TMTM03

Tirumantiram: Tantra Three

Verses 549-883
Tantra is all-inclusive in the sense that there is no discrimination against gender,
caste or race, while Brahmanical and Vedic religions believe in separation by
castes and their respective pursuits. Tantra is based on Veda; Veda is compared
to Paramatma (Supreme Soul), the inner Being in Jivatma, while Tantra is
Jivatma (individual soul); Tantra exists in Veda as fragrance in a flower. Sruti,
Smrti, Purana and Tantra belong to the "Vaidik" tree. Sastras are kalpa-specific
(Smrti for Satya Yuga, Sruti for Treta Yuga, Puranas for Dvapara Yuga) and Siva
gave Tantra (and Agama) as the Sastra of Kali Yuga. In Tantra, one's intrinsic
worth supersedes one's birth right of a superior caste, the oppression of an
inferior caste, or the accidental gender of a person. Woodroffe says, "In the first
place we have in the Tantra the recognition of the fine principle that this doctrine
and its expression in ritual are (subject to their varying competencies) for all,
whatever their race, caste, or sex. The Sudra and woman are under none of the
Vaidik bans. What, again, can be finer than the high veneration of woman which
Tantra inculcates." page 10, Principles of Tantra.
Chapter 01: Ashtanga Yogam:
According to Tirumular, Nandi, the theriomorphic form of Siva revealed the eight-
fold path of Yoga. The science of breath control is part of Ashtanga Yogam, which
includes Kavacha, Nyasa and Mudra. Ashtanga Yoga leads the practitioner to
Jnana and Samadhi. Ashtanga means ‗eight limbs.‘ Here Jnana takes the same
dimension of Vijnana mentioned in Bhagavad Gita, which transcends worldly
knowledge.

Ashtanga Yoga was taught by Siva (Dakshinamurthi) to the mind-born sons of

Brahma, Sanaka, Sanandana, Sanatana, and Sanatkumara, collectively called
Kumaras or Sanakadis. The Kumaras were not interested in Artha, Kama and
Dharma of ordinary mundane life and vowed to practice celibacy. The foursome
Sages approached Siva in the absence of Parvati and pleaded with him to teach
them ways of removing Avidyam and attain salvation. Siva taught them Brahma
Jnana through silence and Chinmudra, which representing wisdom (Jnanam),
consists of bringing the middle of the thumb and the tip of the index finger to
form a circle and fanning out the other three fingers. The thumb represents the
Cosmic Consciousness and the index finger represents the individual
consciousness and the circle completes the interrelationship between the two.

Kavacha mantra is a mystical syllable forming a part of Mantra offering protection.

Kavaca is called mail, coat of mail, cuirass or armor. Mystical words can be carved and
worn as amulet to ensure protection. Kavacha Mantras are used to invoke, for example,
Brahman to protect various parts of the body. Each mantra is like a key that opens or
invokes a god who offers protection. Siva is meditated upon in the heart. Vishnu is
meditated upon to protect the throat, so the devotee can chant a mantra to invoke his
Ishta Devata, a god of his choice. (The Hollywood celebrities insure their legs, hands,
larynx for obvious reasons. Now you see why the Hindus want to protect their body
parts for various reasons with the insurance of faith in God, who prevents mishaps and
protects them. Insurance does not really protect the limb but only pays for its insured
worth after it is lost or injured. Kavacha Mantra is a preventive measure.)
Nyasa is a powerful tool and Tantric rite. Nyasa means ‗placing; putting down;
inserting.‘ It consists of placing the tips of the fingers and palm of the right hand
on various parts of the body, with chanting of mantra. This is painless touch-
healing, a counterpart of acupuncture. The entire body has geographical points
assigned to various deities; touching the specific point along with chanting of
mantras infuses the body with power of the devata, stimulates the nerves and the
nerve centers, spreads the saktis evenly throughout the body, produces
purification of mind, and transforms the mind, thought and being. Each
contemplated Devata has his own mantra. Brahma in Muladhara Chakra is
associated with LA with Bindu ( LA + M = LAM). Bija means seed mantra whose
origin is Pranava (Om).

Mudras are hand-and-finger gestures (and positions) which are 108 in number, each one
of them when performed delights an appropriate god. It welcomes a god, when an offering
is made to him. Mudra is derived from mud meaning joy, delight, gladness, happiness and
means that which gives happiness to god. These Mudra gestures are made during worship
and in dance, rituals and Yoga. The Gheranda Sanghita says that knowledge of the yoga
mudras grants all siddhis, and that their performance produces physical benefits such as
stability, firmness and cure of disease-- Sir John Woodroffe.

Here is something interesting that we all see on the playing fields and TV.

(The players who chant, spit, and gesture (Mudras): --Author's note
It appears the players perform the ritual gestures (Mudras) and chant phrases
(mantras) to please God of Nike and enjoy victory. --Author's note

Magic is composed of three components: spoken syllables (Mantras), ritual

gestures (Mudras, my interpolation), and material reagents. When combined in a
certain order, components can cause a magical effect. 1999 Strategy Plus, Inc. by
Cindy Vanous )
Yantra is a diagram drawn on paper or engraved on metal and other surfaces.
Each Devata has his/her own diagram, which depicts his/her body. All Yantras
have common edge—Bhupura with four doors which keep the external world from
Yantra.

Lord Siva transferred the knowledge by medium of Silence. Dakshinamurti means

south facing form, which is actually a threefold form of God, Guru, and the Self.
He is the physician of those suffering from the illness of Samsara and the source
of all knowledge. Knowledge flows from north to south and therefore Siva sat with
his form facing south under a banyan tree. Dakshinamurti is one among the
other important sacred forms of Siva: Ardhanarishvara, Bhairava, Hari-Hara,
Nataraja, Sivalinga and Trishula, of which Sivalinga is of prime importance. Hari-
Hara is half Siva and half Vishnu; Ayyappan is Hari-Hari putra (son of Hari and
Hara.
 DAKSHINAMURTHI.jpg
Dakshinamurthi
Erode District.
12th Century AD.

Dakshinamurthi under a Banyan Tree with his

students (Kumaras)
Tiruvannamalai Temple
Dakshin-02.jpg
Once realization sets in, there is no more birth to the flesh. The eight limbs of
Ashtanga Yoga consist of Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana, and Samādhi.

BG5.4: The ignorant, but not the learned (Panditah) say that Sankhya (yoga) and
(karma) yoga are different. One who is expert in one gets the benefit of fruits of
both. Ref: BG005
The aim of the various kinds of yogas is to destroy the ego and find one‘s
true identity, that is Atman; and the result is that he experiences kaivalya, bliss
and liberation. Kaivalya is the state of absolute freedom and splendid isolation;
Purusa detaches itself from prakrti. Before one experiences Kaivalya, one should
make sure that one meets certain qualifications, known as Angas (which means
limb or body parts):
(1) Yama : sexual abstinence, ahimsa (noninjury), no lies, no theft, no
greed.
(2) Niyama : meditation on Brahman or Isvara; mauna (silence); study of
Vedas, Upanishads, and moksa-promoting literature; repeating of mantra
OM; ascetic practice; clean body and mind; contentment; God-Pleasing
actions.
(3) Asana: body positions and postures.
(4) Prānayama: breath control.
(5) Pratyahara (withdrawal): no contact between senses and objects of senses.
This should come natural to him.
(6) Dharana: concentration and focus of mind on an object or idea.
(7) Dyana: meditation.
(8) Samadhi: Convergence, one-pointedness, Subject and object (Yogi) unity.
Chapter 02: Yama (Don'ts)
Tirumular says that Siva in the form of Dakshinamurthi taught the Science of
Yoga to the Kumaras. As mentioned above, Yama (Don‘ts) consists of abstention
from killing, lying, and stealing; sharing food; restraint in behavior; practicing
virtue and strict brahmacharya; and remaining without blemish.
Chapter 03: Niyama (DOs)
The Ancient Being is the First, he is the essence of the Vedas, he is the Jyoti
(Light), he is the heat and the light in the Fire, he is half himself and half sakti
(Siva and Sakti), and he is the Supreme Justice: this is the stance of the practitioner of
Niyama. Aspirant upholds the following as his second nature: purity, mercy (arul), extreme
moderation in eating, patience (Porai), straightness (cev-vai), truth (vāy-mai), and
steadiness; he detests lust, stealing and killing: These are the five times two (10) virtues of
Niyama. Ten more attributes of Niyama are tapas, meditation, serenity, believing in God
(Siva), charity, Siva vows, Siddhanta inquiry, sacrifice, Siva puja, and discrimination.
Chapter 04: Asanas (Pastures)
There are many asanas, the first asana to start with is Pankaya (padmasana)
asana. (Pankaya = lotus.) Nine asanas are the most notable ones, particularly
Svastika. The practitioners can become masters of these asanas. There are 8.4
million asanas, of which 1,600 are considered desirable, thirty-two are
auspicious, nine are important and two are the most commonly used. Asanas are
postures of body (sitting; standing on foot, feet or head; locks (bhandas); lying on
abdomen, back or sides), placement of hands and feet in various positions,
holding the fingers in various configurations, selective obstructions or closing of
the anus, genitals, ears, eyes, mouth, nostrils, posterior choanae (control of the
nine gates of the city of body), fixation of eyes. Asana, controlling the body, is a
prelude to controlling the mind, clearing the mind of thoughts, and entertaining
correct thought. A good asana causes no discomfort and keeps the body
immobile. (Comment: It is well known that palm and fingers have a very extensive
representation on the motor cortex; it is no wonder pianists and violinists create
complex sounds and music to the ears. The finger configurations of Mudras have
occult meanings and magical powers. Mud is happiness and Mudras cause
happiness to practitioners and deities. Mudras offer protection from fierce
elements such as fire, engender general well-being and physical health, and
contribute to mental health. With the body and mind in good health, it lays the
ground for siddha.
Mountain tops, crematoriums, river banks, lonely sites are the most desirable
places for meditation; the harshness of environment imparts a discipline to the
Yogi to conquer fear and loneliness, and develop indifference to inclement
environmental conditions. A secluded room serves the same purpose in modern
times.
Obstruction of anus and genitalia (perineum) by the heels (Muladhara and
Svadhisthana regions), ahimsa (nonviolence) and moderation in eating are
considered the mainstays of a good asana. (The following hypothesis needs a
scientific study. It is well-known that some bicyclists develop numbness of their
perineum after prolonged sitting on the bicycle seats and inherent pressure on
the nerves and blood vessels and rubbing of the nerves. Just like the leg goes to
sleep after a pronged sitting in a particular position, the nerve function and blood
flow may be compromised from pressure on the anus and perineal region by the
ball of the foot in Asanas. Studies conducted on the bicyclists are not conclusive.
Questions of erectile dysfunction and low seminal count have been raised. A
similar situation has to be considered in Asanas where the pressure point is
mainly on the anus and perineum. The worries were expressed sometimes by
sponsors of drugs for erectile dysfunction. If you are unsure, it is better to
consult a urologist specializing in erectile dysfunction.)
The important Asanas:
1) Svatikasam Formatted: Line spacing: single
2) Gomukasanam
3) Padumasanam
4) Virasanam
5) Kesariyasanam
6) Bhadirasanam
7) Mudhasanam
8) Mayurasanam
9) Sukasanam
Swami Sivananda echoes the words of Tirumular saying that Padmasana (Lotus
pose) is the best for contemplation. The posture consists of the following
movements that come into Padmasana pose and is based on Swami Sivananda‘s
advice.
●Sit on the floor and stretch the feet in front of you.
●Place the right foot on the left thigh.
●Place the left foot on the right thigh.
●Place the left hand over the left knee.
●Place the right hand over the right knee.
●Bring the tip of the index finger of each hand in contact with the middle of the
thumb (Chinmudra).
●Keep your head, neck and spine in one straight line.
●Tell yourself that you are steady as a rock.
●Sit in that position for half hour to start with and gradually increase the
duration up to three hours.
●It takes about a year to sit still steadily for three hours.
●Do not start on another Asana until you master Padmasana.

◄►◄►
Bhadrakasana = Bhadraka (fine, handsome, beautiful) + asana.
There are several variations of Bhadrakasana. Tirumular‘s differs from others.
Tirumular goes on to describe Kukkudasana and Simhasana postures. There are
many books and masters available for consultation on these postures.
Chapter five: Pranayama
Prana is compared to a steed which would carry a master and throws down the
weak one. The destination is Samadhi; for that to happen the mind has to have
control over the senses. It is important to gain control of two steeds, which are
the Ida and Pingala breaths of the left and right nostrils. They can be mastered
with the grace of the Gurus. The steeds of Prana move faster than a bird. If
Pranayama is mastered, the exhilaration is greater than that from imbibing toddy
(home-made country liquor). It gives jauntiness to gait and whips laziness. Once
Pranayama becomes the second nature of the mind, both Nadis become tranquil
and there is no more birth and death. Master the technique of controlling the flow
of left and right breaths and the nectar of life is yours.
Pranayama consists of three parts: Pūrakam, Kumpakam, and (I-)Resakam:
Inhalation, retention, and exhalation. These are timed units. Inhalation lasts for
16 mātras (6.4 seconds), retention for 64 mātras (25.6S), and exhalation for 32 mātras
(12.8S). Mātra = mā (to measure) + tra = feminine unit of measurement. If you think
mother and mātr sound similar, you are right and they mean the most precious person in
your life.
Matra: unit of time: Māt-tirai (Mātra): measure of time = 2/5th of a second = the time it
takes to snap one’s fingers, wink one’s eyes, or say OM. Easy way of remembering these
time measurements is to say mentally ‘one in one thousand,’ which equals to one
second. Expiration is twice longer than inspiration and retention is four times longer.
Inspiration-retention-expiration Ratio: 1-4-2.
If you master Pranayama, the ripe old body will become young and hardy; with
the grace of Guru, you will become lighter than air. You can practice Pranayama
anywhere, any place and your body will not perish and you can defy Death. In
Pūrvakam, inhale breath which pervades up and down and in the middle; in
Kumpakam retain the breath around your navel; in Resakam the breath is
absorbed (as you let out the expired air). The practitioners realize Siva himself.
Inhale by left nostril, retain it in the pit of the navel, exhale it by right nostril and
you have seen the Truth. As you breathe in deep and steady, the prana suffuses
ten Nadis; retain the breath and follow it up with slow exhalation. Sit straight and
win over Death. Pranayama purifies the body, turns the limbs ruddy, and hair
dark; God never wants to leave your body. Practice Pranayama with 12 mātras of
inhalation, four mātras of retention and eight mātras of exhalation. It will get you
close to Siva. Learn to control your ego and the jiva will never know night or day
(will attain eternity). This advice is couched in an allegory. The elephant (ego) with
12 matra breaths is awake night and day (Samsara); when the mahout (Jiva)
controls the elephant (ego), the Jiva knows no night or day (will gain mukti or
liberation). There is also a story behind the elephant and Siva. Siva was in
meditation; mimamasa Rishis and students wanted to destroy Siva. They sent a
tiger, which he flayed with the nail of his little finger; later they sent an elephant
which he skinned; then they sent a dwarf by name Apasmara Purusa known for
forgetfulness, whom Siva subdues with his foot. That is the famous stance of Lord
Nataraja with his left foot standing on the demon. (Comment: Praanayaama =
Praana + Aayaama = breath + lengthening. First Prana passes through Ida and
Pingala and later it is coursed through the Susumna Nadi after it overcomes the
gated entry at Brahma Dvara presided over by Kundalini who blocks the opening
by her mouth. Ida and Pingala come to rest. Prana in Susumna "pierces" the six
chakras with the help of Kundalini. Piercing means overcoming the obstruction at
each chakra with the help of Kundalini and prana reaches Sahasrara and
becomes Laya. Laya means dissolution or disappearance, losing differentiation
and becoming quiescent, which is the normal state. All states below that are
material. If Laya and Lysis sound the same it is so in meaning too. From that
state of quiescence, the entity can go into another Laya Center of homogeneity.
The purpose of Laya is for the Jiva to become one with Siva. End of comment.)
Chapter six: Pratyahara
Pratyahara is withdrawal of senses from external objects. The enjoyer or
experiencer is the mind which should be gradually withdrawn from the
experience, and the energy should be directed inward. You see God, as goodness
inside you unfolds. This revelation takes place on this earth while the Vedas look
for such bliss everywhere. The uninitiated do not know the art of retention of
breath 12 mātra long below the navel. When the pupil learns the art of retention
of breath, the Lord jumps for joy inside him. The fire in Kundalini resides two
finger lengths above Muladhara, two finger lengths below the genitalia, and four
finger lengths below the navel. If you concentrate your mind and thoughts 12
finger lengths below the tip of your nose, the great Siddha Yoga gathers there,
offering you an imperishable body. When Jyoti‘s luster appears at the Visuddhi
plane in the throat, it is a sign that you will enjoy Supreme Bliss. If you see
moonlight at the throat center, your body will be intoxicatingly (mat-tam:
intoxicating) blissful. Obstruct the Muladhara orifice (anus) and rest your thoughts on the
upper (Sahasrara) opening—Brahmarandra; stay awake with your spear-like eyes
(focused vision) and concentrate on the vast space; the idea is to conquer Time. If
you internalize the kundalini light, you will become one with the Lord and your
samsara (rebirth) comes to an end. For once, separate the Upādi (Maya, torment,
pang) from the Lord, the ego from Maya and dissolve the ego; you will notice the advent of
insight, contemplation and expulsion of ego, which make for the greatness of Pratyahara.
If the exhaled air is prevented from escaping and retained within, the thoughts (Ul-lam)
are contained therein.
Ul-lam = thought, soul, energy, buddhi, Conscience. The beautiful Lord (Peru-n-
takai) will never leave you. Peru-n-takai = noble-minded Lord, Beautiful Lord. The
entire world (Kuvalayam) appears in Pratyahara; the detestable darkness
dissipates; you seek the Lord. (Vikirtan: God as different from the world.) If you
concentrate your thoughts and intellect, you will see the Divine and become the
immortal, Amarar. (Comment: Kumpakam or retention of breath is used by
others as yardstick for Pratyahara, Dharana, Dyana, and Samadhi: Kumpakam
gets longer and longer from the first to the last.
Swami Sivananda says:
He who has gained Pratyahara (withdrawing the senses from the 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.
End of comment.)

Chapter Seven: Dharana (concentration)

Tie down the crooked mind (Kona-manam), prevent it from contact with the
senses, concentrate on the spine (Vīnāt-tantu) and cast your vision on Veli --
Chidakasa. (Veli = open space = Chidakasa = Chit + Ākāsa = knowledge + space.)
Let not the eyes see and the ears hear (no contact between the senses and sense
objects). That is the path to the eternal life.
Swami Sivananda explains it as follows:
◄►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.

Comment: Swami Sivananda says:

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. End of comment.)

Freedom from Kama, 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 (Turiya, 4th dimension of
consciousness). When Kundalini travels from Chakra to Chakra, layer after layer
of the mind opens 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).
Kama, Krodha, Raga and Dvesha: desire, anger, attachment, and hatred
Note: Unmani = Un + Manas = Rising + Mind = a higher state of Consciousness
From the head of the Lord of mountains, the celestial waterfall flows down
constantly taking prana along Nādi.
(Nādi: three tubular organs of breath or Prana: itai, pinkalai, and cuzimunai –
ĪDĀ, PINGALĀ, SUSUMNĀ, simply Ida, Pingala and Susumna) Nad means flow
or motion. Nadi is a channel. The three channels are in the spinal column and
don‘t expect a student of anatomy to elegantly dissect all three channels for you
to see and follow them from the Muladhara Chakra to Sahasrara plane. These are
Yoga Nadis as opposed to physical Nadis such as arteries, veins etc. These are
subtle channels or Sukshma Nadis, which are 14 in number and the most talked
about and important Nadis are Ida, Pingala and Susumna, of which Susumna is
the most important.
Susumna Nadi is three Nadis in one, one inside the other. See the cross section
below to have an idea of its configuration. Brahma Nadi is the central channel,
around which is the Vajra Nadi, around which is the Chitra Nadi. Kundali power
travels along Brahma Nadi. This three-channel cluster runs along the central
canal (canalis centralis) of the spinal cord.
Remember that the astral Channels are astral and not physical.
chakra-nadi.gif
<>
Tirumular says, "I witnessed the everlasting Bliss light and the Lord's sacred
dance on the Mountain hall (Silayaar potu). The Nadi flows like the cascades of
celestial waterfall from the mountain peaks of the head. The Kundalini Devi is the
lass of astral land. She rises from the Muladhara chakra. Wake him up to meet
her. I vow on Para Nandi that he will remain young for ever." Let Kundalini get up
and rise from Muladhara through the vertebral column, hold it like a stork at the
dam's sluice gate and sit in tranquillity and oneness of thought; you will live
forever. Time and Life will remain together when one practices Pranayama
properly. Practice Pranayama in silence; silent thoughts are a treasure trove;
open mouth (talking) leads to dispersal of breath; closed mouth (silence) takes
you to the lunar plane; If the gates do not open, it (breath) turns back in timidity.
Breath control helps one lead a long life in a body with two doors and seven
windows. Two doors = two nostrils. Seven windows = two ears, two eyes, mouth,
anus and genital. If five of ten Vayus (breaths) of the body exit, what goodness
does it serve? Waking and praying do not help. Only breath control will restrain
the monkey of a mind. Dharana is retrograde involution of body's five senses in
five elements, latter in five cognitive internal organs, the latter in tanmatras, and
the latter in the Uncreated Being. That is the way to practice Dharana in stages.

Chapter Eight: Dhyana: Meditation:

Dhyana is absorption of Inner Organ (antakarana or mind) and intelligence

(Chaitanya) in one thought excluding all other thoughts and is the natural
progression of concentration (Dharana), when the five elements, five senses and
internal organs are contained. One should seek a Guru for initiation into Sakti-
based Parai Dhyana and Siva-based Siva Dhyana: This is Dhyana Yoga.

(Pratyaksha [perception, mental realization] is of two kinds: Saguna and Nirguna,

the former based on Isvara or Murti [Form] and the latter based on the Self. The
former is concentration on personal God and the latter on a formless and
nameless entity without attributes, (the Self.)

Nada, the ancient Reality or Essence (Pazam-Porul), mingles (pervades) with the
eye, the tongue, the nose, the ear, and the seat of Jnana. There in the mouth
shines the Light of the Indivisible (Akanda, God as the Indivisible One) who gave
us the body of flesh for emancipation.

He appears as the Light, while you gaze intently; you can gaze it to your heart's
content and bathe in it. The river of heavenly Light will surge to fill the Great
Void; thus may you behold the Uncreated Being.
The ignoramuses do not meditate on jiva in the body, Siva within jiva, mind in
which Siva remains, and the lunar Lotus. Light up the Mind-lamp, choke
(extinguish) the flame of anger, lit the wicks of all other lamps, the mind's Light is
an undying lamp.

(Dhyana is the primary lamp that lights the mind-lamp and all other lamps, and
dissipates ego and anger; the mind lamp glows forever.) One may practice Yoga
for eight thousand years and yet may not see the eye-exhilarating Nectar that is
Siva. If one looks within himself with a spirit of enlightenment, you find him
within you and it is like looking at a mirror. (Dhyana is looking for God within.
The jiva is the mirror for the Great Soul, Siva.)

Fix your wandering eyes on the point of the nose, no trouble (Vâttam) will haunt
you, your body will not perish, you will not face defeat (ôttam), anxiety (têttam)
will flee, your feeling of I-ness will leave you, and Siva and you will become one.
When you fix your eyes on the tip of the nose, retain the vital breaths inside, and
put the Nadis to sleep (stillness), Dhyana's purpose is served and there is no fear
of Samsara.

Only they, who subdued their mind, can experience the subtle sounds of bell,
ocean, elephant, flute, cloud, bee, dragonfly, conch (Valai), drum (Pêri), and lute
(Yâz). The roar, thunder, and trumpeting of sea, clouds, and elephants, the
melody of lute, the celestial music, the sound of the conch: these are the sounds
a steady Yogi hears.

(Comment: Anahata sounds are of ten kinds according to Swami Sivananda:

"Chini" (onomatopoetic sound like the pronunciation), chini-chini, bell, conch,
lute, cymbals, flute, drum, double-drum (Mridanga), and thunder. Their origin is
Anahata Chakra of the Susumna Nadi. When these sounds are perceived by the
Sadhaka, he is imperceptible to the external sounds, since he becomes one with
the internal sounds. When the sound ceases, the Sadakha goes into Turiya,
Supreme state, Unmani state-- beyond the beyond or Turiya state of
consciousness. The body becomes stolid like wood, with no feeling or emotion.
The sounds may change from day to day. End of comment.

They, who have realized Isa (Siva), get his qualities, become immortal, get rid of
Pasam (bondage) and hear the subtle sounds as we smell fragrance of the flowers.
Nada's end is the Divine Sakti herself, good Yogam, your goal, and the Lord
himself (described as Nilakantappa).

As the Kundalini Fire lights up the six Adharas (planes), the Light dissipates the
darkness of Anava, and subdues the five Indriyas, which involute in subtle
tanmatras, which again involute in Nada; the yogis reach the feet of Isa, the
refuge of all.

It is always daylight in the room, where darkness is never known. You can protect
this body from incineration in the furnace by meditation and light of knowledge
which shines forever in the lunar realm. Having not curtailed the injunctions of
the vows, running the Kundalini power up the vertebral canal by meditation
through the three planes with ease guarantees this physical body an eternal life.
You can reach all three Mandalas; each Mandala has its own Deva; as you pass
through each Mandala, you receive blessings from the respective god which opens
the way to the next Mandala. There are three germinating Mandalas in the weary
dark chamber of the heart. Mandalam = sphere

If he becomes one with them and bores through the pasas (bondage), he, without
weariness, ascends well indeed. He should transcend all three gunas, control his
breath at Muladhara chakra, alternate the breath between right and left keeping
the proper timelines and reach the heights of the king of Heavenly Beings.

The Anahata Chakra is four finger lengths above the navel Center (Manipura
Chakra). Throat plane (Visuddha Chakra) is two finger lengths above the heart
center. He who can concentrate on it deeply is known as the Lord of the physical
body. The righteous devotee (Anbar) knows the ways of Dhyana because he
transcends the tattvas, destroys the massive Maya, gains grace, and becomes the
inseparable Great Grace himself.

(Comment: Dhyana is of three types: Gross, Splendor, and Subtle (Sthula, Jyoti,
and Suksma) In gross meditation, the deity is brought into mental image; in Jyoti
meditation, the image is infused with Life and suffused with Light; in subtle
meditation, thoughts are erased from the mind (and bondages are broken) with
resultant realization of Atma or Brahman and attaining of Mukti or liberation.
One finger length is approximately 2.25 inches long. End of comment.)

Chapter 9: Samadhi: Superconsciousness, Object-Subject Fusion = Sadhaka +

Self Fusion or absorption, Final stage of eight-limbed yoga.

Comment: Samadhi is the final stage of Ashtanga yoga, the eight-step yogam
starting with Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana and
Dhyana. When a Sadhaka (Yogi) attains perfection, he becomes a Siddha and the
powers he gains are called Siddhis

The siddhis are eight: Anima, Mahima, Gharima, Laghima, Prapti, Prakamya,
Isatva, Vashistva, (and Kāmarutattva).

1. Anima. (smallness): Supernatural power of becoming as small as an atom, atomization

2. Mahima. (largeness): The supernatural power of increasing size at will
3. Gharima. The supernatural power of making one self heavy at will
4. Laghima. (lightness): The supernatural power of levitation
5. Prāptih. Supernatural power to obtain everything
6. Praakaamya. Capacity to accomplish anything desired
7. Isitva. Supremacy or superiority considered as a super natural power
8. Vashistva. The supernatural power of subduing all to one's own will
---Definitions as found in Tamil Lexicon, Madras University
Kāmarutattva (consummation of all desires)

Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and

smell are supranormal faculties, which are an impediment to True Siddhi
(Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-
ness and prevent total surrender to God. The eighth power indicates the
consummation of yogi's desire for God-realization and subduction from Kāma or
sexual desire.

When the sixth plane (Ajna Chakra) is activated by Kundalini fire, the Sadaka
hears the voices of the Master, the Great Self. The awakening of the seventh
center (Sahasrara) facilitates the yogi to leave the body in full consciousness.
Woodroffe mentions that some 'perverts and experimenters' awaken Muladhara
chakra just to obtain worldly enjoyments and do not progress to the higher
centers. Obviously, they do not uphold the prerequisite eight-point dos and don'ts
before embarking on Kundalini Yoga.

Lingapurana (Chapter nine) states the Yogi can attain adjunct Siddhis
(Success, attainment) that may actually be an impediment. The Yogi whose
ultimate aim is to merge with Brahman should not develop siddhis (supranormal
qualities like assuming many shapes and sizes) for they will be of no intrinsic
benefit in attaining to Brahman. These are known as Upasargas. Upa = besides;
sarga = (side)-stream, creation. upasarga = trouble, misfortune. There are 6 kinds
of upasargas with sub-upsasargas: 1) Pratibha, 2) Sravana, 3) Varta, 4) Darsana,
5) Asvada, and 6) Vedana. If the yogi gets channeled into the side-stream of
adjunct Siddhis, his essential focus to merge with Brahman is lost.

See Chart >>>>>>YOGI <<<<<<<FOR DETAILS.

Sahasrara, the seventh and the supreme plane in Kundalini Yoga, is the seat
of Nada and Bindu (Sound and Light) with which the self of the Sadhaka unites
which leads to Jnana (transcendental wisdom). End of comment.

When the Yogis attain Samadhi, they experience extraordinary visions such as
ponds chock-full of blooming flowers, sylvan glades, and mountains. At the crown
of the head, there are three compartments, the sun, the moon and the fire and
four doors, Ida, Pingala, Sushumna and Brahmarandra; the last is the entry
point for the Sahasrara of a thousand petals, which leads to visions described
above. In Samadhi, the Yogis experience vision of the Lord including his dancing
feet.

Tirumular poetically describes Samadhi as the mystic mango tree which the
yogis climb and enjoy the fruit. (Comment: The sun, the moon and fire are Sakti.
In satyaloka, which is the same as Sahasrara, she wraps herself with Maya (like a
grain of gram is wrapped by its skin or sheath) and is formless and splendorous.
When she throws away the Maya sheath, she assumes creative powers and
divides into Siva and Sakti. End of Comment.)

The Devas and Asuras churned the milk ocean to obtain the Nectar of Eternal
Life. What they did not know was that the nectar was inside, which the yogi finds
in his samadhi.

With love, discipline, breath control, Vairagya (desirelessness), and paucity of

ego, the yogis attain oneness with the Lord who is the Primal one, the Purest
Light and the author of four Vedas.
 The yogi sees visions of the mystic moon of many shapes and resplendent
beauty at Sahasrara plane where Time and space come together. The yogi
ascends from plane to plane seeking the creator of this universe with one-focused
mind, bereft of distracting thoughts, reaches the moon, and becomes one with the
Supreme Being; that is samadhi's goal.

Samadhi perfection brings Siva and Sakti in its fold, where there is no anger,
but only mental tranquility and sleep (Turiya, 4th stage of consciousness). When
the jiva of yogi merges with Siva in Samadhi, he becomes the pillar of light
(luminous Lingam) which is looked upon reverentially and worshipfully by
Brahma and Vishnu.

Eight siddhis come to a yogi on their own accord in samadhi. The siddhis are a
trifle for the yogi who becomes one with God.

(Comment: Bindu is the immediate cause of Siddhi in a yogi. Bindu is Saguna

Brahman and Isvara.

Samadhi Yoga is of six kinds: Dhyana Yoga, Nada Yoga, Rasananda yoga, Laya
Yoga, Bhakti yoga, and Raja yoga.

(1) Dhyana Yoga Samadhi is attained by Sambhavi Mudra; meditation is on

Bindu Brahman with realization of Atma involuting in Great Ether.

(2) Nada Yoga is attained by performing Khechari mudra.

(3) Rasananda Yoga consists of retiring to a silent room, closing both ears, and
inhaling and retaining the breath until the sadhaka hears sounds. (This can
cause respiratory acidosis. Professional guidance is needed) The yogi can see
Light and hear Anahata sound (mystic sound). Go to Sabda.htm for details on
Anahata sound.

(4) Laya Siddhi Yoga: Assume Siddhasana, which closes the lower two
apertures, anus and genital. The upper apertures are closed as follows: thumbs
close the ears; index fingers, the eyes; middle fingers, nostrils ; ring fingers, upper
lips; and fifth fingers, lower lips --Yoni Mudra/Sanmukha Mudra. The Sadhaka
goes into meditation and desires union with Siva assuming the role of Sakti and
enjoys Bliss and Brahman. One performs breathing using Nadi Suddhi
Pranayama in Sanmukha Mudra stance as described above. Nadi Suddhi
Pranayama consists of left nostril inspiration for four seconds by releasing the
corresponding finger, retention of breath as long as possible and exhalation of
breath over eight seconds by the right nostril by releasing pressure over that
nostril. This procedure is repeated by switching to right nostril for inhalation and
left nostril for exhalation. Before absorption or Laya takes place, the Yogi hears
sounds in the Susumna Nadi as the Prana energy pierces Brahma Granthi at
Muladhara, Vishnu Granthi at Anahata, Rudra Granthi at Ajna and Brahma
Randhra at Sahasrara: Tinkling ornament sounds at Brahma Granthi, kettle
drums at Vishnu Granthi, drums at Rudra Granthi, and initially intense sounds
fading gradually at Brahma Randhra. The sound fully occupies the mind in this
internal environment. Nada (Sound) is the hunter, mind is the deer; Nada snares
the deer with its sound; once the mind is killed, all Vrittis (thoughts and mental
functions) disappear; Nada and mind become one; the sounds stop, higher
consciousness is realized and Lysis (state of no sound, absorption, Param
Brahman) takes place. When Lysis takes place, Atma separates from Sakti and
becomes one with Brahman (Samadhi).

The Yogi enjoys Rasas with Siva before lysis takes place. Rasa = feeling,
sentiment (emotion), juice, sap. There are eight to ten rasas : Srngara, (conjugal)
love; Vira, heroism; Bibhatsa, disgust; Raudra, anger; Hasya, mirth; Bhayanaka,
fear or terror; Karuna, pity or compassion; Adbuta, wonder; Santa, traquility or
contentment; Vatsalya, paternal love or fondness.

Click<<<POTPOURRI>>> and go to "Yogi goes from Sound to Silence," Part two, Potpourri.
make comparisons.

(5) Bhakti Yoga: The sadhaka meditates on Ista devata (deity of his desire or
choice) so fervently that he begins to shed tears of rapture from suffusion with
bliss. (Bhakti Yoga comes in many flavors depending upon intellectual and
emotional makeup of the devotee. At the lower end is the devotee who worships
elements and spirits. Next comes the worshipper of Pitrs, Sages and Devas. The
third kind is the worshipper of avatars: Rama, Krishna. All of the above come
under Saguna worship. The last is the Nirguna worship of Brahman without
attributes. The last is the highest and hard to accomplish. Bhakti is a learned
habit. There are nine methods of cultivating and augmenting Bhakti: Sravana,
hearing Lilas of God; Smarana, remembering God, Kirtana, singing His praise or
glory; Vandana, homage to God, Archanai, offerings; Pada Sevanai, service to
God; Sakhyam, friendship; Daasyam: servitude; Atma Nivedanam, Surrender of
one self to God. There are qualities that are conducive to Bhakti: Abhyasa,
practice; Ahimsa, nonviolence; Arjavam, firmness; Dana, Charity; Daya,
compassion; Kalyana, virtue; Kriya, good deeds; Satyam, truthfulness; Vimoka,
exclusive love of God; Viveka, discrimination, right judgment.

(6) Raja Yoga: The Sadhaka keeps eyes fixed in gaze on Ajna Chakra,
meditates with Nivrtti and Vairagya (mind free of thoughts and desire), and
achieves Raja Yoga by confluence of Jnana, manas and Atma.

Khechari Mudra: Kha = Akasa (Ether), cavity, aperture, empty space. Kha also
means Brahman. Chari = move; Khecarar = One who moves in ether. There is
another Ka: Ka = who, what, which. A long tongue with its tip reaching the
forehead between the eyebrows helps in this Mudra. Since most of the aspirants
do not have such a long tongue, some Gurus recommend cutting the frenulum of
tongue weekly, not allowing it to heal and daily pulling the tongue as if you are
milking a cow. This procedure performed over several months helps lengthen the
tongue. This is done under the supervision of a professed and accomplished
Guru. Some do not recommend cutting the frenulum. The Mudra involves
assuming Siddhasana posture, flipping the tongue backwards, closing the
posterior nares (posterior Chaonae), fixating the eyes on the spot between the
eyebrows, and performing pranayama and meditation. First the Yogi takes an
inspiration (Puraka) and retains it (Kumpaka). By shutting down the escape
routes of Prana both in the posterior chaonae and in the anorecatal sphincter,
the Yogi locks (mudra) the breath within the body: Prana of normal respiration
and Apana, the down breath are obstructed at the back opening of the nose by
the tongue and the contraction of anal sphincter. The yogi performs Jalamdhara
Bhanda by contracting the trunk muscles to force the Vayu (prana or breath)
downwards and the energy travels down the Nadis. By performing Mula Bhanda
and Asvini bandha, he contracts the anal sphincter and prevents the escape of
Apana Vayu. By retention of (kumpaka) the air, the obstructed Prana and Apana
create heat, which wakes up Kundalini goddess in Muladhara, who is ready for
ascent through all adharas to go to Sahasrara Chakra to effect an union with
Siva.

1: Sphenoid sinus. The flipped-back tip of the long tongue comes to rest under the floor of the
sphenoidal sinus and block the back nasal passages marked by a green circle. To put it simply, that
is the spot (green circles) where the mucus exits from the back of the nose when you sniff
backwards.

2: Frontal sinus on your forehead.

3: Olfactory nerves serve smell function.

4: Cerebrum.

5: Corpus Callosum, the structure that connects the left with the right brain.

6: Pons.
 7 Cerebellum.

8: Trigeminal nerve.

9: Medulla Oblangata.

10: Facial nerve.

11: Spinal cord.

12: Oesophagus, gullet.

13: Trachea or windpipe.

14: Hyoid bone.

15: Soft palate.

16: Mandible, lower jaw.

17: The area where the nasal passages open in the back, where the postnasal drip is felt. The two
openings which the Yogi performing Khechari mudra blocks, are marked by a green circle. Note it
is just above the hard palate, #18. It is actually a feat to negotiate the tip of the tongue past the soft
and hard palate and block the back nasal passges.

18. Hard palate.

19: Togue.

20: Oral cavity.

21: Nasal passage.

In Khechari Mudra, the energy flows up the tongue to the pituitary and pineal
glands and then comes to the region of Ajna Chakra. Khechari Mudra is said to
stimulate the pituitary glands, offer rejuvenation and longevity, mental peace and
concentration and eventually bliss. It also induces salivation which is compared
to ambrosia. Gurus claim that the flow of Amrta or nectar gives a "High."

Some Gurus offer a simple noninvasive variation of Khechari Mudra, Nabhi

Mudra. There is no need cutting the frenulum of the tongue in this modified
Mudra; one has to just fold and keep the tip of the tongue as far back as possible
in the oral cavity and the rest is the same as in Khechari Mudra.

Siddhasana posture involves sitting straight, putting one heel at the anus, the
other heel between the anus and the root of the phallus, resting the ankles one
over the other, and keeping the palms on the knees. Obstruction of the lower two
apertures with the heels help sublimate energy; one can now experience a higher
consciousness.
 Sambhavi Mudra: Special feature of this Mudra is to fix the gaze between the
two eyebrows; it otherwise shares common features with other Mudras.

The Sadhakas, who experience Samadhi, see the Light of Atman, hear Nada
sounds, enjoy good health and wiry body, glow with bright eyes, live emission-free
life with inspissated semen, which "rises" (Urdhvaretas), and abound in spiritual
fire. End of comment.)

Go to Creation and Dissolution and note the meaning of Urdhvaretas.

Chapter 10. The Benefits of Ashtanga Yoga:

The yogis seek the Lord who gives what the devotee seeks. The reward of Yama
is a place in heaven. Niyama practice, holding the feet of the Lord, showering love
on him, singing his praise, studying the sacred books, and thinking of him
constantly, guarantee the devotee Siva Padam, which is Siva's plane.

The Lord's Grace to his devotees is so great that they gain the same status as
Indra, the chief of Devas. He will be received in the world of Siva with pomp and
honor. Pratyahara assures him attainment of the world of Siva, where the
celestials stand in all directions, seek to know who he is, find out from Siva
himself that "he is mine," and hail him as if he is Siva himself.

Even the celestials follow the virtuous path of devotees, seek liberation, and
come to the earth to find the ways of the devotees seeking the Lord. The devotee
(yogi) performing Dyana reaches the Lord who is the refuge of Vishnu who sleeps
on the ocean, of Brahma who creates the seven worlds, of Rudra who dissolves
this world and of the celestials who enjoy the nectar.

The yogi attains Samadhi by transcending the limits of this samsaric world,
absorbing the causal principles himself, extirpating all causal karmas and uniting
with the Supreme Being.

Chapter11. The Eight Great Siddhis:

The Sadhaka gains eight siddhis and Tirumular advises the Sadhakas to
practice siddhis in humility. Comment: Siddhi, occult powers, are gained as the
Sadhaka ascends from one chakra to the next in Kundalini yoga.

Samadhi or absorption into Supreme Consciousness takes place at Sahasrara

Chakra. These siddhis come from the auspiciousness of Siva, who himself is the
Yogin of yogis.

Sakti is resident at the lowest center in the body and Siva exists in the highest
center, namely Sahasrara.
 It is Sakti that takes the Sadhaka from the lower levels of consciousness to the
Supreme Pure Consciousness of Suddha Siva Tattva; all lower Tattvas starting
from the lowest, the earth, involute as the Sadhaka gains higher consciousness
and reaches Pure Consciousness. When he reaches the highest center, he
becomes one with Siva himself. Go to <<<BG - Chapter 11 Grand Vision>>> and
read commentary on Verse Six for details on Siddhis.

Tirumular says that Lord Siva conferred on him eight siddhis, ended rebirth,
and made no task impossible for him. He adds that by Guru's grace, having
realized trouble that comes with the union of fire with Parai at Mula, he started
practicing Sambhavi and Kechari Yogas and gained eight siddhis and Siva Gati
(salvation). (Comment: Mular says that Kundalini yoga should be practiced under
the guidance of a guru. Kechari Yoga: the idea here is that Citta moves in the
realm of Akasa--ether, when the tongue placed near the posterior choanae
through this Mudra. It consists of lengthening of the tongue to the extent that the
tip touches the space between the eyebrows. Once that is achieved, the tongue is
flipped back into the throat behind the soft palate until it reaches the posterior
chaonae (back opening of the nostrils) blocking one or both openings. Read more
about it in >>>Tantra Two>>> under section: Exercising patience, 0539-0542.
End of comment.)

One of the powers attained by Tirumular is to transmigrate from his body to

another body. Mular says: "I escaped the Great Elements, Kalas, Time and Maya
without getting caught up in them, and yet retaining Wisdom, transmigrated into
the body of another being.‖

Karma Yoga is of twenty thousand eight hundred kinds; they are inferior to
the eight siddhis and involve too much work. It took twelve years of practice of
breath control to attain the siddhis.

Men of wealth do not obtain siddhi but tread a path that leads to rebirth.
Twelve long years of practice with diligence, learning, and wisdom helped him
attain perfection in siddhi and hear the sweet melodies during Yoga.

In the seventh year of practice, the Yogi is adept in walking on the wings of
wind without the heel touching the ground. In the eight year of effort, he attains
insight into the thoughts of others and becomes eternal and young; in the ninth
year, he remains strong of body without graying of hairs and transmigrates into
other bodies V647.

In the tenth year, he can become large or small; in the eleventh year, he can
metamorphose into any form, which is the object of his meditation; in the twelfth
year, he masters all that he learned, sets out on travels of the seven worlds below
and seven worlds above and becomes all-pervasive.

He is the atom, he is the universe, he is light (noym-mai), he is heavy, he

transmigrates into other mortal bodies, and he becomes the Truth immanent in
all.
 The yogi can become small, enter into the lives of many beings and come back
to his own self; he is never affected either way he goes. Once that anima
(Smallness) stage is perfected, he goes further up into Nada, reciting AUM and
rushes headlong into Mukti (liberation).

He meditates constantly, the hours go into days, the days into weeks, the
weeks into months, months into a year (the days are reckoned by Naazikai and
the year by 360 days) and at last he sees the Light in Navel (Tundi). (Comment:
"The days are reckoned by Nazikai and the year by 360 days" is the actual
translation. Mular gives the Indian version of reckoning time: Naazikai: 24
minutes make one Indian hour. Indian hour = 60 Vinadis = 24 minutes. Vinadi =
second. Year = 360 days. Tundi [Navel] here indicates Manipura Chakra. End
comment.)

The yogis have gained higher consciousness; their thoughts and being are
immersed in Siva (Siva-mayam); they by silence obtained mukti; they gave up on
the five senses for the sake of purity; their thoughts are directed to the cosmic
dance of Siva.

The nine Vayus (breaths) are equal; above these nine Vayus, the foremost is
Dhananjaya; when the nine Vayus are in conformity, the body and life are in
conformityV653. (Comment: Please refer to BG Chapter 10 Manifestation
commentary below the 9th verse about Vayu or Prana. End of Comment.)

The resident Dhananjaya Vayu pervades the other nine Vayus and also the
224 Nadis or channels; if it is not for Dhananjaya, the body will swell up and
dehisce.

Ripening boil, scabies, leprosy, many diseases causing swelling and malaise,
paralysis, kyphosis, joint and eye diseases with proptosis (eye bulge): these are
the diseases when Dhananjaya is not fully functional.

When Dhananjaya is out of order, eye diseases abound. Sharpness of eyes is

necessary for the eyes; if not the light does not penetrate the eyes.

A minute spark of Jyoti (Light, God) animates the Nadis that throb in the ear,
eye and heart. The gods, Isa, Tirumal, and Brahma abide there in contemplation.

There are nine gates in the body; there is a point where nine Nadis meet; for
them who conquer the nine Nadis, their vision is not just nine, but many.

Rouse the splendorous Kundalini Fire below at Muladhara, channel it up the

Susumna Nadi along the Spinal column, and route the Prana that runs through
Nadis, Sun and Moon (Pingala and Ida). This is what we tell the attentive ones
along with the ways to reach the mystic seven worlds in the cranium.

You are caught up like a bird in the net at the hands of lust. Give it up and
seek the way to ascend the Susumna Nadi by conquering your lust.
 When Nada rises in the Nadi, the Yogi gets the vision of the Lord in a trice;
they defeat all their marauding foes and enjoy drinking the nectar.

Nine virgins, sweat as ambrosia, united with Mother Kundalini on the stalk of
Mystic Lotus bud. One by one they climbed all levels to the top and became
perfection.

Poorna Sakti (Perfection-Power) occupies the 21 rooms. The nine beautiful

virgins became 105 and are the cause of Lord Narayana, Brahma, five gods and
the rest. Thus, these are her expansions. (Comment: Poorna sakti is Adhi Sakti,
which is the concealed energy of Siva and Primal Energy. [Poorna = full,
perfected]. Sakti part of Siva manifests as Iccha, Jnana, and Kriya [desire or will,
knowledge and action], and pervades the chakras. Iccha or Will has two
components: pre-intentional phase and Intentional phase. Sakti's actions are
preceded by these two phases. End of Comment.)

The Primal sound Nada is the origin of all the tattvas (expansions) including
the five Mahabhutas; that is how the Sakti Damsel blossoms out and if she
chooses she could hide in the closing petals of the bud.

When you alternately allow the Ida and Pingala (left and right breaths) breaths
run past the obstruction at the sixth Adhara (Ajna Chakra), you can merge into
the cool light of the seated Sakti of lightning flashes.

Once your senses are controlled and thoughts are focused in Oneness, the
breath will subside in Jiva, wherein the Koottan (Dancer, Siva) dances, and
wherein I seek him.

I passed the breath through Susumna Channel to the accompaniment of Nada

Sound (AUM), binding the enemies who prevented access to her, found her and
held the jeweled lamp.

Mular enumerates the siddhis as mentioned above. O, what greatness it is to

become an atom within an atom! O, what it is to enter into other beings! O what
it is to be everywhere at once.

When the breath is controlled the eight siddhis are attained. When the
Kundalini fire goes up the central Nadi through the realm of Sun to that of Moon,
I get to imbibe the nectar.

The eight siddhis are obtained by yoga and all buddhis are realized. All this
will be easy, only if Tripurai (Sakti) confers her Grace. (Comment: Tripurai is the
goddess (Tripura-Sundari). She is beautiful and red in complexion.
MAHAVIDYAS. Her limbs are like those of Kamaraja (Lord of Love). She is the Will
and Desire of Siva (Sivakami). She remains in Bindu and manifests this universe.
She is three Puras or cities (Tri-Pura), meaning several triads: three Bindus--
Candra (Moon), Surya (Sun), and Vahni (Fire); three gods, Brahma, Vishnu, and
Rudra; three mantras; three saktis, Jnana, Kriya and Iccha; three feet*, white,
red and mixed, white for Pure Consciousness, Red for Supreme Individuality as
the derivative of the first, and mixed for the White and Red as inseparable
modifications; three Nadis, Pingala, Ida and Susumna where she resides; three
gunas, Sattva, Rajas and Tamas; Buddhi, Manas and Citta; body-part triads in
many combinations. End of comment.)

Three Feet*: Indu (white), Agni (red), and Ravi (mixed)

Once the eight boundaries are crossed, the sadaka reaches Para-Loka
(Supreme World of Siva). The sadhaka who is perfect in the practice of Ida and
Pingala breaths reach the Kamiya world, which is reached by Anima.

If the yogi prevents the nectar from the realm of the Moon come to the realm of
the sun and perseveres, he will gain anima siddhi: lighter than a wisp of cotton
and insuperability.

If the yogi gets vision of Tani Nayaki (Adhi Sakti), the Tattvas subside, and if
he perseveres through the intervening passage of time, he attains Laghima. After
having seen the Mayin Laghima, he will shine in his own Light.

As the Milk-white Light spreads all around, he will see the heavenly glow that
is the Truth and Essence. As the Tattvas gather and subside, Mahima will be on
hand in a year's time. Having come to see the Light, the passage of Time stops
moving; the past merged into space; the future is his to control.

Jnana thrives in him, the world thrives in him, all things thrive in him, and he
stands in the Grace of God. If the sadaka stands steady in Mahima, he will
receive visions of the Tattva Nayaki (Mother Sakti) and the army of attendants;
the yogi attains Prapti, if he perseveres in it for one year.

Having experienced the lightning and splendor of Mother Sakti, the sadhaka
sees the blossoming of flower of expansive cosmos; the Time stops and the future
stands still. There is neither going nor coming, neither death, nor aging, and no
delay in seeing the light in the windpipe (Tamarakam); there is nothing more to
desire for the Siddhas. (Comment: Light in the windpipe means Light of Breath--
Nada. End of comment.)

When Prapti is attained, its presence is unmistakable; all attendants (Tattvas)

take a flight. When it stays with him for a year, he receives ability for Prakamyam
(ability to transmigrate into other beings).

Dictionary: Prapti = Ability to reach anything like touching the moon with
fingers. Isita = supreme dominion. Vasita = Subjugation by magic. Kamavasayita
= suppressing all desires.

They do not know how that Being becomes the Light which resides in
Muladhara. For those who can see the Light of Siva and seek it, the heavenly
Light to liberation is easy to obtain.

When a year passes after the Siddha attains Parakamyam and perseveres in it,
he receives visions of Sadasiva Nayaki (Sadasiva Sakti or Mother) and her army of
attendants and attains Isatva siddhi (ability to create and omnipotence).
 At this stage of development in his siddhis, the Siddha becomes the Light of
the cool Moon, its rays and kalas; merging in them, he becomes Moon himself.
(Comment: Chandra Kala is the Ida breath. Moon of Siddhi is not the moon that
we see in the sky. Chandra (Moon) Mandala, orb or disc, is beyond Surya (sun)
Mandalam. The Moon center is the seat of Siva Sakti on top of the skull. End of
comment.)

The Siddha has the power to create, maintain and destroy (like Sankara-Siva);
the Siddha and Isa are the same.

If the Siddha destroys the five Bhutas in a year after attaining the cool Kala of
the Moon, he will gain the power to see the True Essence.

Vashitva, being the supreme siddhi, gives the Siddha the power to see the
Truth and comes into his hands so that he becomes the Truth (God) himself.

As the Siddha shines as the radiant sun (in Vashitva) and if he experiences
the inimitable vision of True Being (Essence), his body becomes golden, his
senses leave him, and he sees visions of beauteous vine, that is Sakti V689.

If the siddha perseveres in Yoga of Sakti, the beauteous vine, for one year after
attaining Vashitva, he gets the ability to visit all the worlds of the golden stalk,
sits like a flag of stone and attains Kamarutattva. (Comment: The seven worlds
are buds and blooms appearing on the golden stalk as the cosmic flower. End of
comment.)

After gaining Kamarutattva, you receive the Sakti to go in space just like the
fragrance of the flower pervades the space. The great fragrance is yours as Maya
sakti; you will be the Lord of Light.

After seeing the Divine Light, he remains in it as if living in his mother‘s

house. After visiting the many worlds, he sees the Great Light of Siva whose home
is in the midst of ghosts and goblins.

He who is accomplished in the eight siddhis will be the Light of the earth. He
will be the shining garland in the entire world and his breath (Prana) will be one
great lightV693.

Prana commingles in jiva with Sakti of Tender Vine and enters 500 Nadis, then
ten and later another three. Thus Sakti diffuses into all Pranas. That is the river
of nectar inside the head flowing in 1305 Nadis.

The Adharas are the way to the thousand-petalled Sahasrara. The two (Ida
and Pingala Nadis) foster them all.

Above the two-petalled center is Sadasiva Nayaki. The twin breaths ascend to
the Thousand-petalled lotus with fifty-one letters on it, which in time become five
letters (Na-Ma-Si-Va-ya) V696. (Comment: The two-petalled Chakra is the Ajna
Center, where Sadasiva Nayaki (Sakti) is the resident Deity. The Ida and Pingala
Nadis exit from the confluence at Ajna Chakra by the left and right nostrils.
Tirumular asserts with authority of a Siddha that the two Nadis pass beyond the
Ajna Chakra as one Prana up the Susumna Nadi to Sahasrara plane. It is said
elsewhere that only Brahma Nadi flows from the Muladhara Chakra to Sahasrara
Chakra and Ida and Pingala Nadis form a knot with other Nadis at Ajna Chakra
and exit to reach the nostrils. On the lotus (thousand petals) at Sahasrara
Chakra, the highest plane, fifty one Sanskrit letters (the entire Sanskrit alphabet)
are marked, of which five letters are the essence (of the fifty-one letters): Na-Ma-
Si-Va-Ya. End of comment.)

Nayaki‘s five faces inspire fear. Five plus five is her weapons. No ascent from
the two-petalled center to the thousand-petalled is possible without the five-
letters, which in time becomes one-letter AUM.

Sadasiva Nayaki (Sakti) is One Being, who is the Tattva Nayaki (lady). When
breath succeeds to ascend and reach the thousand-petalled Sahasrara Chakra,
Know in you that you shall live for a thousand years.

The Prana reaches Kalai Nayaki at Sahasrara and merges with the fifty-one
letters and later with the five letters and there ends the PranaV699.

The life breath enters the 539 Nadis, rises with Tani Nayaki, while it remained
with Sakti before its rise. The Prana enters 233 Nadis, reaches Siva, and merges
in the Five Letters.

The Prana that rises from four-petalled Muladhara fire pervades 729 Nadis
and reaches the Nayaki. The Prana traverses the six Adharas, reaches the
seventh Adhara of the Sun, later goes on to the eight center of the Moon and
attains samadhi in the Ninth plane.

The Moon and the Sun are in the Supreme Being. The Yogi, who sees the
Moon in the confluence of three Nadis, attains Samadhi that began at the Navel
Center , and merges in the Light.

A Sadhaka can attain Sammadhi by giving up thoughts of woman and

relatives, by learning with humility, by increasing jnana, by being frugal with
words, by listening to the deeds of siddhi, and by sitting unperturbed.

He conquers death and old age; he enters other bodies; he offers heaven to the
dead, he takes the sacred form of gods, he learns the Agamic texts and he is
perfect in the art of breath.

It is of no use to circumambulate the sea-girdled world and suffer sore feet (in
search of the Lord). They who seek him in love will find the city of Lord . Brahma,
Mal (Vishnu), Hara (Rudra), Mahesvara, Sadasiva, Bindu, Nada, Sakti, Para-
Bindu, and Para-Nada are the ascending hierarchy seeking the feet of Parai-
Paran, The Beyond the beyond V709.

Perform the Adhara yoga at the seven centers and worship the respective
deities. At Sahasrara Chakra reside Sakti and Siva; abandon the sixteen kalas of
the Mystic Moon. As you go above that, there is the Splendorous Light; above that
is Bliss, which is beyond speech and mind and thought. (Comment: The Deities
at the six centers are Brahma at Muladhara, Vishnu at Svadhisthana, Rudra at
Manipura, Mahesvara at Anahata, Sadasiva at Visuddhi and Apara Bindu at
Ajna. Siva is seated in Sahasrara. These are the physical planes or Adharas,
beyond which are the Niradhara planes. The Yogis by practice of Pranayama
through Yoga Nadis become celestial Beings in the company of Moon and Sun.
End of comment.)

Pathi (the Supreme Being) reveals them to those who perform them in
sincerity. There is no death to those who pierce the mystic Lotus channeling the
breath up the vertebral column and imbibe the fragrant ambrosia. They pervade
everywhere unseenV711.

Chapter 12 Steadiness in Kala: 0712-0723

The Lord with the vertical third eye showed the path of love. Walk the path of
Love and look at him with intense love. Walk the path of Love and River Ganga
will flow in love and grace and show the path. Walk the path of love; He will
protect you.
Restrain your four inner organs (of cognition.) Restrain the sixteen kalais.
Restrain your innate Pranas. Then your thoughts will be entrenched in the Lord.
The prana (Vayu or breath) stood steady as a rock and still flame of a lamp. If you
know the way the Lord mingled with Kalas, you will know the path of Truth.
(Comment: The Lord wearing the moon with 16 Kalais (Kalas) confers a vision of
himself to those who are steady in the practice of breath control, channeling the
Prana through Susumna Nadi. (Kalaa = Kala = Kalai) Kala approximately means
"parts." Siva is Niskala, meaning he has no parts, he is whole, he is undivided, he
is absolute or Nirguna Brahman--Brahman without attributes. Nirguna Brahman
= Supreme Narayana (Adhi Narayana) = Parasambhu Siva.
Siva is also Sakala, meaning he has many parts--Tattvas, universe, beings. Sakti
and Siva are inseparable. Siva is Sakti, Sakti is Siva. Sakti is Consciousness--
Caitanya, which in its Unmani form in Siva Tattva (one of seven Suddha Tattvas)
has no Kalas (parts) and beyond KAALA (TIME). Unmani is Siva Pada, which is of
four kinds: Siva's World, Nearness to Siva, Same Form as Siva, Absorption in
Siva. Unmani is Nirvana Sakti, meaning it is the state before origin of all things
and beings. This is like Niskala Siva but a notch less. With Samani, the kalas or
parts come into being. Sakti has sixteen parts or Kalas. Woodroffe mentions that
the number of Kalas vary from Tantra to Tantra, from pundit to pundit, and from
time to time. The five-Kala cluster, composed of Nivrtti, Pratistha, Vidya, Santi,
Avakasada or Santatita is well known.
Kalas have been associated with Devata (gods). Kalas are called the moonlight.
Kalas generally are manifestations of Sakti, functions, art, skill, gods, deities,
parts. They could be obstructions to entry of a Sadaka into Higher Consciousness
or fall from that Consciousness once it is obtained. The five-Kala Cluster
mentioned above is important and is credited to Bindu in one instance and to
Nada (Sound) in another instance. Another four-Kala cluster is Pita, Sveta,
Aruna, and Asita, belonging to Bindu (Light). Rudra-Siva has Kalas of destructive
qualities; Vishnu has protective Kalas; Brahma has creative Kalas. When Para-
Bindu undergoes differentiation (descent), three parts come into being:
Kamakalas.
Nivrtti Kala is involutional in the sense that the last tattva being the earth,
expansion and evolution of Sakti completed, the tattvas are ready for involution
or ascension until Pure Consciousness is reached. The Yogi has to ascend all the
Tattvas (Kalas) to reach Siva-Sakti: that is what is meant by ascending in Yoga.
Nivrtti is cessation of expansion and means ascending the steps of Tattvas back
to Pure Consciousness. This base from which the sakti or energy ascends is
called Muladhara and the sakti remains coiled here to spring upwards.
End of Comment.)
The Lord of Bhutas, Sankara of matted locks, appears on his bull before you, if
you channel the prana up through the Susumna Nadi.
They do not know the passing of time in Samadhi. Anticipating a great time, they
channel the breath up the Susumna Nadi to the void. Sadhaka stands there
without any self-conceit.
Having your sight on the goal, perform the great Tapas. Channel your breath into
Sahasrara. That is like revelation of Vedas--finding God.
The breath has threefold purpose: channeling up the spinal Nadi, spreading into
the cranium for the lotus to blossom, and proceeding to merge into the Jyoti
(Flame) there.
Tattva Nayaki (Kundalini goddess) rose up on her own, found her way up the
fleshy body, and remained therein. She, the creator of the world of Devas,
churned the nectar within; imbibing it, this body became Siva‘s temple.
The Vayu shines in there; no one knows how it dissolves. Once you know how it
dissolves, you can arrive at where the Vayu meets shining Nandi.
You can see it clearly when Nayaki leaves the Nathan (Prana leaving Kundalini
Sakti through Susumna Nadi) on its journey beyond. Follow the guidance from a
Guru for this accomplishment. Consider that as great wealth.
If you control the breath twelve matras long and absorb it in you, you will live a
thousand years on land and sea. The body will not perish; that I pronounce on
Nandi.
When Desi (Beauty—Sakti) and Desan (Lustrous person-Prana) part with each
other, the Yogi hears seven sounds, sees five colors, smells three odors, and
experiences two tastes. Lord of stainless Light arranged it thus.
Chapter 13: Means to Kayasiddhi
When body dies, prana also dies. For certain, the Sadaka will not arrive at the
Light of Wisdom. By coming to know of preserving the body, I preserved the body
and thereby the prana also. (Comment: Preservation of body is important, if you
want to take Prana up the Susumna Nadi and merge with Siva. This is
Tirumular's contribution. This is against the canons of Bhagavad Gita, Where
Lord Krishna States that you are not the body but a soul and body is only a
soul's vessel that changes with rebirth. Soul takes many bodies and many lives
before Mukta or liberation is obtained. End of comment.)
There was a time before that I took the body as unimportant, but once I saw the
One Essence inside my body, I realized that the Supreme Person (God) has taken
up residence in my body. Since then I cherish my body.
Purge the intestines in the interest of Suddhi. Rid the body of excreta, let the
lotus flower blossom in your heart, control the breath in Anahata plane, and
channel it up all the Nadis. They, who know this stratagem, gain a body no fire
will burn.
Practice of Yoga at dusk, noon, and dawn brings many benefits: body attains
health, phlegm is expelled from the body, treacherous wind leaves, and bile
dissipates. While the poisons exit the body, graying of hair and wrinkled skin are
history.
The body does not perish with steady meditation, if you control the three coils of
the serpent Kundalini, ten winds that cause turbulence in the body, the twelve-
finger length Prana and two phases of respiration.
You will live for one hundred and sixty six years if you breathe through the right
Pingala Nadi for 166 matras, left Ida Nadi for 166 matras, and do them again in
reverse. Matra = 0.4 seconds. 166 matras = 415 seconds = <7 minutes.
Body is the temple for Sakti. If you practice breath-control through right and left
Nadis and later in reverse order, you will hear music and see Siva dancing in the
Ajna center to the sweet music. I pronounce this in the name of Sadasiva.
In pure Bindu, shines the sound ―Ha.‖ In Nada lives the sound ―Sa.‖ Reverse and
join them, a mantra ―Soham‖ is born. The Yogi follows the sacred path, when he
chants So-Ham silently with his breathing.
Kindle the Prana at the Navel Swirl (unti-c-cuzi) by meditation and chanting of
Siva mantra; retain that breath between the frontal ridges (Ajna center); then
kindle the Apana breath by meditation; now you are Siva himself. (Go to file:
<<Mantra >>.
Go two finger lengths above the anus wherefrom feces leaves not, and then below
the male icon is the Linga in Muladhara, wherein resides Annal (the Lord).
Meditate on that center, this is my upadesa (religious instruction) unspoken and
rarely divulged, and get the vision of the Lord.
They, who merge with the blue-colored Sakti (Ner-izai) within, will gain wisdom,
have change of gray hair and wrinkled skin, and become young again. Ner-izai =
Jeweled Lady = Sakti.
If gonads (Andam) shrink (from disuse), there is no loss. If the body shrinks, Life
steadies and becomes long. Food eaten in frugal quantities helps attain good
results. You will become the dark-throated Kapāli (Siva).
If you aim Kundalini from the back portal of the body (Muladhara) towards the
heavens (Sahasrara), your body becomes desirable to damsels with locks laden
with flowers and swarming with humming bees.
Siva hissed in anger at the Lord of death. Isan (Siva) rides the Chariot of Fire
(Burning Chariot) within. If you seek his sacred feet with anklets, you will live for
ever under the Grace of the Great Hall—Heaven.
I saw the Fire (Van-ni) in Kundalini exude four Kalas. The prana, channeled
through seven centers, spreads through the whole body. It is Nectar of
Consciousness for the fleshy body. I thrive and grow like a young calf.
If you endeavor to acquire the Sakti (Kaya Siddhi), you will thrive like a water-
laden million rice fields. Thou shall meditate on Karma-vanquishing Mantra.
Chapter 14: Wheel of Time
edit:
Verse 740: I sought the five mountains and reached the Circle of Moon. Leaving
this I went on to the realm of great Void that is in the Circle of Supreme Pati
(Siva); from there I go beyond theses circles.
Verse 740: I reached the Sphere of Moon having left the junction of five Nadis (at
Ajna Chakra). Leaving the Sphere of Moon I reach the Sphere of the Void twelve
finger-breadths (above the crown) wherein lies the Supreme Pati. From there I go
beyond.
The five are interpreted as the five Siva Tattvas. Another commentary refers to
Ajna Chakra the junction of five Nadis.
to the Circle of Moon. the middle between the eyebrows. having left the junction
of five Nadis. reaching the space twelve finger breadths above the crown. I stand
in the Circle of Pati having received His Grace. I went beyond coming to know the
way out of worldly attachments.
Verse 741: Knowledge that comes from the five senses, the sixth, the seventh, the
eighth, the ninth, the tenth and from other ways destroys life in succession. Life
is wasted in acquiring worldly knowledge through these senses.
Sense: Knowledge from
Sixth sense = discrimination.
Seventh sense = judgment.
Eighth sense = learning.
Ninth sense = experience.

Tenth sense = attachment.

The ages at which death haunts man are as follows: from twenty-five to twenty-
eight, from thirty to thirty-three, from sixty to sixty-two, and from hundred and
beyond. (Comment: Mular was an authority on epidemiology of death at various
ages in his time. The following table is for the year 2000 for the USA. )

AGE OF DEATH ANNUAL RATE PER 100,000

1-4 38.3
5-14 22
15-24 90.3
25-44 177.8
45-64 708
over 65 5,071.4

The satisfactory day for starting Yoga practice is one of these days: the birth day,
the first day, the second day, the eighth day, the third day following it. Find the
suitable day and enter into House of Meditation without any grief or great efforts.

These are the facts to know when you enter the realm of meditation: inhaled
breath is 12 matras long; retention of breath is four matras long ; exhalation is
eight matras long; retained breath diffuses into six Adharas. This will help you
understand twenty-five Tattvas. (Matra = 0.4 seconds.)

He is beyond the four corners of Muladhara center; he is beyond the bridge of

twenty-four Tattvas. His gunas are beyond the twenty-five Tattvas; he is beyond
the six Adharas that spread like a Banyan tree. Does anybody know him?

These are the time lines for piercing the nine Centers: sixth center on the 20th
day, seventh Center at Fire Mandala on the 25th day, eighth Center at Solar
Mandala on the 26th day, ninth Center at Lunar Mandala on the 27th day. (It
takes Prana 27 days to travel from Muladhara Chakra to the Luna mandala)
On the twenty-eighth day, you obtain vision of the three Mandalas, each
separately; on the thirty-third day, you obtain one panoramic view of all
Mandalas. Extend your vision and see the twenty-four Tattvas, the earth and
other elements in that order. (This is like the astronaut's view of the earth; but
the Yogi's prana and Consciousness travel greater distances.)

If the Yogi does not endeavor to accomplish them in successive stages, it is

impossible for him to become Irai (Supreme God). There is much less chance to
be near him. There is no reason to conceal or proclaim this loudly; humility will
take you to the finish.

Mūrkkar (obstinate ignoramuses) try other ways, not knowing the way to the
finish line. Though they have an Idincil (lamp), they carry a lighted torch. They
who kindle the Kundalini Fire will do well in this world of transienceV749.

The spinal cord is of the size of the little finger and taut like a bowstring. The six
Adharas are reached in two stages: from Muladhara to heart center and from
there to the Ajna center (forehead). When you reach that point in contemplation,
your consciousness is picture perfect.

Know thou that the Consciousness is picture perfect. The sinners know not its
significance. The body is proof of evil karma, but it supports the meritorious stalk
(spinal cord) of the Lotus that blossoms in the three Mandalas.
The Yogis run up the Spinal column towards the head end of it and enter into
rapture seeing the three Mandalas together. Those who experienced that vision
saw the end of Karmas. Those who did not experience that vision (because of
consequence of failed ascent) are at variance when the body dies. (Variance: they
are reborn again.)
Listen to find out how this body perishes. A man has a beautiful wife, an
expansive prosperity like the sun, and a life full of respect, accolades, and head
bows. Suddenly his life disintegrates surrounded by swirling and growling dogs
V753.
The aimless wanderers do not find the Refuge of His Blossom Feet. Unable to
channel the Kundalini Fire, they fall victim to the fire. Knowing the path ahead,
they take the path of hollow of the spine and find the glorious Dancer. (Comment:
falling victim to fire means cremation after death. take the path of hollow of the
spine: ascending the adharas or Kundalini planes.)
They found much excellence in the Dancer; they gather and stand around the
tenets of the Sastras. They see him within (their soul) and experience his divine
presence. They become friends and later become one with Siva.
Hear this: limitless is growth in one-pointed meditation. If you meditate well for
33 days, the Dancer on the Mountain of Gold will appear in glory and you will
merge with himV756.
Sharp is their understanding of reaching the Dancer; meditating on the tenth
Center, they enjoy the visions of eight directions; they see and delight in the
lotus-seated Lord and attain a hundred-fold splendor.
Standing there in a hundred-fold splendor, they will live in a strong body for a
thousand years. Having lived for a thousand years, they may very well live for ten
million more yugas.
The Yogis live for ages and are steady in their devotion. Within them, they see He
is non-different. Being one with Siva, their life is divine and exalted for ages.
Some seek and reach the heights associating with worldly things. Many obtain
fruits of their labor without self-awareness. Some perform actions without
thinking. None of them has seen the fair-eyed Sakti.
They, who do not see (her), loose themselves. They, who do not seek (her), engage
in pleasant empty prattle. Those, who do not see (her), see their wealth and
possessions vanish out of sight without a trace.
They do not see that Porul (Supreme Treasure/Principle), but seek wealth that
vanishes. If they look into themselves with discrimination, they will see that
Treasure that never perishes.
The Lord with the third eye (on the forehead) is birthless. He is Nandi within; He
pervades all spaces. That is steadfast Sivagati (salvation), which you can obtain if
you seek.
Naman (Yama or god of death) will not trouble those who seek; there is no ruin.
They who seek will be king of men (narapati). This is the Truth for the seekers.
Let this be told to the aspirants.
The sounds of Ahara, Uhara and Mahara = AUM
Ahara and Uhara (the sounds ―A‖ and ―U‖) are worthy sounds full of meaning. Let
these sounds stand in your thoughts and consciousness. Add to them the sound
Mahara—―M.‖ Let them run up the spinal canal. The six Adharas or planes and
the Lord are within your reach.
No one knows where the Lord lives; Annal (the Lord) abides eternally in them,
who seek him. When you see Annal, He and you become one.
No one knows how He and you become one. Listen now, this is the way He and
you become one: your hearing and sight become one with His; your circle
becomes one with His. (You are made of Tattvas: hearing, sight, and jiva, all of
which are absorbed into him, when you see him in Sahasrara Chakra.)
The Seven circles will blossom within you. You will know the approach to the
abode of Cittan (the Lord). You will steady your thoughts, become conscious of
your goal, and see the Katti (lump of jaggery), that you seek. (Jaggery = coarse
unrefined brown sugar lump)
You see him as Brahma and Hari (Vishnu). You see him as blue-throated Rudra
and Isa. You may see him as Sadasiva and Sakti. You will see him immanent in
you.
Chapter 15: Evaluation of Life Span
Upon placing the palm on the forehead, if the breath appears regular, it is
normal. If it is rapid, death in six months is expected. If it is twice the rate, life
will come to an end in a month.
Nada and Isan (God) merge in Consciousness. They who transcend Nada merge
with God, who appears in their heart; thus, truth is realized in merging with
Nada. (Comment: Nada is Sound; Siva, Sakti, Nada, and Bindu form the quadplex
or tetralogy of Saiva Siddhanta from which the whole universe blossoms forth.)
If the breath that might go to waste is channeled up (the Susumna Nadi) it will
give firmness of mind; spiritual awakening comes riding on flowers (Sahasrara
Chakra of a thousand petals); the Sadhaka becomes the Lord of earth. (Comment:
Here flower means Sahasrara Chakra of a thousand petals, one above Ajna
Chakra.)
There are none who practice Nadi Suddhi; breathing alternately through right
and left nostrils helps one vision Sakti; the five senses come under his control; he
lives for a hundred years. (Comment: Nadi Suddhi is purification of breath
channels, left nostril breathing alternating with right.)
If expiration lasts for six Matras (2.4 seconds,) one lives up to eighty years of age;
if it lasts for 7 matras, one lives up to 60 years of age. One matra = 2/5th of a
second).
If expiration through left nostril (Ida Nadi) lasts for eight matras, he lives up to 50
years of age; if it lasts for nine matras with retention lasting for three matras, he
will live up to thirty three years of age.
If the expiratory phase lasts for ten matras, his life expectancy is 28 years; if it is
15 matras, you could see him alive for only 25 years.
Inspiration lasting for 12 matras with retention of breath for 10 matras takes one
inside (oneness with the Lord); thus, you practice Pranayama during the day of
thirty nazigais (Naligas). (two and half Naligas make one hour.)
If he maintains ten-matra breath retention for two days, he will have no problem
with the down breath, Apana; if he maintains this practice for three days, he can
be certain that ascending the six Chakras will happen soon.
If he takes this path of breath control, he will stand steady in the four-petalled
Muladhara Chakra; if this pure and virtuous practice is continued, on the fifth
day he will vision the stainless second and third Chakras or Adharas. (Comment:
Muladhara, Svadhisthana and Manipura are the lower three Chakras or Adharas.
Muladhara is the first chakra at the bottom end of the spine; Kundlini Devi rests
here and it has four petals inscribed with the letters Va, Sa (palatal), Sa (cerebral)
and Sa in golden colors.
Go to Kundalini Power for details.)
As time takes the run to the tenth day, he visions the next two Adharas together;
on the fifteenth day, he will have an aggregate experience of all five Chakras.
He will vision the sixth Adhara on the twentieth day; he will vision the three (Sun,
Moon and Fire) and the two (Siva and Sakti) on the twenty-fifth and twenty-sixth
day, respectively. (Comment: the sixth Adhara is Ajna Chakra and the Sahasrara
Chakra is above the sixth Chakra.)
The One Supreme Being comes into vision on all the centers on the twenty-
seventh day; he reveals himself in all the ten centers at the same time on the
twenty-eighth day.
On the twenty-ninth day (5+5+5+3+3+8 days = two times five, one five, two
threes, and one eight), the onward march continues; Apana breath stands hostile
to progress; on the thirtieth day, Apana will leave in seven days.
There are three days left on the thirty-first day of ascent, before the union; on the
thirty-second day, there are two days left.
When Prana reaches Sahasrara in a month and three days, Nandi bellows from
the Nectar Spring; if he reveals himself within you, you are one with the Lord.
No one knows the Lady of Fire (Kundalini goddess) standing tall; none knows the
science of Pranayama; no one knows that which never perishes; no one knows
the Truth that I found. Vanni = Fire = lady of Fire = Kundalini goddess at
Muladhara Chakra.
God is knowledge and wisdom; He is the knowledge of gross elements such as air
and the rest (Earth, Water, Fire, and Ether); he abides as knowledge in the world
of matter and life, remaining pervasive and inseparable in them; that knowledge
stands in full splendor in Him.
The Lord who is knowledge bestows the unreal world; For them, worthy of praise,
he bestows his vision; the bestowing Sakti is the Lord‘s consort who is the
goddess decked in fragrant flowers.
This body-hovel is burdened with sense organs and repeated births. Destroy the
bonds of desires and make Pasa run screaming; the Great Nandi will bestow His
wisdom.
Tantra 3, Chapter 16: Breath Pattern and Exercise by the Days of the Week
Prana through Ida Nadi (left) is dominant on Fridays, Mondays and Wednesdays;
it channels up the right Pingala Nadi on Saturdays, Sundays, and Tuesdays;
Prana takes the right Pingala Nadi on Thursdays; it flows in the left in the
fortnight of waxing moon and in the right in the fortnight of waning moon.
If breathing abides in the left nostril on Fridays, Mondays, and Wednesdays, the
body will experience a glow and suffer no harm; so said Vallal (Nandi) to us in
delight.
On the contrary, breath abides on the right nostril on Tuesdays, Thursdays,
Saturdays, and Sundays; the Yogi who knows this is Iraivan (God) indeed; if this
pattern does not exist on those days, the Yogi should redirect the errant breath
deftly into the right nostril; then, the joy is his.
If right nostril breathing switches to left nostril breathing on Sundays in alternate
fortnights and left nostril breathing switches to right nostril on Mondays in
alternate fortnights, this breathing is proper and gains strength. Know this well.
If there is any deviation from the appropriate pattern of breathing (breath rising
in the right Nadi, running at a faster clip and causing jerks accompanied by
change of its course on the left Nadi), know the deviant speed (and rate) and
make appropriate adjustments.
If the Prana does not go in the middle (Susumna Nadi) and runs to the right and
left, Andanan (Brahmana/seer/Yogi) should gather and channel the deviant
Prana through Susumna to do its assigned task (reach Kundalini). The Yogi will
stand before the Light. Thus, He (Nandi) said. Comment: Andanan = Seer with
grace or gracious one.
The Lord who is the Essence is seated on the flower above; there are sixteen ways
of breath control; with concentration of manam (mind), and the Vayu (Prana or
breath) going up the Susumna Nadi, the Yogi should pierce the Adharas (centers
or Chakras) at Muhurtha ( auspicious hour).
Chapter 17: VaraSulam (Inauspicious Days)
Comment: There are auspicious and inauspicious days in a week for starting
travel in a particular direction indicated by the position of Siva's Sula (trident) on
that day in question. Inauspicious days can also be indicated by the constellation
of the moon and the stars.
During the week, Sulam (Trident) lies in the direction: East On Mondays and
Saturdays, North on Tuesdays and Wednesdays; West on Sundays and Fridays;
(South on Thursdays). Comment: Sulam is a Trident and a road sign for danger
in this context.
The Trident is in the direction of South on Thursdays; If Prana falls behind on the
left nostril, Trident has very little effect; if prana appears predominant on the
right, no grief will come to pass; It may actually bring about much good.
Chapter 18: Kechari Yogam
Preserve the breath; let not the mouth loosen up and fall open; lit the fire in the
hearth; lock up the roof and block the upper cavity with the tip of the tongue;
Keep the body erect; there shall be no Naman (Death/Yama) for you.
Comment: Fire of Kundalini: At Muladhara, heat is generated with Bija mantra
"Ram," when Prana and Apana held in Kumpaka (retention) are not allowed to
escape, and Prana is forced down the Nadi from above. The fire called Kamagni
(Kaama + agni = Passion fire = Fire of Passion) envelops the serpent goddess
Kundalini and wakes her up from sleep. Seized with desire for her Consort, Lord
Siva (Paramasiva, the Yogi of Yogis), she wills to pierce the adharas and reach
Sahasrara Chakra for her union (mithuna) with Siva. All this eroticism is
symbolic of the intensity of power of Kundalini Sakti, which takes the Yogi from
the centers of lower consciousness to Higher Consciousness in Sahasrara.
Kundalini goddess is a resident sleeper at Muladhara Chakra, when man is
awake to the world of mundane pleasures and habits. When she is awake, man
goes to sleep: here sleep means Higher Consciousness. That is the reason why
roused Kundalini takes him and his lower consciousness to Higher
Consciousness. It is called Involution. We descended from Higher Consciousness
(Siva-Sakti), which is the purest Consciousness, while man's everyday
consciousness is less pure and animal's is called subconsciousness.
Sabdabrahman and Kundalini are in eternal sleep in animals. There is no earthly
life without Kundalini, though she sleeps at Muladhara. End of comment.
Build leak-proof dams in the pool on the square basal plate used by Vannan
(cleaner or washerman) to wash the clothes; let the celestial stream fill the lake;
look towards the heavens and remain free from impurities.
Comment: Washerman is Jiva. The square basal plate stands for the element
earth and also for the four petals of Muladhara Chakra. The Yogi builds a dam to
prevent any leakage in the pool, meaning that the down breath (Apana) held in
kumpaka (retention) is dammed to prevent any leakage. Now Kundalini Sakti is
awake; let the heavenly stream fill the lake; let the prana sakti rise in the Nadi;
let the Yogi look to heavens for realizing Higher Consciousness. End of comment.
Let prana channel through right and left and then alternately; later, let prana
course up the Susumna Nadi; one will never know tiredness; he can forgo sleep
and obtain realization; no death will ever come to him; immortality is his.
If rubbing (by the tongue) is done with skill, nectar will flow; as it flows, preserve
it; you may swim in the Moon Mandala (sphere); the flowed nectar may be
conserved.
If you fan the tip of the tongue upwards towards the middle of the palate where
Jiva and Siva abide, the three gods and thirty three crores of Devas will make
their appearance. No death will come to you; you will live for a billion years.
There flows the stream of the fleshy body high on the top of the cranium. They
know not how to make use of the heavenly stream. They who know it will imbibe
the divine nectar and live for ever doubt-free.
805: If he directs the two breaths into the mouth‘s upper chamber, there is no
fear of Time (death); the gates will open; graying and wrinkling will vanish for all
to see; the Sadhaka will become youthful. This I swear in the name of Holy Nandi.
806: With Nandi leading the way, if we climb upwards, we meet the Lord; we rule
the entire world. If we course the restrained breath out through the Sun Nadi and
yet remain in meditation we are ordained to evil.
807: Having been bewildered by evil deeds, they should resort to the action of
Tongue; there is no place for Naman (Yama, god of death). They who resort to evil
deeds with no virtuous outcome will remain useless like the residual pressed
sugarcane stalk.
808: The Sadhakas, who experience the sweetness, send the tip of tongue up as a
bud, and straighten the crookedness of the spine; the spring of Nectar will flow
and the body becomes as sweet as sugarcane.
809: As you imbibe the nectar, continue chanting ―Sivaya Namah;‖ The nectar
flows as Waters flow in Ganga. Click>>>OM Nama Sivaya<<<
810: Grace will shower upon them as ripe Jnana, who worshipped within in
proper manner; If they shut the door within and block the stream, they become
temple caverns (cranial cavity).
811 He who lives inside the temple is better than mother for the entire world. He
is good even when he is harsh for he abides in him too. He is worse than fire to
the evil doers.
812: He sits in the Ajnana center of those who perform Yoga with the Fire of
Kundalini. He is the Golden god of those who attained the flower of the upper
Chakras. He is in the thoughts of those who sing his glories. He is in the mind of
those who perform great deeds.
813: He is like the moon of sixteen kalas (digits). He beams and spreads his rays
in his body-mansion of 224 worlds without any discord within him.
Comment: Kalaa here means Sakti and are grouped under five headings and their
respective Bhuvanas: Santiya-atita Kala (15), Santakala (18), Vidya Kala (27),
Pratista Kala (56), and Nivrtti Kala (108). Bhuvanam = world, earth, mankind.
There are 36 Tattvas- building blocks of the universe and beings, ranging from
gods to unicellular amoeba to insentient objects. Go to >>>> Tattvas-36<<<<.
There are three broad divisions: Siva Tattvas (1-5), Vidya Tattvas (6 to 12) and
Anma Tattvas (13-36). These 224 four Bhuvanas or subdivisions of Tattvas are
derivatives of 36 Tattvas; therefore, Bhuvanas are Siva-Sakti-Suddha, Vidya-
Suddha-Asuddha and Anma-Asuddha-Prakrti sub-tattvas. For more details refer
to Garland of Letters Page 269. One's body-mansion has 224 kalas, a living
aggregate of miniature cosmos. "What is here is out there." End of comment.
814: As She remained enveloped by Sakti (Kalas), she was in the middle as a
virgin and a Divine young deer with her face radiating rays and nectar flowing
from her.
815: From within the golden head (cranial space) silvery nectar flows. They, who
are capable of stemming the flow from the astral realm, will thrive enormously:
there is no better grace than this.
816: The virtuous Komala Valli (Sakti) with a profusion of divine fragrance
remains there in ecstasy; The Lord, a treasure trove of Tattva Jnana, who is his
own Self, abides there in perfect harmony.
817: If the Prana rises from the basal Muladhara chakra through Susumna Nadi
to the cranium, the cranial Lotus opens along with the blossoming of the
Mandala of Moon where you can live long. Comment: Chandra Mandala is in Ajna
Chakra located in the glabella (Bhru Madhya, spot between the eyebrows) and
also in Sahasrara Chakra. (Bhru and Brow are cognate; if it is not for Sanskrit
Bhru, you won't know what Brow is.) The nectar flows from there to the other
lower chakras and spreads throughout the body. The moon has 16 Kalas; one
Kala (Sakti) remains in Sahasrara and the other fifteen spread to the other
chakras and body. The Chandra Kala in Sahasrara is called Baindava (Bindu).
End of comment.
818: As prana abides in the Moon Mandala, use ―Ottiyanam‖ to block the
downward flow of Apana breath. The Lord with Kundalas in his ears stops
dancing, and remains still as the dazzling daylight in aham (inside, mind).
Comment: Ottiyanam (Ottiyana Mudra Bandha [body lock]: A waist band is used
by Yogis in sitting position to bind the flexed legs and the waist together, so the
lower major openings of the body are blocked, thus arresting the escape of air,
which then is directed into Susumna Nadi away from Ida and Pingala Nadis. The
Waist band serves the purpose of helping the yogi to assume proper position to
block the air and redirecting it to Susumna. This technique helps the energy flow
in the proper channels. Blocking the escape routes of air tends to create prana or
energy which is directed to the Nadis. The air does not go up the Nadis which are
subtle and not anatomical channels. Accomplished Yogis can perform this
Ottiyana Mudra Bandha without any waist bands. Yogis suck up the entire
abdominal wall in such manner that abdominal wall appears plastered to spine in
a concave fashion. Kechari Mudra blocks the posterior chaonae, while the
Ottiyana Mudra Bandha blocks the lower openings; Ottiyana is much easier than
Kechari. End of comment.
819: The escaping (exhaling) breath will abide inside and the retentive breath will
be saved–prevented from escape. With the passage of time Nectar flows from
Moon Mandala. When it stops, undo the body Bandha.
820: If you open one of the doors of the body-bag, the Light will shine inside; if
the controlled breath races upwards, the dark and dingy body will shine like the
jewel-lamp in the temple.
821: Channel the Vayu (Prana) upwards; retain the breath in Kumphaka phase in
the Mandala of Sun and Moon around the navel and throat (Manipura and
Visuddha Chakras); as they linger in thought, what stands there is difficult to
comprehend.
822: The air in the body may be spoken of, so also the earth and water, and so
also the five elements; when they all come together, it may well be that the vision
is far in the distance.
823: I shall describe the distant vision. Having obtained the Beatitude of Sakti
with Collyrium lining of the eyes, if Cinta (mind or thought) is fixed on the Divine
Light, you will have visions of all the worlds as in day light. Comment: When the
Yogi goes deeper and deeper into meditation, he is absorbing all the Anma
Prakriti Tattvas into him; by that he has gone from asuddha Prakritic Tattvas to
Vidya Tattvas (a higher state of being); when he absorbs all the Vidya Tattvas, he
enters the zone of Suddha Tattvas, which are above human consciousness; now
he sees the light of the Lord to which he comes closer as he progresses from Siva-
Sakti Tattvas to Pure Siva Tattva; here it is all Sivam (Pure Consciousness and
Intelligence). End of comment.
824: The light is bright as daylight (Kundalini Devi) 12 finger breaths (3X4
fingers) below the navel; so say the Vedas. If you can light up the Nada lamp up
above with Kundali fire, you will become the Master (Talaivan = headman, chief,
Master) of the temple that rises within you.
Pariyanga Yogam: 0825-0844
The material in this section is true to its source, Tirumanthiram, Tantra Three,
Chapter 19. The saint-poet's presentation is very graphic and follows introductory
comment.
Introductory comment: Let me stress the Tantric view that sexual bliss is the
cheap worldly substitute for transcendental Bliss. Pariyankam in Tamil means
cot (Kattil). Pariyankam = Pari +Ankam = Pari for Sanskrit Sparsa meaning touch
or love + part of body. Generally the latter means Phallus. Pariyanka Yogam deals
with sexual matters in the context of Yoga. It is controlling breath for
enhancement of sexual pleasures, delayed ejaculation, retention of vital fluids,
prolongation of sexual acts for hours, the role of Kechari Yoga in sexual practices,
and finally learning and practicing abstinence for higher spiritual bliss.

In Vaishnava tradition Pariyanka Vidya (À¡¢Âó¾ Å¢ò¡) has slightly different meaning. When a
liberated soul goes to Vaikuntham and arrives in the presence of Bhagavan, he invites him, enquires
after him, touches him (KarAvalambham) picks him up, sits him on the Sesa bed (serpent bed), later
on his lap, smells his head, tells him that he came to the final place of rest and eternity, and touches
his head with His foot as a mark of Anugraham (favor).

Swami Satyananda Sarasvati mentions in his book Kundalin Tantra (page 104-
107) in passing about Vajroli Mudra, and Moola and Uddiyana bandhas and their
ability to delay or even stop ejaculation. Retention of breath during sexual act
delays ejaculation according to him. How long can a person hold his breath varies
from person to person. One of the changes during the retention of breath is
development of respiratory acidosis. Could that delay ejaculation? It needs
investigation. An aspirant must seek a legitimate Guru to instruct him. Yogis
recommend Vajorli Mudra, Mula and Uddiyana Bandhas for control of
ejaculation.
Vajroli Mudra is an invasive procedure which needs training as urologist needs
training in using bougie in patient's urethra (urinary passage of male and female)
to dilate the constricted areas. Paraplegic patients after proper training do pass
lubricated flexible tubes into their urethra and the bladder by themselves without
outside help in order to empty their bladders deprived of their function from
paralysis. Bougie: a cylindrical instrument of variable flexibility used for
calibrating and dilating constricted areas in tubular organs such as urethra.
Swami Sivananda says that they are very few people who are experts in this
invasive procedure. The idea is to develop the ability to draw fluids of increasing
viscosity up one's urethra (as if one's penis is a straw to suck up fluids); the
purpose is to prevent ejaculation; if ejaculation takes place, it is sucked up back
again before it spills. The procedure as described by Swami Sivanada as follows.

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 draw milk, then oil, honey, etc.
They draw mercury 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 (abstinence).

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
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.

Here is a description of Mula and Uddiyana Bandhas, according to Swami

Sivananda.

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.

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.

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. Now contract and draw up the
intestines above and below the navel towards the back, so that the abdomen rests
against the back of the body high up in the thoracic cavity. This is Uddiyana Bandha.
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 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.

Pariyanka yogam claims that Sadasiva (Siva's form) taught Pariyanka yogam to
slender-waisted Sakti. There are two kinds of Sakti worshippers: Dakshinacara
and Vamacara. Dakshinacara = Dakshina + caara = right-hand + doctrine or
practice. They practice right-hand rituals. Vaamacara = Vaama +caara = left-
hand, acting in the opposite way + practice, left-hand doctrines of the Tantras,
the worship of Sakti of Siva or Female energy. Woodroffe believes that the
Vamacaras are misunderstood bunch because of some abuses. Doctrines of
antinomian character were produced in the west and the east, according to
Woodroffe. There are seven doctrines or Acaaras/Acaras: Veda, Vaishnava, Saiva,
Dakshina (all four belong to Pashavacara), Vaama/Vama, Siddhanta, and
Kaulacara. Vedacara is the lowest and Kaulacara is the highest. Sexual bliss is
Pravrtti marga (evolutionary, here animal living) of pasus. Sadhaka (accomplished
one) moves from Pravrtti to Nivritti (involution) marga so that he enjoys
SatChitAnanda (Being, Consciousness and Bliss) with Brahman. The quality of
Bliss sublimates from animal to spiritual level; the measure of sexual Bliss pales
in front of SatChitAnada. Since most of us don't know what True Bliss is, sexual
bliss provides a reference point.
Vedacara: He observes the injunctions of Vedas. He should not cohabit with his
wife during her menstrual periods. Meat and fish are prohibited on Parva days.
Night worship of Deva is prohibited.
Vaishnavacara: He follows Niyama (Dos) and Vedacara. He should not kill or eat
animals and abstain from sexual intercourse in thought, word, and deed. Vishnu
is the Supreme Lord. He should engage in penance.
Saivacara: Vedacara injunctions are applicable. No animal killing or eating is
allowed. Siva is the Supreme Lord.
Dakshinacara: It is named after Rishi Dakshinamurthi. It is a preparatory stage
for Vira and Divya Bhavas. The devotee meditates on Isvari (Sakti) after using
hemp (Vijaya). Mantra Japa is done nightly. Siddhi (perfection) is attained by
using human-skull rosaries on certain occasions and places.
Vamacara: Viras and Divyas are permitted to practice Vamacara. Day time
continence is practiced and nightly worship with Panchatattva is permitted. The
practitioners are called Kaulas, who are of three kinds: inferior, middling and
superior. Their dharma is Kuladharma. The inferior Kaula does rituals and
follows Pancatattva. The middling does Pancatattva with meditation. The superior
Kaula has no Vairagya (attachment) and practices love towards all, contentment,
compassion and forgiveness. A low Kaula is defined as one who refuses to initiate
a Chandala (born of Brahmana mother and Sudra father), Yavana (foreigners), or
woman into Kaula Dharma (Kuladharma) out of disrespect or superiority feeling.
All two footed beings from a Vipra (Brahmana) to low castes are eligible for
initiation. Such a low Kaula is a degenerate and goes down. (Let me pass on this
information from dictionary about Yavanas. They are the Greeks who came to
India and later the term was applied to Muslims, Europeans or any foreigners.)
Vipra = Brahmana, Vedic Scholar. Kaula = derived from Kula, family; here it
means Sakti worshippers. Sakti is Kula; Siva is Akula: Shiva does not have a
family name and therefore he is Akula. Siva being the Supreme Lord is self-born
and has no parents. Siva and Sakti is Kaula harmony. The followers are Kaulas.
Kuladharma is the essence of Agamas and Tantras; Siva, according to Kularnava
Tantra, has extracted Kuladharma by churning the ocean of Agamas and
Tantras. Kuladharma shines like a sun in front of a firefly. Yogi cannot enjoy
Bhoga (mundane pleasures); Bhogi (Epicure) cannot succeed in Yoga.
Kuladharma brings yoga and Bhoga together for a Kaula can benefit from both.
For Kaula to have the benefit of both worlds (Yoga and Bhoga), he should control
his senses and mind. It is said that Kaula is born because he was a Kaula of
spiritual knowledge, mature mind and controlled senses in his previous life.
Kularnava Tantra deals with Kaula entities like wine and its many kinds; animal
sacrifice; essential place of wine and meat in various forms of worship; fish-
eating, sexual union; the nature of a good Kaula worshipper; purification of Kaula
substances; lunar, solar and fiery Kalas arising from the vowels and consonants;
Mantras and Yantras; worship of Vatuka, Sakti and others; 36 Tattvas;
prohibition of excessive wine-drinking; Chakras and Bliss; Advaitic doctrine of
Monism, Siva is jiva, Jiva is Siva; worship on special days; the rules of Kulachara
(to be concealed); Paduka mantra and prohibition of discussion with atheists;
Guru and disciple, and their qualifications; prohibition of association with the
lewd, the drunken and the stupid; the Lingas in body centers; the pasa (bonds)
that bind the Pasus; Pranayama (breath control); Siddhi; spartan life habits and
concentration on ―THAT;‖ initiation into Rahasyapuja ( secret worship) by a Guru.
Panchatattva = Pachamakaara = Five Ms: Five essentials: Madya, wine; Mamsa,
meat; Matsya, fish; Mudra, intertwining of fingers; and Maithuna, sexual union.
panchatattva practices are within the prescribed limitations and injunctions;
ritual worship and ritual Maithuna are performed with one's own wife. If the
sadhaka has no wife or if the wife is incompetent, he can take another woman for
rituals. Drinking of wine is done only during rituals within prescribed limits. It is
a sin to engage in extramarital relations and extra-ritual drinking. All these
received bad reputation from some abuses. Latasadhana (worship with a woman)
has its privileges and limitations; one, who does not follow the prescribed
injunctions, believes in dualism, and is addicted to lust is not fit candidates for
Latasadhana; they go to Raurava hell and suffer from painful excess of the fiery
Tejas Tattva (Priapism).
Divyas, Viras, and Pashus (Pasus) according to Sakta Tantras: The Saktas believe
in Sakti. People are divided into three classes according to their bhava
(temperament): Sattva (virtue and goodness), Rajas (motion and passion) and
Tamas (sloth and slumber). Divyas are divine (sattva) people, Viras are heroic
(Rajas) people and Pashus are (Tamas) animals (pashus). Shaktas believe man is
born a pasu; he can die a pasu, a Vira or a Divya. Being a Pasu is not bad; there
is wide range of possibilities between a Pasu and a Vira; how close he is towards
a Vira or Divya, a more enlightened man, makes the difference between
stagnation in the mundane world and progress towards a higher Consciousness.
Pasu is saddled with ignorance and matter. Vira is of Raja guna, motion and
passion. Mother Goddess is the creator of Pasus and pasas (bonds); she exercises
Maya, Avidya and Vidya Saktis; the first two are binding and the last one is
liberating.
Siva was acting Devi's Guru and said, wherever Vira or Divya lived, that was a
sacred place (Tirtha). Vira though of a human body is a Devata and Siva Himself.
Where Vira lives, there is no fear of three maladies: Adhyatmika, adhibautika and
adhidaivika. Adhyatmika are endogenous (internal) maladies of the mind and
body. Adhibautika are maladies of exogenous (external) origin: elements, animals,
fellowman. Adhidaivika are "theogenous" maladies coming from Devas, demons,
ghosts. Adhyatmika: Adhi = from; atma = self, inside. Adhyatimca : from self,
inside; internal. AdhiBhautika = from elements. AdhiDaivika = from Devas or
gods.
Source: Lingapurana, Chapter 9, Verse 7-9
Viras and Divyas are allowed to practice Vamacara. Vira is a heroic Sadhaka who
accepts the world as it is and does not avoid it. He learns as many secrets as
possible from the mundane world; he gains wisdom and tries to move from a state
of stale human consciousness to transcendental Consciousness. He sheds the
fear of the world, which is the quality of Pasu or animal; he tells himself that he is
one with the Mother Goddess: Saham (She I am) and he is fearless. Go to OM-
Namasivaya for details on Soham or Saham. He is not afraid of death for he knows
he will rise again like the autumn leaves that fall come back next spring.

The sevenfold path of liberation:

A Sadhaka follows Karma1 (Kriya), Bhakti2, and Jnana3, Dakshina4, Vama5,
Siddhanta6, and Kaula7: the first three Margas (paths) are for the Pasus; the
fourth and the fifth are for the Viras; the sixth and the seventh are for the Divyas.
Karma or Kriya is Vedic ritual, the lowest path for men of mud. The second
higher path is the Bhakti path of the Vaishnavas of higher achievement. The third
is the Saiva path of knowledge. The fourth path is Dakhshina where the first
three margas are syncretized, synchronized and synthesized to an optimal entity
in such way that the transient fruits are conserved. The four paths are called
Pravritti for they take the Sadaka outwards and forwards in a centrifugal manner
away from the Source, the Pure Consciousness. Now, in the Vama (reverse)
Marga, the Sadaka has a chance to make a reverse direction and head towards
Pure Consciousness. The followers of the fourth and fifth paths are called Viras.
The Vira looks all His creations, both Spirit and Matter, as meaningful and turns
Pravrtti to Nivrrti (cessation and involution). He is Vira (hero) because he fights
against Avidya (ignorance) and takes the road less traversed. As the Vira makes
progress treading the path of Siddhanta, he becomes a Divya, who knows the
nature of the Spirit and Matter; Spirit pervades his whole being as he recedes
from Matter; he draws closer to Pure Consciousness. The Sadhaka is on the
Kaula path, the least known and the most secret path. Kaula doctrine is the
essence churned by Siva Himself from the ocean of the Vedas and Agamas with
the churning pole of Jnana; all paths leading to Pure Consciousness (Siva) end in
Kaula; as the footprint of the elephant subsumes the footprint of all animals,
Kaula doctrine consumes and absorbs all Nivrtti doctrines.
The seeds sprout, grow and live as trees; the birds, bees, and beasts live; but only
the Kaula following the doctrines of Kula lives in meaningful ways. For pasus,
days come and go; bellows breathe in and breathe out, but that is not life.
If drinking wine is liberation, all drunkards should attain perfection; if eating
meat leads to higher regions, all meat eaters would be meritorious; if cohabitation
with woman opens the gates for liberation, all creatures with natural mating
instincts would enter the gates of liberation. It is not the Kula Marga at fault, but
those who abuse it and lack the proper spirit. You may wear a snake on your
neck, hold the tiger by its neck and walk on the sharp edge of a sword; but
following Kula Marga is more difficult. Casual drinking of wine for pleasure,
eating of flesh for enjoyment, cohabitation for conquests, which do not fall within
the prescribed injunctions of Kula Dharma, are sins.
Pasu (individual soul; pasu also means cow or animal) is one who is afflicted with
Paasam (pasam) which is a bond or a noose; he is tethered to a post of Samsara
by ropes of three malas or impurities; philosophically, it is an obstruction to
obtaining release or liberation. Saiva Siddhanta lists three tethers or malas,
Karma, Maya and Anava. Kularnava Tantra enumerates eight bonds: Bhaya
(fear), Daya (pity), Ghrina (contempt, disgust), Kula (family), Lajja (shame,
embarrassment), Moha (delusion), Shīla (nature, conduct), and Varna (caste or
race); this is only a short list, a larger list basically expands on this eight-braid
bond; they are like ropes within braided ropes. Pasu is a man of the world full of
ignorance and darkness (Pravritti marga), not wont to the ways of Tattva Jnani or
Yogi, who pursues Nivrrti marga. End of comment.
825: The body is anointed with unguents, her tresses are decked with fragrant
flowers, and you enjoy the blissful union with the damsel; if you know the ways
to direct prana breath up the spinal canal, your bliss never ceases. (Mular says
that Spiritual bliss is superior to sexual bliss.)
826: As the couple is engaged in sexual bliss, the breath comes to a standstill; as
the passionate man embraces the soft-breasted damsel, quicksilver and gold,
their emissions from bliss, mingle in their union.
Comment: quicksilver, mercury: here it means seminal fluid; gold: blood, a poetic
synonym for woman‘s egg. Ancient Hindus believed that seminal fluid mixed with
woman's blood in the womb to conceive a baby. We have to assume that "her gold
or blood" is the modern-day term egg or ovum. The white seminal fluid is Sveta
Bindu (White Dot) representing Bhagavan (Lord); the red Sona Bindu (Red Dot) is
ovum representing Bhagavati, the creatrix of the Universe. End of comment.
827: When Kandan and Kandi perform coital yoga, they drive up the cart of
breath with wheels on the left and right and collect heaven‘s waters; their organs
will never know tiredness. Comment: Kandan = Vira, Hero, warrior, husband. See
the commentary section above for definition of Vira.
828: The essence of the matter, when the union takes place, is that the Yogi holds
back the seminal flow and becomes a Master.
829: He becomes the Master of Jnana; he becomes the Master of enjoyment; he
becomes the master of his own ways; he becomes the Master of his five senses.
830: The union lasts for five Kadigais (2 ½ hours); at the sixth Kadigai, Tunaivi,
in a state of satiated bliss, that defies any description, sleeps in the arms of
Tunaivan. This is Pariyanka Yoga. Tunaivan = male partner, husband; Tunaivi =
Female partner, wife. Tunai = companion, partner, mate.
831: Let not a Yogi fondle a woman‘s breasts smeared with sandalwood paste, if
he has not practiced Pariyanka Yoga successfully for five Kadigais.
832: If you were to ask who achieved this impossible Pariyanka Yoga, it is He,
who sports heavenly Ganga on his matted locks and embraced the goddess of
nectar-like speech for five Kadigais, thinking and not thinking of it. Comment:
Siva, the Yogi of Yogis, performed the act for over five Kadigais with Sakti. End of
comment.
833: For the practice of Pariyanka Yoga, the ideal age for a damsel is twenty, and
thirty for her lover. As the bliss blossoms, her five senses come to a fatigue and
her mind becomes tired; he does not know any tiredness and silver does not flow.
Comment: As the couple comes to a climax, the lass goes into a trance because
her senses take leave of her. The pariyanka Yogi knows no tiredness for he is an
expert in his practice and makes sure by his breath (prana) control in that he
withholds emission. End of comment.
834: To prevent the flow of molten silver into golden way, the crafty goldsmith
covered it with charcoal (breath); the crackling sparks on the rise traveled up the
spinal canal and he contained them with his tongue‘s top (blocking the posterior
chaonae – Kechari Mudra). (Kechari Mudra is an essential component of
Pariyanka Yoga.) Comment: The crafty goldsmith (the accomplished Pariyanka
Yogi, the male partner) does not allow liquid silver (seminal fluid) run into liquid
gold (curonitam, uterine blood [ovum], which in combination with semen yields
the embryo, according to ancient Hindu thinking.) This he does by breath control.
Heat and sparks emanate from such eruptive cauldron of passion and love that
the yogi contains the magma flow by channeling them up in the spinal canal and
damming them by Kechari Mudra in the cranial cavities. End of comment)
835: The ecstatic Pariyanka Yogi performs Yoga in a state of collected coolness
and experiences Ananda (bliss); he radiates like the sun, he is the master of ten
directions and eighteen Ganas. Comment: The Pariyanka Yogi is very
accomplished in his pyrogenic pursuit of dedicated love-making without a trace of
performance anxiety or hang-up; he has an internal cooling system, goal-oriented
focus and perfected Mudra that dampen down the heat and come to his aid at the
right moment; his finely-tuned senses feel every minutiae of perfected craft;
naturally he radiates like the sun, though he is cool like the moon; he is the
Master of the Universe. (Ten directions are N; NE; E; SE; S; SW; W; NW; Above
and Below.) End of comment.
836: Mercury (Wednesday) stands between Sun and Saturn. The Pariyanga Yogi,
who embraced the lass in bliss, does not let the flow of liquid silver ahead of the
female golden flow. He buried his mouth in the mystic Moon. (Burying in mystic
Moon is practicing Kechari Yoga. Imagination, pun and euphemism are used here
in words, Liquid Silver, Mercury, Sun and Saturn.)
837: The Pariyanga yogi is full of wisdom; his embrace of the lass knows no grief.
Though he remains by the side of the lass, he prevents the flow of the silver into
the female tract.
838: If you direct forward the rising fire, which melts the body like wax, you will
not engage in plowing; wisdom is apprehended; the silver does not flow. (Seminal
ideas and Imagination, and euphemistic words.)
839: When you know the space and the light in the space, your mind is sturdy
like bronze chisel. Having tasted the ambrosia, I saw the space aided and guided
by the grace of Nandi. I knew not anything beyond that.
840: Mal, four-faced Brahma, and the Great Nandi (Rudra-Siva) are the residents
of the Upper Worlds. The fourth entity is virtuous Sadasiva who instructed the
slender-waisted Sakti (on Pariyanga Yogam).
841: If you can bring the lady with the lightning-slender waist (Sakti) in union
with the Lightning-like Siva within the golden circle (in the cranial vault), you will
live for zillion years. (The union of Sakti and Siva or Kundalini Sakti and Siva
generates Nectar, which upon imbibing spreads to all the lower Chakras and then
all over the body.)
842: Inhalation, retention of breath, and exhalation: no one knows the technique
of breath control. The exalted ones, who are proficient, submitted themselves to
the Lord.
843: If the Sadhakas, who offered themselves, get inside the Circle of Sakti and
Siva, their hair turns black; Sakti abides in them and destroys desires of the
world.
844: There is no earth; there is no water; but there is a lotus flower. There is no
stalk; there are no roots; but the lotus blossoms. There is no town; yet, there is
(one that is the) Light for us to see. None above, none below; none heard of a
flower. (Comment: This refers to the inverted lotus flower on the crown, the site of
Sahasrara Chakra.)
Tantra Three, Chapter 20: Amuri Dharana (Urine Therapy advocated by
Mular)
845-850: This follows as the next step after Pariyanga Yogam. It involves drinking
a cool mid-stream urine once a day; it confers healthy life without any distress.
No harm comes to the practitioner and his body glows in a year. It helps
controlling breath and concentrating the mind. The body assumes a golden hue.
If the practitioner drinks 100 drops of his own urine, the divine water, everyday,
the body needs no medications. It works as a hair tonic when it applied to the
head and massaged into the hair roots; the grey hair turns black; new crop of
black hair appears. Drink the mid-stream urine free of foam and wave, see the
skin become wrinkle-free and hair turn black. Live forever. When ladies drink
their mid-stream urine mixed with Pepper, Amla (Phyllanthus emblica Linn),
Turmeric, and Neem, their skin becomes silk-soft.
Tantra Three, Chapter 21: Chandra Yoga
851: The ascending Ida and Pingala breaths (Prana), waxing and waning like the
moon when they rise and fall, turns from gross to subtle and pure at Moon‘s
Kala. In the body the prana is gross. Comment: Moon's 16 phases are the 16
Kalas. Twelve Phases (kalas) of Sun are the 12 months of the year. End of
comment.
852: Moon, Sun, and Fire with their sixteen, twelve, and ten Kalas (respectively):
the Yogi enters them all on his ascending journey through Susumna Nadi,
gathering knowledge of all Kalas.
853: The twelve Kalas of Sun consuming ten Kalas of the Fire merge with sixteen
Kalas of Moon; thus merging in Moon‘s Kala and suffused in them, the Yogi
captures (becomes master of) the earth. Comment: In Kundalini Yoga, Tattvas
and Kalas, ranging from the lower gross to the upper subtle, are absorbed as he
pierces one chakra at a time and ascends to Chandra (Moon) Mandala.
854: The twelve kalas of the Sun (Pakalon), sixteen Kalas of the Moon, and ten
Kalas of the Fire: These are the Kalas for investigation. Pakalon: he who is
associated with daytime, the Sun.
855: Ten Kalas of the Fire, twelve Kalas of the burning (fiery) Sun, and sixteen
Rays of the Moon: they are disparate and yet merge into oneness.
856: Ten, Twelve, and Sixteen are the Kalas of the fiery Fire, Sun and Moon, and
four are the Kalas of the Star (Jiva); the binding ninety-six Tattvas are the Kalas
to reckon.
857: All Kalas including Ida and Pingala traverse the central (midline) Nadi; rouse
Kundalini sleeping at Muladhara Chakra. When they arrive at the crown
(cranium), they render obeisance to the sacred feet of the Propitious.
858: Two each of Agni (Fire), Star, Moon, and Sun, and Kala of Parai, Star on its
own merit, are the nine beams of Parai (Paraiyoli) in Nava Chakra on this Tarani
(world). (The nine lights of Parai reside in Manipura Chakra located in the navel
area.)
859: Earth, Water, Fire (Anal), Air, Space, Sun, Moon, Agni (Angi), and Star:
These nine entities make Pranava (AUM). That is the Great Path. Anal (sounds
like ANAL in analytic) = Fire or Heat.
860: The stars twinkle as moon wanes; the stars do not twinkle when moon
waxes. Zillions of stars are Jivas; The Supreme Being is the Star of all Stars.
861: The fifteen Kalas sprout and flourish in the waxing fortnight; in the waning
fortnight, they dwindle and dissolve from their fullness. They, who are ignorant of
the Kalas of moon, may very well reach the Feet of the Lord of indefinable fame.
Comment: The moon traveling by the Ida Nadi suffuses the whole system with
nectar, while the sun traveling by Pingala dries it. Amavasya (New moon day) is
the day they meet at the Muladhara Chakra. As Vayu in Muladhara dries it by
the Tapas-fire of Yogi, Kundali-serpent wakes up in hunger and breaks through
all the Chakras, arrives at Sahasrara and bites the moon; the nectar flows
wetting Chandra Mandala and diffuses into the whole body. The moon moves
from Sahasrara Chakra leaving one Kala there; 15 Kalas go to Ajna, Visuddhi and
other Chakras. The Kala that remains in Sahasrara is Cit, also known as Atman
or Tripurasundari. Lunar fortnight is the right time to rouse Kundalini Goddess.
End of comment.
862: Kindle and feed the Fire of Kalas and merge them in Sun; merge them all in
Moon. Vanquish effusive five senses and five sense organs and merge them all in
the Star of Jiva; now you have arrived at Chandra Yoga.
863: Though the sixteen Kalas are integral to body, of which they know, the low
vile men do not notice them. They fall into the pit dug by Death and Time in utter
daze.
864: Fire Kalas traverse along Moon‘s Nadi and merge with Sun; Kalas of Fire,
and Sun together merge in Moon‘s Kala. When Kundalini Fire merges with Siva,
the Kalas of the Star (Jiva) merge. The Jiva residing in the Star becomes whole.
865: Seize and immobilize the twelve female Kalas (of Sun) and the sixteen male
Kalas (of Moon) and cast them in the (Kundalini) Fire. That is Insatiable Bliss
beyond all bliss.
866: Let breath traverse the Sun Nadi on the right, the Moon Nadi on the left and
vice versa; If you can do this without fail and fault, your body does not perish and
you will live for a thousand years.
867: In the ninth Center, your heart will reverberate to the sounds of drum; there
Paraparan is seated in an exalted position; you shall stand as the Bright Light;
the Sun will blow the conch, announcing your arrival. Comment: The ninth
center is Moon's sphere (Chandra Mandala) above all Chakras and Fire and Sun
Mandalas. Bindu, Nada, and Bija (Tribindu) are centered around there. The Yogi's
heart and Nada beat in unison. Nada is Mithuna (union) of Siva and Sakti. The
Jiva also attains closeness to Siva. End of comment.
868: The Sun and the Moon measure time; He is perfection, drenching inside in
rains of nectar of grace. When he goes beyond the realms, he meets the Lord in
his abode.
869: The effulgence arises from the navel-lotus; no one seems to know the Mantra
needed at the time of dissolution. When they know that Mantra, it is like Jiva
taking birth as the son of the Father, Lord.
870: There is nothing to gain in telling; they do not pay heed to the advice. They
are deaf-mutes. If you know to unite Kundalini with Being Finite, Vediyan (God)
will reveal himself to you.
871: The (Kundalini) Serpent swallows Kalas of the Moon. Jyoti (Fire) consumes
Kalas of the Sun. If you can dissolve the enmity between the Serpent and the
Moon and merge the kalas of the Moon with Kundalini, the Lord will never
abandon you. Comment: "Afterwards breaking through the three knots, She
(Kundalini) runs to Sahasrara and bites the Chandra (Moon) which is in the
middle of the same. Then the nectar begins to flow and wets the (other) Chandra-
Mandala in Ajna Chakra. Woodroffe, The Serpent Power, page 235. End of
comment.
872: Do not sleep until Kundalini, who swallowed the Moon, expels it. You can
fall asleep once the Moon is expelled. Your mind becomes effulgent like the Moon.
The Mystic Moon will shower its radiant Kalas on you.
873: Do not sleep until the Moon appears. Do not eat until the Moon appears. Do
not sleep until the Moon slides. Sleep when the Moon moves.
874: The Yogis who engage in constant practice take a measure of Time and
Naman (Death) and know their limits. They live for ages in this world; they
attained perfection in Chandra Yoga.
875: They move in the spheres of Sun and Moon; they know their way around the
three units of Time, Past, present, and future. That day when the Full Moon
appears, nectar appears. Times stands still until the Moon is expelled from the
serpent Kundalini.
876: The waxing six Kalas of the Sun and the waning six Kalas of the Moon
blossomed to life, ran twelve angulas, diffused its rays and fell out (of the mouth
of Serpent Kundalini.) Who would ever know this?
877: The Yogi arrives at his destination on the day of Full Moon. His Bindu (vital
fluid) and passions do not go anywhere, but remain dammed in Muladhara
Chakra. He is Pure Awareness, reciting AUM in the silence of his heart and mind.
878: The six Kalas of the Fiery Radiance (Sun) and the four Kalas of Fire,
amounting to ten Kalas and the six Kalas of Moon, amounting to sixteen Kalas in
all: This is the effulgence of the expelled Full Moon.
879: In the mixing of Bindu and Blood during intimacy, the Sun‘s Kala flourishes.
If the radiant Sun‘s Kala is deficient, there is premature ejaculation. If senses
(mind) and body stand in unison, they never let Bindu flow. Bindu = semen.
Blood = female gamete or egg. In olden days in India, genital blood of the female
was considered as the male counterpart of sperm.
880: With focused mind, they channel the breath towards Nada sound of Siva‘s
Conch. The aimless five senses go to the house of restraint and drink the
delightful nectar for ever.
881: On the banks of the river of Nectar, gather and channel the five Pranas
through the central canal of the spinal cord (Susumna Nadi). The Sadhakas face
no death; their good Kalas are not bound by Time.
882: They open the springs of Nectar and proceed towards the water-cool Lotus
Feet. Coursing through the spinal channel and sitting still in Samadhi, they
alternately breath on the right and and left (nostrils).
883: If breaths of Moon (Ida) and Sun (Pingala) traverse through the spinal cord
without any obstruction, your body will be indestructible; immeasurable joys
bubble over.
End Tantra Three