreme

peace and tranquility where there is no influence of
life and mind. The trnnq nility resulting from the SRI i'OGIRAJA VAIDYARA.JA
merger of Jeeva with Pare.umatma is Samae.dhi demonstrating the second stage
of Lambih.
attainable by the practice of Khaeechari. Sage
Vasists, therefore advised B,aami thus:
Samkalparnaatra Kalan;:i.iva. Jagassama.£;ram.
Samkalpamaatra Kalanaiye, M onoovilaasah.
Samkalpamastra Mathi, Muthnuja Nil-vilrnlpa.,
Maa.sritya nichaya Mavaapnuhi Raama santhim

0. Raama, the universe is tbe result of your

thought Sankalpa, all the enjoyments, and activity
is tbe rasult of your own thinkiag and so all uoi·
verse is unreal whiob is but a creatioo of the tbougbts
Sankalpas of the mind. So att,aining the state of
thougtlessness is Supreme Nirvikalpa sama;,dhi and
you attain it by practice By every effort, this state
where there is no time, death and thou,�bt, is to be Behold ! the tongue held fixe , d upri"a bt , be h'10-,� - soft
attained which is Absolute Bliss, Ahsolnte Peaee PR Iate and u vul>t, touchin" the ti·p of
and Absolute Light. n th,ep.haryux
nod the Gaze concentrated at, tbe ce
ntre of tbe
eyebrows. Observe the uvula
'"ll-'·
Just as there is jaioe iu fruit, Ghee in cream, before , the,
ve1t1cal tongue behind, oornpletely
water in sponge, sap in plant, fire in wood, so is jamioa"
t_Le two nostrils Ida and Pingala.
Alm�gbty in man. By continuous practice of Khaee•
chari, Almighty can consciously be perceived in •
* •

your own self.

8
 . ' .�

Technology of lambika
. ' . • ·1 . . . ' , , . .

To all appearances man seems to be but an,

Sri Veera Rama Krhhna, Nageswara Re.o
Baduguvanitai:.ka, Ea.gt Godavary#
Birth: 2-1-1U23,
irisig'nificant dot in the mighty ocean of the Uni�'
verse ...... yet i11 the Upanishaths men are referred
to as" Sons of Immortality". · Apart from the
spirifoal immortality of tbe soul, and apart from
the immortal Brabmiibbava of a Jivan·mukta, man
is yet imbibed with higher, powers which may b8
-acquired by Yogic pra.ctices-
' Aetasm.a Da.a. tmana · Aakaasa Ssaru-bhuy.itae n
[Tihtereeya-A-2]

It is declared that form Aatma came the � akaa•

sba, ani! from Aakaasba derives the 'Creative Stru -
cture of the_ Univer;ie. It is from A�tma, that al.I
the, fivo elements ace cre1tted and faaction in their
respective duties, It is because of tbe movement
of the V,i,aJu i. e. tbe Pra11na in the fiv� elements
tbat causes all sonls to underg-o repeated birth3 and
deaths----the cause o[ death being the annihilation
of-· Pra1tna or Vaayu, So it is advirnd by, the
s,ocients l\fatsyendra Nath, Pi1tanj1li etc. to hold the
Vaayu or Praarrn i,1 its birth-place, that is to say
G Ch. Venkota Sw&my_
EAKIN ADA D
Birth: 18-4-lD15
Technology of Lamblka
in the Aakaasha. By holding the Praana in Aakaasba
the immortal state c;.n be oblained l f tbe Prnana is
not held in Aakaasha Vacuum but continues ite,
movement, then it bec1mes the o·,use of birth and,.
death. 'l'herefore by all possible efforts tbis move­
ment i,1 to be kept saspmded. la order to bring.
about this immortal state the ancient Yoga Masters.
formulated techniques of Hatha Yoga, the fore�
most of whioh is· tbe Kaeeohr,ri Mudra- It is sai:l ,:
'
1
Eekam Srusti mayarn Beejam,
Eeka Mudraacha Khaeeha-rL
Eeko Dovoe N irai>lamba
Eka. Vaista Manoonm�ni'\
''Out of all the Biijas, the Creative Prn.nava
Biija is importa.nt. Among Mudras, the Kaeecbari
. s upreme.. ,,
IS
Kaeech�ri Mmlra, makes one immune to disease,
averts all maladie3, and bestows tbe bigb e st 8tate
of trM'.iquil Samaadbi, · By practice of tbis Mudra;
a Yogi drink, the highest nectar and 1attains the
state .. of immortality. 'l'bis Saadhana ensures all,
perfl6tions Siddhis, along with certainty of Self­
Realisation. 'l'hen an aspirant is able to retain
Praana (Vaayu) i□ the abode of Brnhma Raudbra
through the Susbumna (Central nerve), then he is
10
Technology of Lambika
able to oonqurr Time and· Death. and 'shines himself
as tbe Supreme B3ing. Ta order to t)ractise Kae3chari
Mudra one.must bave a Guru.
Personal cxperienc•s of Kaeeehari Mudra
By the a;;e of, fifteen I stirted parctisiug A asa­
nas ac_cording to the instructions of tbe Hatbc1,
\ oga Pradipik,1,, . and_' nuder tbe guidance of my
p(l.t,ernal uncle. I pra'obised "Sbatkriya'', ''"leetbkaari
Praanaayaama" ·also·known as "Pavaua Dbouthi "'
«_ Vaayubbakshaaa" or "Bbujag-eekarana '' and
"Surya B eedbana Kuwbhakum" with all sincerity
_
and.devotion. ,r have stopped pracbising a few of
the_t;n but sti\.l ,piirntisina.
� "Seetbkaari". In thi, T·
. '
J\'.eeping myseltin·,,,Siddaas,ana'', facing- east, I 6H
th,e abdomen . with air by doing "N onli ·' and
"Sakthicbaalana_", completely locki ug the air inside
"lCumbhak!l,l!.l '' fc.ir sometime and · releRsino- it
f�om abdomen to Sushumna by completely clo:ing
tbe nostrils r,nd moubh .... During this' process, while
the air is (.orced into Sushumoa, I 'cf,m bear a
characteristic sound and I feel highly el evated•
,happy .aud slightly · "intoxicated". , also obtain
deep· clear yi�ions. 1,used to p�rform this exercise
from 5-00 a,' ni. ,'to. 7'1)) a m. Meanwhile I deve­
loped a strong desire to practiso ''Kaeecbari Mudra"
11

I travelled tro Risbilwsb aud under tfre gui danctl"
0f.$ri gwami,:V edanamda M abaraj: fr�m- ·Garrgotti''
J started the Ifaeechari Mudra, [ disseeted tbe veiH
wb ich is under the tongue, slowly day by day, and
11pplied some _speci,lly prep1tred powder for heal in�
up the wound. After' tbe \Jissec'ticJn W�S ·com\�iflted
l could place my tongue in the back of the throat
at\d S{) completely close the Kar1aalakubaril:,n.--,;VhAn
Kt1pa\.lakuba�an:i. Li · completely bloiiked by. rnf
fongue the'·gtillet will secrefo a special 'fluid which
s'timulates; the tililntal hllppiriess .. The·· netvou·s.
system £'1Lnv!th air and bhce li1\led wilT be k�pt;
still in.Bbi·uirui.dbja>\Vhen practising the'l(aPechari
:Mudra;' I experience a very l:iappy·_state' �f uiiiid
[l,;,d body, a nil feel 'vm:y 'eoe°r>(itio 'inspite . o'f b'oing'
withoutiauy .diet- ·while fixing' iny tongue in' tbe:
r{lapdaliifk'ubaram; k�eping' ''Bbrumaafi'y,i:' hf' ri{y"
obncrritrat'ion,. a11d diroeting the Vaayn to "Bi•qhm.a
.RandiJra Staa•u·a",T exi)erfonoe a frnling of cofd:ness
arid :happiness after abet.It two b'ours. • R'ight ''frdm
the Mes a �enJati<in starts l:!l:ld'touches'thti''Naabhi"
an'd tbe..,Iegs c}nnot be b:i moved frorn 'Sid'daasana/
'I'ben this· feeling of · cbrdness travels through thi
ve\-tEbrae, and tbe'n to "Sirassu". From that pdiod·.
tb.e tra-tfsoe aotnally starts;find' it 'is possible to keep'
that medittaion foi'• day,s, completely uo11ware· o!,
externnl time. happenings. or climatic conditions,
lt';nu�t,be: noteq_ that this.-Kaceobari Mudra can be
12
Personal Experience
practised only where atmospheric 11ir cannot touch
the body and so it is practised iu a pit of 6 f eet
in length by 3 feet width and 6 feet d:pth w 1ch _
_ �
is sbut wiLh earth onoe seated w1th1n 'v'i bile
pract,ising tb'is I experienced an inupressible state
of tranquility, peace and harmony.
As my aim is to attain Nirvik,1lpa Samaadbi
I arn daily practising this Kbaeecbari Mudra as well
as tbe Bhujagiikarnni Prnanaayaama, and 1 am
hopeful that I. can be fully successful with tbe
bl e ssings of my Guruji and the learned Yogis.
''Ometyee Kaakshara Midam Sarv,m" All is iu
tbe letter AuM. As tbis Khaeecbari Mudra promotes
tbe attainment of immortality and uni versa! ity,
being the uature 0f this Om. this Raadbana practice
is given impartance. Kbaeechari makes one immune
to disease averting all meladies a,nd·' bestows the
bio-best state of tranquility Sama<tdl,i ;; endowing
pe�fection ia Kaevl11a Kumblrnka . tbe Supreme
Praanaaya&ma. B'urther by tbe practice of tbis J(ha­
eecbari �1 udrn a Y cgi drinks the nectar and attains
the stateof immcrt11lity. The Nirv'l.anoopanisbat.
decln.res tbat the practitioner of Kbaeechari will
become po·feoted pm·soas in Yoga and they wilr be
known as ,Teevan JVIukas or living immortals, Tbis
Sae.dhana ensures all perfections Siddhis along
13
Personal Experience

with Self Realisation. So tberefore by f111 efforts thh

process is to be experimented and perfect tran­
quility is to be obtai2ed. 'l'bis process bas been
extolled in tbe third and fourth expositions of the
H11tayoogapradeepika- The love a□ d gnidaoce of a Ilaa.ja Yoogam Vinaa Phridhvi Raaja Yooga1n Vfoaa Nisa
Master of Yoga is essential to get instruction rmd Raaja Yoogam Vinaa Mudra vichitraarnapi Soobhatae
perfection in tbis practice of the prncess of Rhaep,­
chari By perfection in tbis Kbaeecbari, the snpre· Hath am Vinaa. Raaja Yooga Raa.ja Yooga.rn Vinaa F u.thah;
l'.!18 thoughtless 'l'raaquil State can be easily mas­
Na Sidhyati Tato Yl1gmM> Na Ni3 hpatteh Sams.by2.saeth;
tered. 'l'bis pt·actice ens:.1res tln fixation of the
Vaayu that is mind in the Aakaasa, tbe Supreme
Vividhai Rasanaihi Kumbha,i Rvi,Jhilraihi Kar!lnairapi
Conscjousness.
Prabraddhayam Mahaasaktan PraanaSuunyae Pndeeayat·e�
�
1
ra·; ya, Sikhaya Madhyae
Para.maatme. Vy�vastitah" Sushur.una. Vaahini Praane 3idbhyatyeva. Mainooumanae

In this centre of the flashing flames of that,
there dwellA the Sucreme Being .Paramaatma. By
s.ttaining that Supreme, the eod of all action and
motion will be reached. So when a ·practitioner will
be able to retain .Praana that is Va�yu in the ab0de
of Brahma Randhra, through Sushumna and dis­
sohe�in Sabasraarakam8,la, then he will be able to
conquer day and night along time wheel goink be­
yondJhe Kaala de,itb and shines bimsolf as the Su­
premi: Beiog- In order to attain that Supreme
Divine Abode as Kbaeechari is the only important
process al I the perfected persons and ]\fosters of
Yoga primarily used to practice Khaeechari.
Anyatha. thvitarabhyasa,:-;a, Pra.y-asaivalu Yoginarn.
Shri Swaatmaarama Yogindra bas said that
without Haajayo�ga all tbe o•her Yoo,:ia, ;,re useless.
It is not possible to be seated on th, throne of R�aja
yooga which shines like the crown· r,,·nong other
Yoogas, until, kaBvala kumbhika. complete stopi2g
of breathing after exhaling is achieved.' Without
Hatha Yooga it is not possible to :ittain mtevala
Kumbbaka. 'l'bat is wby Yoog-a is important till
.Raajayooga i,i achieved. Hatha Yooga is not,hing but
the ,top page of Sun and Moon. By sending the Sun
a,nd Moon through Ida and .Piugala and from there

ll 15
 ,_
Pifron,i"'ilnd Practitioners of Yoga:
Onset of Kaevalo K11robhaka

along Smhumna, which is also called las Brah mi,•

randra into the Sahasraara Kamala an•l by merging
it there alone Raajayooga can be attained. ]'or just
making the Prnana move freely along this susburuna
nene the Yogis ha veto practhe so m:.ny Aa 0 anaas,
S&hita Kumbhak,s and three types of Praanaayaa­
n:rns. Since Sri Swaatmuaraama Yoogindra bad
said that those practices of Yoga in which Kaevala
Kumbhaka is not attr,i□ed, aad the Praau;, d,;es not
move along the Snshumna are a.II me less. A II sorts
of Yogis h-.ve al ways to trv for attain ins R ,a ja.yi oga
Unless the important fourth P!'a·,naayMma called
Kaevala Knmbh•ib i.� attr,ined Hatha Yooga bas no
Sri Kota.giri Venkata Narasimha_ Apparao,
much importance. Kaevala Kumbhak;; is possible ARC"GOLANU- \Vest Godavary
only when the Praaua is in ones control. When
tbis Kaevala Kumbhaka is attained one att1J,ins
Samaadhi also, or' else in my opinion it is not even
possible to attain P,ace. It is important to keep
the entire nervous system h tlle bor]y under ono's
control by prnctiHiug Sabi ta 1'.urnbhakas like Sarya•
bbedana, Bhastrikq,, Seetkia,·i, Seetali eto, By prac•
tisiug 1'latkri vas si K types of cleaning the body and
Asanas tbe bidy gets good streogtb for attaining his
goal. j)l_o bodily obstructions diould come in bis way
is
'l'bat why Satkriyas, Asanas and Sahita rrumbba­
lms b;i,ve to ha puctised chiefly aud when th,1y arEI
attained, attainment of fourth Prnanaayaam;; and
Sri Datla Venkata Raroanayya Raju.
£(aev;1la Kurnbhaka will b;i possible. As such the
Rachapalli. West Godavary.
Birth: 28-12-!Ull.
16
 Onset o[ Ka.evala Kumbhaka,

practico of Rqa.jayoog& relates to Kaeval<t Kum-

bbalm alone. Tbis practice ef J(aevala Knmbbka is
possible only if Klrn,recbstri Murlra is practised. It
is my main opinion tbat witbont the prncticc of
Khaeecbai-i Mudra, Kaevala Kumbbak-i cfln not be
att11iaed. Since I have been pr:10tisiug Yog11 for
rrrn.ny years and have practised different kinds of
Yogas, I realised clearly that even though, tbrnugb
Rahita Kurnbhaka, first tbrne tyDE>S of Prnanar,yr,a-
rna and Satkriyas the Pmana bas entered the Ru­
shumn11, VPry easily, it can not merge there io the
Sri Puchakayala Ramanna 1
:.,
Sairn;raara Kamala or thousand pet,ded lotus in the
ALAMPURAM - VVest Godavary, head. It can be very clearly known that by the
Birth 30· l- l 912, practice of Kbaeecbari M uclra, praana enters the
Susbumna very easily and merges there in tbe
Sahasraara Kamal a.

'When the tongue enters tbe throat the Sun and

the ll!Oon will not have anyway to trwfi'I through Tda
and Pingal&. Immediately tbo Praa.na re'.Lcbes tbe .
Sahasraara Kam:da througb the Sushumoa by name
Saraswati. Tbat way while travelling in. its own
place the Praane, at last merges fo th8 Ssilrnsraq,n,,
)Camala._ Immediately after the Praana bas entered
the Sabasraara Kamala. tbrongb the Sushnmna
called Brabmarandra, the body becomes very cool
blissful and much tranquil. Some sort of drowsiness
Sri Obundru Satyanarayana,
unknown to us will fall upon tbe body, 'fbis drowsi-
ALAWH'UHAM - West GoJ.avairy.
Birth : Fi- l 2-1911, 17
Onset of Kaevala Kumbhaka
ness bas been coiled as 'U nmr.nyavasta' by om elders
and Sri Swaatmaarnf1um Yogiudra, Tbis Unmanya�
vasta was also known as Turiyaavasta or Turiya
state an,l bas b8en practise] as the b8 st. When
both Praana and Apaaua cease, we find nothing ot·
Suuya. All Saukalpas desires or thoughts or plans
will cease. Tberefore tbonghless or desirdess state
is Raajaycoga or Eaevala K □rubhaka can be achieved
only wbeo Praana. moves in Sabasraara Ramala
throagb Susburnua for twsnty four hours i, e., one
day and one oigbt,Then one achieves Raajayooga.
lt is not possaible to explain where and in what way
the Pra,;ua m�rg,·s after appearing for twentyfour
hours in tbs Susbuen oa. The person practising does
not know the pilssing of time. It will get merged
in a state wbich we do not know- So long as the
ton 0a ue remains firmly io the tbroat there is no way
for Praana to eoter Ida and l:'iogala. Ia tbe same
way if the tongue is firmly fixed 1n the throat for a
period of twenty four hours i.e., a day and a night
. that itself result, in Kaevalrt Kumbhaka. There is
no <i'tber way for Kaevala Kurnbbaka. When one
attains tbe state where be can merge tbe Pmana in
Sa�sr,.ara Kaen�la for a period of a day and uig bt
_
he will then attam Kaovala I<umbbaka or RaaJi­
yooga. It is my opinion tb'1t Kaevala Knmbb:ikc;
bas to be known by personal experience, and not
through others expei ience.
18
Onset of Ifoevala Kumbhaka
i Pranasta Swaasa Niswaasa Pradhvamstha Vish t'l. yagrahaha
Nischeestlo Nirvikarascha La;roojayati Yoogiuam.
Sri Swaatmaaraarna Yoogi adra has told that
sort of merging or Laya which is deviod of inbal,
ing and exbaliog, where there is oo knowledge, c,f
the rnund etc. a□d the mind dcviod of all functions
is best of all. Therefore it is known, as ba, been
said above in the slooka, that that state where there
is no Vikaara chaug-e no experience i. e-, Niraitmaya
_is Kaevala Kumbbaka or R/l,aj�yoogil. tis also
known that by attaioin5 Ra,1jayooga alone one
becomes · jeewan M ukta or free from th, cycle of
birthi a□ I d,;athi iri this v Jry life. As s□ch it.
is·vet-y clear' tbat one must particularly practise
'rihaeechari Mudra, It is my opinion· t,hat it is
better to learn Rbaeecbari Mudra tbrougb a guru
directly to have rarly success.
Some time back when [ fell a victu rn to a jo,ep
aecident, I got mucb relief from this Kbaeechari
Mudra. If I do not know this Khae00har1 lfudra
on the spot where tbe accident has taken place, · in
that very inetant, I would have fell ffat before death.
Row ·1bat happcued J will rehte. At the time· whea ··
the accident took place some of tbe nerves in the
Aadhaamcbakm got wounded and resulted iri blee·
ding. Due to serious injuries at Muulaadbaara, and
 Onset of Kaeva1a Kumbhal;a
Onset of Eaovala Ihnubhaka

any sensr, that time durin; wtiioh th,i tom(t1e g-1t

in the Central parts of the body some of tbe �p]i-­
firmly fixed in the tbwat, this b]nr,ding did not
cate nerves tbere also split up and b2_gan bleed10g,
occur I r1id not feel any bo lily p,ins rtlso. After
At that instant at that dread of night U'O Ohek,
wards, as I ha.d no likiag to u1der20 any treat,,ne,,t
in tbat helpless :;tate l bad t,o sit in Dhyaana after
I took usual rest and my b)dy becam,, more stron::;
makina the mind tranguil and firmly fixing the
and I recovered my bealth, So, so long as the t1n1ue
tongu; in the throat got tbrongh steadiness of mind,
is firmly f:ixeil in tbe throat a!! bleeding from the
At that time it was very painful in tbe pfl,rts near
body to outside stops. 'l'bere was no huo:2;er and
and below the abdomen. The one strange thing
thirst. The whole body was drowsy rmd Blis,,fnl.­
that happened before the tougne fimily fixed in the
'Jhere was no weakness, [ continued my journey
throat is that bleeding continued without any st·,p­
11/ter recovering my herilth by spending some time
page, [ folt as though orw nerve i� tbe heart rose
io pure trnnquility of mind, Since the rraana starts
up, It was very,painful even to 1ohale and exhale
at Muulartdllaara aad movas out upto D inches
through Ida and· Ping�la, I bad no strength to
dist'mco in tb.e external world i-e. bahya.rtkaasa and
inhole the outside air, Some sort of drowsmess
since it grows ag,i,iri in the external world to enter
fell all over the body, It was felt that I am
]oos 8 ing my senses of tbe outter world- From tbe tho Wf>Y tb9,t goes to Muulaadhaa.ra, I got tbe firm
belief that by only stopping tbe chief Praana itself
body and ears some non material was co m ing out.
, we can !set ',aevala E:urnbhtka This was also con•
My eyee found a ver:; bright light .and it became
immensely dark iu an iust,1nt, I could not know firmea by 3hri Vasista tbus:
,
what to do, Immediately I fixed the tongue m tbe
0Waadasangula Paryante Naasaagrae Vimalambarae
tbrwt.-�I know only so far. Afterwards l did not
Sanwi dl1ru Sohh Prasamyanho Pranamaspa;ndo Nfrudhyata,
know �nything, Even sense of body also wa� not
there.. 1 fell lying at that place where tbo acc1drnt 1t was said that by merging samvit J naana
look ii]ac.e, l have got some consciousness just
and 'Dnrnti' at a distance of 12 inches from the end
before dawn, 'I'ill then untill 4 to 5 honrs, I had
of the nose, the movement of Praana is becoming
no consciousness. Immediately after com mg to
controlled. 'l'berefore tbe P,amaana given by Rri
'
rnnses the body began bleeding and all the bodily
. .
pains returned, At the time wben I did not }.1ave Vasista for attaining Kaevala Kumbhaka or Raaj·1-

20 21
Onset of I,aevmla }{umuhaka
yooga is getting proved. By this Praana is merging
in the external world. At that time A paana from
M uulaadbaara is breaking open the entrance way of
Kundalini to reach the Susbumna. ln this way,
when the Yogi will be able to merge both Prnana
and Apaana in external world, a,t that iusta□t he
will become absorbed in Aatmadbyaana. Shri
Va.sista said that one gets peace through As.tma­
dhyaaua alone and that attainment of paa,ce is not,
possible in some other wa,y. It is said:
"Dhyaanoopahaara Yeev.aatrna Dhtanaruasya Mabe;rchanam
V!nBstenetaren�Ja 11:aatma Labhyata Yevand'.
Dbyaana is a continuous flow of Self aware­
ness A atma J naana before the Consciousness of a
Saadbaka. Dbyaana is a great worship That is
why it is said that it is not possible to att9,in Aatma.
through some other ways. Pmanas will merge
in Sushumna only when Sun and Moon or Praaoa.
a,od A pa.na a.re controlled. 'l'hen mind becomes
firm. ·,/ 1f the Praanas merge in Sushumna the
mind becomes tranquil. "Susbumnanta.rgate Vaayu
Manasthairya.lil Praja.ayatae " was the statement
of SM Vasista. So all tbe wa.ys of different
Yoogas are only for Kaevala Kurnbhaka or Raa.j,1-
. yooga. It is my firm opinion that those ways
of Yoogas that are devoid of Raajayooga are
22
Onset of Kaevala Kumbbaka
all useless for the practitioners of Yooga. Shri
Swaatmaara.n.ma. Yoogindra. bas also told that
Aatmadbyaa.na i, best anrl t-hat Aatmadbyaana is
.Haajayooga or Kaevala E:umbhaka.
Divaana puujayelli□gam, Ratrou chah'a nopujaayeet
Sarvada Puujayellingam, Divaarau.td Nirndhataha,
Sri Swaatmaaraarua Yoogindra told the same
opinion as of Sbri Vasista. It WR>s said tbat Aatma.­
linga. should .not be worshipped either when the
Praana moves through Surya by name Id!\ or thro­
ugh Ohandra by name Pingala,. As the mind
would move if there is breathing, it is said that the
Aatma t!Jat is called as linga, can be worshipped
after controlling tbe Ida and Pino-a.la known as
Diva and Ratri or Surya and Chandra. Controlling
of Surya and Chandra is called Kaevala Knmbbaka
or Raajayooga. It is said:
Shaktaha Kaevala Kurnbha.ena Yadhestan1 vaayn Dhaaranaatb.
Raajayooga paaarn chaapi Labhatae Natra Samshayah.
It was said that for that Yogi who achieves .
Kaevala Kumbbaka without any inhaling or
Bxhaling there is notbin"b desirable in the three
worlds. For him everything is easy. It was
said that due to the strength of JCa.evala. Kumbhaka
23
Onset of Kaevala Knrobhaka
On 26th & 27th
March 1966 at
as the Praana moves s-ccording to his will, the
Rajabmundry
Yogi attains the state of Ra,jayooga, 'Ihose alone
Sri Yogiraja just
\Vho attains Raajayooga state, are jeevanmuktas, come out from
Wbo will be abJve the cycle of births and deaths. Bhusamadhi
Others can never he fr2e Th:Jse who ,e;ot tho fruits after twc days
of Raajayooga are becoming persons beyond Sukha ::it the compass 1
or Praanam They are happiness itself. Those who of Umakotilinge·
attain Raaj,1yooga are €<8tting at the rnme instant sv. ata Swamy
the I(al?!tlata, by name Unnuni got by the combi­ 1.long With Sri
nation ul the seed by name Tattva, Ksbetra or place Rf!malal Kishan
with the merging of Praana and A p,ana by nai:ne Se,;sions Judge Rajahroundry Sri Muttangi Ayyam:.a,
Surya and Chandra aod the jala, by n'Hlle Paravai­ B·A LL Bo, Sri Veera Ru.ma I{rishna Nageswara R�o and
Muttangi Bala Krishna•
ragya or intense �euuuciation. l t is becoming clear
that there is no doubt in this. Dm to this Kalpalata
alone all sorts of Siddbis are becoming possible Due
to tbi, Kalp>tlata alone, it is known that all Siddhas
are getting victory over Kala. or Death and a ft.er
surmounting the Kaah10hakra the cycle of births Sri Yogiraja
and deaths, with free will �re able to become Jpevan Vaidyaraja ente·
l\l uktas and are attaining the throne of Raajayooga ring the pit on
So by the practic,, of L'Lrnbik-,, Ifaevala Kumbbak-i 30th Marcb 1965
st the compass
will ru'Bh forth and the practitioner becomes firmly
o!Sri DatlaVen•
fixed and deeply absorbed in yooga.
kah Ramanayya.
'' Tfijadha Draslituh Swaruupae Avasthaanam" Raju for pracht
"' ing 4 days Sama
At that time, that is, at tbe time of concentra­ dbi underground,
tion. during Kaevala Kumbbaka the seer Purusba In tbe photo can
rests in bis own unmodified state. be seen
Sri Nirmalanauda Maharaj and Sri Datla. Venkata Ramaneyya
Raju, Racbapa1li, East Godavary, along With Sd Yogiraja

Sri Yogiraja Vaidya.raja after coming out of the pit after
36 hours Bhus,madbt at Kotili ngala Kshetram along With
Sri Penumastha Satyanaravana Raju, Supreme Cour.t .Tud�e,
Sri Penum�stha Ramabhadrarain, Sri Ba.sireddi, Sri Ramalal
Kishan, Sri MuttangffAyyanna etc-,
A Section of the people �:itnessing the underground
Bhm:aroadhi for 3G hours demonstr2.ted by Sri Yogiraja. at
Rajahruu ndry.
Patanjili say, that the, control of Praa.na is the
stoppage of inhalation and exha,lation or regulation
of hreatb which follows after securing that steadi­
,
ness of posture Aasana.
" Ta,,gmin Sa.ti Swaasaprasw�asayoor�
Ga.tiv!ccha.edhah praanae.yaamah H
Swaasa is inspiratory breath. Praswaasa is
expiratory breath. Tbe energy in the h0dy is
pra&na. By controlling the motion of lungs, we
Dan control the Praana that is vibratiai( inside. By
Dontrol of 1:'raana, tbe mind can be easily control led
as the mind is fastened to the Praaui.. Mind rests
in Prnana during deep sleep.
Sri Krishna the Lord o( Yoga says that:
�• Apaauae Juhvati Praanaam
Praanaepaans,m 'tatbaparae
Praanaapaan�gatae Ruddhva
Prae:naayaama paraay-ariab
Others offer Praana out going breath in Apaana in­
coming breatb and Apaana ia Pra'tna, restraining
the passage of Praana and Apaana absorbed in
Praanaa:yn,ama.
But to Sri Sankara, Praanaayaama is the con­
trol of 11ll life forces by realising Brahman in all
25
 About Praanaayaama
About Praa.naaya3111a.

neg ation of However the various combinations of these i□ the

things as tbe mind at. d the like. 'fhe atmosph�re aod the at·ranger.nent of nutrients in
Tho thought
the ULli verse is the outgt.1ing breath. food stuffs are dependent upon ti:le catalytic action ,,;
g bt·aath.
"I am l:lrahtUan" itself is the incomin of praana. l\fon o.bs·lrbs the prMna, thron"h the ex-
er is
The permanance of that though thereaft po sed nerve ends in the mouth and b��ck of the
fillina i n ,
the restrai,1ed hceitb Tbere am Puur;ika throat from food and drit1k. Breathing must be slow
in!, and
Raecbakai emptying. K111nbhaka re�train and relaxed to allow for the sufficient absorption of t
known
Kaevala absolute and pure .PraanaayaatUas, praana for tbe needs of the nervous system.· Food
t,o the yoga should be t�or,rngbly m1stioated to release the
Prsanaayaama Yooga is the Science of breath, praana cootamed therein and water sbould ba sipped
the air
Tlle control of thi vital Ji'orne Pn,.,na ir1 slowly and allowed to rem,i,io in the mouth and
,l).a-
we breath that is just what the sanskrit term praa gullet for a few momants for tbe same reason.
yaarua means •.·,
the Most amounts of. prnana ah.sorbed, are assimi­
Praana is the Divine mother E,1ergy, lated by nerve endings of thCJ luu•>s
control " as well·. It IS
.
Universal Creative power and Yaallla msaos because of this kaow!•,dge that the nncient yogis
or science of coo trol. 0 alled the process of breathing H�wah Kh�ana which
Underlying all manifested creation of life is .
literally means eating air. They also realised that
aining, ch;i,­
tbis Divine Energy, Supportin,! ttnd strnt the g:eat �alue in food and drink was t,he praana
func­
ngiog and altering as necessary to b,.la�0e the contarned rn tbem and this knowledde led in ti
of the praa na,
tions of life. Man r<'ceiws most t? bbe development of tbe braatbaiian or one w�:
ugh he
he us.rs, throagh tbe air. He breaths, altho lives on breath aloae, without food or drink. ft ca�
s he eats , the
also receives some through tbe food �e reaso�ed ,b 1t what we eat is alr�ady caotained
';c

ugh
water he drinl>s and by simple absorption thro m the air we breath. thtt it could be possible ancl
. .
the,l!kiu. perhaps ideal to live by breath alone.
Do not confuse p1aaoa with r1ny other of the
'f<

There are men and women live in the world

ess,
elements received through the breathing proc today who do not partake of food and in some ca;es
received
like oxygen and hyarogen or the nutrients water and yet live a healthy life. Such is the ui'ti- 11
e.
through food and dt·ink. Praaoa is n one of thes
27
26
 About Praa naayaaum,
Aboub Praan?J,�yaame.
• l�afl.y 9," abh-:tantaL'&. Stambha � Vrit Li• • d esa � ,.B,ah
ana by mystics of var­ ., .
mate end in the oontrol of prs. , h
&,ux sabl'!O pandn:i.crto iHrga Sukshn.:ah "
piratory system of the
ious religious pursuits The res
i

According to the three <lOIDoonen.t" • "• ••he ex t. .er- ,,;

st magnifi(Jient gene·
human body is one of the mo n a l •'•h e rnterno· l and the •steady, ~P raaoaayaam 16
ization on the face
rative and distdbutin,; organ nt yogis. H still .re aar a ed as lengthy or subtle. 'l'he "e'
.
' ,en t"ion
ancie
,,
of this e:.rth. A m ,rvel to processes are modified bY t h e• regulations of spaoe
der n scientist, and not . ,
holds mysterious for the mo �'.me a.nd nurnber, Exhalation is Raechaka, iobala�
ns and purposes
much is known of its iunotio �10n is Puuraka and retention is Ifombhaka which
gs are tw o spong eli ke res piratory organ s !ll�rna�es the pe�iod o! life, augmeo t.i ug the 1!1 ner
The lun
enate the blood
in the thoraoi0 region. •rhese oxyg spmtu.,l fvrce, vigour and vitality· Ai',er Expna-
from it. One is situated · • �·nd su9pension, sets iu tbe absolute
and remove oarbondioxi:le tion. i n_sp1rat1on
'
d therefore seperated
on each side of the ohest an whrnb is restra1arno·0 the praoao 1� w by u1rec
,. t·1na0 1t to
9,rt and larger blood
•

from each other by the he �xternal or mternal obj,,ots:

,
A

iu its own serous r.uem­

vessels• Each l's enclosed 'B aah ya.a.J-nyanta.ravbhayekshepi
!1 d�g,turthah ,.
has its base resting on ·
brane called the pleura and Absolute concerns with fixino-o of the p raana Ill tbe
lungs contain over 500
tbe Diaphragm. These two v�rwus oba �ras slowly step by step to the last
• .
cell were spread out on .
million cells. And if each !oms where ::,;aurnadhi takes ple.oe T·he ra t'10 b·et-
r hundreds o! squre feet.
a Uall area they would cove
•

ween m1:m1at10n Puumk9, retention

• 1 1 •
' 1:1.nmo
r , b a k a .an d
braath between 13 exh a,at, 1 1· 00 R aeobaka is 1 ·. 4.• xi· Saaa · o r. bb a pr.aawaa-
In ordinary respiration we . .
average of 1,0C0 times an aama 1� with mental Japa of any Mantra either
!l,nd ·21) ,imes a minute an �
Sukshama takes in app• artyatri or 8.um �nd ·_very powe1ful tban Agarbb�
bottr. A sballow breath praana,,,yaama wlnch IS plain not att1nded with
hes of air. While a long
roxhriate]y 20 cubic inc
y encompass nearly 100 an! Jap,,. Perfection Biddhi depends on inte n.i ,.·•,y
deep breath Dirgha ma
consider that 15 breaths of ,he efforts of tbe Practitioner.
cubill inches ol air. Yogis
s in 24 bonrs is normal. · ·
per fuinnta or l'J,690 breath As . to Vaedaa · 0 ta, g1vrng out of all external
interest to observe that the ·
In this respect it is of o b'Jects is Baeebaka, taking in of all the sp'm·t· ua l
in nature are the rapid
most exoit!\ble creatures lmowleda,,e J� ·, p uuraka aod k,eeping to oneself of ;,uch
d are slow in resp iration.
breathers,calru and compose
28
w
About Praanaa.yaama
knowledge is Kumbbaka. Chitta mind Praana Bio­
energy and Veerya seminal energv are intimately
rel.,,ted. I! one is oontroll0d the others become auto­
rnatioaily get controlled. '.l'bere is relation between
l:'rnana ;;nd Cbitta just as wind and fire, 'Wind fans
the fire so too Praana movas the Cbitta Hatba
Yoogaapproacl:res Aatma by controlling the Praana
while Ra<tjayooga approaobes Br::,bman by oootro­
lling tbe Obitta. By controlling praana it is e(>sy
to control the cbitt'l.. Knowing Praana is knowing
tbe Vaedas as bre&tb is Brahman. rraana is the sum
total ol all energy tb,,t manifest tbe universe and
is the RUlU tota.l Pi all the forces in nature.
Further Pra.ana is the sum total of all latent
forces and powers that are bidden in man and
everywbere around. All beat, light, electrioity,mag­
netism all pby8ioal and menM,l fore3 s are manifes­
tations of Praana which springs from the fouutain
Atma. Pra,;i,na is force on every J:}lane of being
highest to lowest. All th11t mnves or works or has
Jifo even Aakaasa er etber are 11lso an expression oi
Praanar! his also rehted to mind, will Soul and to
the Supreme Being. So. know huw to control the
little \\!aves of Praana w�rking tbroL!.�h tbe mind,
Then 'itbe secr0,t of subjugating Universal Praans,
will flash to you: A yogi who is an expert in this
secret, will have no fear from any power as he bas
mastery over all the forces and powers in nature
30
About PraaMayaama
and the Universe. Working of pra'lna oan be seen
in systolic aod di,i,stlt!io aotions of the he,i,rt , iu the
actions of inspiration and expiration, in the dio-es-
. . . . "
tion, Ill e:rnr.etwn, rn the Ss<Jretio□ of semen l ch _,v!P"°'l
�hymc>, �astrio juice, saliva, in ruoviog tbe eye lids
rn wa!krng, playing talking, thinking, reasoning
feeling ,i,nd even willing. It is the link beween
the astral and physical
By controlling the act of bnathin"' all tbe
variou, motions and the different nerve� currents
can b,; controlled,
'l'he breatb d irect0d by tbooi{ht under the
oontrol of the will is a vitalising and ro<reneratino­
foroe. Feel it is Pra.i.na you are breatbi;g, Inhal:
slowly and steadily with a concentrated mind·
Retoin it as long a� you can comfortably 'Ihen
exhale slowly. No Blrain should b., at any stage.
Control tbe occult inner life powers w11i0b underlie
�he breath._Be a yogi, radiate j1y, lig9t aod power,
1 be vibrations of the psychic Prnana., keeps op th(l
;1110/l, Sankalpa or thinking and thought is produced•
J he seat ol l:'rai.na is the heMt. l t. assmnr-s five
forms Pra.ami. in heart, Apa.ana in anu;, Samaana.
in navel, udaaoa in throat and Vya.a,na �ll pervad·
mg. Tbe colour of l:'raa.na is ied. Meditate on
A UM the Supremo ligbt. l nhale A tbronO'b Ida.
lift nostril for 16 Matras, retain U for 64 :\fatras
and t·xbale M tbrough Pingala rigbt nostril for 32
Matras and this will bestow peace.
3!
 About Praanaayaarn�

Sit on Siddhaasan, close the eyes, ke,p the left

r(
nostril closed with right ring and little fingers,
Slowly inhale wit>iout making any sound as Jong
as you Cf>n cowfortably tbrough the right nostril
'rh0n cbse the right nostril wii h ri.t;ht thumb and
retain the breath firmly prrnsing the cbin against
the chest. Hold the breath uutil perspiration. 'l'ben
exhale very slowly without making sound through
left nostril by closing the right nostril witb the
thumb. Repeat AU M mentally with Bbaava and
meaning during inhalation, retention and exhala­ s:1 Yogiraja just before coming out from the underground
pit after 36 hours Satnadhi praotisiog at Radhe Krishna
tion- This purifies brain, destroys worm;;, diseases Ashram Rachatla, In t'e photo can be seen Swamy Cbidrupa·
of excess wind, Yaata or Rheumatism will be re­ nanda and Swamy Vidyanandu. Saraswe.ti.
moved It further destroy, decay and. deatb, awakens
Kundalini and iacrea,se, bodily fire. This is Surya
Bhe<la Praanaay11ama.
Kaevala Kumbbab which n9'tnral ly s2ts with
Lambik'.l, is devoid of ioha\:i,tioa and ex:h,lation. It
rnbsists m<1ny times during the practiJe of Kbae·
chad without breath unconditioned by ple,ce,
J
j number and time. It is absolute and pnro after
giving µp inhalation and exhabtion holding breath
with ease, '.rl10 bre:1,th suddenl,y stopa without
Punraka ancl Raechaka leading to Raajayooga. Th­
rough lKaevalflo d1,wns the knowledge of Knndalini
and is aroused, Sushumna becomes pore ana free,
'rhe practitioner attains perfection in Yoga. Glory
to tbose exalted persons. Sri Vibhuti Jyoti Nityananda K aveeswar •:introducing
Sri Yogiraja at tbe world Conference on.. Scientific
Yog• on 2Qnh Dec, 1970 at New Delhi ,Tusb bsfore mercury
32
intake demonstration, along with Dr. v. S. Rao.

Sri Yogiraja Vaidya.taia along with his father, sister,
brother and mother.
I
I
Sri Yogirnia Vaidyaraja. With
Bhagavan Priya Ma Fero•e TaleyarKbao ci
Tiruven-nan:ialai, et Pondicherry.
Of Mercury - Rasa Vidya
Some of tbe ancient Masters advoc�ted the
assimilation of mercury to obtaiu tbe immortal ,
state, Sidhani9,{(Hrj11a1, an:l. Nityanaatln, among
otheis, were able to as8imilate mercury intb their
systern, and so attained immortality. J rrst as by
controlling the Pra'l.na and Vaayu one becomes
immortal so too by conquering and assimilating me­
rcury one can become perfected and immortal. This
bas been referred to in many ancient texts inclu­
ding the Hatha Yoga Pradiipika, whicb says;
' Rasasye. Manase.chai va.
Cb•ncbalatWam SWabbaavitab
Rasoob2.dho Manoo Badbam
Kimua Siclhyathi Bbrutal ae
Murcbetoo Baratae Vyaadhi
Mrutoo J e·evayati Swaya.rn;
Bhadhah l{becbautam Dhattae
Ra-soo Vt1!),yu0hB,eha Parvati '
'Oh Paarvati, By the oombinatio11 of medioal
herbs, mercury and by the different breath cootro]s
the Praana may be controlled. Vi'ben the Praana is
controlled all diseases will be annihilated. Life and
energy will be tbe boon, and immortality attained.'
 Of Mercury - Basa Vidya

r
O! Mercury • Rasa '{ldys

Those who are perfected in Y,,ga and mercmy­ ' months daily. I ha·,e observed very good results
control will ba blessed by immortality. with children as well as with adults, 'l'be standard
reference wo, ks for this treatment are the Ha,tba
Mercury has been known in India sienoe the Yooga Pradiipib and the R�saratna<tk�B.
earliest times under the ne,mes of Rasa or Parade.
The metal is liquid at ordinary temperatures, but "Trilokya Vyapakao Yesou
Tamkaro Dhaarayet Tuyah
'
becomes solid at very low temperatares. It is very
Sarnt.havet Khaecbaro Divyo
poisonom, and is a good conductor of heat. Mer­ 11a_haakaayoo Mahaa.. Baiah,
cury must be pnrifiwl and turned inta a powd8r by
Sweechacba!ld l!a.haa Veerah
faing it in an earthen pot with v11rious hr•rbs and Sivatulyo Bbavethasah,
herbal juices, This prooess transforms the mercury Thasya, Mntra Pnreeshabhyam
into mercuric salt wbiob is non-poisonous powdar Se.rva Loohaadi Ka11nchaanam 1
and may then be \J,sed orally. Tb, type of pro­ Jayatae Na,tc• Sanda ha
cessing necessary for using mercury to cure disea­ Tsatweda Spanimadep
ses will depend upon the nature of the patient, and Ras,,akaeyo 1'v1a�aasidhah,
also upon the type of disease from which he is Sa.rva Lo'kaeshu Puujyatae·
suffering---····· My. Gur□ji urged me to cultivate Avadhyo Daeva Daityanarn,
Rasasidhi whilst I was practising the Kaechari Yavachendit.rka Ii.fedinee
Mudra, and so I started the intake oC various mer· Bhurnjano nivya Bhogarocha
cury salts for perfection. I have administered Kridatae Bhairavo Yadhah
mercury prepBrations as well as conducting res(1aroh Matra Yamtrasu Papakharma
Kusa!a San•otrnhailhi Koovid.ha:
on the \Iese of mercury for curing diseases. [ have
Thesham Sidhyathi Naanyadha
administered mercnry preparations iu a number of
Viclhibalath Sd Paradah Parad,h".
cases ol leproey, and I have observed m:J,rked irnpro­
vement!(<in a great nu:nb,t· of cases, In the initial The pedected Mercuric assimilatorn are the
stages daily I/30th of a Tola of mercury is admini­ masters of all medical herb3. There is nothing they
stered and then this is increased gradually to 118th cannot conquer in the tbree worl,fo. Even their
of a Tola. This l/Sth of a Tola must be takon for six excrets will transform tbe base metals into gold, they

34 35
 •
, vidy•
Of Mercm•y - Ra,a
sa vid1a
0[ Mercury - ]la • • iJdhf> Naa craa • a and Sbri Nit eaodh .
they ate the Sri
• S'
\n the th r ee w o rl <l s,
asse­ 8 iddh , even tb1 c, h� qu_n '"" Siddoi ;: •
tire respect!tble B y this Mercury a ,' a , " " " "" '
mig h ti es t.
becoruing t
he bee" ,oJdi" y ga nd attr,in e d Raajayo i,·a1t bave bas
mightiest ol the i m m o rt a\
practised R'¾sa ; ooo;a along with Raaj�vo"a
\\l become nnot be conq
" ga and
mitation one w T h y c a rs . tbe use •if
uered
hitnse ll. attained Siddbi m
luvers of SIVA n d th e y are the roaste ' •!:las.a or i110rcury- It
. tbe book , B,asa Ratnaakarn' that th
e

god YM!A, a )'oga was told • m e

even by death e w h o ar e perfected in h abJve two yooc,is
ol their lives.
'rnos �d fu\\Y wit " bave used Ras;,, Yooga for the be-
n bi b
,
ll b e i, _ nai.p
ntrol wi n � fl t of those wbo could not attarn o . YooO'a " I
and cVlercury co ry ea sy to attain Suprem . m y .
lt is ve r\, A.s w1sbed to experiment , as fas as
e
energies won\ d
immortality. e ot "Kbaecha
hrou gh th e pr a ct ic \og permi'", on the science of R i,a Mernury rrnd won 1 d
'rn1n1ui\ity t m o ti o n o! Va ayu bestow liere try to explai n some of my experiences in tl.
ols the highest ns
it easily contr pr oc e ss w a s given the th\s re spect. Just asap erson got vIC
,
· tory over death
thi� The aim ol
conceotration, of Y og a. need no t be afraid of the I,or d Yama, just so b
Masters difica·
place by the n of th e roent'>l roo
anni h il a ti o tb e use of Rasa and Ra aayana Mernury and com�
process is tbe !lliud one po
inted . r /
tion, a n d m aki n g pounds of mercu y an of tb e Bbasmas ashes o
in the 8aptadbaatus sev n elemrats one need no!
b ec oroes a\: orbJd
tb e m i
By tbis process lly fee\ that there is
n d no worr_Y abont disease 1: was explained that 1•t is .
r

er s o n a er possible to cure many kinds o f diseases, to live

the snpreroe.
l p of the mind oth
y tor tbe a b io rti o o
Praana "' very I oog life and toe 0 i· oy al I tbe P I e sures in all
other sure wa t hi s pr o o 0ss tnak,is tbe �
A s aasa, t b e w�r" possible, still kee prn, . ,, very stron"0 hody
.
cess. p\aoe tbe Aak
than this pro
i e. V ,i,ayu to
dissolve
outr ol ol
i n
th e
it,1
w
o w
ill
n
is e�sy to atta
in. 1
n so
and without
e h o d
.
y. s
' n
· Y soodbara
.s·
any weak'enrn" of th e vital
M,

· forces of
the b't'gbest a o n th at no other WftY ca th
. way in the "R
a
�
ddba explained in tbs
ascerti tne Tran­ follow;ug sa ,aka.asa Sudhn,ak<i,ra" •
am ol s,ron,l o n t o th e highest Snpre feel Yah Sree SuLa Varasya : evana Midam
s
sur�Y t!l.ke a
per
is K h ae ch ari. I lurther ll '
N°,.,yam Karo t"h
1 a Vai
than tb e ol a
quil\ty other o ce ss is tile highest on Rasa Oeerghayurdb ana Dha.nya oharma
a, pr y.
that tbi3 -Yoog ess to attain iroroorta\it Sah1tah p.iaapnooti Soukhvam . param,
pr o c ated.
other Y ooga operl y assimil Loke Keerti p&ra mparam Vitanute
.
e sa m e i! pr
ow th
1J,lso will best
. .
Dharma'1rmat1r1aayata@

37
36

l

Of Mercury · Rasa Vidya
Pra·ntae 'Iesya Parangatih Ni-yetam
Satyaro Sivae nooditam
v'i'hosoever takes Mercury Rasa everyday and
gets it digested in his body, those will have long
life, bE1viog good conduct will enjcy big best plea­
sures with out the least · taint of pain, attaining
greatest fame in the world, will enjoy all sorts of
wealths and ultimately will get union with the
Bigbest Lcrd. '!'bis was the Gtatement of Para-_
meswara true to the very lett,,r and not at all
false. In, my experience I have found that modern
doctors in the world\ those who do not have any
experience in using this Rasa, alone have oh jucted
_ Maanikyam is very good, Urlaya Bbaslmram i 8
for the use of Rasa, but great Yogis nHver did so­
Only thorn who have received the grace of the Gum
alone can take this Rasa. II others happen to take
this, they will ba liable for so many dangers and at
last they may come nearer to tbeir grave, dne
Ii
to la,ck of knowledge of the iotalle. Technology is
a seer�-t one and can be learnt in person, For
sometimil one should take this mercnry with
mixtures of some medical herbs and in the
presence"'Df the Guru. Alter that, if the r'.'gu!ar
course iii' over one can take pure merc'ury w1 tbout_
any mixture of any herbs and in any way one likes.
Jn my experience I have found that by usirg tbis
Mercury not only so 'many diseases will be cured
38
Of ?.fercury - Ilasa. viaya
away but also the body will become, light and will
possess brightness and one attaines immense light­
ness and brightness. It cnred all tbe cbconic dis-­
eases tha,t arise iu the body .<ucb as Rheumatism,
Hysteria, loss of vital f,;rces, Leprosy, Diabetis etc,,
Mind will get good strength. In the body ,
un,i,lloyed concentration reigns. There will be no
nervous weflkuess, l f such Mercnry as this is turned
into ashes and is useJ one can have so rna,ny good
results. Now a days we are having very limited
nurnbcr of people in our country wbo prep,1re these
Ram Bbasmas ashes of mercury Through the grnce
of my gum I am taking Mercury. It is m,1kiug
me rrmcb happier. Among the Ra,a Bbasmas Rasa
also good. These Bbasmas will f(ivo results as bas
been mid by Ram Siddba S!Jri Siddh:. Nait<:;aarjuna
only wl1en they a,re fire-pwnf. Those wbich >lre �
not fireproof, fire useless. \Vhen Mercil'ry is t1irned
into powder it must attain blooJ red c:,lour or the
colour of tbe red-stone or it must b,we tbe bright­
red colour of the rising Snn. Sucb a Bbasm;i, is
called as R;i,sa Ilfa»nikya by the experienced. Tbe
body of those who could have such R ,s;i, Bhasma
explained above, will turn metr.lic. He will b,corne
very much shining, It ca□ change the appe�ranoe
of rd] tbe metals. It is mid "Debe Lok<i.e Sivan­
karam ". All metals afGer getting their colcnrs
39
 Patf6ru-,iind l'ractitioners·of Yoga:.
O, Merc1iry - Rasa Vidya

cha,nged, will attain gold colour here. ft was sa,id

that th,, body will be e:;iuivaleut t,o Lord fswarn.
So everybody's opinion is that Meroury is the
Vitality ol Lord Iswara. There are seven elet!'.leots.
These Rasa- Bhasmas or A�hes of Meroury are
'
aeting as Vi.jrayudha in curing the eighteen
types of Leprosy and other maoy kinds ol chronfo
diseases, as to my own ei::perience,
Shri N ityanaadha Siddha declared that:

Siddbairganai Sura;,atai Rasa Siddh•k ,amaih

Baddham Hataathparama Mantra Balaenathalscha
Ti.�!!J.�. fivisist& ],,faJn.1 fdih Kruta mantra- ja; �ih Dr, V. Lohnadha Rao, B, V, Sc ..
·PcLLA, \Ve&tGodavary.
Kaa,antato JlasMare Vara Bhandhanamoha
Birth: 15-7-1934

The above sloka clearly states that whosoever

makes tbe Mercury into the form of a pill, tha.t is
fire-proof a.nd in tbe form of a. faoe and wears it on
their bodies, such people will b�oomo 8iddha puru­
Ehas, will attain all the maotr:i. siddhis, will be a
cbid among men, 'I\ ill he praised by DevM and
Siddba Fumsh:.s, ::rnd will attain the greatest
Rbaecharatva. But such Ritsagulikas can be bad
only by e�erienoed people and by those upon whom
the grnoe'of the guru bas rested. E'or others it is
not pos,dhle. This is very easily obtainable for
those who ha,ve the grace of the Guru. It is also "
Sri Arugapalli Sriniv•••n B. A.
known that those housf:holders who obtain such KovvuRu. West Godavarv.
Birth: 8..,,-10-1987,
40
 rs of Yoga:
Patrons and<,�}'actitione
On Dhaatus • Metals

pills as those mentioned above and establish them

in their houses after modifying them as Rasalingas
and would worship them taking proper care of the
same, will become ve1·y wealthy and will be freed
from all sorts of Brabmahatyapatakas, killing of
Bmbmanas women etc., Now some experiments are ,
being coo ducted in our country for these Rasagu­
likas, It is known, that Siddbapurushas are experi-
mrnting 011 the use of this Mercury and compounds
of mercury io some of the parts of Himalayas,
Rish1kesh, Almora, i\ ainital and other places.
�-
Sri Duggina Venka�rarii'anna,
ALAMPnRAM, West G-oc1avtry
Birth: 31- l-1914
On Dhaatus Metals a

Now I want to relate my experiences regar·

ding Dhaatus Metals· Dhaatus elenients are Copper,
Iron, Tin, Silver, Gold, Lead, eto. The Rasa
Prakasa Sudhak9ra has had thus told that by taking
the nine gems after adding proper chemicals one
attains Sakala Siddhatva, longevity,Vak Siddhi and
will be free from all sorts of diseases. It is well .
known in tbe world that all the Bbasmas of the
various Dhaatus will bestow longevity and will make
one free from all sorts of diseases.
Sri Kondreddi Brahmam,
HACHARLA, West Go<l&Vfi.l'Y' 41
. Bh-tb · 11-5-1932
On Dhaatu• l\Ietal•
Copper: It bas to be prep1red after adding
some medical herds Upadbatus aud roots and should
be potentised. In my experience by poteotising five
or six times w0 ;ret very pure 'I'amra Bhaim a,sbes
of copper. It o�u b, prepared either with red or
black tint. whatever the colour may be it ab,uld be
pure. If Sul pbur is mixed with this, the bdgbtness
of the Sulphur should not get destroyed by fire.
Sulphur contains a cnrrent which gives it much
brightness. By mixing Sulphnr with tbe ashes of
copper 'I'amra Bbasma it attains a red tint. By
taking thi,i mixlurn all the spots on tbe body due
to Meha or Leprosy can be cured. It clears away all
had water in body. Body gets brightness. Parti.
cularly it bas cured all tbe skin diseases Tt gives
good di�esti ve power. If 'I'am1·a BuasmB•, along with
Sulphur and some medical herds, is pnt in fire, Sul­
phur should not decrease. This is my experience. It
can cure all the diseases due to Leprosy witb
guarentee. Such ashes of copper which c�nnot keep
up Sulphur in fire are useless.
Tron: H"'is useful br all sorts of disease;i. This
should be also very pure in ashes It is good to prep­
are this by ,� to 7 potentisations. It is good if the
ashes of iron is of a red tint. 8y using 40 i!ays,
it purifies the blood in tbe body and produces
rnuob. blood in the system. It has cured nervous
weakness, hysteria and Anaemia as well. If along
42
-.
On Ohaa!us · l\Iet. ls
with this Tron ashes, sulphur fa put in fire
sulphur should become fire proof. It could cbiefly
cure so tn% □y diseases as Polio, white leproiy
Le,uooderrna, Astrna and ii\ case3 of indigestion ii
gave very good results, If Zinc is kept on fire '
.
along with this Tron ashes, it will not loose either '
it; current or vit�lity. This is rny experience. Such
a oombination of tbe ashes of Iroa and Zinc wbich
are fire-proof will be in the form of a wbito powder.
The VltA,lity in these elements will not cease, ft cures
di�betis and l use tbe asbe.i of the three, Copper,
Iron and Zinc for diabetic patients Bnt one rnuet
have much experience for preparhg Iron asbas 1\1:y
opinion is tbat it is b,tter to learn it directly from
the Gurn. If c�pper and Iron '>re made int) asuei
Vilality in them should not go ou,, 'i'i.,e eiet:ueut 's
which are devoid of vitality are useless- This is
my opinion.
'fin or Vanga This Vanga has to•be purified
and with that medicines are to ba prep1tred,
Gold and T, n Swarna Vanga is very good It is
prepared from this 'J'in 1'bis can be prepared
tbruug h cooking. It is also prepared through
_
potentrnatioos. But the Bhasma prepared by
cooking will have either white red or aolden
colour- Vvith wbatev:;r colour it may hav; been
prepared, the Jeeva is them should not get
destroyed. 'I'hat Bbasma whiob bas the red colour
l is the best, golden colour is also good. If these ashes
43
Qn Dhaatns - Mei•la
a1e taken, they give much happiness, ment l bala­
01
nce. Hysteria, white discharge,, syphlis and other
diseasrn pr,rtaining to genitals and constipation
troubles are cured well by this Bhasma. It gives
good strength to the body. It omes all sorts of
aiseases. '1 his Bbasma is used for many Sicldha
Kriyas. '.!"his VangaBbasma and Easn Bbasma
ha,e the same equivalent qunlit,ies Sri Yasodbarn
SiddhR. bas explained the method of preparation of
this medecine, in Basa Prn!msa Sudhakara and bas
praised it much. 'I'he Jeeva fo this Vanga Blmsma
also should not get destroyed. 'l'his should ba also
fire-proof. 'l'bat Vanga·Bhasma which is not fire
proof is of no use.
Like tb is I am trying to get the ashes of all
the elements. Preparation of the ashes of silver and
gold is also there- Regarding Swarna Bhasma, evrn
tho Guru of Shri Adi Sankiracb�rya, Sbri Govinda
Pada Yogindra bas praised �nob. He bas 'praised
that Swarm, Bhasma as Nectar itsell If the ashes
of silver and gold are taken it does immense good.
It is learnt that oy·en Yati pungavas have praised it
much. It can cure all sorts of diseases due to Maba
Vaata. I my�elf prepared tbe ashes of the above
elements I w&'.'tked with my guru for some time to
prepare these Bbasmas which have been giving good
results. 'I'he important book for me i.� Ram Ratna­
kara. I am experimentingon the Dhaatus or elements
rnenuioned i□ this Rasa Ratnakara.
44
Lambika is the highest of Yoga Processes and
t-lrn supreme unfailing way to att1in Suprems
Snpt1rconrniousness,
Chumbant-ee ye.di, Lambika&grarnanisam
Jilrvaa Rasa Spandiaee
So1.kshaaraa Katukaaml& dhugdha. Sadrusee
Madhvaajyathnlyath,.dha
Vyaadheenaarn baranarn Jara!tnt!·iakb airauarn
Sastra.aga Mo-odhe,,rant1.m
T has yas yaadamaratvamas taaku 11 at ham
Sidddhanganahushanam
Utkalloola Kalaajalam cba Vimalam
Dhaaraama.ygru Yeh µ ibae
Nirvyadbih 81mruoaa.la Koomala
Vapuryoog1i Obira.njeevati
Mur<lhoashhodasa patra P«dma
Galitam Praa.ne.a.dhavaaptamhathaa.
Dhuudhyasyooras&njam Niya;nya
Vivarae Sbaktirn Pa.raamchintha'; an•
By securing tue tip of the tongue errect in the
p h arynx toucbing the point under pituit,i,ry or
pineal body and closiag the two n'.,strils, S ,mwas,i,
pituti.ry fluid ooses and the practitioner feels the taste
of the six tastes and his body will become immune
to disease and death attaining the supec powers of
The Glory of Lam bib
Yoga. Lambika will bestow all other ef'fcots of other
processes autornatioally and the Yogi beoomes
established in higher Samyama and Santha states
On oontrol of Praaua by Lambika, control of
Ohitta comes and thence aiises supreme oontrol of
the organs. Dhaarnna is holding tht1 mind on to some
particular object" Au unbroken flow· of knowledge
in that obj ,ot is Dhyana. When that, giving up all
forms, reflects only the meaning, it is Samaadhi.
'Ihese three when practised in regard to one object
is Samyama whioh will come with Lambik!I. By
the conquest of that (1ornes light of knowledge.
That should be employed in stages. By the suppre­
ssion of the disturbed impressions of control, the
mind, which persists in that momeat of control is
said to attain the controlling modifications. Its
flow becomes stea·dy by the habit of Lai:nbika, Taking
in all sorts of objects, and conceotrati□-g upon
one objeot, these two powers being destroyed and
manifested respectively, the Chitta gets th_e modi­
fication oalled,Samaadhi. The one pointedness of the
chitta is when the il!.lpresion that is past and that
which is pres�p:t are similar· By this i� explained
the threefold ttansformation of form, time aud state
in fine or gross ma-tter, and in the organs. That
which is acted upon by transformation, the succe­
ssion of ohanges is the cause of manifold ev0lution,
By making samyama on the three sorts of changes
46
The Glory of Lamhika
comes tho knowledge of past !Ind future- By making
Samyama on work, meaning, aod knowledge, which
are ordinarily confosed, c,mes tbe knowledo-e of
all animal sounds By perceiving the impressions,
comes the knowledge of p�st life. By making
Samyama on the signs in a·rntbar's b)dy kaowle­
dge of bis mind comes, but not ,its contents- that
not being the object of the Samyama. By m:.king
Samyama on the form of the body, tha perceptibility
of the form being obstructed, and the power of.
manifest.a tirJn in the eye being separat1d, the Yogi's
bJdy becomes unsecen. By this t,be di8a,ppearnnc.e
or concealment of words which are b"ing spoken
and such othar tbings, are also explained. K,i,rma is
of two kinds soon to be fructified, and late to be
f, uctified By making Samy:tma on these, or by
the signs called Arishta, portents, the Yogis knows
tbe exact time of separntion from their bDdies. By
making Sarnyarna on friendship mercy ete• the Yogi
excels ia the respect,ive gu,lities. By making Saruy­
ama on the strength uf the ele pbant, and others their
respective strength comes to the Yogi. By making
S amyama on the Effulgent Light comes the know­
hdg� of the fine, the obstructed, and the remote. By
makmg Samyama on the Sun, oomes the knowledge
of the world. Un the moon the knowledge of the
cluster of stare, On tbe pnle-st3.r comes tho know­
ledge of the motions of tbe stars. On the navel
47

The Glory of Lo,mbika
circle, comes the knowledge of tbe constitution of
the body. Oa the hollow of the throat, comes
cessa,tion of hn ,ger. Oo tbJ nerve called Kurma,
comes fixity cf the body. On tbe light eman�ting
from the top of tbe hei:td, sight of Siddhas. Or by
the powC'r of Pra,ibli,1 all knowleil;e. T n the heart
kGowledge of minds. Enjoyment consists in the
non-discrimination of the soul and Satva which
are totally different bocauBe the latter exists for
anothu Samyama on the self-centred one gives
knowledge of the Pnrusha. From that arises tbe
knowledge b!Jlooging �o Pratibba supernatural
hearing, touching, seeing, tasting, and smelling.
These are obstacles to S,madhi; but they are power
in the worldly state. vVhen tbs oanse of bondage
of the Chitta has become loosened the Yogi, by his
knowledge of its channels of activity, the nerves,
enters another's dody. By conquering the current
called Uda.m; the Yogi does nut sink in water. or
in swamps, he can walk on thorns etc., a.od can
die at will. By the conquest of the current Samana
he is surrounded by a blaze of light.. By making
Samyam1 on th,e relation between the ear nnd the
Akasha comes ffivine bearing- By making Hamyama
on the relation betwe0n the Akasba and the body
a,nd becoming light as cotton wool etc, through
meditation on them tbe Yogi goes throogh the skies
By making Samyama on the real modifications of the
48
The Glory of Larnbika
mind, outside of the body, ca,lled great disembodi
edness, comes disappearance of the covering to
light, By making Samyama on tho gross and fine
forms of the elements, their essential traits, the
iohereoce of th2 Gunas in them and on tbeir con·
tributing to tho experience of the soul. comes mas• I
tery c,f tbe elements. From that comes minuteness
and the rest of the powers, glorification of the
body, and indestructibleness of tbe bodily g11a)itios.
'!'be g!rJrification of the body is beauty, complexion
strength, adaman tiue hardness. By making Sam­
y a ma on the objectivity and_ power of illumination
of the org�ns, on egoism, the inherence of the
Gu oas in them and en their contributing to the
expnience of the soul, comes the conquest of the
organs. Prom tbat comes to the body the po wee of
rapid movement like the mind, power of the orga,ns
independeotly of tbo body a,nd conquest of naturo­
B y making Samyarna on the discritrJination bet­
ween tbe Sattva and the P11rusba come omnipotence
and ornnisc'ence. By giving up even these powers
comes the destrnction of the very seed of ev'il, which
leads to Kaivalya. The Yogi should not feel allured
or flattered by tbe overtures of Heavenly Beings for
foar of evil again. By makiag Samyama on a parti­
cle of time and its precession and succession cimes
discrimioation. 'I'bose things which cannot bG diff­
erentiated by species, sign ftni! phce, even they wit!
b8 discriminated by !;he above Samyama The saving
knowledge is tbat knowledge of discrimin,i,tion
wbich simultaneously covers all objects, in all their
variMions. By the similarity of purity between the
Sattva and tbe Purusha comes Kai val ya.
 The order of \Ra.jayoga' at the ·world Conference on
EPILOGUE Scientific Yoga at New Delhi on
Bbagavanpriya & Mahayogini 20th to 23rd Dec ] 970 along with
Thus you b,we His Holiness Swami Rama and others
seen bow Sri Yogi
raja beautifully br­
O)!gbt out to onr
mind's eyeall about
the Lambika Yoga
along with Praana­
ayaama, use of Me·
rcury and Dbaatus
in Yoga, blended
with his own perso
nal experience in
the science of
Rbaecbari- By
touching the roof of the pharynx with the tip of the
elongated tongue, closing the inn0r nJstrils one can
fly in the air and so many other Siddhis as enume­
rated in the last nrticle glory of Yoga will crown
the Yogi. Those who want to practise the Lambika
Yoga are always welcome to tbe order of Raja Yoga
and the gates will be always opento all. 'fhe quali­
fioat,ion for tbi,j! Yoga is a very burning zeal to
learn and practise the prosess with endurance
devotion and love for the Master. The instructions
will be given t,i,,ee to the mem hers of the order of
Rajayoga. Now begin to practise this great Yoga
process and attain the bigh state ol Yoga the Bliss
Di vine, I�rom left to I ight:
Miss:Eli½abeth, Yoga Teacher {1, s. A,
�- Mahayogini S. R. Y. · RajyalakBhmi Devi Bahadur,
419,K, T,Road, Maha Yogini Rajya Lakshmi
Ganahipuram, Devi Bah.dur, Dr. V. S. Rao, H. H. Swami Rama, Yogiraja. Vaidyaraja,
T IR U PA TI; Visveswara Yoga Beae.irch Dr- Elizabeth Faust M. D. Philadelphia u. s. A.
Chittoor District, Institute.
I
...
YOGIRAJA VAIDYARAJA

�-
Yogiraja Vaidyarai• born on 3[-12-1933 in Padipeta
/ village, near Tirupati i,o Cbittoor District, Andhra Pradesh,
Ii
i
} Commenced life of Yoga right from 13th year of age- Bad Hi
} been to Rishikesh by !9th year stayed there ,ill 25th year ii!
m of age practising Khaecharj Mudra, :Pranayarna.. Learnt Ill
I the application of RASA Mercury and COPPER Tamra form
Himedicated purpoqes under the able and learned guidance ofli\
\ 'RISHIS' of BRAHMAPURI,
::: I
. VisiteJ all pla.ce3 in H1imalayas performing Yogic exercisesm
!(!
\ Stayed at FiHANTI ASHRAM for fiva years preaching Yogic)
Fl exercisesQ Prefrebtly managing Sri Rarlhi,, Krishna. Ashram !H
} •t Racharla• West Goda vary, Andht·• Pradesh. Exhibited 'E
1fj Bhusaroadhi a_ supreme Yogic feat being inside earth fu1ly !]1
} air light at �jahroundry in 1966 and st,yed inside the :H
Ff earth for 36 hours.
iii
Presently practising NIRVIKALPA SAMADHI and I
t doing experiments Uesides treatment of diseases.
t Interested to perform Yogio FEATS fike B HOOSAMAOHI
rn abroad and tio propogate Indian Yogic culturo.
= �: : : : : : : : :;: : :;: : : :