KUNDALINI YOGA

By
SRI SWAMI SIVANANDA
A DIVINE LIFE SOCIETY PUBLICATION Fourth Edition:
1998 (1, Co!i"#$ %or&d %id" %"' (%%%$ Edition : 1999(
htt!:))***(#i+,n,nd,d&#h-(or.)ho/"(ht/&
Thi# %%% r"!rint i# 0or 0r"" di#tri'ution 1 Th" Di+in" Li0"
Tru#t So2i"t3
Pu'&i#h"d B3 T4E DIVINE LIFE SOCIETY P(O(
Shi+,n,nd,n,.,r5679 196 Di#tt( T"hri89,rh*,&, Utt,r Pr,d"#h,
4i/,&,3,#, Indi,(
O:
IN MEMORY
OF
PATAN;ALI :A4A<S4I,
YO9I B4USUNDA, SADASIVA B<A4:AN,
:ATSYEND<ANAT4, 9O<A=4NAT4, ;ESUS C4<IST,
LO<D =<IS4NA AND ALL OT4E< YO9INS
%4O 4AVE E>POUNDED T4E
SCIENCE OF YO9A
CONTENTS
PUBLIS4E<S? NOTE
9U<U STOT<A
DEVI STOT<A
SIVA STOT<A
T4E FOU< STA9ES OF SOUND
P<EFACE
P<AYE< TO :OT4E< =UNDALINI
E>PE<IENCES ON A%A=ENIN9 OF =UNDALINI
T4E 9<ADATIONAL ASCENT OF T4E :IND
P<ANAYA:A FO< A%A=ENIN9 =UNDALINI
=UNDALINI P<ANAYA:A
=UNDALINI
INT<ODUCTION
P<ELI:INA<Y
o Found,tion5V,ir,.3,
o %h,t I# Yo.,@
o Th" I/!ort,n2" O0 =und,&ini Yo.,
o I/!ort,nt Au,&i0i2,tion# O0 A S,dh,B,
o Yo.i2 Di"t
o S,tt+i2 Arti2&"#
o For'idd"n Arti2&"#
o :it,h,r,
o Th" P&,2" For Yo., S,dh,n,
o Th" Ti/"
o Th" A."
o N"2"##it3 For A Yo.i2 9uru
o %ho I# A 9uru@
o S!iritu,& Po*"r
=UNDALINI YO9A5T4EO<Y
o Yo., N,di#
o S!in,& Co&u/n
o SuB#h/, S,rir,
o =,nd,
o S!in,& Cord
o Su#hu/n, N,di
o P,r,8S3/!,th"ti2 And S3/!,th"ti2 S3#t"/
o Id, And Pin.,&, N,di#
o S+,r, S,dh,n,
o 4o* To Ch,n." Th" F&o* In N,di#
o Oth"r N,di#
o P,d/,# Or Ch,Br,#
o P"t,&# On Ch,Br,#
o :u&,dh,r, Ch,Br,
o S+,dhi#hth,n, Ch,Br,
o :,ni!ur, Ch,Br,
o An,h,t, Ch,Br,
o Vi#huddh, Ch,Br,
o ACn, Ch,Br,
o Th" Br,in
o Br,h/,r,ndhr,
o S,h,#r,r, Ch,Br,
o L,&,n, Ch,Br,
o Su//,r3 O0 Th" Pr"+iou# L"##on#
o Th" :3#t"riou# =und,&ini
YO9A SAD4ANA
o 4o* To A*,B"n Th" =und,&ini
o 1( Dh,uti
o 6( B,#ti
o D( N"ti
o 7( N,u&i
o E( Tr,t,B,
o F( =,!,&,'h,ti
P<ANAYA:A
o %h,t I# Pr,n,@
o Pr,n,3,/,
o N,di Suddhi
o 1( SuBh, Pur+,B,
o 6( Bh,#triB,
o D( Sur3,'h"d,
o 7( UCC,3i
o E( P&,+ini
o F( Pr,ni2 4",&in.
o G( Di#t,nt 4",&in.
o I/!ort,n2" O0 Pr,n,3,/,
o B"n"0it# O0 Pr,n,3,/,
o In#tru2tion# On Pr,n,3,/,
ASANAS
o I/!ort,n2" O0 A#,n,#
o 1( P,d/,#,n, (Lotu# Po#"$
o 6( Siddh,#,n, (Th" P"r0"2t Po#"$
o D( S+,#tiB,#,n, (Pro#!"rou# Po#"$
o 7( SuBh,#,n,
o E( Sir#h,#,n, (To!#3 Tur+3 Po#"$
o F( S,r+,n.,#,n, (A&&8:"/'"r# Po#"$
o G( :,t#3,#,n, (Fi#h Po#tur"$
o 8( P,#2hi/ott,n,#,n,
o 9( :,3ur,#,n, (P",2o2B Po#"$
o 1( Ardh, :,t#3"ndr,#,n,
o 11( V,Cr,#,n, (Th" Ad,/,ntin" Po#"$
o 16( Urdh+, P,d/,#,n, (A'o+" Lotu# Po#"$
o In#tru2tion# On A#,n,#
:UD<AS AND BAND4AS
o EH"r2i#"#
o 1( :u&, B,ndh,
o 6( ;,&,ndh,r, B,ndh,
o D( Uddi3,n, B,ndh,
o 7( :,h, :udr,
o E( :,h, B,ndh,
o F( :,h, V"dh,
o G( Yo., :udr,
o 8( Vi!,rit,B,r,ni :udr,
o 9( =h"2h,ri :udr,
o 1( V,Cro&i :udr,
o 11( Sh,Bti Ch,&,n, :udr,
o 16( Yoni :udr,
o Oth"r :udr,#
o In#tru2tion# On :udr,# And B,ndh,#
:ISCELLANEOUS E>E<CISES
o L,3, Yo.,
o An,h,t, Sound#
o Bh,Bti Yo.,5C&,##"# O0 %or#hi!
o :,ntr,#
o Ei.ht :,Cor Siddhi#
o :inor Siddhi#
o Po*"r O0 A Yo.i
o In#tru2tion# On Siddhi#
o Dh,r,n, (Con2"ntr,tion$
YO9A ADDENDA
o 1( S,d,#i+, Br,h/,n
o 6( ;n,n,d"+
o D( Tri&in., S*,/i
o 7( 9or,Bhn,th
o E( S*,/i =ri#hn, A#hr,/
o F( Yo.i Bhu#und,
o G( Tiru/u&, N,3,n,r
o 8( :,n#oor
o 9( :i&,r"!,
o 1( N,!o&"on Bon,!,rt"
o 11( T",2hin.# O0 =,'ir
o 16( A Sh,/ L,tin S2ho&,r
o 1D( Stor3 O0 An A#!ir,nt
o 17( Oth"r Yo.in#
o :3#ti2 EH!"ri"n2"5Vi#ion# O0 Li.ht#
o E&"/"nt,&#
o Li0" In Th" A#tr,& P&,n"
o 4int# On Yo.,
o So/" Pr,2ti2,& 4int#
o Th" S!iritu,& Di,r3
YO9A8=UNDALINI UPANIS4AD
o Introdu2tion
o Chitt, And Th" Contro& O0 Pr,n,
o :it,h,r,, A#,n, And Sh,Bti8Ch,&,n,
o Th" P,d/, And V,Cr, A#,n,#
o Th" <ou#in. O0 Th" =und,&ini
o Th" S,r,#+,ti Ch,&,n,
o V,ri"ti"# O0 Pr,n,3,/,
o Sur3,'h"d, =u/'h,B,
o UCC,3i =u/'h,B,
o Sit,&i =u/'h,B,
o Th" Thr"" B,ndh,#
o 4o* :,n3 Ti/"# =u/'h,B, Shou&d B" Pr,2ti#"d
o Th" O'#t,2&"# To Th" Pr,2ti2" O0 Yo., And 4o* To O+"r2o/" Th"/
o Th" <ou#in. O0 Th" =und,&ini
o Th" =und,&ini <",2h"# Th" S,h,#r,r, B3 Pi"r2in. Throu.h Th" Thr"" =not#
o Th" Di##o&ution O0 Pr,n, And Oth"r#
o EH!"ri"n2in. E+"r3thin. A# Con#2iou#n"## Durin. S,/,dhi
o Th" S,/,dhi Yo.,
o Th" =h"2h,ri Vid3,
o Th" =h"2h,ri :,ntr,
o Th" Cuttin. O0 Fr"nu/ Lin.ui
o Th" Ton.u" <",2h"# Th" Br,h/,r,ndhr,
o Th" Urdh+,Bund,&ini Yo.,
o :"&,n, :,ntr,
o S"n#"8O'C"2t#, :,n,# And B,ndh,n,
o Th" Entr3 Into Th" SuBh,8:,nd,&,
o Th" SiH Ch,Br,#
o A'h3,#, And Br,h/, ;n,n,
o Th" Four =ind# O0 V,B
o Th" A'#or!tion In P,r,/,t/,n
o Th" E##"nti,& N,tur" O0 :,n
o Vid"h, :uBti
o Non8Du,& Br,h/,n
o =und,&ini Yo.,
o =und,&ini Pr,n,3,/,
o L,/'iB, Yo.,
o Yo.,5I
o Yo.,5II
o Id",& Yo.,
o T"n Co//,nd/"nt# For Yo.,8Stud"nt#
o Yo., And It# Con#u//,tion
o Th" 9r,d,tion,& A#2"nt O0 Th" :ind
o EH!"ri"n2"# On A*,B"nin. O0 =und,&ini
o Th" Auint"##"n2" O0 Yo.,
o Pr,2ti#" Yo., To Pro&on. Li0"
o P"r0"2tion In Yo.,
o Dou'&" Con#2iou#n"##
o %i#" 9uid,n2" For Sur" Su22"##
o Pr,2ti2" O0 Yo., A#,n,#
PUBLISHERS NOTE
It would seem altogether superfluous to try to introduce Sri Swami Sivananda
Saraswati to a reading public, thirsting for spiritual regeneration. From his lovely
Ashram at Rishikesh he radiated spiritual knowledge and a peace born of spiritual
perfection. His personality has made itself manifest nowhere else as completely as in
his edifying and elevating books. And this little volume on undalini !oga is perhaps
the most vital of all his books, for obvious reasons.
undalini is the coiled up, dormant, cosmic power that underlies all organic and
inorganic matter within us and any thesis that deals with it can avoid becoming too
abstract, only with great difficulty. "ut within the following pages, the theory that
underlies this cosmic power has been analysed to its thinnest filaments, and practical
methods have been suggested to awaken this great pristine force in individuals. It
e#plains the theory and illustrates the practice of undalini !oga.
$e feel certain, that to the spiritual aspirant, this book will serve as a kindly light
that leads him on through the dark alleys of an as yet une#plored branch of !ogic
e#ercises, while to the layman it contains a wealth of new information which is bound
to be a valuable addition to his knowledge of !ogic culture.
%&H' (I)I*' +IF' S,-I'&!
GURU STOTRA
.Salutations to the /uru who has made it possible to realise Him by whom all this
world, animate and inanimate, movable and immovable, is pervaded.0
.Salutations to ,mkara, which gives whatever one desires and also liberation to
those who meditate always on ,mkara that is united with the "indu.0
.Salutations to the /uru who is established in nowledge and 1ower, who is adorned
with the garland of nowledge and who grants both worldly prosperity and
liberation.0
DEVI STOTRA
.I seek refuge in &ripurasundari, the wife of the three2eyed ,ne, who lives in the
adamba forest, who is seated on the golden disc and dwells in the si# lotuses of the
!ogins, ever flashing like lightning in the heart of the perfected ones, whose beauty
e#cels that of the 3apa flower and whose forehead is adorned by the full2moon.0
., &hou Self of everything, of whatever thing e#isting at whatever place or time,
whether cause or effect, &hou art the 1ower behind that4 how canst &hou be
praised50
.&hou art the Supreme nowledge, 6aya, intellect, memory, delusion and the great
1rowess of the gods as well as of the demons.0
SIVA STOTRA
.Sins committed in action%with the hands and feet or by speech, or by the body, or
by the ears and eyes,%or by those done in thoughts,%forgive all these sins whether
of commission or omission. /lory be unto &hee, &hou ocean of mercy7 /lory be unto
&hee , 6ahadeva, , Shambho70
%Sri Sankaracharya
THE FOUR STAGES OF SOUND
&he )edas form the sound2manifestation of Ishvara. &hat sound has four divisions,%
1ara which finds manifestation only in 1rana, 1asyanti which finds manifestation in
the mind, 6adhyama which finds manifestation in the Indriyas, and )aikhari which
finds manifestation in articulate e#pression.
Articulation is the last and grossest e#pression of divine sound2energy. &he highest
manifestation of sound2energy, the primal voice, the divine voice is 1ara. &he 1ara
voice becomes the root2ideas or germ2thoughts. It is the first manifestation of voice.
In 1ara the sound remains in an undifferentiated form. 1ara, 1asyanti, 6adhyama
and )aikhari are the various gradations of sound. 6adhyama is the intermediate
une#pressed state of sound. Its seat is the heart.
&he seat of 1asyanti is the navel or the 6anipura -hakra. !ogins who have subtle
inner vision can e#perience the 1asyanti state of a word which has colour and form,
which is common for all languages and which has the vibrating homogeneity of
sound. Indians, 'uropeans, Americans, Africans, 3apanese, birds, beasts%all
e#perience the same "havana of a thing in the 1asyanti state of voice or sound.
/esture is a sort of mute subtle language. It is one and the same for all persons. Any
individual of any country will make the same gesture by holding his hand to his
mouth in a particular manner, when he is thirsty. As one and the same power or
Shakti working through the ears becomes hearing, through the eyes becomes seeing
and so forth, the same 1asyanti assumes different forms of sound when materialised.
&he +ord manifests Himself through his 6ayaic power first as 1ara )ani in the
6uladhara -hakra at the navel, then as 6adhyama in the heart and then eventually
as )aikhari in the throat and mouth. &his is the divine descent of His voice. All the
)aikhari is His voice only. It is the voice of the )irat 1urusha.
PREFACE
, (ivine 6other undalini, the (ivine -osmic 'nergy that is hidden in men7 &hou art
ali, (urga, Adisakti, Ra8ara8eswari, &ripurasundari, 6aha2+akshmi, 6aha2Sarasvati7
&hou hast put on all these names and forms. &hou hast manifested as 1rana,
electricity, force, magnetism, cohesion, gravitation in this universe. &his whole
universe rests in &hy bosom. -rores of salutations unto thee. , 6other of this world7
+ead me on to open the Sushumna *adi and take &hee along the -hakras to
Sahasrara -hakra and to merge myself in &hee and &hy consort, +ord Siva.
undalini !oga is that !oga which treats of undalini Sakti, the si# centres of spiritual
energy 9Shat -hakras:, the arousing of the sleeping undalini Sakti and its union
with +ord Siva in Sahasrara -hakra, at the crown of the head. &his is an e#act
science. &his is also known as +aya !oga. &he si# centres are pierced 9-hakra "heda:
by the passing of undalini Sakti to the top of the head. ;undala< means ;coiled<. Her
form is like a coiled serpent. Hence the name undalini.
All agree that the one aim which man has in all his acts is to secure happiness for
himself. &he highest as well as the ultimate end of man must, therefore, be to attain
eternal, infinite, unbroken, supreme happiness. &his happiness can be had in one<s
own Self or Atman only. &herefore, search within to attain this eternal "liss.
&he thinking faculty is present only in human being. 6an only can reason, reflect and
e#ercise 8udgment. It is man only who can compare and contrast, who can think of
pros and cons and who can draw inferences and conclusions. &his is the reason why
he alone is able to attain /od2consciousness. &hat man who simply eats and drinks
and who does not e#ercise his mental faculty in Self2realisation is only a brute.
, worldly2minded persons7 $ake up from the sleep of A8nana. ,pen your eyes.
Stand up to ac=uire knowledge of Atman. (o spiritual Sadhana, awaken the
undalini Sakti and get that ;sleepless2sleep< 9Samadhi:. (rown yourself in Atman.
-hitta is the mental substance. It takes various forms. &hese forms constitute )rittis.
It gets transformed 9Parinama:. &hese transformations or modifications are the
thought2waves, whirlpools or )rittis. If the -hitta thinks of a mango, the )ritti of a
mango is formed in the lake of -hitta. &his will subside and another )ritti will be
formed when it thinks of milk. -ountless )rittis are rising and subsiding in the ocean
of -hitta. &hese )rittis cause restlessness of mind. $hy do )rittis arise from the
-hitta5 "ecause of Samskaras and )asanas. If you annihilate all )asanas, all )rittis
will subside by themselves.
$hen a )ritti subsides it leaves a definite impression in the subconscious mind. It is
known as Samskara or latent impression. &he sum total of all Samskaras is known as
.armasaya0 or receptacle of works. &his is called Sanchita arma 9accumulated
works:. $hen a man leaves the physical body, he carries with him his astral body of
>? &attvas and the armasaya as well, to the mental plane. &his armasaya is burnt
by highest knowledge obtained through Asampra8nata Samadhi.
(uring concentration you will have to collect carefully the dissipated rays of the
mind. )rittis will be ever2rising from the ocean of -hitta. !ou will have to put down
the waves as they arise. If all the waves subside, the mind becomes calm and
serene. &hen the !ogi en8oys peace and bliss. &herefore real happiness is within. !ou
will have to get it through control of mind and not through money, women, children,
name, fame, rank or power.
1urity of mind leads to perfection in !oga. Regulate your conduct when you deal with
others. Have no feeling of 8ealousy towards others. "e compassionate. (o not hate
sinners. "e kind to all. (evelop complacency towards superiors. Success in !oga will
be rapid if you put in your ma#imum energy in your !ogic practice. !ou must have a
keen longing for liberation and intense )airagya also. !ou must be sincere and
earnest. Intent and constant meditation is necessary for entering into Samadhi.
He who has firm faith in Srutis and Shastras, who has Sadachara 9right conduct:,
who constantly engages himself in the service of his /uru and who is free from lust,
anger, 6oha, greed and vanity easily crosses this ocean of Samsara and attains
Samadhi =uickly. 3ust as fire burns a heap of dried leaves, so also the fire of !oga
burns all armas. &he !ogi attains aivalya. &hrough Samadhi, the !ogi gets
intuition. Real knowledge flashes in him within a second.
*eti, (hauti, "asti, *auli, Asanas, 6udras, etc., keep the body healthy and strong,
and under perfect control. "ut they are not the be2all and end2all of !oga. &hese
riyas will help you in your practice of (hyana. (hyana will culminate in Samadhi,
Self2realisation. He who practises Hatha !ogic riyas is not a 1urna !ogi. He who has
entered into Asampra8nata Samadhi only is a 1urna !ogi. He is a Svatantra !ogi
9absolutely independent:.
Samadhi is of two kinds, vi@., 3ada Samadhi and -haitanya Samadhi. A Hatha !ogi
through the practice of hechari 6udra can shut himself up in a bo# and remain
underneath the ground for months and years. &here is no higher supernatural
knowledge in this kind of Samadhi. &his is 3ada Samadhi. In -haitanya Samadhi,
there is perfect ;awareness<. &he !ogi comes down with new, super2sensuous
wisdom.
$hen a man practises !ogic riyas, naturally various kinds of Siddhis are ac=uired.
&he Siddhis are hindrances to Realisation. &he !ogi should not at all care for these
Siddhis, if he wants to advance further and get the highest realisation, the final /oal.
He who runs after Siddhis will become the biggest house2holder and a worldly2
minded man. Self2realisation only is the /oal. &he sum total of knowledge of this
universe is nothing when compared to the spiritual knowledge that is obtained
through Self2realisation.
Ascend the path of !oga cautiously. Remove the weeds, thorns and the sharp angular
pebbles on the way. *ame and fame are the angular pebbles. Subtle under2current
of lust is the weed. Attachment to family, children, money, disciples, -helas or
Ashram is the thorn. &hese are forms of 6aya. &hey do not allow the aspirants to
march further. &hey serve as the stumbling2blocks. &he aspirant gets false &ushti,
stops his Sadhana, imagines foolishly that he has realised, and tries to elevate
others. &his is like a blind man leading the blind. $hen the !ogic student starts an
Ashram, slowly lu#ury creeps in. &he original )airagya gradually wanes. He loses
what he has gained and is unconscious of his downfall. Ashram develops begging
mentality and institutional egoism. He is the same house2holder now in some other
form 9Rupantara2bheda: though he is in the garb of a Sannyasin. , aspirants,
beware7 I warn you seriously. *ever build Ashrams. Remember the
watchwordsA2.S'-+BSI,*, 6'(I&A&I,*, ('),&I,*.0 6arch direct to the goal.
*ever give up the Sadhana @eal and )airagya until you realise "huma, the highest
goal. (o not entangle yourself in the wheel of name, fame and Siddhis.
*irvikalpa is the state of superconsciousness. &here are no )ikalpas of any sort in
this condition. &his is the /oal of life. All the mental activities cease now. &he
functions of the intellect and ten Indriyas cease entirely. &he aspirant rests now in
Atman. &here is no distinction between sub8ect and ob8ect. &he world and the pairs
of opposites vanish completely. &his is a state beyond all relativity. &he aspirant gets
knowledge of Self, supreme peace and infinite, indescribable bliss. &his is also called
!ogaroodha state.
$hen undalini is taken to the Sahasrara and when it is united with +ord Siva,
perfect Samadhi ensues. &he !ogic student drinks the *ectar of Immortality. He has
reached the /oal. 6other undalini has done Her task now. /lory to 6other
undalini7 6ay Her blessings be upon you all7
Om Shantih! Shantih! Shantih!
PRAYER TO MOTHER KUNDALINI
$ake up 6other undalini.
&hou whose nature is "liss 'ternal%&he "liss of "rahman.
&hou dwelling like a serpent asleep at the lotus of 6uladhara,
Sore, affected and distressed am I in body and mind,
(o thou bless me and leave thy place at the basic lotus.
-onsort of Siva the Self2caused +ord of Bniverse,
(o thou take thy upward course through the central canal.
+eaving behind Svadhishthana, 6anipuraka, Anahata, )ishuddha, and A8na.
"e thou united with Siva, thy +ord the /od.
At Sahasrara%the thousand2petalled2lotus in the brain.
Sport there freely, , 6other, /iver of "liss Supreme.
6other, who is '#istence, nowledge, "liss Absolute.
$ake up, 6other undalini7 $ake up.
EXPERIENCES ON AWAKENING OF KUNDALINI
(uring meditation you behold divine visions, e#perience divine smell, divine taste,
divine touch, hear divine Anahata sounds. !ou receive instructions from /od. &hese
indicate that the undalini Shakti has been awakened. $hen there is throbbing in
6uladhara, when hairs stand on their roots, when Bddiyana, 3alandhara and
6ulabandha come involuntarily, know that undalini has awakened.
$hen the breath stops without any effort, when evala umbhaka comes by itself
without any e#ertion, know that undalini Shakti has become active. $hen you feel
currents of 1rana rising up to the Sahasrara, when you e#perience bliss, when you
repeat ,m automatically, when there are no thoughts of the world in the mind, know
that undalini Shakti has awakened.
$hen, in your meditation, the eyes become fi#ed on &rikuti, the middle of the
eyebrows, when the Shambhavi 6udra operates, know that undalini has become
active. $hen you feel vibrations of 1rana in different parts inside your body, when
you e#perience 8erks like the shocks of electricity, know that undalini has become
active. (uring meditation when you feel as if there is no body, when your eyelids
become closed and do not open in spite of your e#ertion, when electric2like currents
flow up and down the nerves, know that undalini has awakened.
$hen you meditate, when you get inspiration and insight, when the nature unfolds
its secrets to you, all doubts disappear, you understand clearly the meaning of the
)edic te#ts, know that undalini has become active. $hen your body becomes light
like air, when you have a balanced mind in perturbed condition, when you possess
ine#haustible energy for work, know that undalini has become active.
$hen you get divine into#ication, when you develop power of oration, know that
undalini has awakened. $hen you involuntarily perform different Asanas or poses of
!oga without the least pain or fatigue, know that undalini has become active. $hen
you compose beautiful sublime hymns and poetry involuntarily, know that undalini
has become active.
THE GRADATIONAL ASCENT OF THE MIND
&he -hakras are centres of Shakti as vital force. In other words, these are centres of
1ranashakti manifested by 1ranavayu in the living body, the presiding (evatas of
which are the names for the Bniversal -onsciousness as It manifests in the form of
these centres. &he -hakras are not perceptible to the gross senses. 'ven if they were
perceptible in the living body which they help to organise, they disappear with the
disintegration of organism at death.
1urity of mind leads to perfection in !oga. Regulate your conduct when you deal with
others. Have no feeling of 8ealousy towards others. "e compassionate. (o not hate
sinners. "e kind to all. Success in !oga will be rapid if you put your ma#imum energy
in your !ogic practice. !ou must have a keen longing for liberation and intense
)airagya also. !ou must be sincere and earnest. Intense and constant meditation is
necessary for entering into Samadhi.
&he mind of a worldly man with base desires and passions moves in the 6uladhara
and Svadhishthana -hakras or centres situated near the anus and the reproductive
organ respectively.
If one<s mind becomes purified the mind rises to the 6anipura -hakra or the centre
in the navel and e#periences some power and 8oy.
If the mind becomes more purified, it rises to the Anahata -hakra or centre in the
heart, e#periences bliss and visualises the effulgent form of the Ishta (evata or the
tutelary deity.
$hen the mind gets highly purified, when meditation and devotion become intense
and profound the mind rises to )isuddha -hakra or the centre in the throat, and
e#periences more and more powers and bliss. 'ven when the mind has reached this
centre, there is a possibility for it to come down to the lower centres.
$hen the !ogi reaches the A8na -hakra or the centre between the two eyebrows he
attains Samadhi and realises the Supreme Self, or "rahman. &here is a slight sense
of separateness between the devotee and "rahman.
If he reaches the spiritual centre in the brain, the Sahasrara -hakra, the thousand2
petalled lotus, the !ogi attains *irvikalpa Samadhi or superconscious state. He
becomes one with the non2dual "rahman. All sense of separateness dissolves. &his is
the highest plane of consciousness or supreme Asampra8nata Samadhi. undalini
unites with Siva.
&he !ogi may come down to the centre in the throat to give instructions to the
students and do good to others 9+okasamgraha:.
PRANAYAMA FOR AWAKENING KUNDALINI
$hen you practise the following, concentrate on the 6uladhara -hakra at the base of
the spinal column, which is triangular in form and which is the seat of the undalini
Shakti. -lose the right nostril with your right thumb. Inhale through the left nostril
till you count C ,ms slowly. Imagine that you are drawing the 1rana with the
atmospheric air. &hen close the left nostril with your little and ring fingers of the right
hand. &hen retain the breath for >D ,ms. Send the current down the spinal column
straight into the triangular lotus, the 6uladhara -hakra. Imagine that the nerve2
current is striking against the lotus and awakening the undalini. &hen slowly e#hale
through the right nostril counting E ,ms. Repeat the process from the right nostril as
stated above, using the same units, and having the same imagination and feeling.
&his 1ranayama will awaken the undalini =uickly. (o it C times in the morning and C
times in the evening. Increase the number and time gradually and cautiously
according to your strength and capacity. In this 1ranayama, concentration on the
6uladhara -hakra is the important thing. undalini will be awakened =uickly if the
degree of concentration is intense and if the 1ranayama is practised regularly.
KUNDALINI PRANAYAMA
In this 1ranayama, the "havana is more important than the ratio between 1uraka,
umbhaka and Rechaka.
Sit in 1adma or Siddha Asana, facing the 'ast or the *orth.
After mentally prostrating to the lotus2feet of the Sat2guru and reciting Stotras in
praise of /od and /uru, commence doing this 1ranayama which will easily lead to
the awakening of the undalini.
Inhale deeply, without making any sound.
As you inhale, feel that the undalini lying dormant in the 6uladhara -hakra is
awakened and is going up from -hakra to -hakra. At the conclusion of the 1uraka,
have the "havana that the undalini has reached the Sahasrara. &he more vivid the
visualisation of -hakra after -hakra, the more rapid will be your progress in this
Sadhana.
Retain the breath for a short while. Repeat the 1ranava or your Ishta 6antra.
-oncentrate on the Sahasrara -hakra. Feel that by the /race of 6other undalini,
the darkness of ignorance enveloping your soul has been dispelled. Feel that your
whole being is pervaded by light, power and wisdom.
Slowly e#hale now. And, as you e#hale feel that the undalini Shakti is gradually
descending from the Sahasrara, and from -hakra to -hakra, to the 6uladhara
-hakra.
*ow begin the process again.
It is impossible to e#tol this wonderful 1ranayama ade=uately. It is the magic wand
for attaining perfection very =uickly. 'ven a few days< practice will convince you of its
remarkable glory. Start from today, this very moment.
6ay /od bless you with 8oy, bliss and immortality.
KUNDALINI
&he word undalini is a familiar one to all students of !oga, as it is well known as the
power, in the form of a coiled serpent, residing in 6uladhara -hakra, the first of the
seven -hakras, the other si# being Svadhishthana, 6anipuraka, Anahata, )isuddha,
A8na and Sahasrara, in order.
All Sadhanas in the form of 3apa, meditation, irtan and prayer as well as all
development of virtues, and observance of austerities like truth, non2violence and
continence are at best calculated only to awaken this serpent2power and make it to
pass through all the succeeding -hakras beginning from Svadhishthana to Sahasrara,
the latter otherwise called as the thousand2petalled lotus, the seat of Sadasiva or the
1arabrahman or the Absolute separated from whom the undalini or the Shakti lies
at the 6uladhara, and to unite with whom the undalini passes through all the
-hakras, as e#plained above, conferring liberation on the aspirant who assiduously
practises !oga or the techni=ue of uniting her with her +ord and gets success also in
his effort.
In worldly2minded people, given to en8oyment of sensual and se#ual pleasures, this
undalini power is sleeping because of the absence of any stimulus in the form of
spiritual practices, as the power generated through such practices alone awakens
that serpent2power, and not any other power derived through the possession of
worldly riches and affluence. $hen the aspirant seriously practises all the disciplines
as en8oined in the Shastras, and as instructed by the preceptor, in whom the
undalini would have already been awakened and reached its abode or Sadasiva,
ac=uiring which blessed achievement alone a person becomes entitled to act as a
/uru or spiritual preceptor, guiding and helping others also to achieve the same end,
the veils or layers enmeshing undalini begin to be cleared and finally are torn
asunder and the serpent2power is pushed or driven, as it were upwards.
Supersensual visions appear before the mental eye of the aspirant, new worlds with
indescribable wonders and charms unfold themselves before the !ogi, planes after
planes reveal their e#istence and grandeur to the practitioner and the !ogi gets
divine knowledge, power and bliss, in increasing degrees, when undalini passes
through -hakra after -hakra, making them to bloom in all their glory which before
the touch of undalini, do not give out their powers, emanating their divine light and
fragrance and reveal the divine secrets and phenomena, which lie concealed from the
eyes of worldly2minded people who would refuse to believe of their e#istence even.
$hen the undalini ascends one -hakra or !ogic centre, the !ogi also ascends one
step or rung upward in the !ogic ladder4 one more page, the ne#t page, he reads in
the divine book4 the more the undalini travels upwards, the !ogi also advances
towards the goal or spiritual perfection in relation to it. $hen the undalini reaches
the si#th centre or the A8na -hakra, the !ogi gets the vision of 1ersonal /od or
Saguna "rahman, and when the serpent2power reaches the last, the top centre, or
Sahasrara -hakra, or the &housand2petalled lotus, the !ogi loses his individuality in
the ocean of Sat2-hit2Ananda or the '#istence2nowledge2"liss Absolute and
becomes one with the +ord or Supreme Soul. He is no longer an ordinary man, not
even a simple !ogi, but a fully illumined sage, having con=uered the eternal and
unlimited divine kingdom, a hero having won the battle against illusion, a 6ukta or
liberated one having crossed the ocean of ignorance or the transmigratory e#istence,
and a superman having the authority and capacity to save the other struggling souls
of the relative world. Scriptures hail him most, in the ma#imum possible glorifying
way, and his achievement. -elestial beings envy him, not e#cluding the &rinity even,
vi@., "rahma, )ishnu and Siva.
Kundalini And Tan!i" Sad#ana
undalini !oga actually belongs to &antrik Sadhana, which gives a detailed
description about this serpent2power and the -hakras, as mentioned above. 6other
(ivine, the active aspect of the '#istence2nowledge2"liss Absolute, resides in the
body of men and women in the form of undalini, and the entire &antrik Sadhana
aims at awakening Her, and making Her to unite with the +ord, Sadasiva, in the
Sahasrara, as described in the beginning in detail. 6ethods adopted to achieve this
end in &antrik Sadhana are 3apa of the name of the 6other, prayer and various
rituals.
Kundalini And Ha#a Y$%a
Hatha !oga also builds up its philosophy around this undalini and the methods
adopted in it are different from &antrik Sadhana. Hatha !oga seeks to awaken this
undalini through the discipline of the physical body, purification of *adis and
controlling the 1rana. &hrough a number of physical poses called !oga Asanas it
tones up the entire nervous system, and brings it under the conscious control of the
!ogi, through "andhas and 6udras it controls the 1rana, regulates its movements
and even blocks and seals it without allowing it to move, through riyas it purifies
the inner organs of physical body and, finally, through 1ranayama it brings the mind
itself under the control of the !ogi. undalini is made to go upwards towards
Sahasrara through these combined methods.
Kundalini And Ra&a Y$%a
"ut Ra8a !oga mentions nothing about this undalini, but propounds a still subtle,
higher path, philosophical and rational, and asks the aspirant to control the mind, to
withdraw all the senses and to plunge in meditation. Bnlike Hatha !oga which is
mechanical and mystical, Ra8a !oga teaches a techni=ue with eight limbs, appealing
to the heart and intellect of aspirants. It advocates moral and ethical development
through its !ama and *iyama, helps the intellectual and cultural development
through Svadhyaya or study of holy Scriptures, satisfies the emotional and
devotional aspect of human nature by en8oining to surrender oneself to the will of the
-reator, has an element of mysticism by including 1ranayama also as one of the
eight limbs and finally, prepares the aspirant for unbroken meditation on the
Absolute through a penultimate step of concentration. *either in philosophy nor in its
prescription of methods of Ra8a !oga mentions about undalini, but sets the human
mind and -hitta as its targets to be destroyed as they alone make the individual soul
to forget its real nature and brings on it birth and death and all the woes of
phenomenal e#istence.
Kundalini And V'dana
"ut when we come to )edanta, there is no =uestion about undalini or any type of
mystical and mechanical methods. It is all en=uiry and philosophical speculation.
According to )edanta the only thing to be destroyed is ignorance about one<s real
nature, and this ignorance cannot be destroyed either by study, or by 1ranayama, or
by work, or by any amount of physical twisting and torturing, but only by knowing
one<s real nature, which is Sat2-hit2Ananda or '#istence2nowledge2"liss. 6an is
divine, free and one with the Supreme Spirit always, which he forgets and identifies
himself with matter, which itself is an illusory appearance and a superimposition on
the spirit. +iberation is freedom from ignorance and the aspirant is advised to
constantly dissociate himself from all limitations and identify himself with the all2
pervading, non2dual, blissful, peaceful, homogeneous spirit or "rahman. $hen
meditation becomes intensified, in the ocean of '#istence or rather the individuality
is blotted or blown out completely. 3ust as a drop of water let on a frying pan is
immediately sucked and vanishes from cognition, the individual consciousness is
sucked in by the Bniversal -onsciousness and is absorbed in it. According to )edanta
there cannot be real liberation in a state of multiplicity, and the state of complete
,neness is the goal to be aspired for, towards which alone the entire creation is
slowly moving on.
INTRODUCTION
E(('n)' O* Kundalini Y$%a
&he word !,/A comes from the root !u8 which means to 8oin, and in its spiritual
sense, it is that process by which the human spirit is brought into near and conscious
communion with, or is merged in, the (ivine Spirit, according as the nature of the
human spirit is held to be separate from 9(vaita, )isishtadvaita: or one with
9Advaita: the (ivine Spirit. As, according to )edanta, the latter proposition is
affirmed, !oga is that process by which the identity of the two 93ivatman and
1aramatman:%which identity ever e#ists, in fact%is realised by the !ogin or
practitioner of !oga. It is so realised because the Spirit has then pierced through the
veil of 6aya which as mind and matter obscures this knowledge from itself. &he
means by which this is achieved is the !oga process which liberates the 3iva from
6aya. So the /heranda2Samhita saysA .&here is no bond e=ual in strength to 6aya,
and no power greater to destroy that bond than !oga.0 From an Advaitic or 6onistic
standpoint, !oga in the sense of a final union is inapplicable, for union implies a
dualism of the (ivine and human spirit. In such case, it denotes the process rather
than the result. $hen the two are regarded as distinct, !oga may apply to both. A
person who practises !oga is called a !ogin. All are not competent to attempt !oga4
only a very few are. ,ne must, in this or in other lives, have gone through arma or
selfless service and ritualistic observances, without attachment to the actions or their
fruits, and Bpasana or devotional worship, and obtained the fruit thereof, vi@., a pure
mind 9-hittasuddhi:. &his does not mean merely a mind free from se#ual impurity.
&he attainment of this and other =ualities is the A " - of Sadhana. A person may
have a pure mind in this sense, and yet be wholly incapable of !oga. -hittasuddhi
consists not merely in moral purity of every kind, but in knowledge, detachment,
capacity for pure intellectual functioning, attention, meditation and so forth. $hen by
arma !oga and Bpasana, the mind is brought to this point and when, in the case of
3nana !oga, there is dispassion and detachment from the world and its desires, then
the !oga path is open for the realisation of the ultimate &ruth. )ery few persons
indeed are competent for !oga in its higher form. &he ma8ority should seek their
advancement along the path of arma !oga and devotion.
&here are four main forms of !oga, according to one school of thought, namely
6antra !oga, Hatha !oga, +aya !oga and Ra8a !oga4 undalini !oga is really +aya
!oga. &here is another classificationA 3nana !oga, Ra8a !oga, +aya !oga, Hatha !oga
and 6antra !oga. &his is based on the idea that there are five aspects of spiritual
lifeA2(harma, riya, "hava, 3nana and !oga4 6antra !oga being said to be of two
kinds according as it is pursued along the path of riya or "hava. &here are seven
Sadhanas of !oga, namely Sat2arma, Asana, 6udra, 1ratyahara, 1ranayama,
(hyana and Samadhi, which are cleansing of the body, seat postures for !oga
purposes, the abstraction of the senses from their ob8ects, breath2control,
meditation, and ecstasy which is of two kinds%imperfect 9Savikalpa: in which
dualism is not wholly overcome, and perfect 9*irvikalpa: which is complete 6onistic
e#perienceFthe realisation of the &ruth of the 6ahavakya AHA6 "RAH6AS6I%a
knowledge in the sense of realisation which, it is to be observed, does not produce
+iberation 96oksha: but is +iberation itself. &he Samadhi of +aya !oga is said to be
Savikalpa Samadhi and that of complete Ra8a !oga is said to be *irvikalpa Samadhi.
&he first four processes are physical, last three mental and supramental. "y these
seven processes respectively certain =ualities are gained, namely, purity 9Sodhana:,
firmness and strength 9(ridhata:, fortitude 9Sthirata:, steadiness 9(hairya:,
lightness 9+aghava:, realisation 91ratyaksha: and detachment leading to +iberation
9*irliptatva:.
$hat is known as the eight2limbed !oga 9Ashtanga !oga: contains five of the above
Sadhanas 9Asana, 1ranayama, 1ratyahara, (hyana and Samadhi: and three others,
namely, !ama or self2control by way of chastity, temperance, avoidance of harm
9Ahimsa:, and other virtues4 *iyama or religious observances, charity and so forth,
with devotion to the +ord 9Isvara21ranidhana:4 and (harana, the fi#ing of the
internal organ on its ob8ect as directed in the !oga2practice.
6an is a microcosm 9shudra "rahmanda:. $hatever e#ists in the outer universe
e#ists in him. All the &attvas and worlds are within him and so is the Supreme Siva2
Sakti. &he body may be divided into two main parts, namely, the head and trunk on
the one hand, and the legs on the other. In man, the centre of the body is between
these two, at the base of the spine where the legs begin. Supporting the trunk and
throughout the whole body there is the spinal cord. &his is the a#is of the body, 8ust
as 6ount 6eru is the a#is of the earth. Hence, man<s spine is called 6erudanda, the
6eru or a#is2staff. &he legs and feet are gross which show less signs of
consciousness than the trunk with its spinal white and grey matter4 which trunk itself
is greatly subordinate in this respect to the head containing the organ of mind, or
physical brain, with its white and grey matter. &he positions of the white and grey
matter in the head and spinal column respectively are reversed. &he body and legs
below the centre are the seven lower or nether worlds upheld by the sustaining Sakti
or 1owers of the universe. From the centre upwards, consciousness more freely
manifests through the spinal and cerebral centres. Here there are the seven upper
regions or +okas, a term which means .$hat are seen0 9+okyante:, that is,
e#perienced, and are hence the fruits of arma in the form of particular rebirth.
&hese regions, namely, "huh, "huvah, Svah, &apa, 3ana, 6aha and Satya +okas
correspond with the si# centres4 five in the trunk, the si#th in the lower cerebral
centre4 and the seventh in the upper brain or Satyaloka, the abode of the Supreme
Siva2Sakti.
&he si# centres areA the 6uladhara or root2support situated at the base of the spinal
column in a position midway in the perineum between the root of the genitals and
the anus4 above it, in the region of the genitals, abdomen, heart, chest and throat,
and in the forehead between the two eyes, are the Svadhishthana, 6anipura,
Anahata, )isuddha and A8na -hakras or lotuses respectively. &hese are the chief
centres, though some te#ts speak of others such as the +alana and 6anas and Soma
-hakras. &he seventh region beyond the -hakras is the upper brain, the highest
centre of manifestation of consciousness in the body and therefore, the abode of the
Supreme Siva2Sakti. $hen it is said to be the .abode0, it is not meant that the
Supreme is there placed in the sense of our .placing0, namely, it is there and not
elsewhere7 &he Supreme is never localised, whilst its manifestations are. It is
everywhere both within and without the body, but it is said to be in the Sahasrara,
because it is there that the Supreme Siva2Sakti is realised. And, this must be so,
because consciousness is realised by entering in and passing through the higher
manifestation of mind, the Sattvamayi "uddhi, above and beyond which is -hit and
-hidrupini Saktis themselves. From their Siva2Sakti &attva aspect are evolved 6ind in
its form as "uddhi, Ahamkara, 6anas and associated senses 9Indriyas: the centre of
which is above the A8na -hakra and below the Sahasrara. From Ahamkara proceed
the &anmatras, or generals of the sense2particulars, which evolve the five forms of
sensible matter 9"huta:, namely, Akasa 9ether:, )ayu 9air:, Agni 9fire:, Apah 9water:
and 1rithvi 9earth:. &he 'nglish translation given does not imply that the "hutas are
the same as the 'nglish elements of air, fire, water, earth. &he terms indicate varying
degrees of matter from the ethereal to the solid. &hus 1rithvi or earth is any matter
in the 1rithvi state4 that is, which may be sensed by the Indriya of smell. 6ind and
matter pervade the whole body. "ut there are centres therein in which they are
predominant. &hus A8na is the centre of mind, and the five lower -hakras are the
centres of the five "hutas4 )isuddha of Akasa, Anahata of )ayu, 6anipura of Agni,
Svadhishthana of Apah, and 6uladhara of 1rithvi.
In short, man as a microcosm is the all2pervading Spirit 9which most purely
manifests in the Sahasrara: vehicled by Sakti in the form of mind and matter, the
centres of which are the si#th and following five -hakras respectively.
&he si# -hakras have been identified with the following ple#uses commencing from
the lowest, the 6uladhara4 the sacrococcygeal ple#us, the sacral ple#us, the solar
ple#us, 9which forms the great 8unction of the right and left sympathetic chains Ida
and 1ingala with the cerebro2spinal a#is:. -onnected with this is the lumbar ple#us.
&hen follows the cardiac ple#us 9Anahata:, laryngeal ple#us, and lastly the A8na or
cerebellum with its two lobes. Above this is the 6anas2-hakra or middle cerebrum,
and finally, the Sahasrara or upper cerebrum. &he si# -hakras themselves are vital
centres within the spinal column in the white and grey matter there. &hey may,
however, and probably do, influence and govern the gross tract outside the spine in
the bodily region lateral to, and co2e#tensive with, that section of the spinal column
in which a particular centre is situated. &he -hakras are centres of Sakti as vital
force. In other words these are centres of 1ranasakti manifested by 1ranavayu in the
living body, the presiding (evatas of which are names for the Bniversal
-onsciousness as It manifests in the form of those centres. &he -hakras are not
perceptible to the gross senses. 'ven if they were perceptible in the living body
which they help to organise, they disappear with the disintegration of organism at
death. 3ust because post2mortem e#amination of the body does not reveal these
-hakras in the spinal column, some people think that these -hakras do not e#ist at
all, and are merely the fabrication of a fertile brain. &his attitude reminds us of a
doctor who declared that he had performed many post2mortems and had never yet
discovered a soul7
&he petals of the lotuses vary, being G, E, >H, >D, >E and D respectively, commencing
from the 6uladhara and ending with A8na. &here are IH in all, as are the letters of
the alphabet which are in the petals4 that is, the 6atrikas are associated with the
&attvas4 since both are products of the same creative -osmic process manifesting
either as physiological or psychological function. It is noteworthy that the number of
the petals is that of the letters leaving out either sha or the second +a, and that
these IH multiplied by DH are in the >HHH petals of the Sahasrara, a number which is
indicative of infinitude.
"ut why, it may be asked, do the petals vary in number5 $hy, for instance, are there
G in the 6uladhara and E in the Svadhishthana5 &he answer given is that the number
of petals in any -hakra is determined by the number and position of the *adis or
!oga2nerves around that -hakra. &hus, four *adis surrounding and passing through
the vital movements of the 6uladhara -hakra, give it the appearance of a lotus of
four petals which are thus configurations made by the positions of *adis at any
particular centre. &hese *adis are not those which are known to the )aidya. &he
latter are gross physical nerves. "ut the former, here spoken of, are called !oga2
*adis and are subtle channels 9)ivaras: along which the 1ranic currents flow. &he
term *adi comes from the root *ad which means motion. &he body is filled with an
uncountable number of *adis. If they were revealed to the eye, the body would
present the appearance of a highly2complicated chart of ocean currents. Superficially
the water seems one and the same. "ut e#amination shows that it is moving with
varying degrees of force in all directions. All these lotuses e#ist in the spinal
columns.
&he 6erudanda is the vertebral column. $estern anatomy divides it into five regions4
and it is to be noted in corroboration of the theory here e#pounded that these
correspond with the regions in which the five -hakras are situated. &he central spinal
system comprises the brain or encephalon contained within the skull 9in which are
the +alana, A8na, 6anas, Soma -hakras and the Sahasrara:4 as also the spinal cord
e#tending from the upper border of the Atlas below the cerebellum and descending
to the second lumbor vertebra where it tapers to a point called the filum terminale.
$ithin the spine is the cord, a compound of grey and white brain matter, in which are
the five lower -hakras. It is noteworthy that the filum terminale was formerly
thought to be a mere fibrous cord, an unsuitable vehicle, one might think, for the
6uladhara -hakra and undalini Sakti. 6ore recent microscopic investigations have,
however, disclosed the e#istence of highly sensitive grey matter in the filum
terminale which represents the position of the 6uladhara. According to $estern
science, the spinal cord is not merely a conductor between the periphery and the
centres of sensation and volition, but is also an independent centre or group of
centres. &he Sushumna is a *adi in the centre of the spinal column. Its base is called
"rahma2(vara or /ate of "rahman. As regards the physiological relations of the
-hakras all that can be said with any degree of certainty is that the four above
6uladhara have relation to the genito2e#cretory, digestive, cardiac and respiratory
functions and that the two upper centres, the A8na 9with associated -hakras: and the
Sahasrara denote various forms of its cerebral activity ending in the repose of 1ure
-onsciousness therein gained through !oga. &he *adis of each side Ida and 1ingala
are the left and right sympathetic cords crossing the central column from one side to
the other, making at the A8na with the Sushumna a threefold knot called &riveni4
which is said to be the spot in the 6edulla where the sympathetic cords 8oin together
and whence they take their origin%these *adis together with the two lobed A8na and
the Sushumna forming the figure of the -aduceus of the /od 6ercury which is said
by some to represent them.
How is it that the rousing of undalini Sakti and Her union with Siva effect the state
of ecstatic union 9Samadhi: and spiritual e#perience which is alleged5
In the first place, there are two main lines of !oga, namely, (hyana or "havana2!oga
and undalini !oga4 and there is a marked difference between the two. &he first class
of !oga is that in which ecstasy 9Samadhi: is obtained by intellective processes
9riya23nana: of meditation and the like, with the aid, it may be, of au#iliary
processes of 6antra or Hatha !oga 9other than the rousing of undalini: and by
detachment from the world4 the second stands apart as that portion of Hatha !oga in
which, though intellective processes are not neglected, the creative and sustaining
Sakti of the whole body is actually and truly united with the +ord -onsciousness. &he
!ogin makes Her introduce him to Her +ord, and en8oys the bliss of union through
her. &hough it is he who arouses Her, it is She who gives knowledge or 3nana, for
She is Herself that. &he (hyana !ogin gains what ac=uaintance with the Supreme
state his own meditative powers can give him and knows not the en8oyment of union
with Siva in and through the fundamental "ody2power. &he two forms of !oga differ
both as to method and result. &he Hatha !ogin regards his !oga and its fruit as the
highest4 the 3nana !ogin may think similarly of his own. undalini is so renowned
that many seek to know her. Having studied the theory of this !oga, one may askA
.-an one get on without it50 &he answer isA .It depends upon what you are looking
for0. If you want to rouse undalini Sakti, to en8oy the bliss of union of Siva and
Sakti through Her and to gain the accompanying powers 9Siddhis:, it is obvious that
this end can be achieved only by the undalini !oga. In that case, there are some
risks incurred. "ut if +iberation is sought without desire for union through undalini,
then, such !oga is not necessary4 for, +iberation may be obtained by 1ure 3nana !oga
through detachment, the e#ercise and then the stilling of the mind, without any
rousing of the central "odily2power at all. Instead of setting out in and from the
world to unite with Siva, the 3nana !ogin, to attain this result, detaches himself from
the world. &he one is the path of en8oyment and the other of asceticism. Samadhi
may also be obtained on the path of devotion 9"hakti: as on that of knowledge.
Indeed, the highest devotion 91ara "hakti: is not different from nowledge. "oth are
Realisation. "ut, whilst +iberation 96ukti: is attainable by either method, there are
other marked differences between the two. A (hyana !ogin should not neglect his
body, knowing that as he is both mind and matter, each reacts, the one upon the
other. *eglect or mere mortification of the body is more apt to produce disordered
imagination than a true spiritual e#perience. He is not concerned, however, with the
body in the sense that the Hatha !ogin is. It is possible to be a successful (hyana
!ogin and yet to be weak in body and health, sick and short2lived. His body, and not
he himself, determines when he shall die. He cannot die at will. $hen he is in
Samadhi, undalini Sakti is still sleeping in the 6uladhara, and none of the physical
symptoms and psychical bliss or powers 9Siddhis: described as accompanying Her
rousing are observed in his case. &he ecstasy which he calls .+iberation while yet
living0 93ivanmukti: is not a state like that of real +iberation. He may be still sub8ect
to a suffering body from which he escapes only at death, when if at all, he is
liberated. His ecstasy is in the nature of a meditation which passes into the )oid
9"havana2samadhi: effected through negation of all thought2form 9-hitta2)ritti: and
detachment from the world%a comparatively negative process in which the positive
act of raising the -entral 1ower of the body takes no part. "y his effort, the mind
which is a product of undalini as 1rakriti Sakti, together with its worldly desires, is
stilled so that the veil produced by mental functioning is removed from
-onsciousness. In +aya !oga, undalini Herself, when roused by the !ogin 9for such
rousing is his act and part:, achieves for him this illumination.
"ut why, it may be asked, should one trouble over the body and its -entral power,
the more particularly as there are unusual risks and difficulties involved5 &he answer
has been already given. &here is completeness and certainty of Realisation through
the agency of the 1ower which is nowledge itself 93nanarupa Sakti:, an intermediate
ac=uisition of powers 9Siddhis:, and intermediate and final en8oyment.
If the Bltimate Reality is the ,ne which e#ists in two aspects of =uiescent en8oyment
of the Self, and of liberation from all form and active en8oyment of ob8ects, that is, as
pure spirit and spirit in matter, then a complete union with Reality demands such
unity in both of its aspects. It must be known both here 9Iha: and there 9Amutra:.
$hen rightly apprehended and practised, there is truth in the doctrine which teaches
that man should make the best of both worlds. &here is no real incompatibility
between the two, provided action is taken in conformity with the universal law of
manifestation. It is held to be false teaching that happiness hereafter can only be
had by absence of en8oyment now, or in deliberately sought for suffering and
mortification. It is the one Siva who is the Supreme "lissful '#perience and who
appears in the form of man with a life of mingled pleasure and pain. "oth happiness
here and the bliss of +iberation here and hereafter may be attained, if the identity of
these Sivas be realised in every human act. &his will be achieved by making every
human function, without e#ception, a religious act of sacrifice and worship 9!a8na:.
In the ancient )aidik ritual, en8oyment by way of food and drink was preceded and
accompanied by ceremonial sacrifice and ritual. Such en8oyment was the fruit of the
sacrifice and the gift of the (evas. At a higher stage in the life of a Sadhaka, it is
offered to the ,ne from whom all gifts come and of whom the (evatas are inferior
limited forms. "ut this offering also involves a dualism from which the highest
6onistic 9Advaita: Sadhana is free. Here the individual life and the world life are
known as one. And the Sadhaka, when eating or drinking or fulfilling any other of the
natural functions of the body, does so, saying and feeling .Sivoham0. It is not merely
the separate individual who thus acts and en8oys. It is Siva who does so in and
through him. Such a one recognises, as has been said, that his life and the play of all
its activities are not a thing apart, to be held and pursued egotistically for its and his
own separate sake, as though en8oyment was something to be filched from life by his
own unaided strength and with a sense of separatedness4 but his life and all its
activities are conceived as part of the (ivine action in *ature 9Shakti: manifesting
and operating in the form of man. He realises in the pulsating beat of his heart the
rhythm which throbs through and is the song of the Bniversal +ife. &o neglect or to
deny the needs of the body, to think of it as something not divine, is to neglect and
deny the greater life of which it is a part, and to falsify the great doctrine of the unity
of all and of the ultimate identity of 6atter and Spirit. /overned by such a concept,
even the lowliest physical needs take on a cosmic significance. &he body is Shakti4 its
needs are Shakti<s needs. $hen man en8oys, it is Shakti who en8oys through him. In
all he sees and does, it is the 6other who looks and acts, His eyes and hands are
Hers. &he whole body and all its functions are Her manifestations. &o fully realise Her
as such is to perfect this particular manifestation of Hers which is himself. 6an when
seeking to be the master of himself, seeks so on all the planes physical, mental and
spiritual nor can they be severed, for they are all related, being but differing aspects
of the one all2pervading -onsciousness. $ho, it may be asked, is the more divine4 he
who neglects and spurns the body or mind that he may attain some fancied spiritual
superiority, or he who rightly cherishes both as forms of the one Spirit which they
clothe5 Realisation is more speedily and truly attained by discerning Spirit in and as
all being and its activities, then by fleeing from and casting these aside as being
either unspiritual or illusory and impediments in the path. If not rightly conceived,
they may be impediments and the cause of fall4 otherwise they become instruments
of attainment4 and what others are there to hand5 And so, when acts are done in the
fight feeling and frame of mind 9"hava:, those acts give en8oyment4 and the
repeated and prolonged "hava produces at length that divine e#perience 9&attva2
3nana: which is +iberation. $hen the 6other is seen in all things, She is at length
realised as She who is beyond them all.
&hese general principles have their more fre=uent application in the life of the world
before entrance on the path of !oga proper. &he !oga here described is, however,
also an application of these same principles, in so far as it is claimed that thereby
both "hukti and 6ukti 9en8oyment and liberation: are attained.
"y the lower processes of Hatha !oga it is sought to attain a perfect physical body
which will also be a wholly fit instrument by which the mind may function. A perfect
mind, again, approaches and, in Samadhi, passes into 1ure -onsciousness itself. &he
Hatha !ogin thus seeks a body which shall be as strong as steel, healthy, free from
suffering and therefore, long2lived. 6aster of the body he is%the master of both life
and death. His lustrous form en8oys the vitality of youth. He lives as long as he has
the will to live and en8oys in the world of forms. His death is the death at will 9Iccha2
6rityu:4 wheh making the great and wonderfully e#pressive gesture of dissolution,
9Samhara26udra: he grandly departs. "ut, it may be said, the Hatha !ogins do get
sick and die. In the first place, the full discipline is one of difficulty and risk, and can
only be pursued under the guidance of a skilled /uru. Bnaided and unsuccessful
practice may lead not only to disease, but death. He who seeks to con=uer the +ord
of death incurs the risk, on failure, of a more speedy con=uest by Him. All who
attempt this !oga do not, of course, succeed or meet with the same measure of
success. &hose who fail not only incur the infirmities of ordinary men, but also others
brought on by practices which have been ill2pursued or for which they are not fit.
&hose again who do succeed, do so in varying degrees. ,ne may prolong his life to
the sacred age of JG, others to >HH, others yet further. In theory at least those who
are perfected 9Siddhas: go from this plane when they will. All have not the same
capacity or opportunity, through want of will, bodily strength, or circumstance. All
may not be willing or able to follow the strict rules necessary for success. *or does
modern life offer in general the opportunities for so complete a physical culture. All
men may not desire such a life or may think the attainment of it not worth the
trouble involved. Some may wish to be rid of their body and that as speedily as
possible. It is, therefore, said that it is easier to gain +iberation than (eathlessness7
&he former may be had by unselfishness, detachment from the world, moral and
mental discipline. "ut to con=uer death is harder than this, for these =ualities and
acts will not alone avail. He who does so con=uer, holds life in the hollow of one hand
and, if he be a successful 9Siddha: !ogin, +iberation in the other hand. He has
'n8oyment and +iberation. He is the 'mperor who is 6aster of the $orld and the
possessor of the "liss which is beyond all worlds. &herefore, it is claimed by the
Hatha !ogin that every Sadhana is inferior to Hatha !oga7
&he Hatha !ogin who works for +iberation does so through +aya !oga Sadhana or
undalini !oga which gives both en8oyment and +iberation. At every centre to which
he rouses undalini he e#periences special form of "liss and gains special powers.
-arrying Her to Siva of his cerebral centre, he en8oys the Supreme "liss which in its
nature is that of +iberation, and which when established in permanence is +iberation
itself on the loosening of Spirit and "ody.
'nergy 9Shakti: polarises itself into two forms, namely, static or potential
9undalini:, and dynamic 9the working forces of the body as 1rana:. "ehind all
activity there is a static background. &his static centre in the human body is the
central Serpent 1ower in the 6uladhara 9root2support:. It is the power which is the
static support 9Adhara: of the whole body and all its moving 1ranic forces. &his
-entre 9endra: of 1ower is a gross form of -hit or -onsciousness4 that is, in itself
9Svarupa:, it is -onsciousness4 and by appearance it is a 1ower which, as the highest
form of Force, is a manifestation of it. 3ust as there is a distinction 9though identical
at base: between the Supreme Kuiescent -onsciousness and Its active 1ower
9Shakti:, so when -onsciousness manifests as 'nergy 9Sakti:, it possesses the twin
aspects of potential and kinetic 'nergy. &here can be no partition in fact of Reality. &o
the perfect eye of the Siddha the process of becoming is an ascription 9Adhyasa:. "ut
to the imperfect eye of the Sadhaka, that is, the aspirant for Siddhi 9perfected
accomplishment:, to the spirit which is still toiling through the lower planes and
variously identifying itself with them, becoming is tending to appear and an
appearance is real. &he undalini !oga is a rendering of )edantic &ruth from this
practical point of view, and represents the world2process as a polarisation in
-onsciousness itself. &his polarity as it e#ists in, and as, the body is destroyed by
!oga which disturbs the e=uilibrium of bodily consciousness, which consciousness is
the result of the maintenance of these two poles. &he human body, the potential pole
of 'nergy which is the Supreme 1ower, is stirred to action, upon which the moving
forces 9dynamic Shakti: supported by it are drawn thereto, and the whole dynamism
thus engendered moves upwards to unite with the =uiescent -onsciousness in the
Highest +otus.
&here is polarisation of Shakti into two forms%static and dynamic. In the mind or
e#perience this polarisation is patent to reflection4 namely, the polarity between pure
-hit and the Stress which is involved in it. &his Stress or Shakti develops the mind
through an infinity of forms and changes in the pure unbounded 'ther of
-onsciousness%the -hidakasa. &his analysis e#hibits the primordial Shakti in the
same two polar forms as before, static and dynamic. Here the polarity is most
fundamental and approaches absoluteness, though of course, it is to be remembered
that there is no absolute rest e#cept in pure -hit. -osmic energy is in an e=uilibrium
which is relative and not absolute.
1assing from mind, let us take matter. &he atom of modern science has ceased to be
an atom in the sense of an indivisible unit of matter. According to the electron
theory, the atom is a miniature universe resembling our solar system. At the centre
of this atomic system we have a charge of positive electricity around which a cloud of
negative charges called electrons revolve. &he positive charges hold each other in
check so that the atom is in a condition of e=uilibrated energy and does not
ordinarily break up, though it may do so on the dissociation which is the
characteristic of all matter, but which is so clearly manifest in the radioactivity of
radium. $e have thus here again, a positive charge at rest at the centre, and
negative charges in motion round about the centre. $hat is thus said about the atom
applies to the whole cosmic system and universe. In the world2system, the planets
revolve around the Sun, and that system itself is probably 9taken as a whole: a
moving mass around some other relatively static centre, until we arrive at the
"rahma2"indu which is the point of Absolute Rest, around which all forms revolve
and by which all are maintained. Similarly, in the tissues of the living body, the
operative energy is polarised into two forms of energy%anabolic and catabolic, the
one tending to change and the other to conserve the tissues4 the actual condition of
the tissues being simply the resultant of these two co2e#istent or concurrent
activities.
In short, Shakti, when manifesting, divides itself into two polar aspects%static and
dynamic%which implies that you cannot have it in a dynamic form without at the
same time having it in a static form, much like the poles of a magnet. In any given
sphere of activity of force, we must have, according to the cosmic principle of a static
back2ground%Shakti at rest or .coiled0. &his scientific truth is illustrated in the figure
ali, the (ivine 6other moving as the inetic Shakti on the breast of Sadasiva who is
the static background of pure -hit which is actionless, the /unamayi 6other being all
activity.
&he -osmic Shakti is the collectivity 9Samashti: in relation to which the undalini in
particular bodies is the )yashti 9individual: Shakti. &he body is, as I have stated, a
microcosm 9shudrabrahmanda:. In the living body there is, therefore, the same
polarisation of which I have spoken. From the 6ahakundalini the universe has
sprung. In Her Supreme Form She is at rest, coiled round and one 9as -hidrupini:
with the Siva2bindu. She is then at rest. She ne#t uncoils Herself to manifest. Here
the three coils of which the undalini !oga speaks are the three /unas and the three
and a half coil are the 1rakriti and its three /unas, together with the )ikritis. Her IH
coils are the letters of the Alphabet. As she goes on uncoiling, the &attvas and the
6atrikas, the 6other of the )arnas, issue from Her. She is thus moving, and
continues even after creation to move in the &attvas so created. For, as they are born
of movement, they continue to move. &he whole world 93agat:, as the Sanskrit term
implies, is moving. She thus continues creatively acting until She has evolved 1rithvi,
the last of the &attvas. First She creates mind, and then matter. &his latter becomes
more and more dense. It has been suggested that the 6ahabhutas are the (ensities
of modern scienceA%Air density associated with the ma#imum velocity of gravity4
Fire density associated with the velocity of light4 $ater or fluid density associated
with molecular velocity and the e=uatorial velocity of the earth<s rotation4 and 'arth
density, that of basalt associated with the *ewtonian velocity of sound. However this
be, it is plain that the "hutas represent an increasing density of matter until it
reaches its three dimensional solid form. $hen Shakti has created this last or 1rithvi
&attva, what is there further for Her to do5 *othing. She therefore then again rests.
At rest, again, means that She assumes a static form. Shakti, however, is never
e#hausted, that is, emptied into any of its forms. &herefore, undalini Shakti at this
point is, as it were, the Shakti left over 9though yet a plenum: after the 1rithvi, the
last of the "hutas, has been created. $e have thus 6ahakundalini at rest as
-hidrupini Shakti in the Sahasrara, the point of absolute rest4 and then the body in
which the relative static centre is undalini at rest, and around this centre the whole
of the bodily forces move. &hey are Shakti, and so is undalini Shakti. &he difference
between the two is that they are Shaktis in specific differentiated forms in
movement4 and undalini Shakti is undifferentiated, residual Shakti at rest, that is,
coiled. She is coiled in the 6uladhara, which means ;fundamental support<, and which
is at the same time the seat of the 1rithvi or last solid &attva and of the residual
Shakti or undalini. &he body may, therefore, be compared to a magnet with two
poles. &he 6uladhara, in so far as it is the seat of undalini Shakti, a comparatively
gross form of -hit 9being -hit2Shakti and 6aya Shakti:, is the static pole in relation
to the rest of the body which is dynamic. &he working that is the body necessarily
presupposes and finds such a static support, hence the name 6uladhara. In sense,
the static Sakti at the 6uladhara is necessarily coe#istent with the creating and
evolving Shakti of the body4 because the dynamic aspect or pole can never be
without its static counterpart. In another sense, it is the residual Shakti left over
after such operation.
$hat then happens in the accomplishment of this !oga5 &his static Shakti is affected
by 1ranayama and other !ogic processes and becomes dynamic. &hus, when
completely dynamic, that is when undalini unites with Siva in the Sahasrara, the
polarisation of the body gives way. &he two poles are united in one and there is the
state of consciousness called Samadhi. &he polarisation, of course, takes place in
consciousness. &he body actually continues to e#ist as an ob8ect of observation to
others. It continues its organic life. "ut man<s consciousness of his body and all other
ob8ects is withdrawn because the mind has ceased so far as his consciousness is
concerned, the function having been withdrawn into its ground which is
consciousness.
How is the body sustained5 In the first place, though undalini Sakti is the static
centre of the whole body as a complete conscious organism, yet each of the parts of
the body and their constituent cells have their own static centres which uphold such
parts or cells. *e#t, the theory of the !ogins themselves is that undalini ascends
and that the body, as a complete organism, is maintained by the nectar which flows
from the union of Siva and Sakti in the Sahasrara. &his nectar is an e8ection of power
generated by their union. &he potential undalini Sakti becomes only partly and not
wholly converted into kinetic Sakti4 and yet since Sakti%even as given in the
6uladhara%is an infinitude, it is not depleted4 the potential store always remains
une#hausted. In this case, the dynamic e=uivalent is a partial conversion of one
mode of energy into another. If, however, the coiled power at the 6uladhara became
absolutely uncoiled, there would result the dissolution of the three bodies%gross,
subtle and causal, and conse=uently, )ideha26ukti, bodiless +iberation%because the
static background in relation to a particular form of e#istence would, according to
this hypothesis, have wholly given way. &he body becomes cold as a corpse as the
Sakti leaves it, not due to the depletion or privation of the static power at the
6uladhara but to the concentration or convergence of the dynamic power ordinarily
diffused over the whole body, so that the dynamic e=uivalent which is set up against
the static background of undalini Sakti is only the diffused fivefold 1rana gathered
home%withdrawn from the other tissues of the body and concentrated along the
a#is. &hus, ordinarily, the dynamic e=uivalent is the 1rana diffused over all the
tissuesA in !oga, it is converged along the a#is, the static e=uivalent of undalini
Sakti enduring in both cases. Some part of the already available dynamic 1rana is
made to act at the base of the a#is in a suitable manner, by which means the basal
centre or 6uladhara becomes, as it were, oversaturated and reacts on the whole
diffused dynamic power 9or 1rana: of the body by withdrawing it from the tissues
and converging it along the line of the a#is. In this way, the diffused dynamic
e=uivalent becomes the converged dynamic e=uivalent along the a#is. $hat,
according to this view, ascends is not the whole Sakti but an e8ect like condensed
lightning, which at length reaches the 1arama2Sivasthana. &here the -entral 1ower
which upholds the individual world2-onsciousness is merged in the Supreme
-onsciousness. &he limited consciousness, transcending the passing concepts of
worldly life, directly intuits the unchanging Reality which underlies the whole
phenomenal flow. $hen undalini Sakti sleeps in the 6uladhara, man is awake to the
world4 when she awakes to unite, and does unite, with the supreme static
-onsciousness which is Siva, then consciousness is asleep to the world and is one
with the +ight of all things.
&he main principle is that when awakened, undalini Sakti, either Herself or Her
e8ect, ceases to be a static 1ower which sustains the world2consciousness, the
content of which is held only so long as She sleeps4 and when once set in movement
is drawn to that other static centre in the &housand2petalled +otus 9Sahasrara: which
is Herself in union with the Siva2consciousness or the consciousness of ecstasy
beyond the world of form. $hen undalini sleeps, man is awake to this world. $hen
She wakes, he sleeps%that is, loses all consciousness of the world and enters his
causal body. In !oga, he passes beyond to formless -onsciousness.
/lory, glory to 6other undalini, who through Her Infinite /race and 1ower, kindly
leads the Sadhaka from -hakra to -hakra and illumines his intellect and makes him
realise his identity with the Supreme "rahman7 6ay Her blessings be upon you all7
Ascent of Kundalini
PRELIMINARY
Patanjali-vyasamukhan gurunanyamscha bhaktitah; Natosmi vangmanah-
kayairajnanadhvanta-bhaskaran%$e offer our obeisance by word, mind and body to
1atan8ali, )yasa and to all other Rishis and !ogic 6asters who are like so many Suns
to remove the darkness of A8nana 9ignorance:.
F$undai$n+Vai!a%,a
6an, ignorant of his true (ivine nature, vainly tries to secure happiness in the
perishable ob8ects of this illusory sense2universe. 'very man in this world is restless,
discontented and dissatisfied. He feels actually that he is in want of something, the
nature of which he does not really understand. He seeks the rest and peace that he
feels he is in need of, in the accomplishment of ambitious pro8ects. "ut he finds that
worldly greatness when secured is a delusion and a snare. He doubtless does not find
any happiness in it. He gets degrees, diplomas, titles, honours, powers, name and
fame4 he marries4 he begets children4 in short, he gets all that he imagines would
give him happiness. "ut yet, he finds no rest and peace.
Are you not ashamed to repeat the same process of eating, sleeping and talking
again and again5 Are you not really fed up with the illusory ob8ects created by the
8ugglery of 6aya5 Have you got a single sincere friend in this universe5 Is there any
difference between an animal and the so2called dignified human being with boasted
intellect, if he does not do any spiritual Sadhana daily, for Self2realisation5 How long
do you want to remain a slave of passion, Indriyas, woman and body5 Fie on those
miserable wretches who revel in filth and who have forgotten their real Atmic nature
and their hidden powers7
&he so2called educated persons are refined sensualists only. Sensual pleasure is no
pleasure at all. Indriyas are deceiving you at every moment. 1leasure mi#ed with
pain, sorrow, fear, sin, diseases is no pleasure at all. &he happiness that depends
upon perishable ob8ects is no happiness. If your wife dies, you weep. If you lose
money or property, you are drowned in sorrow. How long do you want to remain in
that ab8ect, degraded state5 &hose who waste their precious life in eating, sleeping
and chatting without doing any Sadhana are brutes only.
!ou have forgotten your real Svarupa or purpose of life on account of Avidya, 6aya,
6oha and Raga. !ou are tossed up hither and thither aimlessly by the two currents of
Raga and (vesha. !ou are caught up in Samsara2-hakra on account of your egoism,
)asanas, &rishnas and passions of various sorts.
!ou want a Nitya 9eternal:, Nirupadhika 9independent:, Niratisaya 9Infinite: Ananda.
&his you will find in your realisation of the Self only. &hen alone will all your miseries
and tribulations melt away. !ou have taken this body only to achieve this end. !in
nike bite jate hain%&he days are passing away =uickly.0 &he day has come and gone.
$ill you waste the night also5
Aashaya badhyate loko karmana bahu-chintaya;
Ayukshinam na janati tasmat jagrata jagrata"
!ou are bound in this world by desires, actions and manifold an#ieties. &herefore you
do not know that your life is slowly decaying and is wasted. &herefore wake up, wake
up.0
*ow wake up. ,pen your eyes. Apply diligently to spiritual Sadhana. *ever waste
even a minute. 6any !ogins and 3nanins, (attatreya, 1atan8ali, -hrist, "uddha,
/orakhnath, 6atsyendranath, Ram (as and others have already trodden the spiritual
path and realised through Sadhana. Follow their teachings and instructions implicitly.
-ourage, 1ower, Strength, $isdom, 3oy and Happiness are your (ivine heritage, your
birth2right. /et them all through proper Sadhana. It will be simply preposterous to
think that your /uru will do the Sadhana for you. !ou are your own redeemer. /urus
and Acharyas will show you the spiritual path, remove doubts and troubles and give
some inspiration. !ou will have to tread the Spiritual 1ath. Remember this point well.
!ou will have to place each step yourself in the Spiritual 1ath. &herefore do real
Sadhana. Free yourself from death and birth and en8oy the Highest "liss.
W#a I( Y$%a-
&he word ;!oga< comes from a Sanskrit root #$uj% which means to 8oin. In its spiritual
sense it is that process by which the identity of the 3ivatma and 1aramatma is
realised by the !ogins. &he human soul is brought into conscious communion with
/od. !oga is restraining the mental modifications. !oga is that inhibition of the
functions of the mind which leads to abidance of the spirit in his real nature. &he
inhibition of these functions of the mind is by Abhyasa and )airagya0 9!oga Sutras:.
!oga is the Science that teaches the method of 8oining the human spirit with /od.
!oga is the (ivine Science which disentangles the 3iva from the phenomenal world of
sense2ob8ects and links him with the Ananta Ananda 9Infinite "liss:, Parama Shanti
9Supreme 1eace:, 8oy of an Akhanda character and 1ower that are inherent
attributes of the Absolute. !oga gives 6ukti through Asampra8nata Samadhi by
destroying all the Sankalpas of all antecedent mental functions. *o Samadhi is
possible without awakening the undalini. $hen the !ogi attains the highest stage,
all his armas are burnt and he gets liberation from Samsara2-hakra.
T#' I./$!an)' O* Kundalini Y$%a
In undalini !oga the creating and sustaining Sakti of the whole body is actually and
truly united with +ord Siva. &he !ogi goads Her to introduce him to Her +ord. &he
rousing of undalini Sakti and Her Bnion with +ord Siva effects the state of Samadhi
9'cstatic union: and spiritual Anubhava 9e#perience:. It is She who gives nowledge
or 3nana, for She is Herself &hat. undalini Herself, when awakened by the !ogins,
achieves for them the 3nana 9illumination:.
undalini can be awakened by various means and these different methods are called
by different names, vi@., Ra8a !oga, Hatha !oga, etc. &he practitioner of this
undalini !oga claims, that it is higher than any other process and that Samadhi
attained thereby is more perfect. &he reason that they allege, is thisA%In (hyana
!oga, ecstasy takes place through detachment from the world and mental
concentration leading the variety of mental operation 9&ritti: of the uprising of pure
consciousness unhindered by the limitations of the mind. &he degree to which this
unveiling of consciousness is effected, depends upon the meditative power, (hyana
Sakti, of the Sadhaka and the e#tent of detachment from the world. ,n the other
hand, undalini is all Sakti and is therefore 3nana Sakti Herself%bestows 3nana and
6ukti, when awakened by the !ogins. Secondly, in undalini !oga there is not merely
a Samadhi through meditation, but the central power of the 3iva, carries with it the
forms of both body and mind. &he union in that sense is claimed to be more
complete than that enacted through methods only. &hough in both cases the body2
consciousness is lost, in undalini !oga not only the mind but the body also, in so far
as it is represented by its central power, is actually united with +ord Siva at the
Sahasrara -hakra. &his union 9Samadhi: produces 'hukti 9en8oyment: which a
(hyana !ogi does not possess. A undalini !ogi has both 'hukti 9en8oyment: and
(ukti 9liberation: in the fullest and literal sense. Hence this !oga is claimed to be the
foremost of all !ogas. $hen the sleeping undalini is awakened by !ogic riyas, it
forces a passage upwards through the different -hakras 9Shat2-hakra 'heda:. It
e#cites or stimulates them into intense activity. (uring its ascent, layer after layer of
the mind becomes fully opened. All )leshas 9afflictions: and the three kinds of &aapa
will vanish. &he !ogi e#periences various visions, powers, bliss and knowledge. $hen
it reaches Sahasrara -hakra in the brain, the !ogi gets the ma#imum knowledge,
"liss, power and Siddhis. He reaches the highest rung in the !ogic ladder. He gets
perfectly detached from body and mind. He becomes free in all respects. He is a full2
blown !ogi 9Purna $ogi:.
I./$!an 0uali*i)ai$n( O* A Sad#a"a
$hen the whole vitality is sapped from the body one cannot do any rigid Sadhana.
!outh is the best period for !oga Abhyasa. &his is the first and the foremost
=ualification of a Sadhaka4 there must be vigour and vitality.
,ne who has a calm mind, who has faith in the words of his /uru and Sastras, who
is moderate in eating and sleeping and who has the intense longing for deliverance
from the Samsara2-hakra is a =ualified person for the practice of !oga.
Ahamkaram balam darpam kamam krodham parigraham; &imuchya nirmamah
santo brahmabhuyaya kalpate -
Having cast aside egoism, violence, arrogance, desire, wrath, covetousness, selfless
and peaceful%he is fit to become '&'R*A+.0
&hose who are addicted to sensual pleasures or those who are arrogant and proud,
dishonest, untruthful, diplomatic, cunning and treacherous and who disrespect the
/uru, Sadhus and elders and take pleasure in vain controversies and worldly actions,
can never attain success in !ogic practices.
ama, rodha, +obha, 6oha, 6ada, and all other impurities should be completely
annihilated. ,ne cannot become pure and perfect when one has so many impure
=ualities.
Sadhakas should develop the following virtuous =ualitiesA
Straightforwardness, service to /uru, the sick and old persons, Ahimsa,
"rahmacharya, spontaneous generosity, &itiksha, Sama (rishti, Samata, spirit of
service, selflessness, tolerance, 6itahara, humility, honesty and other virtues to an
enormous degree. Aspirants will not at all be benefited in any way in the absence of
these virtues even if they e#ert much to awaken the undalini through !ogic
e#ercises.
Aspirants should freely open their hearts to their /uru. &hey must be frank and
candid. &hey should give up the self2assertive, Ra8asic vehemence, vanity and
arrogance, and carry out their master<s instructions with Sraddha and 1rem.
-onstant self28ustification is a dangerous habit for a Sadhaka.
'nergy is wasted in too much talking, unnecessary worry and vain fear. /ossiping
and tall2talk should be given up entirely. A real Sadhaka is a man of few words, to
the point and that too on spiritual matters only. Sadhakas should always remain
alone. 6ouna is a great desideratum. 6i#ing with householders is highly dangerous
for a Sadhaka. &he company of a householder is far more in8urious than the
company of a woman. 6ind has the power to imitate.
Y$%i) Di'
A Sadhaka should observe perfect discipline. He must be civil, polite, courteous,
gentle, noble and gracious in his behaviour. He must have perseverance, adamantine
will, asinine patience and leech-like tenacity in Sadhana. He must be perfectly self2
controlled, pure and devoted to the /uru.
A glutton or one who is a slave of his senses with several bad habits, is unfit for the
spiritual path.
(itaharam vina yastu yogarambham tu karayet; Nanarogo bhavettasya kinchit yogo
na siddhyati
.$ithout observing moderation of diet, if one takes to the !ogic practices, he cannot
obtain any benefit but gets various diseases0 9/he. Sam. )2>E:.
Food plays a prominent place in !oga2Sadhana. An aspirant should be very careful in
the selection of articles of Sattvic nature especially in the beginning of his Sadhana
period. +ater on when Siddhi is attained, drastic dietetic restrictions can be removed.
1urity of food leads to purity of mind. Sattvic food helps meditation. &he discipline of
food is very very necessary for !ogic Sadhana. If the tongue is controlled, all the
other Indriyas are controlled.
Ahara-suddhau sattva-suddhih* sattva-suddhau dhruva smritih; Smriti-lambhe
sarva-granthinam viprarnokshah%"y the purity of food follows the purification of the
inner nature, by the purification of the nature, memory becomes firm and on
strengthening the memory, follows the loosening of all ties and the wise get 6oksha
thereby.0
Sa1i) A!i)l'(
I will give you a list of Sattvic articles for a Sadhaka. 6ilk, red rice, barley, wheat,
+avishannam* ,haru* cream, cheese, butter, green dal 9(oong dal:, "adam
9almonds:, (isri 9sugar2candy:, )ismis 9raisins:, )ichidi* Pancha Shakha vegetables
-Seendil* ,hakravarty* Ponnan-gani* ,hirukeerai and &ellaicharnai:, .o/ki vegetable,
plantain2stem, Par/al* 'hindi 9lady<s finger:, pomegranates, sweet oranges, grapes,
apples, bananas, mangoes, dates, honey, dried ginger, black pepper, etc., are the
Sattvic articles of diet prescribed for the !oga Abhyasis.
,haruA "oil half a seer of milk along with some boiled rice, ghee and sugar. &his is an
e#cellent food for !ogins. &his is for the day2time. For the night, half a seer of milk
will do.
6ilk should not be too much boiled. It should be removed from the fire as soon as
the boiling point is reached. &oo much boiling destroys the nutritious principles and
vitamins and renders it =uite useless. &his is an ideal food for Sadhakas. 6ilk is a
perfect food by itself.
A fruit diet e#ercises a benign influence on the constitution. &his is a natural form of
diet. Fruits are very great energy2producers. Fruits and milk diet help concentration
and easy mental focussing. "arley, wheat, milk and ghee promote longevity and
increase power and strength. Fruit28uice and the water wherein sugar2candy is
dissolved, are very good beverages. "utter mi#ed with sugar2candy, and almonds
soaked in water can be taken. &hese will cool the system.
F$!2idd'n A!i)l'(
Sour, hot, pungent and bitter preparations, salt, mustard, asafoetida, chillies,
tamarind, sour curd, chutnee, meat, eggs, fish, garlic, onions, alcoholic li=uors,
acidic things, stale food, overripe or unripe fruits, and other articles that disagree
with your system should be avoided entirely.
Ra8asic food distracts the mind. It e#cites passion. /ive up salt. It e#cites passion
and emotion. /iving up of salt helps in controlling the tongue and thereby the mind
and in developing will2power also. Snake2bite and scorpion2stings will have no
influence on a man who has given up salt. ,nions and garlic are worse than meat.
+ive a natural life. &ake simple food that is agreeable. !ou should have your own
menu to suit your constitution. !ou are yourself the best 8udge to select a Sattvic
diet.
&he proficient in !oga should abandon articles of food detrimental to the practice of
!oga. (uring intense Sadhana, milk 9and ghee also: is ordained.
I have given above several articles of Sattvic nature. &hat does not mean that you
should take all. !ou will have to select a few things that are easily available and
suitable to you. 6ilk is the best food for !ogins. "ut even a small =uantity of milk is
harmful for some and may not agree with all constitutions. If one form of diet is not
suitable or if you feel constipated, change the diet and try some other Sattvic
articles. &his is !ukti.
In the matter of food and drinks you should be a master. !ou should not have the
least craving or sense2hankering for any particular food. !ou must not become a
slave to any particular ob8ect.
Mia#a!a
Heavy food leads to &amasic state and induces sleep only. &here is a general
misapprehension that a large =uantity of food is necessary for health and strength.
6uch depends upon the power of assimilation and absorption. /enerally, in the vast
ma8ority of cases, most of the food passes away undigested along with faeces. &ake
half stomachful of wholesome food. Fill a =uarter with pure water. +eave the rest
free. &his is 6itahara. 6itahara plays a vital part in keeping up perfect health. Almost
all diseases are due to irregularity of meals, overeating and unwholesome food.
'ating all things at all times like a monkey is highly dangerous. Such a man can
become a Rogi 9sick man: easily4 but he can never become a !ogi. Hear the
emphatic declaration of +ord rishnaA .Success in !oga is not for him who eats too
much or too little4 nor for him who sleeps too much or too little 9/ita )I2>E:. Again in
the Sloka >J of the same chapter, He saysA .&o him who is temperate in eating and
in sleep and wakefulness, !oga becomes a destroyer of misery.0
A glutton cannot at the very outset have diet regulations and observe 6itahara. He
must gradually practise this. First let him take less =uantity twice as usual. &hen
instead of the usual heavy night meals, let him take fruits and milk alone for some
days. In due course of time he can completely avoid the night meals and try to take
fruits and milk in the daytime. &hose who do intense Sadhana must take milk alone.
It is a perfect food by itself. If necessary they can take some easily digestible fruits.
A glutton, if he all on a sudden takes to fruit or milk diet, will desire at every moment
to eat something or other. &hat is bad. ,nce again I reiterate, gradual practice is
necessary.
(o not fast much. It will produce weakness in you. ,ccasional fasting once a month
or when passion troubles you much, will suffice. (uring fasting you should not even
think of the various articles of food. -onstant thinking of the food when you fast
cannot bring you the desired result. (uring fasting, avoid company. +ive alone.
Btilise your time in !ogic Sadhana. After a fast do not take any heavy food. 6ilk or
some fruit28uice is beneficial.
(o not make much fuss about your diet. !ou need not advertise to everyone if you
are able to pull on with a particular form of diet. &he observance of such *iyamas is
for your advancement in the spiritual path and you will not be spiritually benefited by
giving publicity to your Sadhana. &here are many nowadays who make it a
profession to earn money and their livelihood by performing some Asana, 1ranayama
or by having some diet regulation such as eating only raw articles or leaves or roots.
&hey cannot have any spiritual growth. &he goal of life is Self2realisation. Sadhakas
should keep the goal always in view and do intense Sadhana with the prescribed
methods.
T#' Pla)' F$! Y$%a Sad#ana
Sadhana should be done in a secluded place. &here should be no interruption by
anyone. $hen you live in a house, a well2ventilated room should be reserved for
Sadhana purposes. (o not allow anybody to enter the room. eep it under lock and
key. (o not allow even your wife, children or intimate friends to enter the room. It
should be kept pure and holy. It should be free from mos=uitoes, flies and lice and
absolutely free from dampness. (o not keep too many things in the room. &hey will
distract you every now and then. *o surrounding noise also should disturb you. &he
room should not be too big as the eyes will begin to wander.
1laces of cool or temperate climate are re=uired for !oga Abhyasa as you will get
easily e#hausted in hot place. !ou must select such a place where you can
comfortably stay all through the year in winter, summer and rainy season. !ou must
stick to one place throughout Sadhana period. Select a beautiful and pleasant spot
where there is no disturbance, on the banks of a river, lake or sea or top of a hill
where there is a nice spring and grove of trees and where milk and articles of food
are easily procurable. !ou should select such a place where there are some other
!ogic practitioners. $hen you see others who are devoted to !ogic practices you will
diligently apply yourself to your practices. !ou can consult them in times of
difficulties. (o not wander here and there in search of a place where you will get all
conveniences. (o not change your place very often when you find some
inconvenience. !ou must put up with it. 'very place has some advantage and
disadvantage. Find out a place where you have many advantages and a few
disadvantages.
&he following places are best suited. &hey are admirably adapted. Scenery is
charming and spiritual vibrations are marvellous and elevating. &here are several
utirs 9huts: to live in for real Abhyasis, or you can construct your own hut. 6ilk and
other rations are available in all the places from the neighbouring villages. Any
solitary village on the banks of /anga, *armada, !amuna, /odavari, rishna and
averi is suitable. I will tell you some important places for meditation.
ulu )alley, -hampa )alley and Srinagar in ashmir4 "anrughi /uha near &ehri4
"rahmavarta near anpur4 3oshi 91rayag: in Allahabad4 -anary -aves near "ombay4
6ussoorie4 6t. Abu4 *ainital4 "rindavan4 "anares4 1uri4 Bttara "rindavan 9>G miles
from Almora:4 Hardwar, Rishikesh 9*.Rly.:4 +akshman8hula 9LC:, "rahmapuri Forest
9LG:, Ram /uha in "rahmapuri Forest, /aruda -hatty 9LG:, *eelkant 9LJ:, )asishtha
/uha 9L>G:, Bttarkashi4 (eva 1rayag4 "adrinarayan4 /angotri, *asik and *andi Hills
in 6ysore. 90 !istance in miles 1rom 2ishikesh:
If you build a utir in a crowded place, people out of curiosity will disturb you. !ou
will have no spiritual vibrations there. &here will be a lot of other disturbances also.
Again you will be without any protection if you construct your utir in a thick forest.
&hieves and wild animals will trouble you. &he =uestion of food will arise. !ou must
consider all these points well before you select a place for your Sadhana. If you
cannot go in for such places, convert a solitary room into a forest.
!our Asana 9seat: for the !ogic practices should not be too high or too low. Spread a
seat of )usha grass, tiger2skin or deer2skin and then sit. "urn incense daily in the
room. In the initial period of your Sadhana you must be very particular about all
these. $hen you have sufficiently advanced in your practice, then you need not lay
much stress on such rules.
T#' Ti.'
It is stated in /heranda Samhita that !ogic practices should not be commenced in
winter, summer and rainy seasons, but only in spring and autumn. &his depends
upon the temperature of the particular place and the strength of the individual.
/enerally cool hours are best suited. In hot places you should not practise during the
day. 'arly morning hours are suitable for !ogic practices. !ou should completely
avoid !oga Abhyasa in summer in those places where the temperature is hot even in
winter. If you live in cool places like odaikanal, ,oty, ashmir, "adrinarayan,
/angotri, etc., you can practise even during the day.
As instructed in the previous lessons you should not practise when the stomach is
loaded. /enerally !ogic practices should be done only after a bath. A bath is not
beneficial immediately after the practices. !ou should not sit for !ogic practices when
your mind is restless or when you are worried much.
T#' A%'
!oung boys under >J years of age whose bodies are very tender should not have too
much practice. &hey have a very tender body which cannot stand the e#ertion of
!ogic e#ercises. Further, a youth<s mind will be wandering and unsettled and so, in
youth one cannot concentrate well, whereas, !ogic e#ercises re=uire intense and
deep concentration. In old age when all vitality is sapped by unnecessary worry,
an#ieties, troubles and other worldly )yavaharas, one cannot do any spiritual
practice. !oga re=uires full vitality, energy, power and strength. &herefore the best
period for !oga Abhyasa is from DH to GH years of age. &hose who are strong and
healthy can take to !ogic practices even after IH.
N')'((i, F$! A Y$%i) Gu!u
In olden days the aspirants were re=uired to live with the /uru for a number of
years, so that the /uru could study the students thoroughly. &he food during
practice, what to practise and how, whether the students are =ualified for the path of
!oga, and the temperament of the aspirants and other important items have to be
considered and 8udged by the /uru. It is the /uru that should decide whether the
aspirants are of Bttamai, 6adhyama or Adhama type and fi# different kinds of
e#ercises. Sadhana differs according to the nature, capacity and =ualifications of the
aspirants. After understanding the theory of !oga, you will have to learn the practice
from an e#perienced !ogic /uru. So long as there is the world, there are books on
!oga and teachers also. !ou will have to search for them with Sraddha, faith,
devotion and earnestness. !ou can get easy lessons from the /uru and practise them
at home also in the initial stages of practice. $hen you advance a bit, for advanced
and difficult e#ercises you will have to stay with the /uru. &he personal contact with
the /uru has manifold advantages. !ou will be highly benefited by the spiritual
magnetic aura of your /uru. For the practice of "hakti !oga and )edanta you do not
re=uire a /uru by your side. After learning the Srutis for sometime from a /uru, you
will have to reflect and meditate alone, in entire seclusion, whereas in undalini !oga
you will have to break up the /ranthis and take the undalini from -hakra to -hakra.
&hese are all difficult processes. &he method of uniting the Apana and 1rana and
sending it along the Sushumna and breaking the /ranthis need the help of a /uru.
!ou will have to sit at the /uru<s feet for a pretty long time. !ou will have to
understand thoroughly the location of the *adis, -hakras and the detailed techni=ue
of the several !ogic riyas.
+ay bare to your /uru the secrets of your heart and the more you do so, the greater
the sympathy and help you get from your /uru. &his sympathy means accession of
strength to you in the straggle against sin and temptation.
.+earn thou this by discipleship, by investigation and by service. &he wise, the seers
of the 'ssence of things will instruct thee in wisdom0. 9/ita2I)2CG:
Some do meditation for some years independently. +ater on they feel actually the
necessity for a /uru. &hey come across some obstacles in the way. &hey do not know
how to proceed further and to obviate these impediments or stumbling blocks. &hen
they begin to search for a master. A stranger in a big city finds it difficult to go back
to his residence in a small avenue though he has walked in the way half a do@en
times. $hen difficulty arises even in the case of finding out the way through streets
and roads how much more difficult it should be in the path of spirituality when one
walks alone with closed eyes7
&he aspirant gets obstacles or impediments, dangers, snares and pitfalls on the
spiritual path. He may commit errors in Sadhana also. A /uru who has already
trodden the path and reached the goal, is very necessary to guide him.
W#$ I( A Gu!u-
/uru is one who has full Self2illumination and who removes the veil of ignorance in
deluded 3ivas. /uru, &ruth, "rahman, Ishvara, Atman, /od, ,m are all one. &he
number of realised souls may be less in this ali !uga when compared with the Satya
!uga, but they are always present to help the aspirants. &hey are always searching
for the proper Adhikarins.
/uru is "rahman Himself. /uru is Ishvara Himself. /uru is /od. A word from him is a
word from /od. He need not teach any. 'ven his mere presence or company is
elevating, inspiring and soul2stirring. &he very company itself is self2illumination.
+iving in his company is spiritual education. &hat which comes out of his lips is all
)edas or gospel2truth. His very life is an embodiment of )edas. /uru is your guide or
spiritual preceptor, real father, mother, brother, relative and intimate friend. He is an
embodiment of mercy and love. His tender smile radiates light, bliss, 8oy, knowledge
and peace. He is a blessing to the suffering humanity. $hatever he talks is
Bpanishadic teaching. He knows the spiritual path. He knows the pitfalls and snares
on the way. He gives warning to the aspirants. He removes obstacles on the path. He
imparts spiritual strength to the students. He showers his grace on their heads. He
takes their 1rarabdha even on his head. He is the ocean of mercy. All agonies,
miseries, tribulations, taints of worldliness, etc., vanish in his presence.
It is he who transmutes the little 3ivahood into great "rahmanhood. It is he who
overhauls the old, wrong, vicious Samskaras of the aspirants and awakens them to
the attainment of the knowledge of Self. It is he who uplifts the 3ivas from the
=uagmire of body and Samsara, removes the veil of Avidya, all doubts, 6oha and
fear, awakens undalini and opens the inner eye of intuition.
&he /uru must not only be a Srotriya but a "rahma2*ishtha also. 6ere study of
books cannot make one a /uru. ,ne who has studied )edas and who has direct
knowledge of Atman through Anubhava can only be considered a /uru. If you can
find peace in the presence of a 6ahatma, and if your doubts are removed by his very
presence you can take him as your /uru.
A /uru can awaken the undalini of an aspirant through sight, touch, speech or mere
Sankalpa 9thought:. He can transmit spirituality to the student 8ust as one gives an
orange2fruit to another. $hen the /uru gives 6antra to his disciples, he gives it with
his own power and Sattvic "hava.
&he /uru tests the students in various ways. Some students misunderstand him and
lose their faith in him. Hence, they are not benefited. &hose who stand the tests
boldly come out successful in the end. &he periodical e#aminations in the Adhyatmic
Bniversity of Sages are very stiff indeed. In days of yore the tests were very severe.
,nce /orakhnath asked some of his students to climb up a tall tree and throw
themselves head downwards on a very sharp &rident 93rishul:. 6any faithless
students kept =uiet. "ut one faithful student at once climbed up the tree with
lightning speed and threw himself down. He was protected by the invisible hand of
/orakhnath. He had immediate Self2realisation. He had no (eha2adhyasa
9attachment for his body:. &he other faithless students had strong 6oha and A8nana.
&here is a good deal of heated debates and controversy amongst many people on the
matter of the necessity of a /uru. Some of them assert with vehemence and force
that a preceptor is not at all necessary for Self2realisation and spiritual advancement
and that one can have spiritual progress and self2illumination through one<s own
efforts only. &hey =uote various passages from scriptures and assign arguments and
reasonings to support them. ,thers boldly assert with greater emphasis and force
that no spiritual progress is possible for a man, however intelligent he may be,
however hard he may attempt and struggle in the spiritual path, unless he gets the
benign grace and direct guidance of a spiritual preceptor.
*ow open your eyes and watch carefully what is going on in this world in all walks of
life. 'ven a cook needs a teacher. He serves under a senior cook for some years. He
obeys him implicitly. He pleases his teacher in all possible ways. He learns all the
techni=ues in cooking. He gets knowledge through the grace of his senior cook, his
teacher. A 8unior lawyer wants the help and guidance of a senior advocate. Students
of mathematics and medicine need the help and guidance of a 1rofessor. A student of
Science, music and astronomy wants the guidance of a scientist and musician and an
astronomer. $hen such is the case with ordinary, secular knowledge, then, what to
speak of the inner spiritual path, wherein the student has to walk alone with closed
eyes5 $hen you are in a thick 8ungle, you come across several cross foot2paths. !ou
are in a dilemma. !ou do not know the directions and by which path you should go.
!ou are bewildered. !ou want a guide here to direct you in the right path. It is
universally admitted that an efficient teacher is needed in all branches of knowledge
in this physical plane and that physical, mental, moral and cultural growth can only
be had through the help and guidance of a capable master. &his is a universal
ine#orable law of nature. $hy do you deny them, friend, the application of this
universally accepted law in the realm of spirituality5
Spiritual knowledge is a matter of /uruparampara. It is handed down from a /uru to
his disciple. Study "rihadaranyaka Bpanishad. !ou will have a comprehensive
understanding. /audapadacharya imparted Self2knowledge to his disciple
/ovindapadacharya4 /ovindapadacharya to his disciple Sankaracharya4
Sankaracharya to his disciple Suresvaracharya. /orakhnath to *ivrittinath4
*ivrittinath to 3nanadev. &otapuri imparted knowledge to Ramakrishna4 Ramakrishna
to )ivekananda. It was (r. Annie "esant who moulded the career of Sri
rishnamurthi. It was Ashtavakra who moulded the life of Ra8a 3anaka. It was
/orakhnath who shaped the spiritual destiny of Ra8a "hartrihari. It was +ord rishna
who made Ar8una and Bddhava establish themselves in the spiritual path, when their
minds were in an unsettled condition.
Some aspirants do meditation for some years independently. +ater on they feel
actually the necessity for a /uru. &hey come across some obstacles in the way. &hey
do not know how to proceed further and how to obviate these impediments or
stumbling blocks. &hen they begin to search for a /uru.
&he student and the teacher should live together as father and devoted son or as a
husband and wife with e#treme sincerity and devotion. &he aspirant should have an
eager, receptive attitude to imbibe the teachings of the master. &hen only will the
aspirant be spiritually benefited4 otherwise, there is not the least hope of the
spiritual life of the aspirant and complete regeneration of his old Asuric nature.
It is a great pity that the present system of education in India is not favourable to
the spiritual growth of Sadhakas. &he minds of the students are saturated with
materialistic poison. Aspirants of the present day have not got any idea of the true
relationship of /uru and a disciple. It is not like the relationship of a student and
teacher or professor in schools and colleges. Spiritual relationship is entirely
different. It involves dedication. It is very sacred. It is purely divine. &urn the pages
of the Bpanishads. In days of yore, "rahmacharins used to approach their teachers
with profound humility, sincerity and "hava.
S/i!iual P$3'!
3ust as you can give an orange to a man and take it back, so also spiritual power can
be transmitted by one to another and taken back also. &his method of transmitting
spiritual power is termed .Shakti Sanchara.0
"irds keep their eggs under their wings. &hrough heat the eggs are hatched. Fish lay
their eggs and look at them. &hey are hatched. &he tortoise lays its eggs and thinks
of them. &hey are hatched. 'ven so the spiritual power is transmitted by the /uru to
the disciple through touch 9Sparsha: like birds, sight 9(arshana: like fish, and
thinking or willing 9Sankalpa: like the tortoise.
&he transmitter, the !ogi2/uru, sometimes enters the astral body of the student and
elevates his mind through his power. &he !ogi 9operator: makes the sub8ect 9-hela:
sit in front of him and asks him to close his eyes and then transmits his spiritual
power. &he sub8ect feels the spiritual power actually passing from 6uladhara -hakra
higher up to the neck and top of the head.
&he disciple does various Hatha !ogic riyas, Asanas, 1ranayamas, "andhas, 6udras,
etc., by himself. &he student must not restrain his 4ccha-Sakti. He must act
according to the inner 1rerana 9inner goading or stirring:. &he mind is highly
elevated. &he moment the aspirant closes his eyes, meditation comes by itself.
&hrough Sakti2Sanchara undalini is awakened by the grace of the /uru in the
disciple. Sakti Sanchara comes through 1arampara. It is a hidden mystic science. It
is handed down from the /uru to the disciple.
&he disciple should not rest satisfied with the transmission of power from the /uru.
He will have to struggle hard in Sadhana for further perfection and attainments.
Sakti Sanchara is of two kinds, vi@., lower and higher. &he lower one is 3ada riya
only wherein one automatically does Asanas, "andhas and 6udras without any
instructions when the /uru imparts the power to the student. &he student will have
to take up Sravana, 6anana and *ididhyasana for perfection. He cannot depend
upon the riya alone. &his riya is only an au#iliary. It gives a push to the Sadhaka.
A fully2developed !ogi only possesses the higher kind of Shakti2Sanchara.
+ord 3esus, through touch, transmitted his spiritual power to some of his disciples
96aster<s &ouch:. Samartha Ramdas touched a prostitute. She entered into Samadhi.
Sri Ramakrishna 1aramahamsa touched Swami )ivekananda. Swami )ivekananda
had superconscious e#periences. He struggled hard for seven years more even after
the touch for attaining perfection. +ord rishna touched the blind eyes of
)ilvamangal 9Surdas:. &he inner eye of Surdas was opened. He had "hava Samadhi.
+ord /ouranga, through his touch, produced (ivine into#ication in many people and
converted them to his side. 'ven atheists danced in ecstasy in the streets by his
touch and sang songs of Hari. /lory, glory to such e#alted !ogic /urus.
KUNDALINI YOGA+THEORY
Y$%a Nadi(
*adis are the astral tubes made up of astral matter that carry psychic currents. &he
Sanskrit term ;Nadi< comes from the root ;Nad< which means ;motion<. It is through
these *adis 9Sukshma, subtle passages:, that the vital force or 1ranic current moves
or flows. Since they are made up of subtle matter they cannot be seen by the naked
physical eyes and you cannot make any test2tube e#periments in the physical plane.
&hese !oga *adis are not the ordinary nerves, arteries and veins that are known to
the )aidya Shastra 9Anatomy and 1hysiology:. !oga *adis are =uite different from
these.
&he body is filled with innumerable *adis that cannot be counted. (ifferent authors
state the number of *adis in different ways, i.e., from ?D,HHH to C,IH,HHH. $hen you
turn your attention to the internal structure of the body, you are struck with awe and
wonder. "ecause the architect is the (ivine +ord Himself who is assisted by skilled
engineers and masons%6aya, 1rakriti, )isva arma, etc.
*adis play a vital part in this !oga. undalini when awakened, will pass through
Sushumna *adi and this is possible only when the *adis are pure. &herefore, the
first step in undalini !oga is the purification of *adis. A detailed knowledge of the
*adis and -hakras, is absolutely essential. &heir location, functions, nature, etc.,
should be thoroughly studied.
&he subtle lines, !oga *adis, have influence in the physical body. All the subtle
9Sukshma: 1rana, *adis and -hakras have gross manifestation and operation in the
physical body. &he gross nerves and ple#uses have close relationship with the subtle
ones. !ou should understand this point well. Since the physical centres have close
relationship with the astral centres, the vibrations that are produced in the physical
centres by prescribed methods, have the desired effects in the astral centres.
$henever there is an interlacing of several nerves, arteries and veins, that centre is
called .1le#us.0 &he physical material ple#uses that are known to the )aidya Shastra
areA% 1ampiniform, -ervical, "rachial, -occygeal, +umbar, Sacral, -ardiac,
'sophageal, Hepatic 1haryngeal, 1ulmonary, +igual 1rostatic 1le#us, etc. Similarly
there are ple#uses or centres of vital forces in the Sukshma *adis. &hey are known
as ;Padma< 9lotus: or ,hakras. (etailed instructions on all these centres are given
elsewhere.
All the *adis spring from the anda. It is in the 8unction where the Sushumna *adi is
connected with the 6uladhara -hakra. Some say, that this anda is >D inches above
the anus. ,ut of the innumerable *adis >G are said to be important. &hey areA%
1( Su#hu/n,
6( Id,
D( Pin.,&,
7( 9,ndh,ri
E( 4,#t,Cih+,
F( =uhu
G( S,r,#*,ti
8( Pu#h,
9( S,nBhini
1( P,3,#+ini
11( V,runi
16( A&,/'u#h,
1D( Vi#h+odh,r,
17( Y,#,#+ini
Again Ida, 1ingala and Sushumna are the most important of the above >G *adis, and
Sushumna is the chief. It is the highest and most sought by the !ogins. ,ther *adis
are subordinate to this. (etailed instructions on each *adi and its functions and the
method of awakening the undalini and passing it from -hakra to -hakra are given
in the following pages.
S/inal C$lu.n
"efore proceeding to the study of *adis and -hakras you will have to know
something about the Spinal -olumn, as all the -hakras are connected with it.
S!in,& Co&u/n

A5At&,# 'on"I A to B5C"r+i2,& r".ionI
B to C5Dor#,& r".ionI C to D5Lu/',r r".ionI
D to E5S,2r,& r".ionI E to th" "nd5Co223.",& r".ion(
Spinal -olumn is known as 6eru (anda. &his is the a#is of the body 8ust as 6ount
6eru is the a#is of the earth. Hence the spine is called ;6eru<. Spinal column is
otherwise known as spine, a#is2staff or vertebral column. 6an is microcosm. 9Pinda -
)shudra-'rahmanda:. All things seen in the universe,%mountains, rivers, "hutas,
etc., e#ist in the body also. All the &attvas and +okas 9worlds: are within the body.
&he body may be divided into three main partsA%head, trunk and the limbs, and the
centre of the body is between the head and the legs. &he spinal column e#tends from
the first vertebra, Atlas bone, to the end of the trunk.
&he spine is formed of a series of CC bones called vertebrae4 according to the
position these occupy, it is divided into five regionsA%
>. -ervical region 9neck: ? vertebrae
D. (orsal region 9back: >D vertebrae
C. +umbar region 9waist or loins: I vertebrae.
G. Sacral region 9buttocks, Sacrum or gluteal: I vertebrae.
I. -occygeal region 9imperfect vertebrae -occy#: G vertebrae.
V'!'2!a'
&he vertebral bones are piled one upon the other thus forming a pillar for the support
of the cranium and trunk. &hey are connected together by spinous, transverse and
articular processes and by pads of fibro2cartilage between the bones. &he arches of
the vertebrae form a hollow cylinder or a bony covering or a passage for the spinal
cord. &he si@e of the vertebrae differs from each other. For e#ample, the si@e of the
vertebrae in cervical region is smaller than in dorsal but the arches are bigger. &he
body of the lumbar vertebrae is the largest and biggest. &he whole spine is not like a
stiff rod, but has curvatures that give a spring action. All the other bones of the body
are connected with this spine.
"etween each pair of vertebrae there are apertures through which the spinal nerves
pass from the spinal cord to the different portions and organs of the body. &he five
regions of the spine correspond with the regions of the five -hakrasA 6uladhara,
Svadhishthana, 6anipura, Anahata and )ishuddha. Sushumna *adi passes through
the hollow cylindrical cavity of the vertebral column and Ida is on the left side and
1ingala on the right side of the spine.
Su"(#.a Sa!i!a
&he physical body is shaped in accordance with the nature of the astral body. &he
physical body is something like water, Sthula form. $hen water is heated, the steam
or vapour corresponds to the astral body. In the same way the astral or Sukshma
body is within the gross or physical body. &he gross body cannot do anything without
the astral body. 'very gross centre of the body has its astral centre. A clear
knowledge of the gross body is of utmost importance as this !oga deals with the
centre of the astral body. In subse=uent chapters you will find, therefore, a short
description of the centres of the gross body and their corresponding centres in the
Sukshma Sarira. !ou will find the descriptions of the astral centres and their
connected functions in the physical body.
Kanda
&his is situated between the anus and the root of the reproductory organ. It is like
the shape of an egg and is covered with membranes. &his is 8ust above the
6uladhara -hakra. All the *adis of the body spring from this anda. It is in the
8unction where Sushumna is connected with 6uladhara -hakra. &he four petals of
the 6uladhara -hakra are on the sides of this anda and the 8unction is called
/ranthi2Sthana, where the influence of 6aya is very strong. In some Bpanishads you
will find that anda is M digits above the genitals.
anda is a centre of the astral body from where !oga *adis, subtle channels, spring
and carry the Sukshma 1rana 9vital energy: to the different parts of the body.
-orresponding to this centre, you have ;,auda e5uina< in the gross physical body.
&he spinal cord e#tending from the brain to the end of the vertebral column tapers
off into a fine silken thread. "efore its termination it gives off innumerable fibres,
crowded into a bunch of nerves. &his bunch of nerves is ;,auda e5uina< in the gross
body. &he astral centre of ;,auda e5uina< is anda.
S/inal C$!d
&he central nervous system consists of the brain and the spinal cord, the cerebro2
spinal centre or a#is. &he continuation of the (edulla oblongata or the 'ulb is a
connecting medium between the brain and the spinal cord. &he centre in the (edulla
oblongata is closely connected with the involuntary functions of breathing and
swallowing. &he spinal cord e#tends from the top of the spinal canal to the second
vertebra of the coccygeal region where it tapers off into a fine silken thread, called
6ilum terminale.
&he spinal cord is a column of very soft grey and white brain2matter. &he white
matter is arranged on the sides of the grey matter. &he white matter is of medullated
nerves while the grey is of nerve2cells and fibres. &his is not tightly fitted with the
spinal canal, but suspended or dropped, as it were, into the spinal canal 8ust like the
brain in the cranial cavity. &his is nourished by the membranes. Spinal cord and brain
float in the cerebro2spinal fluid. &he fluid prevents, therefore, any in8ury done to
them. Further the spinal cord is protected by a covering of fatty tissue. It is divided
into two symmetrical halves by an anterior and posterior fissure. In the centre there
is a minute canal, called canalis centralis. "rahmanadi runs along this canal from the
6uladhara to Sahasrara -hakra. It is through this *adi, undalini, when awakened,
passes to "rahmarandhra.
&he spinal cord is not divided or separated from the brain. It is continuous with the
brain. All the cranial and spinal nerves are connected with this cord. 'very nerve of
the body is connected with this. &he organs of reproduction, micturition, digestion,
blood2circulation, respiration are all controlled by this spinal cord. Spinal cord opens
out into the fourth ventricle of the brain in the medulla oblongata. From the fourth
ventricle it runs along the third, then the fifth ventricle of the brain and finally it
reaches the crown of the head, Sahasrara -hakra.
Spinal Cord
Su(#u.na Nadi
$hen we study the construction, location and function of the Spinal -ord and the
Sushumna *adi, we can readily say that the Spinal -ord was called Sushumna *adi
by the !ogins of yore. &he $estern Anatomy deals with the gross form and functions
of the Spinal -ord, while the !ogins of ancient times dealt with all about the subtle
9Sukshma: nature. *ow in undalini !oga, you should have a thorough knowledge of
this *adi.
Sushumna e#tends from the 6uladhara -hakra 9second vertebra of coccygeal region:
to "rahmarandhra. &he $estern Anatomy admits that there is a central canal in the
Spinal -ord, called ,analis ,entralis and that the cord is made up of grey and white
brain2matter. Spinal -ord is dropped or suspended in the hollow of the spinal column.
In the same way, Sushumna is dropped within the spinal canal and has subtle
sections. It is of red colour like Agni 9fire:.
$ithin this Sushumna there is a *adi by name )a8ra which is lustrous as Surya 9sun:
with Ra8asic =ualities. Again within this )a8ra *adi, there is another *adi, called
-hitra. It is of Sattvic nature and of pale colour. &he =ualities of Agni, Surya and
-handra 9fire, sun and moon: are the three aspects of Sabda "rahman. Here within
this -hitra, there is a very fine minute canal 9which is known as ,analis ,entralis:.
&his canal is known as "rahmanadi through which undalini, when awakened, passes
from 6uladhara to Sahasrara -hakra. In this centre e#ist all the si# ,hakras 9lotuses,
vi@., 6uladhara, Svadhishthana, 6anipura, Anahata, )ishuddha and A8na:.
&he lower e#tremity of the -hitra *adi is called "rahmadvara, the door of "rahman,
as undalini has to pass through this door to "rahmarandhra. &his corresponds to
Haridwar which is the gate of Hari of "adrinarayan in the macrocosm 9physical
plane:. &he -hitra terminates in the -erebellum.
In a general sense the Sushumna *adi itself 9gross Spinal -ord: is called "rahma
*adi because, "rahma *adi is within the Sushumna. Again the canal within the
-hitra is also called Sushumna, because the canal is within the Sushumna. Ida and
1ingala *adis are on the left and right sides of the spine.
-hitra is the highest and most beloved of the !ogins. It is like a thin thread of lotus.
"rilliant with five colours, it is in the centre of Sushumna. It is the most vital part of
the body. &his is called the Heavenly way. It is the giver of Immortality. "y
contemplating on the -hakras that e#ist in this *adi, the !ogi destroys all sins and
attains the Highest "liss. It is the giver of 6oksha.
$hen the breath flows through Sushumna, the mind becomes steady. &his
steadiness of the mind is termed .7nmani Avastha0, the highest state of !oga. If you
sit for meditation when Sushumna is operating, you will have wonderful meditation.
$hen the *adis are full of impurities, the breath cannot pass into the middle *adi.
So one should practise 1ranayama for the purification of *adis.
Pa!a4S,./a#'i) And S,./a#'i) S,('.
,n either side of the spinal cord run the sympathetic and para2sympathetic cords, a
double chain of ganglia. /anglia means a collection of nerve2cells. &hese constitute
the Autonomic System which supplies nerves to the involuntary organs, such as
heart, lungs, intestines, kidneys, liver, etc., and controls them. &agus nerve which
plays a vital part in human economy comes out of this sympathetic system.
Sympathetic system stimulates or accelerates. 1ara2sympathetic system retards or
inhibits. &here are nerves to dilate or e#pand the arteries which carry pure
o#ygenated blood to nourish the tissues, organs and cells of different parts of the
body. &hese are called &aso-dilators. &he left and the right sympathetic chains are
connected by filaments. &hese cross from the right to the left side and vice versa,
but the e#act places where these crosses are not known, though several have
attempted to find. 6<endrick and Snodgrass in their Physiology o1 the Senses writeA
.$here the sensory fibres cross from one side to the other is not known ..... In some
parts of the spinal cord the sensory fibres do cross from the right to left side and
vice versa.0
Ida And Pin%ala Nadi(
Ida and 1ingala *adis are not the gross sympathetic chains. &hese are the subtle
*adis that carry the Sukshma 1rana. In the physical body these tentatively
correspond to the right and left sympathetic chains.
Ida starts from the right testicle and 1ingala from the left testicle. &hey meet with
Sushumna *adi at the 6uladhara -hakra and make a knot there. &his 8unction of
three *adis at the 6uladhara -hakra is known as 6ukta &riveni. /anga, !amuna and
Sarasvati dwell in 1ingala, Ida and Sushumna *adis respectively. &his meeting place
is called "rahma /ranthi. Again these meet at the Anahata and A8na -hakra. In the
macrocosm also you have a &riveni at 1rayag where the three rivers /anga, !amuna
and Sarasvati meet.
Ida flows through the left nostril and 1ingala through the right nostril. Ida is also
called -handra *adi 9moon: and 1ingala as Surya *adi 9sun:. Ida is cooling and
1ingala is heating. 1ingala digests the food. Ida is of pale, Sakti Rupa. It is the great
nourisher of the world. 1ingala is of fiery red, Rudra Rupa. Ida and 1ingala indicate
ala 9time: and Sushumna swallows time. &he !ogi knows the time of his death4
takes his 1rana into Sushumna4 keeps it in "rahmarandra, and defies time 9ala%
death:. &he famous !ogi Sri -hang (ev of 6aharashtra fought against death several
times by taking the 1rana into Sushumna. He was a contemporary of Sri 3nanadev of
Alandi, near 1oona. It was he who had "huta Siddhi, control over wild animals,
through his !ogic practices. He came on the back of a tiger to see Sri 3nanadev.
Ch,Br,#
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:u&,dh,r,
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9r,nthi Sth,n, Br,h/, 9r,nthi 8 8 Vi#hnu 8 <udr,

S1a!a Sad#ana
Svara Sadhana, practice of breath, is the revealer of Satya, "rahman and bestower
of the Supreme nowledge and "liss. 1erform calm acts during the flow of Ida and
harsh acts during the flow of 1ingala. (o acts resulting in the attainment of psychic
powers, !oga, meditation, etc., during the flow of the Sushumna. If the breath rises
by Ida 9moon: at sunrise and flows throughout the day, and 1ingala 9sun: rises at
sunset and flows throughout the night it confers considerable good results. .et the
breath 1lo/ through 4da the /hole day and through Pingala the /hole night. +e /ho
practises thus is verily a great $ogi.
H$3 T$ C#an%' T#' Fl$3 In Nadi(
&he following e#ercises are for changing the flow from Ida to 1ingala. Select any one
of the methods that suits you best. For changing the flow from 1ingala to Ida, 8ust do
the same e#ercise on the opposite sideA
>. 1lug the left nostril with a small piece of cotton or fine cloth for a few minutes.
D. +ie down on the left side for ten minutes.
C. Sit erect. (raw the left knee up and keep the left heel near the left buttock. *ow
press the left arm2pit, A8illa, on the knee. In a few seconds the flow will be through
1ingala.
G. eep the two heels together near the right buttock. &he right knee will be over the
left knee. eep the left palm on the ground a foot away and let the weight of the
trunk rest on the left hand. (o not bend at the elbow. &urn the head also towards the
left side. &his is an effective method. -atch hold of the left ankle with the right hand.
I. &he flow of breath can be changed by *auli riya also.
E. &here are some who are able to change the flow by will.
?. 1lace the $oga !anda or +amsa !anda 9a wooden stick of about D feet in length
with a rest of the shape of B at one end: at the left arm2pit and lean on it by the left
side.
J. &he most effective and instantaneous result is produced in changing the flow
through hechari 6udra. &he !ogi turns the tongue inside and blocks the air passage
by the tip of the tongue.
&he above e#ercise is intended for general regulation of breath. 6any other special
e#ercises for the purification of *adis and awakening undalini will be given in the
subse=uent chapters. A knowledge more secret than the science of breath, a friend
more true than the science of breath, has never been seen or heard of. Friends are
brought together by the power of breath. $ealth is obtained with comfort and
reputation through the power of breath. &he knowledge of the past, present and the
future and all other Siddhis are ac=uired and a man reaches the highest state, by the
power of breath.
I want you to practise every day the Svara Sadhana systematically and regularly,
that is, to allow the flow of breath through the left nostril throughout the day and
through the right nostril throughout the night. &his will, doubtless, bestow on you
wonderful benefits. $rong Svara is the cause of a host of ailments. ,bservance of
right Svara as described above leads to health and long life. )erily, verily, I say this
unto you, my dear children7 1ractise this. 1ractise this from today. Shake off your
habitual sloth, indolence and inertia. +eave off your idle talk. (o something practical.
"efore you begin the practice, pray to +ord Siva, who is the giver of this wonderful
science by uttering ,m *amah Sivaya and Sri /anesha, the remover of all obstacles.
O#'! Nadi(
/andhari, Hasta8ihva, uhu, Sarasvati, 1usha, Sankhini, 1ayasvini, )aruni,
Alambusha, )ishvodhara, !asasvini, etc., are some other important *adis. &hese
have their origin in anda. All these *adis are placed on the sides of Sushumna, Ida
and 1ingala, and proceed to different parts of the body to perform certain special
functions. &hese are all subtle *adis. Innumerable minor *adis spring from these. As
the leaf of the Asvattha tree is covered with minute fibres so also, this body is
permeated with thousands of *adis.
Pad.a( O! C#a"!a(
-hakras are in the +inga Sarira 9astral body:. +inga Sarira is of >? &attvas, vi@., I
9nanendriyas 9ears, skin, eyes, tongue and nose:4 I )armendriyas 9speech, hands,
legs, genitals, anus:4 I Pranas 91rana, Apana, )yana, Bdana, Samana:4 6anas
9mind:4 and 'uddhi 9intellect:. &hese have corresponding centres in the spinal cord
and the nerve2ple#uses in the gross body. 'ach -hakra has control and function over
a particular centre in gross body. &hese cannot be seen by the naked eyes. Some
foolish doctors search for the -hakras in the physical body. &hey cannot find them
there. Since they cannot find any -hakra in a dead body, they lose faith in Shastras
and !ogic riyas.
Sukshma 1rana moves in the nervous system of the +inga Sarira 9astral body:.
Sthula 1rana moves in the nervous system of the gross physical body. &he two
courses are intimately connected. &hey act and react upon each other. &he -hakras
are in the astral body even after the disintegration of the physical organism to death.
According to a school of thought, the -hakras are formed during concentration and
meditation only. &his is not possible. &he -hakras should e#ist there in a subtle state,
as the gross matter is the result of the subtle matter. $ithout the subtle body, the
gross body is impossible. &he meaning of this sentence should be taken to be that
one can feel and understand the Sukshma -hakras during concentration and
meditation only.
$herever there is an interlacing of several nerves, arteries and veins, that centre is
called 1le#uses. &he physical gross ple#uses that are known to the )aidya Shastra
are Hepatic, -ervical, "rachial, -occygeal, +umbar, Sacral, -ardiac, 'pigastric,
'sophageal, 1haryngeal, 1lumonary, +ingual, 1rostatic, etc. Similarly there are
ple#uses or centres of Sukshma 1rana in the Sushumna *adi. All the functions of the
body, nervous, digestive, circulatory, respiratory, genito2urinary and all other
systems of the body are under the control of these centres in Sushumna. &hese are
subtle centres of vital energy. &hese are the centres of consciousness 9,haitanya:.
&hese subtle centres of Sushumna have their corresponding centres in the physical
body. For e#ample, Anahata -hakra which is in the Sushumna *adi has its
corresponding centre in the physical body at the heart 9-ardiac 1le#us:.
&he subtle centres in the Sushumna *adi are otherwise known as +otuses or
-hakras. A particular &attva preponderates at every -hakra. &here is a presiding
deity in each -hakra. In every -hakra a certain animal is represented. It denotes
that the centre has the =ualities, &attvas or /unas of that particular animal. &here
are si# important -hakrasA 6uladhara, Svadhisthana, 6anipura, Anahata, )ishuddha,
and A8na. Sahasrara is the chief -hakra. It is in the head. &hese ? -hakras
correspond to the +okas 9'huh* 'huvah* Svah* (aha* 9ana* 3apa* and Satya .okas:.
6uladhara to )ishuddha are the centres of Pancha 'hutas 9five elements:A earth,
water, fire, air and ether.
$hen undalini is awakened it passes on from 6uladhara to Sahasrara through all
the -hakras. At every centre to which the !ogi directs the undalini, he e#periences
a special form of Ananda 9"liss: and gains special Siddhis 9psychic powers: and
knowledge. He en8oys the Supreme "liss when undalini is taken to Sahasrara
-hakra.
&he following are some other -hakrasA Adhara 9another name of 6uladhara -hakra:,
Amrita, Ananda, +alita, "alvana, "rahmadvara, -handra, (ipaka, arnamula,
/ulhaha, uladipa, undali, /alabaddha, aladaada, aladhvara, arangaka,
alabhedan, +alana, 6ahotsaha, 6anas, &alana, 6ahapadma, *iradhara, *aukula,
1rana, Soma, &riveni, Brdhvarandhra, )a8ra, etc. Some of these names refer to the
si# important -hakras only. &here are also many minor -hakras. Some Hathayogis
say, that there are D> minor -hakras besides >C ma8or -hakras and some other
Hathayogis hold that there are forty2nine -hakras while the ancient !ogis taught that
there are >GG -hakras. &alana -hakra with its twelve red petals is located near the
base of the palate and 6anas -hakra with its si# petals closely associated with
sensations, dreams and astral travelling. (etailed instructions of each -hakra are
given in the foregoing chapters.
P'al( On C#a"!a(
'ach -hakra has a particular number of petals with a Sanskrit alphabet on each
petal. &he vibration that is produced at each petal is represented by the
corresponding Sanskrit letter. 'very letter denotes the 6antra of (evi undalini. &he
letters e#ist in the petals in a latent form. &hese can be manifested and the
vibrations of the *adis felt during concentration.
&he number of petals of the lotuses varies. 6uladhara, Svadhishthana, 6anipura,
Anahata, )ishuddha and A8na -hakras have G, E, >H, >D, >E, and D petals
respectively. All the IH Sanskrit letters are on the IH petals. &he number of petals in
each -hakra is determined by the number and position of the !oga *adis around the
-hakra. I will make it still clear. From each -hakra a particular number of !oga *adis
crop up. &he -hakra gives the appearance of a lotus with the *adis as its petals. &he
sound produced by the vibrations of the !oga *adis is represented by the
corresponding Sanskrit letter. &he -hakras with their petals hang downwards when
undalini is at the 6uladhara -hakra. $hen it is awakened, they turn towards
"rahmarandhra. &hey always face the side of undalini.
Mulad#a!a C#a"!a
6uladhara -hakra is located at the base of the spinal column. It lies between the
origin of the reproductory organ and the anus. It is 8ust below the anda and the
8unction where Ida, 1ingala and Sushumna *adis meet. &wo fingers above the anus
and about two fingers below the genitals, four fingers in width is the space where the
6uladhara -hakra is situated. &his is the Adhara -hakra 9support: as the other
-hakras are above this. undalini, which gives power and energy to all the -hakras,
lies at this -hakra. Hence this, which is the support of all is called 6uladhara or
Adhara -hakra.
THE MULADHARA AND KUNDALINI
From this -hakra four important *adis emanate which appear as petals of a lotus.
&he subtle vibrations that are made by each *adi are represented by the Sanskrit
lettersA v: S: \: and s: 9va, a, a, and sa.:. &he !oni that is in the centre of
this -hakra is called ama and it is worshipped by Siddhas. Here undalini lies
dormant. /anesa is the (evata of this -hakra. &he seven underworldsA Atala* &itala*
Sutala* 3alatala* 2asatala* (ahatala and Patala .okas are below this -hakra. &his
-hakra corresponds with 'hu +oka or 'hu-(andal* physical plane 9region of earth:.
'huvah* Svah or Svarga* (aha* 9ana* 3apa and Satya +okas are above this -hakra.
All the underworlds refer to some minor -hakras in the limbs which are controlled by
the 6uladhara -hakra. &hat !ogi, who has penetrated this -hakra through 1rithvi
(haran, has con=uered the 1rithvi &attva. He has no fear of death from earth. 1rithvi
is of yellow colour. &he golden &ripura 9fire, sun and moon: is termed the ;"i8a<. It is
also called the great energy 91aram 3ejas: which rests on the 6uladhara -hakra and
which is known as Svayambhu +inga. *ear this +inga is the golden region known as
ula and the presiding deity is (akini 9Shakti:. "rahma /ranthi or the knot of
"rahma is in this -hakra. )ishnu /ranthi and Rudra /ranthi are in the Anahata and
A8na -hakras. l: 9la: is the "i8a of 6uladhara -hakra.
&he wise !ogi, who concentrates and meditates on the 6uladhara -hakra, ac=uires
the full knowledge of undalini and the means to awaken it. $hen undalini is
awakened, he gets (arduri Siddhi, the power to rise from the ground. He can control
the breath, mind and semen. His 1rana enters the middle "rahma *adi. All his sins
are destroyed. He ac=uires knowledge of the past, present and future. He en8oys the
natural "liss 9Saha8a Ananda:.
S1ad#i(##ana C#a"!a
Svadhishthana -hakra is located within the Sushumna *adi at the root of the
reproductory organ. &his corresponds to "huvar +oka. &his has control over the lower
abdomen, kidneys, etc., in the physical body. 9ala (andal 9region of water%Apa
&attva: is here. $ithin this -hakra there is a space like a crescent moon or the form
of a conch or )unda flower. &he presiding deity is +ord "rahma and (evata is
/oddess Rakini. "i8akshara v: 9v45:, the "i8a of )aruna, is in this -hakra. &he colour
of the -hakra is pure blood2like red or the colour of Sindura 9vermilion:. From this
centre si# !oga *adis emanate, which appear like the petals of a lotus. &he vibrations
that are produced by the *adis are represented by the Sanskrit lettersA%b: B: m:
y: r l: 9ba bha ma ya ra and la:.
SVADHISHTHANA CHAKRA
He who concentrates at this -hakra and meditates on the (evata has no fear of
water. He has perfect control over the water element. He gets many psychic powers,
intuitional knowledge and a perfect control over his senses. He has full knowledge of
the astral entities. ama, rodha, +obha, 6oha, 6ada, 6atsarya and other impure
=ualities are completely annihilated. &he !ogi becomes the con=ueror of death
9(rityunjaya:.
Mani/u!a C#a"!a
6anipura is the third -hakra from the 6uladhara. It is located within the Sushumna
*adi, in the *abhi Sthana 9region of navel:. &his has its corresponding centre in the
physical body and has control over the liver, stomach, etc. &his is a very important
centre. From this -hakra emanate ten !oga *adis which appear like the petals of a
lotus. &he vibrations that are produced by the *adis are represented by the Sanskrit
lettersA%R Z N: t: T: d D: n: p: P (645 6145 745 t45 t145 d45 d145 n45
p45 and p145:. &he -hakra is of the colour of dark clouds. $ithin there is a space
triangular in form. It is the Agni 6andala 9region of fire%Agni &attva:. &he "i8akshara
r 9r45:, the "i8a of Agni, is here. &he presiding deity is )ishnu and /oddess is
+akshmi. &his -hakra corresponds to Svah or Svarga +oka and to Solar 1le#us in the
physical body.
MANIPURA CHAKRA
&he !ogi who concentrates at this -hakra gets 1atala Siddhi, can ac=uire hidden
treasures and will be free from all diseases. He has no fear at all from Agni 9fire:.
.'ven if he is thrown into the burning fire, he remains alive without fear of death.0,
9;heranda Samhita:.
Ana#aa C#a"!a
Anahata -hakra is situated in the Sushumna *adi 9Sukshma centre:. It has control
over the heart. It corresponds to the -ardiac 1le#us in the physical body. &his
corresponds to 6ahar +oka. &he -hakra is of deep red colour. $ithin this -hakra
there is a he#agonal space of smoke or deep black colour or the colour of collyrium
9used for the eyes:. &his chakra is the centre of )ayu 6andal 9region of air, )ayu
&attva:. From here >I !oga *adis emanate. &he sound that is produced by each *adi
is represented by the following Sanskrit lettersA%k K: g: G: { c: C j: : !:
" # 9k45 k145 g45 g145 845 c45 c145 j45 j145 945 :45 and :145:. &he "i8akshara
y: ;y45:, the "i8a of )ayu, is here. &he presiding deity is Isha 9Rudra: and (evata is
akini. In the 6uladhara -hakra there is Svayambhu +inga and in Anahata -hakra
we have "ana +inga. alpa )riksha, which gives all the desired things, is here.
Anahata sound, the sound of Shabda "rahman, is heard at this centre. $hen you do
Sirshasana for a long time, you can distinctly hear this sound. )ayu &attva is full of
Sattva /una. )ishnu /ranthi is in this Sthana.
ANAHATA CHAKRA
He who meditates on this -hakra has full control over )ayu &attva. He gets 'huchari
Siddhi* )hechari Siddhi* )aya Siddhi, etc., 9flying in air, entering the body of
another:. He gets cosmic love and all other divine Sattvic =ualities.
Vi(#udd#a C#a"!a
)ishuddha -hakra is situated within the Sushumna *adi at the base of the throat,
)antha-(ula Sthana. &his corresponds to 3anar +oka. It is the centre of Akasa &attva
9ether element:. &he &attva is of pure blue colour. Above this, all other -hakras
belong to 6anas &attva. &he presiding deity is Sadasiva 9Isvara +inga:, and the
/oddess is Shakini. From this centre emanate >E !oga *adis which appear like the
petals of a lotus. &he vibrations that are produced by the *adis are represented by
the >E Sanskrit vowelsA%$ $: % & ' ( ) * + , - -. $:. $:/ $ $0 945
<5 =5 >5 '5 ?5 @5 A5 B5 C5 D5 4=5 E5 4'5 45 and 4F:. Akasa 6andal 9the region of
ether: is round in shape like the fullmoon. &he "i8a of Akasa &attva 1 9145: is in this
centre. It is of white colour. &his -hakra corresponds to +aryngeal ple#us in the
physical body.
&he concentration on the &attva of this -hakra is called Akasa (harana. He who
practises this (harana will not perish even in 1ralaya. He attains the highest success.
He gets the full knowledge of the four )edas by meditating on this -hakra. He
becomes a 3rikala 9nani 9who knows the past, the present and the future:.
VISHUDDHA CHAKRA
A&na C#a"!a
A8na -hakra is situated within the Sushumna *adi and its corresponding centre in
the physical body is at the space between the two eye2brows. &his is known as
&rikuti. &he presiding deity, 1aramasiva 9Shambhu:, is in the form of Hamsa. &here is
/oddess Hakini 9SaktiN. 1ranava #dvng 9,m: is the "i8akshara for this -hakra. &his
is the seat of the mind. &here are two petals 9!oga *adis: on each side of the lotus
9-hakra: and the vibrations of these *adis are represented by the Sanskrit lettersA%
#dvng 9+am: and 9)sham:. &his is the /ranthi Sthana 9Rudra /ranthi:. &he -hakra
is of pure white colour or like that of the fullmoon 9on the 1urnima day:. "indu, *ada
and Sakti are in this -hakra. &his -hakra corresponds to &apo2+oka. &he
corresponding centre in the physical body is at the -avernous 1le#us.
A5NA CHAKRA
He who concentrates at this centre destroys all the armas of the past lives. &he
benefits that are derived by meditation on this -hakra cannot be described in words.
&he practitioner becomes a 3ivanmukta 9liberated man while living:. He ac=uires all
the J ma8or and CD minor Siddhis. All !ogis and 3nanis too concentrate to this centre
on the "i8akshara, 1ranava 3 9-G:. &his is called "hrumadya (rishti 9ga@e at the
space between the two eye2brows:. 6ore details of this important -hakra will be
given in the subse=uent lessons.
T#' B!ain
"rain and cranial nerves are the chief parts of the whole nervous system. It is a
mass of nervous tissues made up of soft grey and white matter. It occupies the
whole of cranium. -ranium is like the iron safe to keep up the treasure ;brain<. It is
surrounded by three membranes or (eninges* vi<.* 9>: dura mater* the fibrous
connective tissue by the side of the cranial bones4 9D: pia mater* the connective
tissue containing a network of blood vessels, which penetrates and nourishes all the
parts of the brain4 and 9C: arachnoid* a very fine membrane around the brain. "elow
the arachnoid there is the space which contains the cerebro2spinal fluid that is
intended to prevent any in8ury to the brain. &he brain looks as if it is floating on this
li=uid.
THE BRAIN
1. Cerebrum
2. Cerebellum
3. Medulla Oblongata
4. Pons Varolii
&he brain can be divided into two halves, right and left hemispheres, by a central
Sulcus or tissue. &here are several lobes or smaller portions in the brain such as the
parietal and temporal lobes on the sides, the occipital lobe at the posterior portion of
cerebellum, etc. &here are many convolutions or ;yre in every lobe. Again, for the
sake of study, we can divide the brain into four sections.
>. ,erebrumA It is the anterior, oval2shaped larger part of the brain. It is situated in
the upper portion of the cranial cavity. &his contains the important centres of
hearing, speech, sight, etc. &he pineal gland which is regarded as the seat of the
soul and which plays a prominent part in Samadhi and psychic phenomena is
situated here.
D. ,erebellum, the little or hind brainA &his is the main portion of the brain, oblong2
shaped, situated 8ust above the fourth ventricle and below and behind the brain.
Here the grey matter is arranged over the white matter. It regulates the muscular
co2ordination. 6ind rests here during dreams.
C. (edulla OblongataA It is the beginning place of the spinal cord at the cranial
cavity, where it is oblong2shaped and wide. It is between the two hemispheres. Here
the white matter is placed over the grey matter. &his contains the centres of
important functions such as circulatory, respiratory, etc. &his portion must be
carefully protected.
G. Pons &aroliiA It is the bridge that lies before the (edulla Oblongata. It is made of
white and grey fibres that come from cerebellum and medulla. &his is the 8unction
where cerebellum and medulla meet.
&here are five ventricles of the brain. &he fourth is the most important one. It is
situated in (edulla Oblongata. &he fourth ventricle is the name of the central canal of
the spinal cord, .,analis ,entralis0 when it enters the cranial cavity. Here the tiny
canal becomes bigger in si@e.
'very nerve of the body is closely connected with the brain. &he >D pairs of cranial
nerves proceed from both hemispheres through the openings at the base of the skull
to different parts of the bodyA ,lfactory4 ,ptic4 6otor ,culi4 1athetic4 &rifacial4
Abducens4 Facial4 Auditory4 /lossopharyngeal4 1neumogastric, Spinal accessory4 and
Hypo2glossal. &hese are the nerves that are connected with the eye, ear, tongue,
nose, pharyn#, thora#, etc. For a detailed study of this section refer to any book on
anatomy. Here I have given you portions that are connected with undalini !oga.
B!a#.a!and#!a
.'rahmarandhra0 means the hole of "rahman. It is the dwelling house of the human
soul. &his is also known as .!asamadvara,0 the tenth opening or the tenth door. &he
hollow place in the crown of the head known as anterior 1ontanelle in the new2born
child is the "rahmarandhra. &his is between the two parietal and occipital bones. &his
portion is very soft in a babe. $hen the child grows, it gets obliterated by the growth
of the bones of the head. "rahma created the physical body and entered 9Pravishat:
the body to give illumination inside through this "rahmarandhra. In some of the
Bpanishads, it is stated like that. &his is the most important part. It is very suitable
for *irguna (hyana 9abstract meditation:. $hen the !ogi separates himself from the
physical body at the time of death, this "rahmarandhra bursts open and 1rana comes
out through this opening 9)apala (oksha:. .A hundred and one are the nerves of the
heart. ,f them one 9Sushumna: has gone out piercing the head4 going up through it,
one attains immortality0 9athopanishad:.
Sa#a(!a!a C#a"!a
Sahasrara -hakra is the abode of +ord Siva. &his corresponds to Satya +oka. &his is
situated at the crown of the head. $hen undalini is united with +ord Siva at the
Sahasrara -hakra, the !ogi en8oys the Supreme "liss, 1arama Ananda. $hen
undalini is taken to this centre, the !ogi attains the superconscious state and the
Highest nowledge. He becomes a 'rahmavidvarishtha or a full2blown 3nani.
&he word Sahasradala-Padma denotes that this 1adma has >HHH petals. &hat is, one
thousand !oga *adis emanate from this centre. &here are different opinions about
the e#act number of petals. It is =uite sufficient if you know that innumerable *adis
proceed from this centre. As in the case of other -hakras, the vibrations that are
made by the !oga *adis are represented by the Sanskrit letters. All the IH letters of
the Sanskrit alphabet are repeated here again and again on all !oga *adis. &his is a
Sukshma centre. &he corresponding centre in the physical body is in the brain.
&he term .Shat2-hakras0 refers only to the chief si# -hakras, vi<.* 6uladhara,
Svadhishthana, 6anipura, Anahata, )ishuddha and A8na. Above all these we have
Sahasrara -hakra. &his is the chief of all the -hakras. All the -hakras have their
intimate connection with this centre. Hence this is not included as one among the
Shat2-hakras. &his is situated above all the -hakras.
Lalana C#a"!a
+alana -hakra is situated at the space 8ust above A8na and below Sahasrara -hakra.
&welve !oga *adis emanate from this centre. &he vibrations that are made by the >D
*adis are represented by the Sanskrit lettersA 9+a* Sa* )sha* (a* .a* &a* 2a* $a* +a*
Sa* )ha and Phrem:. It has ,6 as its "i8a. At this centre the !ogi concentrates on
the form of his /uru and obtains all knowledge. &his has control over the >D pairs of
nerves that proceed from the brain to the different sense2organs.
Su..a!, O* T#' P!'1i$u( L'(($n(
Aspirants must have all the Sattvic =ualities and should be =uite free from impurities.
Satsanga, seclusion, dietetic discipline, good manners, good character,
"rahmacharya, )airagya, etc., form the strong foundation of !ogic life. &he help of a
/uru, who has already trodden the path, is absolutely necessary for =uick progress
in the spiritual path. 1laces of cool, temperate climate are re=uired for !oga Abhyasa.
*adis are the Sukshma 9astral: channels through which 1rana 9vital energy: flows to
different parts of the body. Ida, 1ingala and Sushumna are the most important of the
innumerable *adis. All *adis start from the anda. anda is located in the space
between the origin of the reproductory organ and the anus. Sushumna *adi is
situated within the Spinal -olumn, in the spinal canal. $ithin the Sushumna *adi
there is a *adi by name )a8ra. -hitra *adi, a minute canal, which is also called
"rahmanadi, is within this )a8ra *adi. undalini, when awakened, passes through
-hitra *adi. &hese are all Sukshma centres and you cannot have any laboratory tests
and test2tube e#periments. $ithout these subtle centres, the gross physical body
cannot e#ist and function. 6uladhara, Svadhishthana, 6anipura, Anahata,
)ishuddha, A8na and Sahasrara are the important -hakras. $hen undalini passes
on from -hakra to -hakra, layer after layer of the mind becomes opened and the
Sadhaka enters into higher states of consciousness. At every -hakra he gets various
Siddhis. Ida, 1ingala and other *adis are on the sides of the spine. Ida flows through
the left nostril and 1ingala through the right nostril. In Svara Sadhana the breath
should flow by the left nostril throughout the day and by the right nostril throughout
the night.
T#' M,('!i$u( Kundalini
(anastvam &yoma tvam (arudasi (arutsarathirasi*
3vamapastvam 'humistvayi parinatayam nahi param*
3vameva Svatmanam parinamayitum visvavapusha
,hidanandakaram haramahishi-bhavena bibhrushe.
., (evi7 &hou art the mind, the sky, the air, the fire, the water, and the earth.
*othing is outside &hee on &hy transformation. &hou hast become Siva<s consecrated
=ueen to alter &hy own blissful conscious Form in the shape of the world0.
undalini, the serpent power or mystic fire, is the primordial energy or Sakti that lies
dormant or sleeping in the 6uladhara -hakra, the centre of the body. It is called the
serpentine or annular power on account of serpentine form. It is an electric fiery
occult power, the great pristine force which underlies all organic and inorganic
matter.
undalini is the cosmic power in individual bodies. It is not a material force like
electricity, magnetism, centripetal or centrifugal force. It is a spiritual potential Sakti
or cosmic power. In reality it has no form. &he Sthula "uddhi and mind have to follow
a particular form in the beginning stage. From this gross form, one can easily,
understand the subtle formless undalini. 1rana, Ahamkara, "uddhi, Indriyas, mind,
five gross elements, nerves are all the products of undalini.
It is the coiled2up, sleeping (ivine Sakti that lies dormant in all beings. !ou have
seen in the 6uladhara -hakra that there is Svayambhu +inga. &he head of the +inga
is the space where Sushumna *adi is attached to the anda. &his mysterious
undalini lies face downwards at the mouth of Sushumna *adi on the head of
Svayambhu +inga. It has three and a half coils like a serpent. $hen it is awakened, it
makes a hissing sound like that of a serpent beaten with a stick, and proceeds to the
other -hakra through the "rahma *adi, which is also called -hitra *adi within
Sushumna. Hence undalini is also called "hu8angini, serpent power. &he three coils
represent the three /unas of 1rakritiA Sattva, Ra8as and &amas, and the half
represents the )ikritis, the modification of 1rakriti.
undalini is the /oddess of speech and is praised by all. She Herself, when awakened
by the !ogin, achieves for him the illumination. It is She who gives 6ukti and 3nana
for She is Herself that. She is also called Sarasvati, as She is the form of Sabda
"rahman. She is the source of all nowledge and "liss. She is pure consciousness
itself. She is "rahman. She is 1rana Sakti, the Supreme Force, the 6other of 1rana,
Agni, "indu, and *ada. It is by this Sakti that the world e#ists. -reation, preservation
and dissolution are in Her. ,nly by her Sakti the world is kept up. It is through Her
Sakti on subtle 1rana, *ada is produced. $hile you utter a continuous sound or
chant (irgha 1ranava 3 9-G:, you will distinctly feel that the real vibration starts
from the 6uladhara -hakra. &hrough the vibration of this *ada, all the parts of the
body function. She maintains the individual soul through the subtle 1rana. In every
kind of Sadhana the /oddess undalini is the ob8ect of worship in some form or the
other.
undalini has connection with subtle 1rana. Subtle 1rana has connection with the
subtle *adis and -hakras. Subtle *adis have connection with the mind. 6ind has
connection all through the body. !ou have heard that there is mind in every cell of
the body. 1rana is the working force of the body. It is dynamic. &his static Sakti is
affected by 1ranayama and other !ogic practices and becomes dynamic. &hese two
functions, static and dynamic, are termed ;sleeping< and ;awakening< of the undalini.
YOGA SADHANA
H$3 T$ A3a"'n T#' Kundalini
,ne should become perfectly desireless and should be full of )airagya before
attempting to awaken undalini. It can be awakened only when a man rises above
)ama* )rodha* .obha* (oha* (ada and other impurities. undalini can be awakened
through rising above desires of the senses. &he !ogi, who has got a pure heart and a
mind free from passions and desires will be benefited by awakening undalini. If a
man with a lot of impurities in the mind awakens the Sakti by sheer force through
Asanas, 1ranayamas and 6udras, he will break his legs and stumble down. He will
not be able to ascend the !ogic ladder. &his is the chief reason for people going out
of the way or getting some bodily infirmities. &here is nothing wrong in the !oga.
1eople must have purity first4 then a thorough knowledge of the Sadhana, a proper
guide, and a steady, gradual practice. $hen undalini is awakened there are many
temptations on the way, and a Sadhaka without purity will not have the strength to
resist.
A thorough knowledge of the theory is as essential as the practice. Some are of
opinion that theory is not at all necessary. &hey bring one or two rare instances to
prove that undalini has been awakened even in those who do not know anything
about *adis, -hakras and undalini. It might be due to the grace of a /uru or by
mere chance. 'veryone cannot e#pect this and neglect the theoretical side. If you
look at the man in whom undalini has been awakened through the grace of a /uru,
you will not at once begin to neglect the practical side and actually waste your time
in passing from one /uru to the other. &he man who has a clear knowledge of the
theory and a steady practice, attains the desired goal =uickly.
undalini can be awakened by 1ranayama, Asanas and 6udras by Hatha !ogis4 by
concentration and training of the mind by Ra8a !ogis4 by devotion and perfect self2
surrender by "haktas4 by analytical will by the 3nanis4 by 6antras by the &antrikas4
and by the grace of the /uru 9;uru )ripa: through touch, sight or mere Sankalpa.
Rousing of undalini and its union with Siva at the Sahasrara -hakra effect the state
of Samadhi and 6ukti. *o Samadhi is possible without awakening the undalini.
For a selected few, any one of the above methods is =uite sufficient to awaken the
undalini. 6any will have to combine different methods. &his is according to the
growth and position of the Sadhakas in the spiritual path. &he /uru will find out the
real position of the Sadhaka and will prescribe a proper method that will successfully
awaken the undalini in a short period. &his is something like the doctor prescribing
a proper medicine to a patient to cure a particular disease. ,ne kind of medicine will
not cure the diseases of different patients. So also, one kind of Sadhana may not suit
all.
&here are many persons nowadays who foolishly imagine that they have attained
purity, commit errors in selecting some methods and neglect many important items
of Sadhana. &hey are poor, self2deluded souls. Self2assertive, Ra8asic Sadhakas will
select some e#ercises of their own fancy in an irregular manner and leave all the
e#ercises when they get some serious troubles.
After undalini is awakened, 1rana passes upwards through "rahma *adi along with
mind and Agni. !ou will have to take it up to Sahasrara -hakra through some special
e#ercises such as 6ahabheda, Sakti -halana, etc.
As soon as it is awakened, it pierces the 6uladhara -hakra 9"heda:. It should be
taken to Sahasrara through various -hakras. $hen undalini is at one -hakra,
intense heat is felt there and when it leaves that centre for another -hakra, the
former -hakra becomes very cold and appears lifeless.
Freedom from ama, rodha, Raga and (vesha and possession of balance of mind,
cosmic love, astral vision, supreme fearlessness, desirelessness, Siddhis, divine
into#ication and spiritual Ananda are the signs to denote the awakening of undalini.
$hen it is at rest, a man has full consciousness of the world and its surroundings.
$hen it is awakened he is dead to the world. He has no body2consciousness. He
attains 7nmani state. $hen undalini travels from -hakra to -hakra, layer after
layer of the mind becomes opened and the !ogi ac=uires psychic powers. He gets
control over the five elements. $hen it reaches the Sahasrara -hakra, he is in the
-hidakasa 9knowledge space:.
Awakening of the undalini Sakti, its union with Siva, en8oying the nectar and other
functions of the undalini !oga that are described in the !oga Sastras are
misrepresented and taken in a literal sense by many. &hey think that they are Siva
and ladies to be Sakti and that mere se#ual union is the aim of undalini !oga. After
having some wrong interpretation of the !ogic te#ts, they begin to offer flowers and
worship their wives with lustful propensities. &he term .(ivine into#ication that is
derived by drinking the nectar0 is also misrepresented. &hey take a lot of wine and
other into#icating drinks and imagine to have en8oyed the (ivine ecstasy. It is mere
ignorance. &hey are utterly wrong. &his sort of worship and union is not at all
undalini !oga. &hey divert their concentration on se#ual centres and ruin
themselves. Some foolish young boys practise one or two Asanas, 6udras and a little
1ranayama too for a few days, in any way they like, and imagine that the undalini
has gone up to their neck. &hey pose as big !ogis. &hey are pitiable, self2deluded
souls. 'ven a )edanti 9a student of 3nana !oga: can get 3nana *ishtha only through
awakening of the undalini Sakti that lies dormant at the 6uladhara -hakra. *o
superconscious state or Samadhi is possible without awakening this primordial
energy, whether it is Ra8a !oga, "hakti !oga, Hatha !oga or 3nana !oga.
It is easy to awaken the undalini, but it is very difficult to take it to Sahasrara
-hakra through the different -hakras. It demands a great deal of patience,
perseverance, purity and steady practice. &he !ogi who has taken it to Sahasrara
-hakra, is the real master of all forces. /enerally !ogic students stop their Sadhana
half2way on account of false &ushti 9satisfaction:. &hey imagine that they have
reached the goal when they get some mystic e#periences and psychic powers. &hey
desire to demonstrate such powers to the public to get hyati 9reputation and fame:
and to earn some money. &his is a sad mistake. Full realisation alone can give the
final liberation, perfect peace and Highest "liss.
(ifferent methods of awakening the undalini by Hatha !oga, "hakti !oga, Ra8a !oga
and 3nana !oga will be described one by one. Some aspirants will not get perfection
by only one method. A harmonious combination of all methods is necessary for the
vast ma8ority of persons. In the following pages I will tell you the different e#ercises
that are intended to awaken the undalini. If you are wise enough, after a perusal of
the different e#ercises, you can easily pick up the right method of Sadhana that suits
you best and attain success.
Rousing of undalini and its union with Siva at the Sahasrara -hakra effect the state
of Samadhi and 6ukti. "efore awakening the undalini, you must have (eha Suddhi
9purity of body:, *adi Suddhi 9purification of *adis:, 6anas2Suddhi 9purity of mind:
and "uddhi Suddhi 9purity of intellect:. For the purification of the body, the following
si# e#ercises are prescribedA
(hauti, "asti, *eti, *auli, &ratak and apalabhati. &hese are known as Shat2arma
or the si# purificatory e#ercises in Hatha !oga.
67 D#aui
1urification is of two kindsA Antar2(hauti 9internal cleaning: and "ahir2(hauti
9e#ternal cleaning:. Antar2(hauti can be made in three ways. &ake a fine piece of
muslin cloth, C inches wide and >I feet long. &he borders should be stitched well and
no pieces of loose thread should be hanging from its sides. $ash it with soap before
use and make it clean. (ip it in tepid water. S=uee@e out the water and swallow one
end of it little by little. ,n the first day swallow only one foot. eep it there for a few
seconds and then take it out very slowly. ,n the ne#t day swallow a little more and
keep it for a few minutes and then take it out slowly. &hus little by little you can
swallow the whole length, retain it for about I minutes and then take it out. (o not
be hasty. (o not in8ure your throat by rough handling. $hen the riya is over drink a
cup of milk. &his is a sort of lubrication for the throat. &his e#ercise should be done
when your stomach is empty. 6orning time is good.
!ou need not practise this every day. ,nce in G days or a week is sufficient. &his
e#ercise cannot at all do any harm if gradually practised. 'veryone will feel a little
vomiting sensation on the first D or C attempts. As soon as the riya is over, wash
the cloth with soap and keep it always clean. &his is an e#cellent e#ercise for those
who are of a flabby and phlegmatic constitution. /radual steady practice cures
/ulma, gastritis, dyspepsia, diseases of the stomach and spleen, disorder of phlegm
and bile. &his e#ercise is also known as )astra (hauti. &his is one variety of Antar2
(hauti.
&here are some people who can drink plenty of water and pass it through the anus
immediately. It is called )arisara (hauti. &his is an effective method. &his e#ercise is
also known as ;Sang 1achar riya<. !ogi Sambhunatha8i of ishkindha is an e#pert in
this riya. &his is not possible for the vast ma8ority of persons. *auli and Bddiyana
"andha should be combined for performing this e#ercise. 'ven the smoke of a
cigarette can be passed out through the anus.
(rink a large =uantity of water and shake the abdominal portions. -ontract the
stomach and vomit the water. &his e#ercise goes with the name ;un8ara riya<. &his
is also a kind of purificatory e#ercise.
Internal cleaning can be made also by swallowing air. Fill up the stomach with plenty
of air. It is done by hiccough. 3ust as you swallow food little by little, so also you can
swallow air and fill up the stomach and intestines. !ou will have to learn this from the
man who can do this riya. $hen you contract the abdominal muscles, the air will
pass away through the anus as Apana )ayu. &hose who can fill up their stomach with
air, can float on water 8ust like a dead body and can also live on air and water alone
for some days without any food. &hose who can do Antar2(hauti in any way, need
not go in for any purgative or la#ative. &hey will never suffer from indigestion or
constipation.
&here are some other (hautis, vi@., (anta (hauti 9cleaning the teeth:, 3ihva (hauti
9cleaning the tongue:, arna (hauti 9cleaning the ears:, 6ula Sodhana (hauti
9cleaning the anus:, etc. &hese are being done by you all everyday. I need not tell
you much about these.
87 Ba(i
;"asti< e#ercise is intended to serve the purpose of ;enema< to pass out the
accumulation of faeces from the intestinal canal. &here are two varieties, vi@., Sthala
"asti and 3ala "asti.
S&HA+A "AS&IA Sit on the ground and catch hold of your toes with fingers. (o not
bend the knees. &his is e#actly like the 1aschimottanasana, but here you need not
bring your head to the knees. Assuming this posture, churn the abdominal muscles
and dominal muscles and e#pel the water. It cures uriter muscles. &his is Sthala
"asti.
3A+A "AS&IA &his is more effective than Sthala "asti. &ake a small bamboo tube, five
inches long. +ubricate one end of it with vaseline, oil or soap. Sit in a tub of water or
in a tank in knee2level of water in Btkatasana. Insert the bamboo tube about D or C
inches into the anus. -ontract the anus. (raw the water into the intestines slowly.
Shake the abdominal muscles and e#pel the water. It cures urinary troubles, dropsy,
constipation, etc. !ou should not do this everyday and make it a habit. &his is only
for occasional use. (o this in the morning hours before taking meals. If you do not
know how to draw in the water through the tube, then you can use the ordinary
syringe that is available in the market. "y the use of the bamboo, you will know the
method of drawing water through the anus. "ut in the enema syringe water is being
pushed in by the help of air. &hat is only the difference but the result is the same in
both cases. "y using the bamboo tube you can have mastery over the intestinal
muscles by drawing in and pushing out the water at your command.
97 N'i
;*eti< e#ercise is intended for the purification of the nostrils. &he nostrils must be
kept always clean. Bnclean nostrils will lead you to irregular breathing. Irregular
breathing will make you sick.
&ake a fine piece of thread about >D inches long. &here should not be any knot in the
middle of the thread. It should not be too thin and weak. Insert one end of it into the
right nostril and catch hold of the other end firmly. 6ake a forcible, continuous
inhalation and pass it inside. &hen slowly pull it out. Again in the same way pass it
through the left nostril and take it out slowly. (o not in8ure your nostrils through
violent pulling. After some practice, pass the thread through one nostril and take it
out through the other. In the beginning you will begin to snee@e profusely when you
insert the thread into the nose. &his passes off after C or G attempts. &his can be
practised when you find that your nostril is blocked from cold.
&here is another easy method of cleaning the nostrils. &ake some cold water in your
hand or in a wide2mouthed cup. (raw the water slowly through the nose and e#pel it
forcibly through the nose. &here are many who can do this =uite easily. After one or
two attempts some persons may suffer from slight cold and cough when they begin
to learn this. As soon as they are all right, again, they can practise.
!ou have seen many who draw the smoke of a cigarette through the mouth and pass
it by the nose =uite easily. If cigarette users try, they can draw the smoke through
one nostril and pass it out by the other nostril or by the mouth. In the same way
water also can be passed =uite easily.
(rawing water and e#pelling it through the nose is known as ;Seet2rama<. If you
draw water through the nose and e#pel it through the mouth, it is called ;)yut2
rama<. In /heranda Samhita it is stated that this *eti riya purifies the skull and
produces clairvoyance 9(ivya (rishti:. Rhinitis and cory@a are also cured thereby.
:7 Nauli
*auli riya is intended for regenerating, invigorating and stimulating the abdominal
viscera and the gastro2intestinal or alimentary system. For the practice of *auli you
should know the Bddiyana "andha. Bddiyana can be done even in a sitting posture4
but *auli is generally done while standing.
Stage 4A (o a strong and forcible e#piration through the mouth and keep the lungs
completely empty. -ontract and forcibly draw the abdominal muscles towards the
back. &his is Bddiyana "andha. &his is the first stage of *auli. Bddiyana "andha
terminates in *auli.
For practising *auli, stand up. eep the right leg a foot apart from the left leg. If you
keep up the feet close together, at times you may lose the balance and stumble
down. Rest your hands on the thighs, thus making a slight curve of the back. &hen
do Bddiyana "andha. (o this for one week before proceeding to the ne#t stage.
Stage 44A *ow allow the centre of the abdomen free by contracting the left and right
side of the abdomen. !ou will have all the muscles in the centre in a vertical line.
&his is called 6adhyama *auli. eep it as long as you can with comfort. (o only this
much for a few days.
Stage 444A Here you should contract the right side of the abdomen and allow the left
side free. !ou will have the muscles on the left side only. &his is called )ama *auli.
Again contract the left side muscles and allow the right side free. &his is (akshina
*auli. "y having such gradual practices, you will understand how to contract the
muscles of the central, left and right sides of the abdomen. !ou will also notice how
they move from side to side. In this stage you will see the abdominal muscles only in
the central, right or the left side. 1ractise this stage for a week.
Stage 4&A eep the muscles in the centre. Slowly bring to the right side and then to
left side in a circular way. (o this several times from the right to left side and then
do it in a reverse way from the left to right side. !ou should turn the muscles always
with a circular motion slowly. $hen you advance in the practice you can do it
=uickly4 but you can derive full benefits of this riya when you do it very slowly and
gradually. &his last stage of *auli will appear like ;churning< when the abdominal
muscles are isolated and rotated from side to side.
"eginners will feel slight pain of abdomen in the first two or three attempts. &hey
need not fear and stop the practice. &he pain will vanish away in D or C days. $hen
*auli is demonstrated by the advanced !ogic student, the onlookers will be
e#tremely surprised to look at the movements of the abdominal muscles. &hey will
feel as if an engine is working in the abdominal factory.
$hen beginners want to do (akshina *auli, they should slightly bend towards the
left side and contract the left muscles. $hen they want to do )ama *auli, let them
bend a little to the right side. In 6adhyama *auli, push the entire muscles forward
by contracting the two sides.
&his e#ercise is not at all possible for those who have a barrel2like belly. $hen they
find it difficult to carry their own belly, they cannot at all dream of getting success in
this riya. &hey can also try by gradual slow practice. For getting success, they must
e#ert hard and have rigorous practice for a long time. &hose who have a tender body
can very easily learn and perform this riya in a beautiful and efficient manner.
In the famous Hardwar cosmopolitan platform where 1un8abis and "engali "aboos
stroll in the evening with their ladies, on the banks of the /anges, some persons
demonstrate *auli and various other Asanas and 6udras for the sake of a few pies
only. &hey pass on from one e#ercise to the other very =uickly. !ou will find the same
in -alcutta, (elhi, "ombay, 6adras and in all the busy centres. &his is only a sort of
profession. It is not at all !oga. It is only a variety of physical feats. From the very
condition of their body you will find that they do not possess all the =ualifications and
aims of a !ogi, &hey do not even appear physically better, since they are habituated
to into#icant drinks, /an8a, "hang, etc.
If the !ogic e#ercises are done in the right way with the right mental attitude, it will
surely lead you to spiritual growth. *auli riya eradicates chronic constipation,
dyspepsia and all other diseases of the gastro2intestinal system. *auli helps Sang
1achar and "asti riya also. &he liver and pancreas are toned. &he kidneys and other
organs of the abdomen function properly. *auli is a blessing to humanity. It is a
sovereign specific ;uni-all< or an ideal ;pick2me2up.<
;7 T!aa"a
;&rataka< is steady ga@ing at a particular point or ob8ect without winking. &hough this
is one of the si# purificatory e#ercises, it is mainly intended for developing
concentration and mental focusing. It is very useful for the students of Hatha !oga,
3nana !oga, "hakti !oga and Ra8a !oga. &here is no other effective method for the
control of the mind. Some of the students who claim that they belong to 3nana !oga,
neglect such important e#ercises since they are described under Hatha !ogic
portions. Sri Ramana 6aharshi the famous 3nani of &iruvannamalai, was doing this
e#ercise. !ou could have seen it clearly if you had been to his Ashram for his
(arshan. $hile seated on his sofa in his room, he used to ga@e on the walls. $hen
he sat on the veranda in an easy2chair, he steadily looked at the distant hills or at
the sky. &his enabled him to keep up a balanced state of mind. *othing could distract
his mind. He was very calm and cool always. He was not at all distracted by any one
even though his "haktas might be talking and singing by his side.
EXERCISES
9>: eep the picture of +ord rishna, Rama, *arayana or (evi in front of you. +ook at
it steadily without winking. /a@e at the head4 then at the body4 then at the legs.
Repeat the same process again and again. $hen your mind calms down look at a
particular place only. "e steady till tears begin to flow. &hen close the eyes and
mentally visualise the picture.
9D: /a@e on a black dot on a white wall or draw a black mark on a piece of white
paper and hang it on the wall in front of you.
9C: (raw the picture ,m 93: on a piece of paper and have it before your seat. (o
&rataka on it.
9G: +ie down on an open terrace and ga@e at a particular bright star or on the full
moon. After some time, you will see different colours of lights. Again some time later,
you will see only a particular colour throughout, and all other surrounding stars will
disappear. $hen you ga@e at the moon, you will see only a bright moon on a black
background. At times you will see a huge mass of light all around you. $hen ga@ing
becomes more intense, you can also see two or three moons of the same si@e and at
times you cannot see any moon at all even though your eyes may be wide open.
9I: Select at random any place in the open sky in the morning or evening hours and
ga@e at it steadily. !ou will get new inspirations.
9E: +ook at a mirror and ga@e at the pupil of your eye.
9?: Some people do &rataka at the space between the two eyebrows or at the tip of
the nose. 'ven during walking, some persons do &rataka at the tip of the nose.
9J: Advanced students can do &rataka at the inner -hakras, 9Padmas:. 6uladhara,
Anahata, A8na and Sahasrara are the important centres for &rataka.
9M: eep a ghee2lamp before you and ga@e at the flames. Some astral entities give
!arshan through the flames.
9>H: )ery few !ogins do &rataka on the sun. It re=uires the help of an e#perienced
man by their side. &hey begin to ga@e on the rising sun and after gradual practice
they do &rataka on the sun even in the midday. &hey get some special Siddhis
9psychic powers: by this practice. All are not fit for this Sadhana. All the first M
e#ercises will suit everyone and they are harmless. &he last one, sun2ga@ing should
not be attempted until you get the help of an e#perienced man.
INSTRUCTIONS
$hen you do the practice in your meditation room, sit in your favourite Asana
9posture:, Siddhasana or 1admasana. At other times you can do in a standing or
sitting posture. &rataka can be profitably done even when you walk. As you walk
along the streets, do not look hither and thither. /a@e at the tip of the nose or toes.
&here are many persons who do not look at the face when they talk to others. &hey
have their own ga@e at a particular place and talk. *o particular Asana is re=uired for
this Sadhana.
$hen you ga@e at a picture, it is &rataka. $hen you close your eyes and mentally
visualise the picture, it is Saguna (hyana 9meditation with form:. $hen you
associate the attributes of /od such as omnipresence, omnipotence, omniscience,
purity, perfection, etc., the name and the form of the ob8ect of &rataka will
automatically disappear and you will enter into *irguna (hyana 9abstract
meditation:.
(o &rataka for two minutes to start with. &hen cautiously increase the period. (o not
be impatient. /radual steady practice is re=uired. /a@ing at a spot even for three full
hours continuously counts for nothing, if the mind is wandering. &he mind also must
be on the spot. &hen only you will advance in this practice and attain many psychic
powers.
&hose who cannot ga@e steadily for a second in spite of several attempts, need not
worry much. &hey can close their eyes and ga@e at an imaginary spot at the space
between the two eyebrows.
&hose who have very weak eye2capillaries should do &rataka after closing their eyes
on any imaginary spot within or without. (o not ta# your eyes by over2practice.
$hen you feel tired, close your eyes and keep your mind on the ob8ect of &rataka.
$hen you sit and do &rataka do not shake the body.
&rataka improves eyesight. 6any who had some eye2troubles have realised immense
benefits by &rataka. /oing beyond one<s own power and ga@ing at the sun without
any help may produce serious troubles. For ga@ing on the sun you must have your
guide by your side. &he /uru will prescribe some oil to rub on your head to avoid
such serious troubles and to cool the system. !ou should apply honey to your eyes at
night when you practise sun2ga@ing.
&he same ob8ect of ga@ing will appear as something else during the practice. !ou will
have many other visions. (ifferent people have different e#periences. !ou will not
even believe certain things when others tell you of their e#periences. &rataka alone
cannot give you all Siddhis. After the control of the mind, when it becomes steady,
you will have to manipulate the mind by prescribed methods for the attainment of
powers. &herefore the powers that are obtained by this practice may vary in different
persons. It depends upon the further training of the mind, in a particular way.
!oung aspirants, who pose as big !ogins, neglect such practices and ask whether this
practice is 6oksha. -ertainly that practice itself is not 6oksha. (ifferent practices are
for the attainment of 6oksha. ,ne can attain the goal by a particular method, others
by different methods. Remember this point always. ,therwise you will be neglecting
all the methods. !ou will be misguided and lose the goal if you neglect the Sadhana.
"y the practice of &rataka, diseases of the eyes are removed. 'ye2sight improves.
6any have thrown away their spectacles after taking to this practice. $ill2power is
developed. )ikshepa is destroyed. It steadies the mind. -lairvoyance, thought2
reading, psychic cure and other Siddhis are obtained very easily.
,nce again I will tell you that "hakti !oga, 3nana !oga, Hatha !oga, arma !oga,
etc., are not incompatibles like -ocaine and Soda "icarbonate. &hey are not
antagonistic to each other. (o not neglect this e#ercise for the mere reason that it
comes under Hatha !oga portions. 'ven though you may claim to be a student of
3nana !oga or "hakti !oga, you can take to this practice. It is a very effective
powerful remedy for a wandering mind. It prepares the mind undoubtedly for perfect
(hyana and Samadhi. &his is assuredly a means for the end. !ou must ascend the
!ogic ladder or stair2case step by step. Several persons have been benefited by this
useful e#ercise. $hy not you, also, dear friend, sincerely attempt to practise this
from this moment5 I have given you different e#ercises for &rataka. Select any one of
the methods that suits you best and realise the spiritual benefits. (o this for one
month regularly and let me know your e#periences, benefits and also troubles, if any.
<7 Ka/ala2#ai
apalabhati is an e#ercise for the purification of skull and lungs. &hough this is one of
the Shat2armas 9si# purificatory e#ercises:, yet it is a variety of 1ranayama
e#ercises.
Sit in 1admasana or Siddhasana. eep the hands on the knees. 1erform 1uraka
9inhalation: and Rechaka 9e#halation: rapidly. &hose who can do "hastrika
1ranayama can easily do this. In "hastrika there is a umbhaka 9retention of breath:
for a long time at the end of the re=uired rounds. "ut in apalabhati there is no
umbhaka. Again in apalabhati, 1uraka is very long and mild, but Rechaka is too
=uick and forcible. In "hastrika, 1uraka is done as =uickly as Rechaka. &his is the
only difference between apalabhati and "hastrika. In apalabhati, Rechaka should
be done forcibly and =uickly by contracting the abdominal muscles with backward
push. &o start with, have only one e#pulsion per second. In the beginning do >H
e#pulsions per round. /radually increase >H e#pulsions to each round till you get >DH
e#pulsions for each round.
It cleanses the respiratory system and nasal passages. It removes spasm in
bronchial tubes. -onse=uently Asthma is relieved and cured also in course of time.
-onsumption is cured by this practice. Impurities of the blood are thrown out. &he
circulatory and respiratory systems are toned to a considerable degree. Shat2armas
are intended for the purification of the body. $hen *adis are impure undalini
cannot pass from the 6uladhara to Sahasrara -hakra. 1urification of *adis is effected
through 1ranayama. For 1ranayama, you should know well about 1rana.
PRANAYAMA
W#a I( P!ana-
1rana is the sum total of all energy that is manifested in the universe. It is the vital
force, Sukshma. "reath is the e#ternal manifestation of 1rana. "y e#ercising control
over this gross breath, you can control the subtle 1rana inside. -ontrol of 1rana
means control of mind. 6ind cannot operate without the help of 1rana. It is the
Sukshma 1rana that is intimately connected with the mind. 1rana is the sum total of
all latent forces which are hidden in men and which lie everywhere around us. Heat,
light, electricity, magnetism are all the manifestations of 1rana. 1rana is related to
mind4 through mind to the will4 through will to the individual soul, and through this
to the Supreme "eing.
&he seat of 1rana is the heart. 1rana is one4 but it has many functions to do. Hence
it assumes five names according to the different functions it performs, vi@., 1rana,
Apana, Samana, Bdana and )yana. According to the different functions they
perform, they occupy certain places in the body. &he table given in the following
pages will give you a clear idea.
"reath directed by thought under the control of the will is a vitalising, regenerated
force which can be utilised consciously for self2development, for healing many
incurable diseases and for many other useful purposes. Hatha !ogins consider that
1rana &attva is superior to 6anas &attva 9mind:, as 1rana is present even when mind
is absent during deep sleep. Hence 1rana plays a more vital part than mind.
If you know how to control the little waves of 1rana working through mind, then the
secret of sub8ugating the universal 1rana will be known to you. &he !ogin who
becomes an e#pert in the knowledge of this secret, will have no fear from any power,
because he has mastery over all manifestations of power in the Bniverse. $hat is
commonly known as 1ower of 1ersonality is nothing more than the natural capacity
of a person to wield his 1rana. Some people are more powerful in life, more
influential and fascinating than others. It is all through this 1rana, which the !ogin
uses consciously by the command of his will.
Having ac=uired a thorough knowledge of the seat of *adis and of the )ayus with
their functions, one should begin with the purification of *adis. A person possessed
of !ama and *iyama, avoiding all company, having finished his course of study,
delighting in &ruth and virtues, having con=uered his anger, being engaged in the
service of his spiritual instructor and well instructed in all the religious practices,
should go to a secluded place for !oga Abhyasa.
Fi1' P!ana(
NA:E COLOU< LOCATION <E9ION FUNCTION SUB8P<ANAS
Pr,n, Y"&&o* An,h,t, Ch,Br, Ch"#t <"#!ir,tion 1( Naga do"#
"ru2t,tion ,nd
hi22u!(
A!,n, Or,n."
r"d
:u&,dh,r,
Ch,Br,
Anu# Di#2h,r." o0 urin" ,nd
0,"2"#
6( Kurma !"r0or/#
th" 0un2tion o0
o!"nin. th" "3"#(
S,/,n, 9r""n :,ni!ur,
Ch,Br,
N,+"& Di."#tion D( Krikara indu2"#
hun."r ,nd thir#t(
Ud,n, Vio&"t
'&u"
Vi#huddh,
Ch,Br,
Thro,t D".&utition( T,B"# th"
;i+, to Br,h/,n in
#&""!( S"!,r,t"# th"
!h3#i2,& 'od3 0ro/ th"
,#tr,& 'od3 ,t d",th
7( Deadatta do"#
3,*nin.(
V3,n, <o#" S*,dhi#hth,n, Entir" Cir2u&,tion o0 '&ood E( D!anan"aya
Ch,Br, 'od3 2,u#"#
d"2o/!o#ition o0
'od3
*adi Suddhi 9purification of *adis: is an important matter in the early stage of !oga.
If there are impurities in the *adis, the ascent of undalini in the Sushumna is
seriously retarded. 1urity in the *adis facilitates the ascent of undalini. 1ranayama
brings about =uick purification of the *adis. *adi Suddhi is the basis of !oga. It is the
foundation of !oga. It is the first part of !oga.
3ust as you can stop all the other wheels of the factory if you can stop the important
fly2wheel of the engine, so also if you can stop the functions of all other organs of
the body, you can get control of the subtle, psychic 1rana by restraining the breath.
&hat is the reason why 1ranayama is prescribed for controlling 1rana.
1rana is the over2coat of the mind. If you can control 1rana, you can control mind
and )eerya also, because 1rana, )eerya and mind are under one Sambandha. If you
can control mind, breath stops by itself. 1rana comes under control. 3ust as you have
a nervous system in the gross physical body, so also there is a nervous system in the
astral body. &he nervous system of the physical body is the Sthula 1rana. &he
nervous system of the astral body is the Sukshma 1rana. &here is intimate
connection between these two 1ranas. &here is inter2action between these two
1ranas.
"y controlling the act of breathing, you can efficiently control all the various
functions in the body. !ou can very easily and =uickly control and develop the body,
mind and soul. 1sychic cure, &elepathy, &elevision, thought2reading and other Siddhis
are the effects of the control of 1rana. &he process by which the 1rana is controlled
by regulation of breath is termed ;1ranayama<. It is through 1ranayama that you can
control your circumstances and character and consciously harmonise the universal
individual life with the cosmic life.
P!ana,a.a
&o suit the different constitutions, temperament and purpose, in 1ranayama there
are many varieties of e#ercises, vi@., deep breathing e#ercise, Sukha 1urvaka 9easy
comfortable: 1ranayama during walking, 1ranayama during meditation, Rhythmical
breathing, Suryabheda, B88ayi, Sitkari, Sitali, "hastrika, "hramari, 6urchha, 1lavini,
evala umbhaka, etc. ,f all the above e#ercises only the last eight are described in
the Hatha !ogic te#ts.
Nadi Sudd#i
"efore commencing the practice of 1ranayama however, you should clean the *adis.
&hen only will you derive the ma#imum benefit from 1ranayama. &he cleansing of
the *adi 9*adi2Suddhi: is either Samanu or *irmanu%that is, with or without the use
of "i8a. According to the first form, the !ogi in 1admasana or Siddhasana offers his
prayers to the /uru and meditates on him. 6editating on ;!ang< 9y:H: he does 3apa
through Ida of the "i8a >E times, umbhaka with 3apa of the "i8a EG times, and then
e#halation through the solar *adi and 3apa of "i8a CD times. Fire is raised from
6anipura and united with 1rithvi. &hen follows inhalation by the solar *adi with the
)ahni "i8a ;Rang< 9rH: >E times, umbhaka with 3apa of the "i8a EG times, followed
by e#halation through the lunar *adi and 3apa of the "i8a CD times. He then
meditates on the lunar brilliance, ga@ing at the tip of the nose, and inhales by Ida
with 3apa of the "i8a ;&hang< 9#H: >E times. umbhaka is done with the "i8a ;)ang<
9v:H: EG times. He thinks himself as flooded by nectar, and considers that the *adis
have been washed. He e#hales by 1ingala with 3apa of the "i8a ;+ang< 9l:H: CD times
and considers himself thereby as strengthened.
*ow I will tell you a few important e#ercises only, that are useful in awakening the
undalini.
67 Su"#a Pu!1a"a
-=asy ,om1ortable Pranayama:
Sit in 1admasana or Siddhasana. -lose the right nostril with your right thumb. Inhale
91uraka: through the left nostril till you count C ,ms slowly. Imagine that you are
drawing the 1rana along with the atmospheric air. In course of practice, you will
actually feel that you are drawing 1rana. &hen close the left nostril also with the little
and ring fingers of your right hand. Retain the breath till you count >D ,ms. Send
the current down to the 6uladhara -hakra. Feel that the nerve2current is striking
against the 6uladhara -hakra and awakening undalini. Remove the right thumb and
e#hale through the right nostril till you count E ,ms. Again inhale through the right
nostril, retain and e#hale through the left nostril as stated above. All the above si#
processes constitute one 1ranayama. &o start with do E 1ranayamas in the morning
and E in the evening. /radually increase it to DH 1ranayamas for each sitting. &he
ratio of inhalation, retention and e#halation is >AGAD. !ou should gradually increase
the period of umbhaka.
"e careful in doing the umbhaka as long as you can comfortably do. (o not be in a
hurry. "e patient. -ontract the anus and do 6ula "andha also. -oncentrate on the
-hakra and meditate on undalini. &his is the most important portion of this
e#ercise. In this 1ranayama, deep concentration plays a vital part in awakening
undalini. undalini will be awakened =uickly if the degree of concentration is intense
and if practised regularly.
&his e#ercise removes all diseases, purifies the *adis, steadies the wandering mind,
improves digestion and circulation, helps "rahmacharya, and awakens undalini. All
the impurities of the body are thrown out.
87 B#a(!i"a
Rapid succession of forcible e#pulsions is a characteristic feature of this e#ercise.
;"hastrika< means ;bellows< in Sanskrit. 3ust as a blacksmith blows his bellows rapidly,
so also you should inhale and e#hale rapidly. Sit in your favourite Asana. -lose the
mouth. Inhale and e#hale =uickly DH times like the bellows. -onstantly dilate and
contract the chest as you inhale and e#hale. $hen you practise the 1ranayama a
hissing sound is produced. !ou should start with forcible e#pulsions of breath
following one another in rapid succession. After DH such e#pulsions, make a deep
inhalation and retain the breath as long as you can comfortably do and then slowly
e#hale. &his is one round of "hastrika.
"egin with >H e#pulsions for a round and increase it gradually to DH or DI for a
round. &he period of umbhaka also should be gradually and cautiously increased.
Rest a while after one round is over and again begin the ne#t round. (o C rounds in
the beginning and after due practice, do DH rounds in the morning and DH in the
evening.
Advanced students do this 1ranayama after partial closing of the glottis. &hey do not
make a powerful noise like the beginners. &hey can do it even in a standing posture.
"hastrika removes inflammation of the throat, increases the gastric fire, destroys
phlegm and all diseases of the nose and lungs, eradicates Asthma, consumption and
other diseases which arise from the e#cess of wind, bile and phlegm. It gives warmth
to the body. It is the most effective of all 1ranayama e#ercises. It enables 1rana to
break through the three /ranthis. All the other benefits of Sukha 1urvaka 1ranayama
are obtained in this e#ercise also.
97 Su!,a2#'da
Sit on 1admasana or Siddhasana. -lose the eyes. eep the left nostril closed with
your right ring and little fingers. Slowly inhale without making any sound as long as
you can do it comfortably through the right nostril. &hen close the right nostril with
your right thumb and retain the breath by firmly pressing the chin against the chest
93alandhara "andha:. Hold the breath till perspiration oo@es from the roots of the
hair 9hair follicles:. &his point cannot be reached at the very outset. !ou will have to
increase the period of umbhaka gradually. &his is the limit of the sphere of practice
of Suryabheda umbhaka. Release the 3alandhara "andha. &hen e#hale very slowly
without making any sound through the left nostril with the thumb closing the right
nostril.
)umbhakah suryabhedastu
jara-mrityu-vinasakah*
'odhayet kundalim saktim
dehagnim cha vivardhayet
.&he practice of Suryabheda umbhaka destroys decay and death and awakens
undalini.0
&his 1ranayama should again and again be performed, as it purifies the brain and
destroys the intestinal worms. It removes the four kinds of evils caused by )ayu and
cures )ata 9rheumatism:. It cures rhinitis and various sorts of neuralgia. &he worms
that are found in the frontal sinuses are also destroyed.
:7 U&&a,i
Sit in your usual Asana. -lose the mouth. Inhale slowly through both the nostrils in a
smooth, uniform manner.
Retain the breath as long as you can do it comfortably and then e#hale slowly
through the left nostril by closing the right nostril with your right thumb. '#pand the
chest when you inhale. (uring inhalation a peculiar sound is produced owing to the
partial closing of glottis. &he sound produced during inhalation should be of a mild
and uniform pitch. It should be continuous also. &his umbhaka may be practised
even when walking or standing. Instead of e#haling through the left nostril, you can
e#hale slowly through both nostrils.
&his removes the heat in the head. &he practitioner becomes very beautiful. &he
gastric fire is increased. It removes phlegm in the throat. Asthma, consumption and
all sorts of pulmonary diseases are cured. All diseases that arise from deficient
inhalation of o#ygen and diseases of the heart are cured. All works are accomplished
by B88ayi 1ranayama. &he practitioner is never attacked by diseases of phlegm,
nerves, enlargement of spleen, dyspepsia, dysentery, consumption, cough or fever.
1erform B88ayi to destroy decay and death.
;7 Pla1ini
1ractice of this 1ranayama demands skill on the part of the students. He who
practises this 1lavini can do 3alastambha and float on water for any length of time,
6r. ;S<, a !ogic student, can float on water for twelve hours at a stretch. He who
practises this 1lavini umbhaka can live on air and dispense with food for some days.
&he student actually drinks air slowly like water and sends it to the stomach. &he
stomach gets bloated a bit. If you tap the stomach when it is filled with air, you will
get a peculiar tympanic 9air: sound. /radual practice is necessary. &he help of one
who is well versed in this 1ranayama, is necessary. &he student can fill up the
stomach with air by gradual belching. After the practice, the air should be completely
taken out. It is done by Bddiyana "andha and hiccough.
<7 P!ani) H'alin%
&hose who practise 1ranayama, can impart their 1rana for healing morbid diseases.
&hey can also recharge themselves with 1rana in no time by practising umbhaka.
*ever think that you will be depleted of your 1rana by distributing it to others. &he
more you will give, the more it will flow to you from the cosmic source
9Hiranyagarbha:. &hat is the law of *ature. (o not become a niggard. If there is a
rheumatic patient, gently shampoo his legs with your hands. $hen you do
shampooing 9massage:, do umbhaka and imagine that the 1rana is flowing from
your hands towards your patient. -onnect yourself with Hiranyagarbha or the cosmic
1rana and imagine that the cosmic energy is flowing through your hands towards the
patient. &he patient will at once feel warmth, relief and strength. !ou can cure
headache, intestinal colic or any other disease by massage and by your magnetic
touch. $hen you massage the liver, spleen, stomach or any other portion or organ of
the body you can speak to the cells and give them ordersA%., cells7 (ischarge your
functions properly. I command you to do so.0 &hey will obey your orders. &hey too
have got subconscious intelligence. Repeat your 6antra when you pass your 1rana to
others. &ry a few cases. !ou will gain competence. !ou can cure scorpion2sting also.
/ently shampoo the leg and bring the poison down.
!ou can have e#traordinary power of concentration, strong will and a perfectly
healthy, strong body by practising 1ranayama regularly. !ou will have to direct the
1rana consciously to unhealthy parts of the body. Suppose you have a sluggish liver.
Sit on 1admasana. -lose your eyes. (o Sukha 1urvaka 1ranayama. (irect the 1rana
to the region of the liver. -oncentrate your mind there. Fi# your attention to that
area. Imagine that 1rana is interpenetrating all the tissues and the cells of the lobes
of the liver and doing its curative, regenerating and constructive work there. Faith,
imagination, attention and interest play a very important part in curing diseases by
taking 1rana to the diseased areas. (uring e#halation imagine that the morbid
impurities of the liver are thrown out. Repeat this process >D times in the morning
and >D times in the evening. Sluggishness of liver will vanish in a few days. &his is a
drugless treatment. &his is nature2cure. !ou can take the 1rana to any part of the
body during the 1ranayama and cure any kind of disease, be it acute or chronic. &ry
once or twice in healing yourself. !our convictions will grow stronger. $hy do you cry
like the lady who is crying for ghee when she has butter in her hand, when you have
a cheap, potent, easily available remedy or agent ;1rana< at your command at all
times7 Bse it 8udiciously. $hen you advance in your concentration and practice, you
can cure many diseases by mere touch. In the advanced stages, many diseases are
cured by mere will.
=7 Di(an H'alin%
&his is known as .absent treatment0 also. !ou can transmit 1rana through space to
your friend who is living at a distance. He should have a receptive mental attitude.
!ou must feel yourself en rapport 9in direct relation and in sympathy: with the people
whom you heal with this (istant Healing method.
!ou can fi# hours of appointment with them through correspondence. !ou can write
to themA ./et ready at J p.m. Have a receptive mental attitude. +ie down in an easy2
chair. -lose your eyes. I shall transmit my 1rana0.
Say mentally to the patient, ;I am transmitting a supply of 1rana 9vital force:<. (o
umbhaka when you send the 1rana. 1ractise rhythmical breathing also. Have a
mental image that the 1rana is leaving your mind, passing through space, and is
entering the system of the patient. &he 1rana travels unseen like the wireless 9radio:
waves and flashes like lightning across space. &he 1rana that is coloured by the
thought of the healer is pro8ected outside. !ou can re2charge yourself with 1rana by
practising umbhaka. &his re=uires long, steady and regular practice.
I./$!an)' O* P!ana,a.a
&amas and Ra8as constitute the covering or veil. &his veil is removed by the practice
of 1ranayama. After the veil is removed, the real nature of the soul is realised. &he
-hitta is by itself made up of Sattvic particles, but it is enveloped by Ra8as and
&amas, 8ust as the fire is enveloped by smoke. &here is no purificatory action greater
than 1ranayama. 1ranayama gives purity, and the light of knowledge shines. &he
arma of the !ogi, which covers up the discriminative knowledge, is annihilated by
the practice of 1ranayama. "y the magic panorama of desire, the essence, which is
luminous by nature, is covered up and the 3iva or individual soul is directed towards
vice. &his arma of the !ogi which covers up the +ight and binds him to repeated
births, becomes attenuated by the practice of 1ranayama every moment and is
destroyed eventually.
!haranasu cha $ogyata (anasahA .&he mind becomes fit for concentration0%!oga
Sutra 9II2IC:. !ou will be able to concentrate the mind nicely after this veil of the
light has been removed. &he mind will be =uite steady like the flame in a windless
place as the disturbing energy has been removed. &he word 1ranayama is sometimes
used collectively for inhalation, retention and e#halation of breath and sometimes for
each of these severally. $hen the 1rana )ayu moves in Akasa &attva, the breathing
will be lessened. At this time it will be easy to stop the breath. &he velocity of the
mind will be slowly lessened by the 1ranayama. It will induce )airagya also.
B'n'*i( O* P!ana,a.a
&his body becomes lean, strong and healthy. &oo much fat is reduced. &here is lustre
in the face. 'yes sparkle like diamonds. &he practitioner becomes very handsome.
)oice becomes sweet and melodious. &he inner Anahata sounds are distinctly heard.
&he student is free from all sorts of diseases. He gets established in "rahmacharya.
Semen gets firm and steady. &he 3atharagni 9gastric fire: is augmented. &he student
becomes so perfected in "rahmacharya that his mind will not be shaken even if a
fairy tries to embrace him. Appetite becomes keen. *adis are purified. )ikshepa is
removed and the mind becomes one2pointed. Ra8as and &amas are destroyed. &he
mind is prepared for (harana and (hyana. &he e#cretions become scanty. Steady
practice arouses the inner spiritual force and brings in spiritual light, happiness and
peace of mind. It makes him an ,ordhvareto2!ogi. All psychic powers are obtained.
Advanced students only will get all the benefits.
In(!u)i$n( On P!ana,a.a
>. 'arly morning, answer the calls of nature and sit for the !ogic practices. 1ractise
1ranayama in a dry, welt2ventilated room. 1ranayama re=uires deep concentration
and attention. (o not keep anyone by your side.
D. "efore you sit for 1ranayama practice, thoroughly clean the nostrils. $hen you
finish the practice, take a cup of milk or light tiffin after >H minutes.
C. Strictly avoid too much talking, eating, sleeping, mi#ing with friends and e#ertion.
&ake a little ghee with rice when you take your meals. &his will lubricate the bowels
and allow )ayu to move downwards freely.
G. Some people twist the muscles of the face when they do umbhaka. It should be
avoided. It is also a symptom to indicate that they are going beyond their capacity.
&his must be strictly avoided. Such people cannot have a regulated Rechaka and
1uraka.
I. 1ranayama can also be performed as soon as you get up from bed and 8ust before
3apa and meditation. It will make your body light and you will en8oy the meditation.
!ou must have a routine according to your convenience and time.
E. (o not shake the body unnecessarily. "y shaking the body often the mind also is
disturbed. (o not scratch the body every now and then. &he Asana should be steady
and as firm as a rock when you do 1ranayama, 3apa and meditation.
?. In all the e#ercises, repeat Rama, Siva, /ayatri, or any other 6antra, mere
number or any other time2unit according to your inclination. /ayatri or ,6 is the
best for 1ranayama. In the beginning you must observe some time2unit for 1uraka,
umbhaka and Rechaka. &he time2unit and the proper ratio comes by itself when you
do the 1uraka, umbhaka and Rechaka as long as you can do them comfortably.
$hen you have advanced in the practice, you need not count or keep any unit. !ou
will be naturally established in the normal ratio through force of habit.
J. For some days in the beginning you must count the number and see how you
progress. In the advanced stages, you need not distract the mind in counting. &he
lungs will tell you when you have finished the re=uired number.
M. (o not perform the 1ranayama till you are fatigued. &here must be always 8oy and
e#hilaration of spirit during and after the practice. !ou should come out of the
practice fully invigorated and refreshed. (o not bind yourself by too many rules
9*iyamas:.
>H. (o not take bath immediately after 1ranayama is over. &ake rest for half an hour.
If you get perspiration during the practice, do not wipe it with a towel. Rub it with
your hand. (o not e#pose the body to the chill draughts of air when you perspire.
>>. Always inhale and e#hale very slowly. (o not make any sound. In 1ranayamas
like "hastrika and apalabhati, you can produce a mild or the lowest possible sound.
>D. !ou should not e#pect the benefits after doing it for D or C minutes only for a day
or two. At least you must have >I minutes< daily practice in the beginning regularly
for days together. &here will be no use if you 8ump from one e#ercise to another
every day.
>C. 1atan8ali does not lay much stress on the practice of different kinds of
1ranayama. He mentionsA .'#hale slowly, then inhale and retain the breath. !ou will
get a steady and calm mind.0 It was only the Hatha !ogins who developed
1ranayama as a science and who have mentioned various e#ercises to suit different
persons.
>G. A neophyte should do 1uraka and Rechaka only without any umbhaka for some
days. &ake a long time to do Rechaka. &he proportion for 1uraka and Rechaka is >AD.
>I. .1ranayama in its popular and preparatory form may be practised by everyone in
any posture whatsoever, sitting or walking4 and yet it is sure to show its benefits. For
those who practise it in accordance with the prescribed methods, fructification will be
rapid.0
>E. /radually increase the period of umbhaka. Retain for G seconds in the first
week, for J seconds in the second week and for >D seconds in the third week and so
on till you are able to retain the breath to your full capacity.
>?. !ou must so nicely ad8ust the 1uraka, umbhaka and Rechaka that you should
not e#perience the feeling of suffocation or discomfort at any stage of 1ranayama.
!ou should never feel the necessity of catching hold of a few normal breaths between
any two successive rounds. &he duration of 1uraka, umbhaka and Rechaka must be
properly ad8usted. '#ercise due care and attention. 6atters will turn out to be
successful and easy.
>J. !ou must not unnecessarily prolong the period of e#halation. If you prolong the
time of Rechaka, the following inhalation will be done in a hurried manner and the
rhythm will be disturbed. !ou must so carefully regulate the 1uraka, umbhaka and
Rechaka that you must be able to do with absolute comfort and care, not only of one
1ranayama but also the full course or re=uired rounds of 1ranayama. I have to
repeat this often. '#perience and practice will make one perfect. "e steady. Another
important factor is that you must have efficient control over the lungs at the end of
umbhaka to enable you to do the Rechaka smoothly and in proportion with the
1uraka.
ASANAS
I./$!an)' O* A(ana(
Four Asanas are prescribed for the purpose of 3apa and meditation. &hey are
1admasana, Siddhasana, Svastikasana and Sukhasana. !ou must be able to sit in
any one of these four Asanas at a stretch for full three hours without shaking the
body. &hen only you will get Asana23aya, mastery over the Asana. $ithout securing a
steady Asana, you cannot further get on well in meditation. &he steadier you are in
your Asana, the more you will be able to concentrate and make your mind one2
pointed. If you can be steady in the posture even for one hour, you will be able to
ac=uire one2pointed mind and feel thereby infinite peace and Atmic Ananda.
$hen you sit on the posture, thinkA .I am as firm as a rock0. /ive this suggestion to
the mind half a do@en times. &hen the Asana will become steady soon. !ou must
become as a living statue when you sit for (hyana. &hen only there will be real
steadiness in your Asana. In one year by regular practice you will have success and
will be able to sit for three hours at a stretch. Start with half an hour and gradually
increase the period.
$hen you sit in the Asana, keep your head, neck and trunk in one straight line. Stick
to one Asana and make it =uite steady and perfect by repeated attempts. *ever
change the Asana. Adhere to one tenaciously. Realise the full benefits of one Asana.
Asana gives (ridhata 9strength:. 6udra gives Sthirata 9steadiness:. 1ratyahara gives
(hairya 9boldness:. 1ranayama gives +aghima 9lightness:. (hyana gives
1ratyakshatva 9perception: of Self and Samadhi gives aivalya 9isolation: which is
verily the freedom or final beatitude.
&he postures are as many in number as there are number of species of living
creatures in this universe. &here are JG lakhs of Asanas described by +ord Siva.
Among them JG are the best and among these, CD are very useful. &here are some
Asanas which can be practised while standing. &hese are &adasana, &rikonasana,
/arudasana, etc. &here are some which can be practised by sitting, such as
1aschimottanasana, 1admasana, etc. Some Asanas are done while lying down. &hese
are Bttanapadasana, 1avanamuktasana, etc. Sirshasana, )rikshasana, etc., are done
with head downwards and legs upwards.
In olden days these Asanas were practised in /urukulas and so the people were
strong and healthy and had long lives. In schools and colleges these Asanas should
be introduced. ,rdinary physical e#ercises develop the superficial muscles of the
body only. ,ne can become a Sandow with a beautiful physi=ue by the physical
e#ercises. "ut Asanas are intended for physical and spiritual development.
(etailed instructions regarding the techni=ue of MG Asanas are given in my book
;!oga Asanas< with illustrations. Here I will mention only a few of the Asanas that are
useful for concentration, meditation and for awakening the undalini.
67 Pad.a(ana >L$u( P$('?
Amongst the four poses prescribed for 3apa and (hyana, 1admasana comes
foremost. It is the best Asana for contemplation. Rishis like /heranda, Sandilya,
speak very highly of this vital Asana. &his is highly agreeable for householders. 'ven
ladies can sit in this Asana. 1admasana is suitable for lean persons and for youths as
well.
Sit on the ground by spreading the legs forward. &hen place the right foot on the left
thigh and the left foot on the right thigh. 1lace the hands on the knee28oints. !ou can
make a fingerlock and keep the locked hands over the left ankle. &his is very
convenient for some persons. ,r you can place the left hand over the left knee and
then place the right hand over the right knee with the palm facing upwards and the
inde# finger touching the middle portion of the thumb 9-hinmudra:.
PADMASANA
87 Sidd#a(ana >T#' P'!*') P$('?
*e#t to 1admasana comes Siddhasana in importance. Some eulogise this Asana as
even superior to 1admasana for purposes of (hyana. If you get mastery over this
Asana, you will ac=uire many Siddhis. Further it was being practised by many
Siddhas of yore. Hence the name Siddhasana.
'ven fatty persons with big thighs can practise this Asana easily. In fact this is better
to some persons than 1admasana. !oung "rahmacharins who attempt to get
established in celibacy should practise this Asana. &his Asana is not suitable for
ladies.
1lace one heel at anus. eep the other heel on the root of the generative organ. &he
feet or legs should be so nicely arranged that the ankle28oints should touch each
other. Hands can be placed as in 1admasana.
SIDDHASANA
97 S1a(i"a(ana >P!$(/'!$u( P$('?
Svastikasana is sitting at ease with the body erect. Spread the legs forward. Fold the
left leg and place the foot near the right thigh muscles. Similarly bend the right leg
and push it in the space between the thigh and calf muscles. *ow you will find the
two feet between the thighs and calves of the legs. &his is a very comfortable Asana.
&hose who find it difficult to do this, can sit in Samasana.
1lace the left heel at the beginning of right thigh and the right heel at the beginning
of the left thigh. Sit at ease. (o not bend either on the left or right. &his is called
;Samasana<.
:7 Su"#a(ana
Any easy, comfortable posture for 3apa and meditation is Sukhasana, the important
point being the head, neck and trunk should be in a line without curve. 1eople who
begin 3apa and meditation after CH or GH years of age generally are not able to sit in
1adma, Siddha or Svastikasana for a long time. 1eople sit in any wrong way and they
call it ;Sukhasana<. &he trouble is even without their knowledge the backbone forms a
curve in a few minutes. *ow I will describe to you a nice Sukhasana whereby old
persons can sit and meditate for a long time. !oung persons should not try this. &his
is specially designed to suit old people who are unable to sit in 1admasana or
Siddhasana in spite of repeated attempts.
&ake a cloth I cubits long. Fold it nicely length2wise till the width becomes half a
cubit. Sit in your usual way keeping the feet below your thighs. Raise the two knees
to the level of your chest till you get a space of J or >H inches between the knees.
*ow take the folded cloth. eep one end near the left side, touching the right knee,
come to the starting point. &hen make a knot of the two ends. eep your palms face
to face and place them on the support of the cloth between the knees. In this Asana
the hands, legs and backbone are supported. Hence you will never feel tired. If you
cannot do any other Asana sit at least in this Asana and do 3apa and meditation for a
long time. !ou can also have Svadhyaya 9study of religious books: in this Asana.
;7 Si!(#a(ana >T$/(, Tu!1, P$('?
Spread a four2folded blanket. Sit on the two knees. 6ake a finger2lock by
interweaving the fingers. 1lace it on the ground up to the elbow. *ow keep the top of
your head on this finger2lock or between the two hands. Slowly raise the legs till they
become vertical. Stand for five seconds in the beginning and gradually increase the
period by >I seconds each week to DH minutes or half an hour. &hen very slowly,
bring it down. Strong people will be able to keep the Asana for half an hour within D
or C months. (o it slowly. &here is no harm. If you have time, do twice daily both
morning and evening. 1erform this Asana very, very slowly, to avoid 8erks. $hile
standing on the head, breathe slowly through the nose and never through the
mouth.
!ou can place the hands on the ground one on each side of the head. !ou will find
this easy to practise, if you are fat. If you have learnt balancing, you can take to the
finger2lock method. &his Asana is nothing for those who can balance on parallel bars
or on the ground. Ask your friend to assist you to keep the legs steady while
practising or get the help of a wall.
In the beginning some persons may have a novel sensation during practice but this
vanishes soon. It brings 8oy and glee. After the e#ercise is over take a little rest for
five minutes and then take a cup of milk. &here are people who are doing this Asana
for two or three hours at one stroke.
SIRSHASANA
BENEFITS
&his is very useful in keeping up "rahmacharya. It makes you ,ordhvaretas. &he
seminal energy is transmuted into spiritual energy, ,8as2Shakti. &his is also called
se#2sublimation. !ou will not have wet2dreams, Spermatorrhea. In an ,ordhvareto2
!ogi the seminal energy flows upwards into the brain for being stored up as spiritual
force which is used for contemplative purposes 9(hyana:. $hen you do this Asana,
imagine that the seminal energy is being converted into ,8as and is passing along
the spinal column into the brain for storage.
Sirshasana is really a blessing and a nectar. $ords will fail to ade=uately describe its
beneficial results and effects. In this Asana alone, the brain can draw plenty of 1rana
and blood. 6emory increases admirably. +awyers, occultists and thinkers will highly
appreciate this Asana. &his leads to natural 1ranayama and Samadhi by itself. *o
other effort is necessary. If you watch the breath, you will notice it becoming finer
and finer. In the beginning of practice there will be a slight difficulty in breathing. As
you advance in practice, this vanishes entirely. !ou will find real pleasure and
e#hilaration of spirit in this Asana.
/reat benefit is derived by sitting for meditation after Sirshasana. !ou can hear
Anahata sound =uite distinctly. !oung, robust persons should perform this Asana.
Householders who practise this should not have fre=uent se#ual intercourse.
<7 Sa!1an%a(ana >All4M'.2'!( P$('?
&his is a mysterious Asana which gives wonderful benefits. Spread a thick blanket on
the floor and practise this Asana on the blanket. +ie on the back =uite flat. Slowly
raise the legs. +ift the trunk, hips, and legs =uite vertically. Support the back with the
two hands, one on either side. Rest the elbows on the ground. 1ress the chin against
the chest 93alandhara "andha:. Allow the back2shoulder portion and neck to touch
the ground closely. (o not allow the body to shake or move to and fro. eep the legs
straight. $hen the Asana is over, bring the legs down very, very slowly with elegance
and not with any 8erks. In this Asana the whole weight of the body is thrown on the
shoulders. !ou really stand on the shoulders with the help and support of the elbows.
-oncentrate on the &hyroid gland which lies on the front lower part of the neck.
Retain the breath as long as you can do with comfort, and slowly e#hale through the
nose.
!ou can do this Asana twice daily, morning and evening. &his should immediately be
followed by 6atsyasana 9fish2posture:. &his will relieve pains in the back part of the
neck and intensify the usefulness of Sarvangasana. Stand on the Asana for two
minutes and gradually increase the period to half an hour.
SARVANGASANA
BENEFITS
&his is a panacea, a cure2all, a sovereign specific for all diseases. It brightens the
psychic faculties and awakens undalini Sakti, removes all sorts of diseases of
intestine and stomach, and augments the mental power.
It supplies a large =uantity of blood to the roots of spinal nerves. It is this Asana
which centralises the blood in the spinal column and nourishes it beautifully. "ut for
this Asana there is no scope for these nerve2roots to draw sufficient blood2supply. It
keeps the spine =uite elastic. 'lasticity of the spine means everlasting youth. It
stimulates you in your work. It prevents the spine from early ossification
9hardening:. So you will preserve and retain your youth for a long time. It helps a lot
in maintaining "rahmacharya. +ike Sirshasana, it makes you an ,ordhvaretas. It
checks wet2dreams effectively. It re8uvenates those who have lost their potency. It
acts as a powerful blood2tonic and purifier. It tones the nerves and awakens
undalini. Spinal column is rendered very soft and elastic. &his Asana prevents the
early ossification of the vertebral bones. ,ssification is =uick degeneration of bones.
,ld age manifests =uickly on account of early ossification. &he bones become hard
and brittle in the degenerative process. He who practises Sarvangasana is very
nimble, agile, full of energy. &he muscles of the back are alternately contracted,
rela#ed and then pulled and stretched. Hence they draw a good supply of blood by
these various movements and are well nourished. )arious sorts of myalgia 9muscular
rheumatism:, lumbago, sprain, neuralgia, etc., are cured by this Asana.
&he vertebral column becomes as soft and elastic as rubber. It is twisted and rolled
as it were like a piece of canvas sheet. A man who practises this Asana can never
become la@y even a bit. He is a two2legged talking s=uirrel. &he vertebral column is a
very important structure. It supports the whole body. It contains the spinal cord,
spinal nerve and sympathetic system. In Hatha !oga the spine is termed as 6eru
(anda. &herefore you must keep it healthy, strong and elastic. &he muscles of the
abdomen, the rectic muscles and the muscles of the thigh are also toned and
nourished well. ,besity or corpulence and habitual chronic constipation, /ulma,
congestion and enlargement of the liver and spleen are cured by this Asana.
=7 Ma(,a(ana >Fi(# P$(u!'?
&his Asana will help one to float on water easily with 1lavini 1ranayama. &herefore it
is called fish2pose, 6atsyasana. Spread a blanket and sit on 1admasana by keeping
the right foot over the left thigh and the left over right thigh. &hen lie flat on the
back. Hold the head by the two elbows. &his is one variety.
Stretch the head back, so that the top of your head rests on the ground firmly on
one side and the buttocks only on the other, thus making a bridge or an arch of the
trunk. 1lace the hands on the thighs or catch the toes with the hands. !ou will have
to give a good twisting to the back. &his variety is more efficacious than the former
one. &he benefits that you derive from this variety are a hundred times more than
what you get in the previous variety.
&hose fatty persons with thick calves, who find it difficult to have 1admasana 9foot2
lock:, may simply sit in the ordinary way and then practise this Asana. 1ractise the
1admasana first. 6ake it firm, easy and steady. &hen take 6atsyasana. (o this
Asana for >H seconds in the beginning and increase it to >H minutes.
$hen you have finished the Asana, slowly release the head with the help of hands
and get up. &hen unlock the 1admasana.
!ou must practise this Asana soon after Sarvangasana. It will relieve stiffness of the
neck and all crampy conditions of the cervical region caused by long practice of
Sarvangasana. &his gives natural massage or shampooing to the congested parts of
the neck and shoulders. Further it affords the ma#imum benefits of Sarvangasana. It
is a complimentary Asana of Sarvangasana. Rather it supplements Sarvangasana. As
the laryn# or wind2bo# and trachea 9wind2pipe: are thrown open widely, this Asana
helps deep breathing.
6atsyasana is the destroyer of many diseases. It removes constipation. It brings
down the accumulated faecal matter to the rectum. It is useful in asthma,
consumption, chronic bronchitis, etc., on account of the deep breathing.
MATSYASANA
@7 Pa()#i.$ana(ana
Sit on the ground and stretch the legs stiff like a stick. -atch the toes with the thumb
and inde# and middle fingers. $hile catching, you have to bend the trunk forwards.
Fatty persons will find it rather difficult to bend. '#hale. Slowly bend without 8erks till
your forehead touches your knees. !ou can keep the face even between the knees.
$hen you bend down, draw the belly back. &his facilitates the bending forward. "end
slowly by gradual degrees. &ake your own time. &here is no hurry. $hen you bend
down, bend the head between the hands. Retain it on a level with them. !oung
persons with elastic spine can touch the knees with the forehead even in their very
first attempt. In the case of grown2up persons with rigid spinal column, it will take a
fortnight or a month for complete success in the posture. Retain the breath till you
take the forehead back, to its original position, till you sit straight again. &hen
breathe.
Retain the pose for I seconds. &hen gradually increase the period to >H minutes.
&hose who find it difficult to do the full 1aschimottanasana, can do half pose with one
leg and one hand and then with the other leg and hand. &hey will find this more
easy. After some days when the spine has become more elastic, they can have
recourse to the full pose. !ou will have to use common2sense while practising
!ogasanas.
PASCHIMOTTANASANA
BENEFITS
&his is an e#cellent Asana. It makes the breath flow through the "rahma *adi and
Sushumna, and rouses the gastric fire. It reduces fat in the abdomen and makes the
loins lean. &his Asana is a specific for corpulence or obesity. It brings about reduction
of spleen and liver in cases of enlargement of spleen. $hat Sarvangasana is for the
stimulation of endocrine glands, so is 1aschimottanasana for the stimulation of
abdominal viscera, such as kidneys, liver, pancreas, etc. &his Asana relieves
constipation, removes sluggishness of liver, dyspepsia, belching and gastritis.
+umbago and all sorts of myalgia of the back muscles are cured. &his Asana cures
piles and diabetes also. &he muscles of the abdomen, the solar ple#us, the epigastric
ple#us, bladder prostate, lumbar nerves, sympathetic cord are all toned up and kept
in a healthy, sound condition.
A7 Ma,u!a(ana >P'a)$)" P$('?
&his is more difficult than Sarvangasana. &his demands good physical strength.
neel on the ground. Sit on the toes. Raise the heels up. 3oin the two forearms
together. 1lace the palms of the two hands on the ground. &he two little fingers must
be in close touch. &hey pro8ect towards the feet. *ow you have got steady and firm
forearms for supporting the whole body in the ensuing elevation of the trunk and
legs. *ow bring down the abdomen slowly against the con8oined elbows. Support
your body upon your elbows that are pressed now against the navel or umbilicus.
&his is the first stage. Stretch your legs and raise the feet stiff and straight on a level
with the head. &his is second stage.
*eophytes 9beginners: find it difficult to keep up the balance as soon as they raise
the feet from the ground. 1lace a cushion in front. Sometimes you will have a fall
forwards and you may hurt your nose slightly. &ry to slip on the sides when you
cannot keep up the balance. If you find it difficult to stretch the two legs backwards
at one stroke, slowly stretch one leg first and then the other. If you adopt the device
of leaning the body forwards and head downwards the feet will by themselves leave
the ground and you can stretch them =uite easily. $hen the Asana is in full
manifestation the head, trunk, buttocks, thighs, legs and feet will be in one straight
line and parallel to the ground. &his posture is very beautiful to look at.
"eginners can practise this Asana by holding on to a table. &hey will find it easy to
practise this. If you understand the techni=ue of this Asana and if you use your
common2sense you can do it easily and can keep up the balance without much
difficulty. Fatty people have fre=uent nasty falls, slips and doublings and they e#cite
much laughter amongst the onlookers. (o not bend the legs when you stretch them.
1ractise this Asana from I to DH seconds. &hose who have good physical strength
can do it for D or C minutes.
Retain the breath when you raise the body. It will give you immense strength. $hen
you finish the Asana, e#hale slowly.
MAYURASANA
BENEFITS
&his is a wonderful Asana for improving digestion. It destroys the effects of
unwholesome food, and increases the digestive power. It cures dyspepsia and
diseases of the stomach like /ulma 9chronic gastritis:, and reduces spleenic and liver
enlargements by increasing the intra2abdominal pressure. &he whole abdominal
organs are properly toned and stimulated well by the increase of intra2abdominal
pressure. Sluggishness of liver or hepatic torpidity disappears. It tones the bowels
and removes constipation 9ordinary, chronic and habitual:. It awakens undalini.
6B7 A!d#a Ma(,'nd!a(ana
1aschimottanasana and Halasana bend the spine forwards. (hanur, "hu8anga and
Salabha Asanas are counter2poses to bend the spine backwards. &his is not
sufficient. It must be twisted and bent from side to side also 9lateral movements:.
&hen only perfect elasticity of the spinal column can be ensured. &he
6atsyendrasana serves this purpose well in giving a lateral twist to the spinal
column.
1lace the left heel near the anus and below the scrotum. It can touch the perennial
space. (o not allow the heel to move from this space. "end the knee and place the
right ankle at the root of the left thigh and rest the right foot well on the ground
close to the left hip28oint. 1lace the left a8illa or arm2pit over the top of the vertically
bent right knee. 1ush the knee now a little to the back so that it touches the back
part of the a8illa. -atch hold of the left foot with left palm. &hen applying pressure at
the left shoulder28oint slowly twist the spine and turn to the e#treme right. &urn the
face also to the right as much as you can do. "ring it in a line with the right shoulder.
Swing round the right arm towards the back. -atch hold of the left thigh with the
right hand. Retain the pose from I to >I seconds. eep the vertebral column erect.
(o not bend. Similarly you can twist the spine to the left side.
ARDHA MATSYENDRASANA
BENEFITS
&his Asana increases appetite by increasing the digestive fire. It destroys terrible
diseases. It rouses undalini and makes the moon2flow, -handranadi, steady. Above
the root of the palate the moon is said to be located. It drops the cool ambrosial
nectar, which is wasted by mi#ing with gastric fire. "ut this Asana prevents it.
It keeps the spine elastic and gives a good massage to the abdominal organs.
+umbago and all sorts of muscular rheumatism of the back2muscles are cured. &he
spinal nerve2roots and sympathetic system are toned. &hey draw a good supply of
blood. &his Asana is an ad8unct to 1aschimottanasana.
667 Va&!a(ana >T#' Ada.anin' P$('?
&hose who sit in this Asana have a =uite steady and firm pose. &hey cannot be easily
shaken. &he knees are rendered very hard. 6erudanda becomes firm and strong.
&his Asana resembles more or less the *ama@ pose in which the 6uslims sit for
prayer.
eep the soles of the feet on both sides of the anus, i.e., place the thighs on the legs
one over the other and the soles on the buttocks. &he calves must touch the thighs.
&he part from the toe to the knee should touch the ground. &he whole burden of the
body is put on the knees and ankles. In the beginning of practice you may feel a
slight pain in the knee and ankle28oints but it passes off very =uickly. 6assage the
painful parts and two 8oints with the hands. !ou can use a little Iode# or Amrutan8an
for rubbing. After fi#ing the feet and the knees, put both the hands straight on the
knees. eep the knees =uite close. Sit like this keeping the trunk, neck and head in
one straight line. &his is the most common Asana. !ou can sit in this Asana for a very
long time comfortably. !ogins generally sit in this Asana.
VA5RASANA
BENEFITS
If you sit in this Asana for fifteen minutes immediately after food, the food will be
digested well. (yspeptics will derive much benefit. &he *adis, nerves and muscles of
the legs and thighs are strengthened. 6yalgia in the knees, legs, toes and thighs
disappears. Sciatica vanishes. Flatulence is removed. Stomach e#ercises a
stimulating, beneficial influence on anda, the most vital part from which all the
*adis spring.
687 U!d#1a Pad.a(ana >A2$1' L$u( P$('?
1erform Sirshasana. Slowly bend the right leg and keep it on the left thigh and keep
the left leg on the right thigh. !ou must do this very carefully and slowly. If you can
stand in Sirshasana for more than >H or >I minutes, then you can attempt this.
,therwise you will have a fall and in8ure your legs. A gymnast, who can balance on
the parallel bars on the ground, can do this. &he benefits of Sirshasana can be
realised from this Asana.
URDHVA PADMASANA
In(!u)i$n( On A(ana(
>. Asana is the first Anga of the Ashtanga !oga. $hen you are established in Asana,
then only you will derive the benefits of 1ranayama.
D. Spread a blanket on the floor and practise the Asanas over the blanket. Bse a
pillow or four2folded blanket for practising Sirshasana and its varieties.
C. $ear a +angotee or owpeen when you practise Asanas. !ou can have a banian on
the body.
G. (o not wear spectacles when you do Asanas. &hey may be broken or they will
in8ure your eyes.
I. &hose who practise Sirshasana, etc., for a long time, should take light tiffin or a
cup of milk after finishing the Asanas.
E. "e regular in the practice. &hose who practise by fits and starts will not derive any
benefit.
?. Asana should be done on empty stomach in the morning or at least three hours
after food. 6orning time is best for doing Asanas.
J. If the foundation of a building is not properly laid, the superstructure will fall down
in no time, even so if a !ogic student has not gained mastery over the Asanas, he
cannot successfully proceed in his higher courses of !ogic practices.
M. 3apa and 1ranayama should go hand in hand with !oga Asanas. &hen only it
becomes real !oga.
>H. In the beginning you cannot perform some of the Asanas perfectly. Regular
practice will give perfection. 1atience and perseverance, earnestness and sincerity
are needed.
>>. *ever change the Asanas. Adhere to one set tenaciously. If you do one set of
Asanas today and some other tomorrow and so on, you cannot derive any benefit.
>D. &he more steady you are on the Asana the more you will be able to concentrate
and make your mind one2pointed. !ou cannot get on well in your meditation without
having a steady posture.
>C. 6ild umbhaka during the practice of Asanas augments the efficacy of Asanas
and give increased power and vitality to the practitioner.
>G. 'veryone should select a course of a few Asanas to suit his temperament,
capacity, convenience, leisure and re=uirement.
>I. If you are careful about your diet, Asanas and meditation, you will have fine,
lustrous eyes, fair comple#ion and peace of mind in a short time. Hatha !oga ensures
beauty, strength and spiritual success to the !ogic students.
>E. A man can sit for >H hours at one stretch motionless on the Asana and yet he
may be full of desires. &his is a mere physical practice like an acrobatic or circus feat.
A man without dosing the eyes, without winking, without turning the eye2balls can
practise &ratak for three hours and yet he may be full of desires and egoism. &his is
also another kind of physical e#ercise. &his has nothing to do with spirituality. 1eople
are deceived when they see persons who can do the above practices. Fasting for GH
days is also another kind of training of the physical body.
>?. 1ranayama with Asanas before starting 3apa and meditation is very good and
conducive. It removes la@iness and drowsiness of the body and mind. It steadies the
mind also. It fills the mind with new vigour and peace.
>J. Asanas can be practised on the sandy bed of rivers, open airy places and by
seaside also. If you practise them in a room, see that the room is not congested. !ou
should clean it every day.
>M. A )edantin is afraid to do Asanas on the ground that the practice will intensify
(ehadhyasa and militate against his practice of )airagya. I have seen many
)edantins in a sickly condition with poor physi=ue and dilapidated constitution. &hey
can hardly do any rigid Sadhana. &hey may utterA .,m ,m ,m,0 mechanically
through lips only. &hey have not sufficient strength to raise the "rahmakara )ritti.
DH. &he body is closely related to the mind. Sickly, weak body is 3ada. &he body is an
important instrument for Self2realisation. &he instrument must be kept clean, strong
and healthy.
MUDRAS AND BANDHAS
EC'!)i('(
6udras and "andhas are certain postures of the body by which undalini is
successfully awakened. In /heranda Samhita, the description of DI 6udras and
"andhas, is given. &he following >D are the most importantA%
1( :u&, B,ndh,
6( ;,&,ndh,r, B,ndh,
D( Uddi3,n, B,ndh,
7( :,h, :udr,
E( :,h, B,ndh,
F( :,h, V"dh,
G( Yo., :udr,
8( Vi!,rit,B,r,ni :udr,
9( =h"2h,ri :udr,
1( V,Cro&i :udr,
11( Sh,Bti Ch,&,n, :udr,
16( Yoni :udr,
6any of the above e#ercises have intimate connection with each other. In one
e#ercise you will have to combine D or C "andhas and 6udras. &his you will see when
you see the description. 6any aspirants are not able to find out the e#act techni=ue
of several 6udras that are described in Hatha !ogic te#ts, and therefore they could
not realise the benefits.
!ogic e#ercises when practised regularly in the right way, will surely bestow on you
all that you want.
Nasti mudrasamam kinchit
Siddhidam kshitimandale
.&here is nothing in this world like 6udras for giving success.0
(yspepsia, constipation, piles, cough, asthma, enlargement of spleen, venereal
diseases, leprosy and all sorts of incurable diseases are cured by 6udras and
"andhas. &hey are the most effective e#ercises for maintaining "rahmacharya,
without which nothing can be made in the spiritual path.
67 Mula Band#a
1ress the !oni with the left heel. eep the right heel pressed at the space 8ust above
the organ of generation. -ontract the anus and draw the Apana )ayu upwards. &his
is called 6ula "andha. &he Apana )ayu which does the function of e8ection of e#creta
has natural tendency to move downwards. &hrough the practice of 6ula "andha, the
Apana )ayu is made to move upwards by contracting the anus and by forcibly
drawing it upwards. &he 1rana )ayu is united with the Apana and the united 1rana2
Apana )ayu is made to enter the Sushumna *adi. &hen the !ogi attains perfection in
!oga. undalini is awakened. &he !ogi drinks the *ectar of Immortality. He en8oys
Siva2pada in Sahasrara -hakra. He gets all divine )ibhutis and Aishvarya. $hen the
Apana is united with 1rana, Anahata sounds 9mystical inner sounds: are heard very
distinctly. 1rana, Apana, *ada and "indu unite and the !ogi reaches perfection in
!oga. &his highest stage cannot be reached by the first attempt. ,ne should practise
this again and again for a long time.
&he Siddhi in the practice of 1ranayama is attained through the help of "andhas and
6udras. &he practice of 6ula "andha enables one to keep up perfect "rahmacharya,
gives (hatu21ushti 9nerve2vigour:, relieves constipation and increases 3atharagni.
(uring the practice of concentration, meditation, 1ranayama and all other !ogic
riyas, 6ula "andha can be combined.
87 5aland#a!a Band#a
-ontract the throat. 1ress the chin firmly against the chest. &his "andha is practised
at the end of 1uraka and beginning of umbhaka. /enerally this "andha is done
during umbhaka only. &he gastric fire, which is situated in the region of *abhi,
consumes the nectar which e#udes out of the Sahasrara -hakra through the hole in
the palate. &his "andha prevents the nectar being thus consumed.
97 Uddi,ana Band#a
&he Sanskrit word .Bddiyana0 comes from the root ;ut< and ;di< which means to .fly
up.0 $hen this "andha is practised the 1rana flies up through the Sushumna *adi.
Hence the significant name.
'mpty the lungs by a strong and forcible e#piration. &he lungs will become
completely empty when you e#hale forcibly through the mouth. *ow 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. &his is
Bddiyana "andha. &his is practised at the end of umbhaka and beginning of the
Rechaka. $hen you practise this "andha, 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
e#ercise. Bddiyana "andha is the first stage of *auli riya. !ou should know
Bddiyana "andha if you want to practise *auli riya. *auli riya is generally done in
a standing position. Bddiyana "andha can be practised in a sitting or standing
posture. $hen you do it while standing, keep your hands on the thigh as shown in
the illustration.
&his e#ercise helps a lot in keeping up "rahmacharya. It imparts beautiful health,
strength, vigour and vitality to the practitioner. $hen it is combined with *auli riya,
it serves as a powerful gastro2intestinal tonic. &hese are the two potent weapons of
the !ogin to combat against constipation, weak peristalsis of the intestines and other
disorders of the alimentary canal. It is by these two !ogic riyas alone, that you can
manipulate and massage all the abdominal muscles. For abdominal e#ercises nothing
can compete with Bddiyana "andha and *auli. &hey stand uni=ue and unrivalled
amongst all systems of physical e#ercises. In chronic diseases of stomach and
intestines, where drugs of all sorts have failed, Bddiyana and *auli have effected a
rapid, thorough and marvellous cure.
$hen you practise 1ranayama, you can beautifully combine 6ula "andha, 3alandhara
"andha and Bddiyana "andha. &his is "andha2&raya.
Bddiyana "andha reduces fat in the belly. In cases where 6arienbud reduction pills
have failed to reduce fat, Bddiyana "andha will work wonders. If fatty persons stop
taking ghee and reduce the =uantity of drinking water, they will be able to do
Bddiyana. A trip to edar2"adri or 6ount ailas by foot will prepare fatty people for
the practice of Bddiyana "andha.
UDDIYANA BANDHA
:7 Ma#a Mud!a
&his is the most important of all 6udras. Hence it is called ;6aha 6udra.< 1ress the
anus carefully with the left heel. Stretch out the right leg. -atch hold of the toe with
the two hands. Inhale and retain the breath. 1ress the chin against the chest firmly
93alandhara "andha:. Fi# the ga@e between the eyebrows 9"hrumadhya (rishti:.
Retain the posture as long as you can and then e#hale slowly. 1ractise first on the
left leg and then on the right leg.
&his cures consumption, haemorrhoids or piles, enlargement of spleen, indigestion,
/ulma 9chronic gastritis:, leprosy, constipation, fever and all other diseases. +ife is
increased. It confers great Siddhis on the practitioners. /enerally the !ogi does 6aha
6udra, 6aha "andha and 6aha )edha. &his is a good combination. &hen only
ma#imum benefits are derived. (o like this si# times in the morning and evening.
;7 Ma#a Band#a
6aha 6udra is the preliminary e#ercise for this. 1ress the anus with the left heel.
1lace the right foot upon the left thigh. -ontract the anus and muscles of the
perineum. (raw the Apana )ayu upwards. (raw the breath slowly and retain it by
3alandhara "andha as long as you can. &hen e#hale slowly. 1ractise first on the left
side and then on the right side. &he "andha destroys decay and death. &he !ogi
achieves all his desires and obtains Siddhis.
<7 Ma#a V'd#a
Sit in 6aha "andha posture. (raw the breath slowly. Retain the breath. 1ress the
chin against the chest. 1lace the palms on the ground. Rest the body on the palms.
Raise the buttocks slowly and strike them gently against the ground. &he Asana must
be intact and firm when you raise the buttocks. &his riya destroys decay and death.
&he !ogi gets control over the mind and con=uers death. &here is not much
difference between 6aha 6udra, 6aha "andha and 6aha )edha. &hey are something
like C stages of one e#ercise.
=7 Y$%a Mud!a
Sit in 1admasana. 1lace the palms on the heels. '#hale slowly and bend forwards
and touch the ground with the forehead. If you retain the pose for a long time, you
can breathe as usual. ,r come to the former position and inhale. Instead of keeping
the hands on the heels, you can take them to the back. -atch hold of the left wrist
with your right hand. &his pose removes all kinds of disorders of the abdomen.
@7 Vi/a!ia"a!ani Mud!a
+ie on the ground. Raise the legs up straight. Support the buttocks with the hands.
Rest the elbows on the ground. Remain steady. &he sun dwells at the root of the
navel and the moon at the root of the palate. &he process by which the sun is
brought upward and the moon is carried downward is called )iparitakarani 6udra.
&he positions of the sun and the moon are reversed. ,n the first day do it for a
minute. /radually increase the period to three hours. After si# months wrinkles on
the face and grey hair disappear. &he !ogin who practises this for three hours daily
con=uers death. As the gastric fire is increased, those who practise this 6udra for a
long time should take some light refreshment such as milk, etc., as soon as the riya
is over. Sirshasana posture also is called )iparitakarani 6udra.
A7 K#')#a!i Mud!a
;ha< means Akasa and ;-hari< means to move. &he !ogi moves in the Akasa. &he
tongue and the mind remain in the Akasa. Hence this is known as hechari 6udra.
&his 6udra can be performed by a man, only if he has undergone the preliminary
e#ercise under the direct guidance of a /uru, who is practising hechari 6udra. &he
preliminary portion of this 6udra is in making the tongue so long that the tip of the
tongue might touch the space between the two eyebrows. &he /uru will cut the
lower tendon of the tongue with a bright, clean knife little by little every week. "y
sprinkling salt and turmeric powder, the cut edges may not 8oin together again.
-utting the lower tendon of the tongue should be done regularly, once a week, for a
period of si# months. Rub the tongue with fresh butter and draw it out. &ake hold of
the tongue with the fingers and move it to and fro. 6ilking the tongue means taking
hold of it and drawing it as the milkman does the udder of a cow during milking. "y
all these means you can lengthen the tongue to reach the forehead. &his is the
preliminary portion of hechari 6udra.
&hen turn the tongue upwards and backwards by sitting in Siddhasana so as to touch
the palate and close the posterior nasal openings with the reversed tongue and fi#
the ga@e on the space between the two eye2brows. *ow leaving the Ida and 1ingala,
1rana will move in the Sushumna *adi. &he respiration will stop. &he tongue is on
the mouth of the well of nectar. &his is hechari 6udra.
"y the practice of this 6udra the !ogi is free from fainting, hunger, thirst and
la@iness. He is free from diseases, decay, old age and death. &his 6udra makes one
an ,ordhvaretas. As the body of the !ogi is filled with nectar, he will not die even by
virulent poison. &his 6udra gives Siddhis to !ogins. hechari is the best of all
6udras.
6B7 Va&!$li Mud!a
&his is an important !ogic riya in Hatha !oga. !ou will have to work hard to get full
success in this riya. &here are very few people who are e#perts in this act. !ogic
students draw water first through a silver2tube 9catheter specially made: passed into
the urethra >D inches inside. After due practice they draw milk, then oil, honey, etc.
&hey draw mercury in the end. +ater on they can draw these li=uids directly through
the urethra without the help of the silver2tube. &his riya is of immense use for
keeping up perfect "rahmacharya. ,n 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. !ou must gradually practise till you are able to send >D inches of
the catheter inside. &he way becomes clear and blowing. Ra8a "hartrihari could do
this riya very de#terously.
'ven a drop of semen cannot come out of the !ogi who practises this 6udra. 'ven if
it is discharged, he can draw it back through this 6udra. &he !ogi, who draws his
semen up and preserves it, con=uers death. /ood smell emanates from his body.
&he late &rilingaswami of )aranasi was an e#pert in this riya. Sri Swami
uvalayananda8i of +onavala teaches this 6udra.
Some persons call the 6ayurasana )a8roli 6udra. Again )a8roli 6udra is also known
as !oni 6udra. However, the description of !oni 6udra is given separately.
&he ob8ect of )a8roli 6udra is to be perfectly established in "rahmacharya. $hen
aspirants practise this 6udra, they unconsciously divert their mind to se#ual centres
and thereby they cannot get any success. $hen you see the description of this
6udra, you will clearly understand that strict "rahmacharya is absolutely necessary.
For practising this there is no necessity at all for a woman or for any se#ual
intercourse. Since the /rihasthas have their wives and because they think that
)a8roli 6udra is a device for birth2control, they have a keen desire to practise this
6udra. It is all mere foolishness and delusion. &hey have not understood the
techni=ue and ob8ect of this important riya.
1ractice of 6ula "andha, 6aha "andha, 6aha 6udra, Asanas, 1ranayamas, etc., will
naturally enable one to understand and to get success in the practice of )a8roli. &his
must be done under the direct guidance of a /uru.
667 S#a"i C#alana Mud!a
Sit in a secluded room in Siddhasana. (raw in the air forcibly and 8oin it with Apana.
(o 6ula "andha till the )ayu enters the Sushumna. "y retaining the air, the
undalini, feeling suffocated, awakes and finds its way through Sushumna to
"rahmarandhra.
Sit in Siddhasana. &ake hold of the foot near the ankle and slowly beat the anda
with the foot. &his is &adana riya. "y this method also undalini can be awakened.
&hrough the practice of this 6udra one can become a Siddha.
687 Y$ni Mud!a
Sit in Siddhasana. -lose the ears with the two thumbs, eyes with the inde#2fingers,
nostrils with the middle2fingers, the upper lips with the ring2fingers and the lower
lips with the little fingers. &his is a beautiful pose for doing 3apa. (ive deep and
meditate on the Shat -hakras and undalini. &his is not =uite easy for all like other
6udras. !ou have to e#ert much in getting success in this. !ou must be perfectly
established in "rahmacharya if you want sure success. .!evanamapi durlabha0%very
difficult to be obtained even by (evas. &herefore realise the importance of this 6udra
and practise it very cautiously. )a8roli 6udra also is called !oni 6udra.
O#'! Mud!a(
&here are Sambhavi, 6anduki, Aswini, &adagi, 6atangini, "huchari, Aghori and
various other 6udras. Here I have told you only the important 6udras. For the
instructions of all the 6udras, refer to my book .Hatha !oga.0
In(!u)i$n( On Mud!a( And Band#a(
>. 6aha 6udra, 6aha "andha and 6aha )edha form one group. &hey are something
like three stages of one e#ercise. Similarly 6ula "andha, Bddiyana "andha and
3alandhara "andha form another group. 6ula "andha is practised during 1uraka,
umbhaka, Rechaka and during meditation and 3apa also. Bddiyana "andha is
practised during Rechaka and 3alandhara "andha during umbhaka.
D. As in the case of other !ogic riyas, 6udras and "andhas also should be practised
when the stomach is empty. /eneral instructions that are given for Asanas and
1ranayamas should be followed for the practice of 6udras.
C. &he benefits that are given may not be realised by the practice of 6udras alone.
!ou will have to combine 1ranayamas, Asanas, 3apa and other !ogic riyas.
G. hechari 6udra should be done under the direct guidance of a hechari /uru.
-utting the lower tendon should be carefully done at regular intervals. Aspirants may
not be successful in this riya if they begin after DI years of age when the muscles
and nerves have become stiff.
I. hechari, Shakti -halana, )a8roli and other advanced courses should not be
practised by all. &he aspirants should ascertain from the /uru if they are fit for such
advanced e#ercises and also they should see if they have all other re=uirements for
the practice.
E. Bddiyana "andha is also called &adagi 6udra. Seet2rama and )yut2rama
described in the O*etiO e#ercise are called 6atangini 6udra. (o 6ula "andha. Release
it. Again and again do like this. It is termed Aswini 6udra.
?. &hose who have not undergone the preliminary portion of hechari 6udra 9making
the tongue long: can simply keep the tongue turned upwards on the palate. &his is
*abho 6udra or 6anduki 6udra.
J. Real success in 6udras can be had only if there is intense concentration of mind. A
detailed instruction on concentration will be given in the subse=uent pages.
MISCELLANEOUS EXERCISES
La,a Y$%a
+aya is the state of mind when one forgets all the ob8ects of senses and gets
absorbed in the ob8ect of meditation. +aya enables one to have perfect control over
the five &attvas, mind and Indriyas. &he fluctuations of mind will stop. &he mind,
body and 1rana will be entirely subdued.
For +aya !oga, Sambhavi 6udra is an effective method, in which one intently
concentrates on any one of the Shat -hakras. &rataka e#ercise plays a vital part in
getting success in +aya. In due course of practice, the !ogin gets established in
Samadhi. He becomes a 3ivanmukta.
Ana#aa S$und(
Anahata sounds are the mystic sounds heard by the !ogin during his meditation. It is
a sign of the purification of *adis. Some students can clearly hear it through any one
of the ears and some by both the ears. &here are loud as well as subtle sounds. From
the loud, one will have to contemplate on the subtle and from the subtle to the
subtler. "eginners can hear the sound only when the ears are closed. Advanced
students can concentrate on the Anahata sound even without closing the ears.
Anahata sound is also termed ,mkara (hvani. &hey proceed from the Anahata
centre of the Sushumna *adi.
Sit in your usual Asana. -lose the ears with the thumbs. Hear and minutely observe
the internal sound through the ears. &he sound that you hear from within will make
you deaf to all e#ternal sounds. -lose the eyes also. In the beginning of your
practice, you will hear many loud sounds. +ater on they are heard in a mild way. &he
mind having at first concentrated itself on any one sound fi#es firmly to that and is
absorbed in it. &he mind becoming insensible to the e#ternal impressions, becomes
one with the sound as milk with water and then becomes rapidly absorbed in
-hidakasa. 3ust as the bee drinking the honey alone does not care for the odour so
also the -hitta, which is always absorbed in the inner sound, does not long for
sensual ob8ects, as it is bound by the sweet smell or *ada and has abandoned its
flitting nature.
&he sound proceeding from 1ranava *ada, which is "rahman, is of the nature of
effulgence. &he mind gets absorbed in it. &he mind e#ists so long as there is sound,
but with its cessation, there is that state termed &uriya. It is the supreme state. It is
the Bnmani state. &he mind gets absorbed along with 1rana by constant
concentration upon *ada. &he body appears to be a log of wood and it does not feel
heat or cold, 8oy or sorrow. (ifferent kinds of sounds proceed from the heart
9Anahata sounds:.
*ada that is heard through the ears is of ten kinds. &he first is the sound ;,hini< 9like
the pronunciation of the word:4 the second is ;,hini-chini<4 the third is the sound of a
bell4 the fourth is that of a conch4 the fifth is that of a lute4 the si#th is the sound of
cymbals4 the seventh is the tune of a flute4 the eighth is the voice of a drum 9"heri:4
the ninth is the sound of a double2drum 96ridanga:4 and the tenth is the sound of
thunder.
!ou cannot e#pect the sound immediately after you close your ears. !ou should
concentrate and keep your mind one2pointed. &he particular sound that you hear
today, you may not hear every day. "ut you will hear any one of the ten Anahata
sounds.
&he description given above is +aya through *ada, Anahata sound. In the same
manner, +aya can be effected by concentration at the tip of the nose 9*asikagra
(rishti:, at the space between the two eyebrows 9"hrumadhya (rishti:, meditation
on the five &attvas, on Soham 6antra, Aham "rahma Asmi, &at &vam Asi 6ahavakyas
and other methods also.
B#a"i Y$%a+Cla(('( O* W$!(#i/
At the lowest rung of the ladder of "hakti !oga comes the worship of elements and
departed spirits. &his is the lowest form of worship. *e#t comes the worship of
Rishis, (evas and 1itris. &he faith of each is shaped according to his own nature. &he
man consists of that which his faith is, he is even that. &he third class includes those
followers who worship Avataras like Sri Rama, rishna, *arasimha. &he above four
classes of "haktas have the Saguna form of worship. *e#t comes the class of
"haktas who do *irguna Bpasana on "rahman devoid of attributes. &his is the
highest form of worship that is suitable for the intelligent people who have strong will
and bold understanding. &his is known as Ahamgraha Bpasana or 3nana !oga
Sadhana.
"hakti can be ac=uired and cultivated. 1ractice of the *ava )idha "hakti 9nine
methods of devotion: will infuse "hakti. -onstant Satsanga, 3apa, 1rayer, meditation,
Svadhyaya, "ha8an, service to saints, (ana, !atra, etc., will develop "hakti. &he
following are the nine methods of developing "haktiA
SravanaA%hearing of the +ilas of /od
SmaranaA%remembering /od always
irtanA%singing His praise
)andanaA%*amaskaras to /od
ArchanaA%offerings to /od
1ada2SevanaA%attendance
SakhyaA%friendship
(asyaA%service
Atma2nivedanaA%self2surrender to /uru or /od
Sri Ramanu8a recommends the following measures of developing "haktiA%
)ivekaA%discrimination
)imokaA%freedom from all else and longing for /od
AbhyasaA%continuous thinking of /od
riyaA%doing good to others
alyanaA%wishing well to all
SatyamA%truthfulness
Ar8avamA%integrity
(ayaA%compassion
AhimsaA%non2violence
(anaA%charity
*amdev, Ramdas, &ulsidas and others were a few blessed souls to whom /od gave
His (arshan. &hese "haktas were !oga2"hrashtas. &hey came into this world with a
great asset of spiritual Samskaras. &hey worshipped /od in several births with
sincere devotion. &hey did not do much Sadhana in their final incarnation. &his
devotion was natural and spontaneous in them on account of the force of previous
Samskaras of "hakti. ,rdinary people should adopt drastic, special measures and do
special Sadhana for developing "hakti rapidly. *ew grooves, new channels have to
be cut in the old stony, devotionless heart to a ma#imum degree. &hrough constant
prayer, 3apa, irtan, service to "haktas, charity, )rata, &apas, (hyana and Samadhi
a "hakta should raise his consciousness to a high degree and ac=uire 1ara "hakti,
highest knowledge and Supreme peace. In the advanced stages of meditation, the
meditator and the meditated, the worshipper and the worshipped, the Bpasaka and
the Bpasya will become one. (hyana will terminate in Samadhi. -onstant and regular
practice is necessary.
A Hatha !ogi reaches the highest stage by the practice of various 6udras, "andhas,
Asanas and other e#ercises4 a 3nani by the practice of Sravana, 6anana and
*ididhyasana4 a arma !ogin by the selfless works 9*ishkama Seva:4 a "hakta by
developing "hakti and self2surrender, and a Ra8a !ogi by deep concentration and
manipulation of the mind. &he /oal is the same in all cases but the methods are
different.
-oncentration and meditation on the primordial energy, Shakti, is only a modification
of 3nana !ogic Sadhana. -oncentration and meditation on the different centres of
energy belongs to Ra8a !oga. -oncentration at the different -hakras and *adis and
awakening the Shakti through physical methods belong to Hatha !oga. -oncentration
and meditation on the (evata, presiding deity of the different inner -hakras, may be
taken as an advanced course in "hakti !oga. For =uick success, different methods of
Sadhana should be combined.
&he "hakta when he meditates on the presiding deity or (evata, imagines a
particular form of /od at each -hakra. In books of 6antra Shastra, elaborate
descriptions of /od and the (evatas are given for each -hakra. According to the
temperament of the students they take the form of /od in a different way. &he
e#periences and feelings of the aspirants vary in all cases. &herefore I am not giving
the descriptions of all the (evas and (evatas. $hen a man closes his eyes and
meditates on the inner -hakras, he gets various visions and sees the different forms
of /od. &hat is the best to which he should cling. &hen only real growth is possible.
&he general information that is given in the theoretical portion of this undalini !oga
will surely help a lot in concentration and meditation on the -hakras.
Man!a(
Awakening undalini is effected by 6antra also. It is a portion of "hakti !oga. Some
aspirants should repeat the 6antra given by their /uru even lakhs of times. (uring
the time of (iksha of an Bttama Adhikari, the /uru utters a particular 6antra and
undalini is awakened immediately. &he consciousness of the student is raised to a
very high degree. &his depends upon the faith of the student in his /uru and in the
6antra. 6antras, when received from the /uru in person, are very powerful.
Aspirants in undalini !oga should take to this 6antra Sadhana only after getting a
proper 6antra from a /uru. &herefore I am not touching this point in detail. 6antras
when learnt through ordinary friends or through books cannot produce any benefit at
all. 6antras are numerous and the /uru should select a particular 6antra by which
the consciousness of a particular student can be awakened.
Ei%# Ma&$! Sidd#i(
An accomplished, 1urnayogi in the path of undalini !oga is in possession of eight
ma8or Siddhis, vi@., Anima, 6ahima, +aghima, /arima, 1rapti, 1rakamya, )asitvam
and Ishitvam.
>. AnimaA &he !ogi can become as minute as he pleases.
D. (ahimaA &his is the opposite of Anima. He can become as big as he likes. He can
make his body assume a very large si@e. He can fill up the whole universe. He can
assume a )irat Svarupa.
C. .aghimaA He can make his body as light as cotton or feather. )ayustambhanam is
done through this Siddhi. In 3alastambhanam also the power is e#ercised to a very
small degree. &he body is rendered light by 1lavini 1ranayama. &he !ogi produces a
diminution of his specific gravity by swallowing large draughts of air. &he !ogi travels
in the sky with the help of this Siddhi. He can travel thousands of miles in a minute.
G. ;arimaA &his is the opposite of +aghima. In this the !ogi ac=uires an increase of
specific gravity. He can make the body as heavy as a mountain by swallowing
draughts of air.
I. PraptiA &he !ogi standing on the earth can touch the highest things. He can touch
the sun or the moon or the sky. &hrough this Siddhi the !ogi attains his desired
ob8ects and supernatural powers. He ac=uires the power of predicting future events,
the power of clairvoyance, clairaudience, telepathy, thought2reading, etc. He can
understand the languages of the beasts and birds. He can understand unknown
languages also. He can cure all diseases.
E. PrakamyaA He can dive into the water and can come out at any time he likes. &he
late &rilinga Swami of "enares used to live for si# months underneath the /anges. It
is the process by which a !ogi makes himself invisible sometimes. "y some writers it
is defined to be the power of entering body of another 91arakaya 1ravesh:. Sri
Sankara entered the body of Ra8a Amaruka of "enares. &irumular in Southern India
entered the body of a shepherd. Ra8a )ikramaditya also did this. It is also the power
of keeping a youth2like appearance for any length of time. Ra8a !ayati had this
power.
?. &ashitvamA &his is the power of taming wild animals and bringing them under
control. It is the power of mesmerising persons by the e#ercise of will and of making
them obedient to one<s own wishes and orders. It is the restraint of passions and
emotions. It is the power to bring men, women and the elements under sub8ection.
J. 4shitvamA It is the attainment of divine power. &he !ogi becomes the +ord of the
universe. &he !ogi who has this power can restore life to the dead. abir, &ulsidas,
Akalkot Swami and others had this power of bringing back life to the dead.
Min$! Sidd#i(
&he !ogi ac=uires the following minor Siddhis alsoA
>. Freedom from hunger and thirst.
D. Freedom from the effects of heat and cold.
C. Freedom from Raga2(vesha.
G. (oora (arshan, clairvoyance or (ooradrishti.
I. (oora Sravan, clairaudience or (oora Sruti and (oora 1ravachana.
E. 6ano23aya, control of mind.
?. ama RupaA &he !ogi can take any form he likes.
J. 1arakaya 1raveshaA He can enter into another body, can animate a dead body and
enter into it by transferring his soul.
M. Iccha26rityuA (eath at his will.
>H. (evanam Saha reeda and (arshanaA 1laying with the gods after seeing them.
>>. !atha SankalpaA -an get whatever he likes.
>D. &rikala23nanaA nowledge of past, present and future.
>C. AdvandvaA "eyond the pairs of opposites.
>G. )ak2SiddhiA $hatever the !ogi predicts will come to pass by the practice of
Satya, 1rophecy.
>I. &he !ogi can turn base metal into gold.
>E. aya2)yuhaA &aking as many bodies as the !ogi likes to e#haust all his armas in
one life.
>?. (arduri2SiddhiA &he 8umping power of a frog.
>J. 1atala2SiddhiA !ogi becomes +ord of desire, destroys sorrows and diseases.
>M. He gets knowledge of his past life.
DH. He gets knowledge of the cluster of stars and planets.
D>. He gets the power of perceiving the Siddhas.
DD. He gets mastery of the elements 9"huta 3aya:, mastery of 1rana 91rana 3aya:.
DC. amachariA He can move to any place he likes.
DG. He gets omnipotence and omniscience.
DI. )ayu2SiddhiA &he !ogi rises in the air and leaves the ground.
DE. He can point out the place where a hidden treasure lies.
P$3'! O* A Y$%i
A !ogi forgets the body in order to concentrate the mind on the +ord. He con=uers
heat and cold by mastering breath2control and by controlling his nervous system.
A !ogi generates psychic heat in the body through the practice of "hastrika
1ranayama.
He can bear e#tremes of climates without discomfort.
He sits on the snow and melts it by the warmth generated in his body.
A !ogi covers his body with a sheet dipped in very cold water and dries it by the !oga
heat given off from his body. A few adepts have dried as many as thirty sheets in a
single night.
A perfect !ogi cremates his body in the end by the !ogic heat generated by his power
of !oga.
In(!u)i$n( On Sidd#i(
>. "y the process of Hatha !oga, the !ogi attains perfect physical body%
2upalavanya 'ala &ajrasam-hanana )aya Sampat. .&he perfection of the body
consists in beauty, grace, strength and adamantine hardness.0 &he power to bear
e#treme cold and heat 9&itiksha:, the power to live without water and food and other
powers come under the category of aya Sampat 9perfection of body:.
D. Since the body of the Hatha !ogi is perfect and firm, his mind also is firm and one2
pointed. "y the practices of (harana and (hyana, he reaches the highest rung in the
!ogic ladder and attains Immortality through !ogic Samadhi. &he !ogi who has
reached the highest stage, will have the J ma8or and all the minor Siddhis.
C. Attainment of powers depends upon the amount of concentration at different
-hakras and &attvas and awakening of undalini. &he practice of 6udras, "andhas,
Asanas and 1ranayamas will also help a lot in ac=uiring Siddhis.
G. &he Siddhis that are obtained by the practice of 6udras can be obtained by the
practice of "andhas, Asanas, 1ranayamas and also by the concentration on different
-hakras. &hat depends upon the temperament and capacity of the aspirants. ,ne
can obtain the desired goal by one e#ercise and others by different methods.
&herefore if one is not able to get success by a particular e#ercise, he will have to
have recourse to other e#ercises.
I. 6any of the J ma8or Siddhis are not possible at all at the present age 9ali !uga:,
when the body and mind of the vast ma8ority are not fit enough. 'ven today there
are several Siddhas who have the power to perform some of the Siddhis. $hen
people approach them to do this and that, they hide themselves or generally sayA%.I
do not know.0 &hey are not much particular about these Siddhis. &heir aim is to
ignore these as unreal and aspire to reach the highest. &hey are the only real !ogins.
6any are able to use some powers and they do not know how they are able to do
them.
E. ,ne can read the thoughts of others. A man in +ondon hears the spiritual message
of sages in India. !ou have seen several persons removing the poison of cobras by
chanting some 6antras or by mere touch. "y giving some sort of leaves, incurable
diseases are cured. &here are men who will very accurately tell your past, present
and future. Some are able to see astral entities. Stopping the functions of the heart
and changing the mind of others and other powers are due to !ogic practices.
?. *owadays you cannot find a man who has developed all the powers. $hen one
gets certain powers, he stops there by the influence of 6aya and false &ushti
9satisfaction: and uses the powers for his livelihood or for fame. &herefore he is not
able to proceed further and attain perfection. It is not the mistake of the !ogic
riyas. !ou should not lose faith. Faith, attention, sincerity and earnestness will lead
you to success.
D#a!ana >C$n)'n!ai$n?
>. Fi# the mind on some ob8ect either within the body or outside. eep it there
steady for some time. &his is (harana. !ou will have to practise this daily. +aya2!oga
has its basis on (harana.
D. 1urify the mind first through the practice of !ama, *iyama and then take to the
practice of (harana. -oncentration without purity is of no use. &here are some
occultists who have concentration. "ut they have no good character. &hat is the
reason why they do not make any progress in the spiritual line.
C. He who has a steady Asana and has purified the !oga *adis will be able to
concentrate easily. -oncentration will be intense if you remove all distractions. A true
"rahmachari, who has preserved his )eerya, will have wonderful concentration.
G. Some foolish, impatient students take to (harana at once without undergoing the
preliminary ethical training. &his is a serious blunder. 'thical perfection is of
paramount importance.
I. !ou can concentrate internally on any one of the seven -hakras and e#ternally on
any (evata, Hari, rishna or (evi.
E. Attention plays a prominent part in concentration. He who has developed his
power of attention will have good concentration. A man who is filled with passion and
all sorts of fantastic desires, can hardly concentrate on any ob8ect even for a second.
His mind will be 8umping like a monkey.
?. He who has gained 1ratyahara 9withdrawing the senses from the ob8ects: will have
a good concentration. !ou will have to march in the spiritual path step by step, stage
by stage. +ay the foundation of !ama, *iyama, Asana, 1ranayama and 1ratyahara to
start with. &he super2structure of (harana and (hyana will be successful only then.
J. !ou should be able to visualise very clearly the ob8ect of concentration even in its
absence. !ou must call up the mental picture at a moment<s notice. If you have good
practice in concentration, you can do this without much difficulty.
M. In the beginning stage of practice, you can concentrate on the tick2tick sound of a
watch or on the flame of the candle or on any other ob8ect that is pleasing to the
mind. &his is concrete concentration. &here can be no concentration without
something upon which the mind may rest. &he mind can be fi#ed on a pleasant
ob8ect. It is very difficult in the beginning to fi# the mind on any ob8ect which it
dislikes.
>H. If you want to increase your power of concentration you will have to reduce your
worldly activities. !ou will have to observe 6ouna everyday for two hours or even
more.
>>. 1ractise concentration till the mind is well established on the ob8ect of
concentration. $hen the mind runs away from the ob8ect, bring it back again.
>D. $hen concentration is deep and intense, all other senses cannot operate. He who
practises concentration for one hour daily has tremendous psychic powers. He will
have a strong will2power.
>C. )edantins try to fi# the mind on Atman. &his is their (harana. Hatha !ogins and
Ra8a !ogins concentrate their mind on the si# -hakras. "haktas concentrate on their
Ishta (evata. ,ther ob8ects of meditation are described under &rataka and +aya
!oga. -oncentration is necessary for all the aspirants.
>G. &hose who practise concentration evolve =uickly. &hey can do any work with
greater efficiency in no time. $hat others can do in si# hours can be done easily in
half an hour by one who has a concentrated mind. -oncentration purifies and calms
the surging emotions, strengthens the current of thought and clarifies the ideas.
-oncentration keeps a man in his material progress also. He will turn out very good
work in his office or business2house. $hat was cloudy and ha@y before, becomes
clearer and definite4 $hat was very difficult before becomes easy now4 and what was
comple#, bewildering and confusing before, comes easily within the mental grasp.
!ou can achieve anything by concentration. *othing is impossible for one who
regularly practises concentration. -lairvoyance, clairaudience, mesmerism,
hypnotism, thought2reading, music, mathematics and other sciences depend upon
concentration.
>I. Retire into a =uiet room. -lose your eyes. See what happens when you think of
an apple. !ou may think of its colour, shape, si@e, different parts such as skin, pulp,
seeds, etc. !ou may think of the places, Australia or ashmir, wherefrom it is
imported. !ou may think of its acidic or sweet taste and its effects on the digestive
system and blood. &hrough the law of association, ideas of some other fruits also
may try to enter. &he mind may begin to entertain some other e#traneous ideas. It
may begin to wander. It may think of meeting a friend at the Railway Station at G
p.m. It may think of purchasing a towel or a tin of tea or biscuits. !ou should try to
have a definite line of thought. &here should not be any break in the line of thinking.
!ou must not entertain any other thought which is not connected with the sub8ect on
hand. &he mind will try its level best to run in its old grooves. !ou will have to
struggle hard in the beginning. &he attempt is somewhat like going up a steep hill.
!ou will re8oice and feel immense happiness when you get success in concentration.
>E. 3ust as laws of gravitation, cohesion, etc., operate in the physical plane, so also
definite laws of thought such as laws of association, relativity, contiguity, etc.,
operate in the mental plane or thought2world. &hose who practise concentration
should thoroughly understand these laws. $hen the mind thinks of an ob8ect, it may
think of its =ualities and its parts also. $hen it thinks of a cause it may think of its
effect also.
>?. If you read with concentration "hagavad /ita or the )icar of $akefield several
times, you can get new ideas each time. &hrough concentration you will get insight.
Subtle esoteric meanings will flash out in the field of mental consciousness. !ou will
understand the inner depth of philosophical significance.
>J. $hen you concentrate on an ob8ect do not wrestle with the mind. Avoid tension
anywhere in the body. &hink gently of the ob8ect in a continuous manner. It is very
difficult to practise concentration when one is very hungry and when one is suffering
from an acute disease.
>M. If emotions disturb you during concentration, do not mind them. &hey will pass
away soon. If you try to drive them away you will have to ta# your will2force. Have
an indifferent attitude. &o drive the emotions away, the )edantin uses the formulaA .I
am a Sakshi of the mental modifications. I don<t care. /et out0. &he "hakta simply
prays, and help comes from /od.
DH. &rain the mind in concentrating on various ob8ects, gross and subtle, of various
si@es. In course of time a strong habit will be formed. &he moment you sit for
concentration, the mood will come at once, =uite easily.
D>. $hen you read a book you must read with concentration. &here is no use of
skipping over the pages in a hurried manner. Read one page. -lose the book.
-oncentrate on what you have read. Find out parallel lines in /ita, Bpanishads, etc.
DD. For a neophyte the practice of concentration is disgusting and tiring in the
beginning. He has to cut new grooves in the mind and brain. After some time, say
two or three months, he gets great interest. He en8oys a new kind of happiness.
-oncentration is the only way to get rid of the miseries and tribulations. !our only
duty is to achieve concentration and through concentration to attain the final
beatitude, Self2realisation. -harity and Ra8asuya !a8na are nothing when compared
with concentration.
DC. $hen desires arise in the mind, do not try to fulfil them. Re8ect them as soon as
they arise. &hus by gradual practice the desires can be reduced. &he modifications of
the mind will also diminish a lot.
DG. !ou must get rid of all sorts of mental weakness, superstitions, false and wrong
Samskaras. &hen only you will be able to concentrate your mind.
YOGA4KUNDALINI UPANISHAD
In!$du)i$n
&he !oga2undalini Bpanishad is the eighty2si#th among the >HJ Bpanishads. It
forms part of the rishna !a8urveda. It deals with an e#position of Hatha and
+ambika !ogas. It concludes with an account of the non2=ualified "rahman. &he *on2
dual "rahman is the =uest of all seekers.
&hough grouped among the minor Bpanishads, the !oga2undalini Bpanishad is a
very important work on undalini !oga. It begins with an analysis of the nature of
-hitta. It maintains that Samskaras and )asanas on the one hand, and 1rana, on the
other, constitute the causes for the e#istence of -hitta. If )asanas are controlled,
1rana is automatically controlled. If 1rana is controlled, the )asanas are
automatically controlled.
&he !oga2undalini Bpanishad presents methods for the control of 1rana. &he !ogic
student does not deal with )asanas. He concerns himself with the techni=ues of
controlling the 1rana.
&he three methods given in the !oga2undalini Bpanishad for the control of 1rana
areA 6itahara, Asana and Shakti2-halana. &hese three methods are fully e#plained in
the first chapter. +ight, sweet and nutritious food forms the discipline of 6itahara.
&he 1admasana and the )a8rasana are two important Asanas used by the !ogic
student. Shakti2-halana is arousing the undalini and sending it to the crown of the
head.
undalini can be aroused by a twofold practice. Saraswati -halana and the restraint
of 1rana are the two practices. &he rousing of the Saraswati *adi is Saraswati
-halana.
&he process, as described in the !oga2undalini Bpanishad, for arousing undalini is
simple. $hen a person e#hales, the 1rana goes out >E digits. In inhalation it goes in
only >D digits, thus losing G. &he undalini is aroused if one can inhale 1rana for >E
digits. &his is done by sitting in 1admasana and when the 1rana is flowing through
the left nostril, and lengthening inwards G digits more.
"y means of this lengthened breath the !ogic student should manipulate the
Saraswati *adi and stir up the undalini Shakti with all his strength, from right to
left, repeatedly. &his process may e#tend to three =uarters of an hour. All this has
been briefly and yet comprehensively described in the !oga2undalini Bpanishad.
&he most important result of shaking the Saraswati *adi is that it cures the several
diseases arising within the belly, and cleanses and purifies the system. After the
practice of the Sahita umbhaka the !ogic student is initiated into the evala
umbhaka. &hese two types of umbhaka bring about the complete restraint of the
1rana.
Suryabheda umbhaka, B88ayi umbhaka, Sitali and "hastrika are the four divisions
of the Sahita umbhaka. Suryabheda umbhaka destroys the intestinal worms and
the four kinds of evils caused by )ayu. B88ayi purifies the body, removes diseases
and increases the gastric fire. It also removes the heat caused in the head and the
phlegm in the throat. Sitali cools the body. It destroys gulma, dyspepsia, pliha,
consumption, bile, fever, thirst and poison. &hese forms of Sahita umbhaka purify
and prepare the entire physiological organism for the arousal of the undalini Sakti
and for the e#perience of the non2dual "rahman.
Apart from bringing a number of wholesome physiological changes, "hastrika
umbhaka pierces the three knots or the /ranthis. &he !oga2undalini Bpanishad
then proceeds to prescribe the practice of the three "andhas, for the !ogic student.
&he process by which the downward tendency of the Apana 9breath: is forced up by
the spincter muscles of the anus, is called the 6ulabandha. "y this "andha the
Apana is raised up. It reaches the sphere of Agni or fire. &hen the flame of the Agni
grows long, being blown about by )ayu. In a heated state, Agni and Apana
commingle with the 1rana. &his Agni is very fierce.
&hrough this fiery Agni, there arises in the body the fire that awakens and arouses
the undalini, through its radiant heat. &he aroused undalini makes a hissing noise,
becomes erect and enters the hole of "rahmanadi. &he !ogins practise this
6ulabandha daily.
In this aim of arousing the Sarasvati *adi and the undalini Shakti, the other two
"andhas, vi@., Bddiyana "andha and the 3alandhara "andha, also play the most
significant part.
After giving detailed knowledge of the techni=ues of the "andhas, the !oga2undalini
Bpanishad e#plains the number of obstacles the !ogic students encounter. It also
gives the methods of overcoming these obstacles.
&he causes of the diseases in the body are seven. >. Sleeping during the daytime. D.
+ate vigils overnight. C. '#cess of se#ual intercourse. G. 6oving amidst crowds. I.
&he effect of unwholesome food. E. -hecking of the discharge of urine and faeces. ?.
+aborious mental operations with the 1rana.
&he mistake that the !ogic student commits is that when diseases attack him, he
erroneously attributes the diseases to his practice of !oga. &his is the first obstacle in
!oga.
&he !ogic student begins to doubt as to the efficacy of the !oga Sadhana. &his is the
second obstacle. -arelessness or a state of confusion is the third obstacle.
Indifference or la@iness is the fourth obstacle. Sleep is the fifth obstacle and the si#th
is the attachment to sense2ob8ects. &he seventh obstacle is erroneous perception or
delusion. &he eighth is concern with worldly affairs. &he ninth is want of faith. &he
tenth obstacle to !oga practice is want of the necessary aptitude for grasping the
!oga truths.
'arnest spiritual aspirants should avoid all these obstacles by means of a close
investigation and great deliberation. Further on, the Bpanishads describe the process
and the manner by which the undalini is roused and taken to the Sahasrara by
piercing through the /ranthis.
$hen the awakened undalini moves upwards, the shower of nectar flows copiously.
&he !ogi en8oys this which keeps him away from all sensual pleasures. &he !ogi
takes his stand upon the Inner Reality, the Atman. He en8oys the highest state of
spiritual e#perience. He attains peace and is devoted only to the Atman.
"y the whole process of the undalini !oga Sadhana, the body of the !ogi attains
very subtle state of the spiritual -onsciousness. &he !ogi who has attained to
Samadhi e#periences everything as -onsciousness. &he !ogi realises the oneness of
the macrocosm and the microcosm. "ecause, the undalini Shakti has reached the
Sahasrara amala or the thousand2petalled lotus and has become united with Siva,
the !ogi en8oys the highest Avastha. &his is the final beatitude.
&he -hakras are centres of Shakti as vital force. &hese are the centres of 1rana
Shakti manifested by 1ranavayu in the living body.
&hose aspirants who aspire to arouse the undalini Shakti to en8oy the "liss of Bnion
of Siva and Shakti, through awakened undalini, and to gain the accompanying
1owers or Siddhis, should practise undalini !oga. &o them, this !oga2undalini
Bpanishad is of great importance. It e=uips them with a comprehensive knowledge of
the methods and processes of the undalini !oga in which the hechari 6udra stands
prominent.
&he undalini !ogi seeks to obtain both "hukti and 6ukti. He attains liberation in and
through the world. 3nana !oga is the path of asceticism and liberation. undalini
!oga is the path of en8oyment and liberation.
&he Hatha !ogi seeks a body which shall be as strong as steel, healthy, free from
suffering and therefore, long2lived. 6aster of the body, the !ogi is the 6aster of life
and death. His shining form en8oys the vitality of youth. He lives as long as he has
the will to live and en8oys in the world of forms. His death is the death at will 9Ichha2
6rityu:. &he !ogi should seek the guidance of an e#pert and skilled /uru.
&he Serpent 1ower is the power which is the static support or Adhara of the whole
body and all its moving 1ranic forces. &he polarity as it e#ists in, and as, the body is
destroyed by !oga which disturbs the e=uilibrium of bodily consciousness, which
consciousness is the result of the maintenance of these two poles.
In the human body the potential pole of 'nergy which is the Supreme 1ower is
stirred to action. &he Shakti is moved upward to unite with the Siva, the =uiescent
-onsciousness in the Sahasrara.
"y 1ranayama and other !ogic processes the static Shakti is affected and becomes
dynamic. $hen completely dynamic, when undalini unites with Siva in the
Sahasrara, the polarisation of the body gives way. &he two poles are united in one
and there is the state of consciousness called Samadhi. &he polarisation takes place
in the -onsciousness. &he body actually continues to e#ist as an ob8ect of
observation to others.
$hen the undalini ascends, the body of the !ogi is maintained by the nectar which
flow, from the union of Siva and Shakti in Sahasrara. /lory to 6other undalini who,
through Her Infinite /race and 1ower, kindly leads the Sadhaka from -hakra to
-hakra and illumines him and makes him realise his identity with the Supreme
"rahman7 &he !oga2undalini Bpanishad attaches great importance to the search for
and finding of right /uru. It insists upon revering the illumined /uru, as /od. /uru is
one who has full Self2illumination. He removes the veil of ignorance in the deluded
individuals.
&he number of realised /urus may be less in this ali !uga when compared with the
Satya !uga, but they are always present to help the aspirants. &hey are always
searching for the proper Adhikarins.
&he !oga2undalini Bpanishad gives a list of the obstacles to !oga practice. Some
take to the practice of !oga, and later on, when they come across some obstacles in
the way, they do not know how to proceed further. &hey do not know how to obviate
them. 6any are the obstacles, dangers, snares and pitfalls on the spiritual path.
Sadhakas may commit many mistakes on the path. A /uru who has already trodden
the path and reached the goal, is very necessary to guide them.
,ne more important thing which you would find in many places in the !oga2undalini
Bpanishad is the Sushumna *adi. !ou must have a complete knowledge of this *adi.
*ow, a word on undalini, the arousal of which is the immediate aim of the undalini
!oga. undalini, the serpent2power or mystic fire is the primordial energy or Shakti
that lies dormant or sleeping in the 6uladhara -hakra, the centre of the body. It is
called the serpentine or annular power on account of serpentine form. It is an electric
fiery occult power, the great pristine force which underlies all organic and inorganic
matter.
C#ia And T#' C$n!$l O* P!ana
>. -hitta is the Subconscious mind. It is the mind2stuff. It is the store2house of
memory. Samskaras or impressions of actions are imbedded here. It is one of the
four parts of Antahkarana or inner instruments, vi@., mind, intellect, -hitta and
Ahankara or ego.
D. 6ind is formed out of wind. So, it is fleeting like the wind. Intellect is formed out
of fire. -hitta is formed out of water. 'go is formed out of earth.
C. -hitta has two causes for its e#istence, vi@., )asanas or subtle desires and the
vibration of 1rana.
G. If one of them is controlled, the result is, both of them are controlled.
Mia#a!aD A(ana And S#a"i4C#alana
I. ,f these two, vi@., 1rana and )asanas, the student of !oga should control 1rana by
moderate food 96itahara:, by Asanas or !ogic postures and thirdly by Shakti2
-halana.
E. , /autama7 I shall e#plain the nature of these three disciplines. +isten with rapt
attention.
?. &he !ogi should take sweet and nutritious food. He should fill half the stomach
with food. He should drink water, one =uarter of the stomach. He should leave the
fourth =uarter of the stomach unfilled in order to propitiate +ord Siva, the patron of
the !ogins. &his is moderation in diet.
T#' Pad.a And Va&!a A(ana(
J. 1lacing of the right foot on the left thigh and the left foot on the right thigh, is
1admasana. &his posture is the destroyer of all sins.
M. 1lacing one heel below the 6uladhara and the other over it and sitting with the
trunk, neck and head in one straight line is the adamantine posture or the )a8rasana.
6ulakanda is the root of the anda, the genital organ.
T#' R$u(in% O* T#' Kundalini
>H. A wise !ogi should take the undalini from the 6uladhara to the Sahasrara or the
thousand2petalled +otus in the crown of the head. &his process is called Shakti2
-halana.
>>. &he undalini should pass through the Svadhishthana -hakra, the 6anipura
-hakra in the navel, the Anahata -hakra in the heart, the )ishuddha -hakra in the
throat, and the A8na -hakra between the eyebrows or the &rikuti.
>D. &wo things are necessary for the practice of Shakti2-halana. ,ne is the Sarasvati
-halana and the other is the restraint of 1rana or the breath.
T#' Sa!a(1ai C#alana
>C. Sarasvati -halana is the rousing of the Sarasvati *adi. Sarasvati *adi is situated
on the west of the navel among the fourteen *adis. Sarasvati is called Arundhati.
+iterally, it means that which helps the performance of good actions.
>G. &hrough this practice of Sarasvati -halana and the restraint of the 1rana, the
undalini which is spiral becomes straightened.
>I. &he undalini is roused only by rousing the Sarasvati.
>E. $hen 1rana or the breath is passing through one<s Ida or the left nostril, one
should sit firmly in 1admasana and lengthen inwards G digits the Akasa of >D digits.
In e#halation 1rana goes out >E digits and in inhalation it goes in only >D digits, thus
losing G. "ut if inhaled for >E digits then the undalini is aroused.
>?. &he wise !ogi should bring Sarasvati *adi by means of this lengthened breath
and holding firmly together both the ribs near the navel by means of the forefinger
and thumbs of both hands one hand on each side, should stir up undalini with all
his strength, from right to left, again and again. &his stirring may e#tend over a
period of GJ minutes.
>J. &hen he should draw up a little when undalini finds its entry into Sushumna.
&his is the means by which the undalini enters the mouth of Sushumna.
>M. Along with the undalini, 1rana also enters of itself the Sushumna.
DH. &he !ogic student should also e#pand navel by compressing the neck. After this,
by shaking Sarasvati, the 1rana is sent above to the chest. "y the contraction of the
neck, 1rana goes above from the chest.
D>. Sarasvati has sound in her womb. She should be thrown into vibration or shaken
daily.
DD. 6erely by shaking Sarasvati one is cured of dropsy or 3alodara, /ulma 9a disease
of the stomach:, 1liha 9a disease of the spleen: and all other diseases rising within
the belly.
Va!i'i'( O* P!ana,a.a
DC. "riefly, I will now describe to you 1ranayama. 1rana is the )ayu that moves in
the body. &he restraint of 1rana within is known as umbhaka.
DG. umbhaka is of two kinds, namely, Sahita and evala.
DI. &ill he gets evala, the !ogic student should practise Sahita.
DE. &here are four divisions or "hedas. &hese divisions areA Surya, B88ayi, Sitali and
"hastrika. Sahita umbhaka is the umbhaka associated with these four.
Su!,a2#'da Ku.2#a"a
D?. Select a place which is pure, beautiful and free from pebbles, thorns, etc. It
should be of the length of a bow free from cold, fire and water. &o this place, take a
pure and pleasant seat which is neither too high nor too low. Bpon it, sit in
1admasana. *ow, shake or throw into vibration Sarasvati. Slowly inhale the breath
from outside, through the right nostril, as long as this is comfortable, and e#hale it
through the left nostril. '#hale after purifying the skull by forcing the breath up. &his
destroys the four kinds of evils caused by )ayu. It destroys also the intestinal
worms. &his should be repeated often. It is called Suryabheda.
U&&a,i Ku.2#a"a
DJ. -lose the mouth. (raw up slowly the breath through both the nostrils. Retain it
in the space between the heart and the neck. &hen e#hale through the left nostril.
DM. &his removes both the heat caused in the head and the phlegm in the throat. It
removes all diseases. It purifies the body and increases the gastric fire. It removes
all the evils arising in the *adis, 3alodara or dropsy, that is water in the belly, and
(hatus. &he name for this umbhaka is B88ayi. It can be practised even when
walking or standing.
Siali Ku.2#a"a
CH. (raw up the breath through the tongue with the hissing sound Sa. Retain it as
before. &hen slowly e#hale through both the nostrils. &his is called Sitali umbhaka.
C>. Sitali umbhaka cools the body. It destroys gulma or the chronic dyspepsia, 1liha
9a disease of the spleen:, consumption, bile, fever, thirst and poison.
CD. Sit in 1admasana with belly and neck erect. -lose the mouth and e#hale through
the nostrils. &hen inhale a little up to the neck so that the breath will fill the space,
with noise, between the neck and skull. &hen e#hale in the same way and inhale
often and often. 'ven as the bellows of a smith are moved stuffed within with air and
then let out, so you should move the air within the body. $hen you get tired, inhale
through the right nostril. If the belly is full of )ayu, press well the nostrils with all
your fingers e#cept the forefinger. 1erform umbhaka and e#hale through the left
nostril.
CC. &his removes the inflammation of the throat. It increases the digestive gastric
fire within. It enables one to know the undalini. It produces purity, removes sins,
gives pleasure and happiness and destroys phlegm which is the bolt or obstacle to
the door at the mouth of "rahmanadi or the Sushumna.
CG. It pierces also the three /ranthis or knots differentiated through the three modes
of *ature or /unas. &he three /ranthis or knots are )ishnu /ranthi, "rahma /ranthi
and Rudra /ranthi. &his umbhaka is called "hastrika. &his should be especially
practised by the Hatha !ogic students.
T#' T#!'' Band#a(
CI. &he !ogic student should now practise the three "andhas. &he three "andhas
areA the 6ula "andha, the Bddiyana "andha and the 3alandhara "andha.
CE. (ula 'andhaA Apana 9breath: which has a downward tendency is forced up by
the sphincter muscles of the anus. 6ula "andha is the name of this process.
C?. $hen Apana is raised up and reaches the sphere of Agni 9fire: then the flame of
Agni grows long, being blown about by )ayu.
CJ. &hen, in a heated state, Agni and Apana commingle with the 1rana. &his Agni is
very fiery. &hrough this there arises in the body the fire that rouses the sleeping
undalini through its heat.
CM. &hen this undalini makes a hissing noise. It becomes erect like a serpent beaten
with a stick and enters the hole of "rahmanadi or the Sushumna. &herefore, the
!ogins should practise daily 6ulabandha often.
GH. 3he 7ddiyana 'andhaA At the end of the umbhaka and at the beginning of
e#piration, Bddiyana "andha should be performed. "ecause Prana 7ddiyate, or the
Prana goes up the Sushumna in this "andha, the !ogins call it Bddiyana.
G>. Sit in the )a8rasana. Hold firmly the two toes by the two hands. &hen press at
the anda and at the places near the two ankles. &hen gradually upbear the &ana or
the thread or the *adi which is on the western side first to Bdara or the upper part of
the abdomen above the navel, then to the heart and then to the neck. $hen the
1rana reaches the Sandhi or the 8unction of the navel, slowly it removes the
impurities and diseases in the navel. For this reason, this should be practised
fre=uently.
GD. 3he 9alandhara 'andhaA &his should be practised at the end of 1uraka 9after
inhalation:. &his is of the form of contraction of the neck and is an impediment to the
passage of )ayu 9upwards:.
GC. &he 1rana goes through "rahmanadi on the western &ana in the middle, when
the neck is contracted at once by bending downwards so that the chin may touch the
breast. Assuming the posture as mentioned before, the !ogi should stir up Sarasvati
and control 1rana.
H$3 Man, Ti.'( Ku.2#a"a S#$uld B' P!a)i('d
GG. ,n the first day, umbhaka should be practised four times.
GI. It should be done ten times, on the second day, and then five times separately.
GE. ,n the third day, twenty times will be enough. Afterwards umbhaka should be
practised with the three "andhas and with an increase of five times each day.
T#' O2(a)l'( T$ T#' P!a)i)' O* Y$%a And H$3 T$ O1'!)$.'
T#'.
G?. Seven are the causes of the diseases in the body. Sleeping during the daytime is
the first, late vigils overnight is the second, e#cess of se#ual intercourse the third,
moving amidst crowds the fourth. &he fifth cause is the effect of unwholesome food.
&he si#th is the checking of the discharge of urine and faeces. &he seventh is the
laborious mental operation with 1rana.
GJ. $hen attacked by such diseases, the !ogi who is afraid of them says, .6y
diseases have arisen from my practices of !oga.0 &hen he will discontinue this
practice. &his is the first obstacle to !oga.
GM. &he second obstacle to !oga is the doubt as to the efficacy of !oga practice.
IH. &hird obstacle is carelessness or a state of confusion.
I>. &he fourth is indifference or la@iness.
ID. Sleep constitutes the fifth obstacle to !oga practice.
IC. &he si#th is not leaving the ob8ects of senses4 the seventh is the erroneous
perception or delusion.
IG. &he eighth is sensual ob8ects or concern with worldly affairs. &he ninth is want of
faith. &he tenth is non2aptitude for understanding of the truths of !oga.
T#' R$u(in% O* T#' Kundalini
II. &he intelligent practitioner of !oga should, by means of close investigation and
great deliberation, avoid these ten obstacles.
IE. $ith the mind firmly fi#ed on the &ruth, the practice of 1ranayama should be
performed daily. &hen the mind takes its repose in the Sushumna. &he 1rana
therefore never moves.
I?. $hen the impurities of the mind are thus removed and 1rana is absorbed in the
Sushumna, one becomes a true !ogin.
IJ. $hen the accumulated impurity, clogging the Sushumna *adi, is completely
removed and the passage of vital air through the Sushumna is effected by
performing evala umbhaka, the !ogin forcibly causes the Apana with the
downward course to rise upwards by the contraction of the anus 96ula "andha:.
IM. &hus raised up, the Apana mi#es with Agni. &hen they go up =uickly to the seat
of 1rana. &hen, 1rana and Apana uniting with one another, go to undalini which is
coiled up and asleep.
EH. Heated by Agni and stirred up by )ayu, undalini stretches its body in the
interior of the mouth of the Sushumna.
T#' Kundalini R'a)#'( T#' Sa#a(!a!a B, Pi'!)in% T#!$u%# T#'
T#!'' Kn$(
E>. &he undalini pierces through the "rahmagranthi formed of Ra8as. It flashes at
once like lightning at the mouth of Sushumna.
ED. &hen undalini goes up at once through )ishnugranthi to the heart. &hen it goes
up through the Rudragranthi and above it to the middle of the eyebrows.
EC. Having pierced this place, the undalini goes up to the 6andala 9sphere: of the
moon. It dries up the moisture produced by the moon in the Anahata -hakra which
has si#teen petals.
EG. &hrough the speed of 1rana, when the blood is agitated, it becomes bile from its
contact with the sun. &hen it goes to the sphere of the moon. Here it becomes of the
nature of pure phlegm.
EI. $hen it flows there, how does the blood which is very cold become hot5
EE. Since at the same time the intense white form of moon is rapidly heated. &he
agitated undalini moves upwards and the shower of nectar flows more copiously.
E?. As a result of swallowing this, the -hitta of the !ogin is kept away from all
sensual pleasures. &he !ogin is e#clusively absorbed in the Atma partaking of the
sacrificial offering called nectar. He takes his stand in his own Self.
EJ. He en8oys this highest state. He becomes devoted to the Atman and attains
peace.
T#' Di(($lui$n O* P!ana And O#'!(
EM. &he undalini then goes to the seat of the Sahasrara. It gives up the eight forms
of the 1rakritiA earth, water, fire, air, ether, mind, intellect and egoism.
?H. After clasping the eye, the mind, the 1rana and the others in her embrace, the
undalini goes to Siva and clasping Siva as well, dissolves herself in the Sahasrara.
?>. &hus Ra8as2Sukla or the seminal fluid which rises up, goes to Siva along with
6arut or the )ayu. 1rana and Apana which are always produced become e=ual.
?D. 1rana flows in all things, big and small, describable or indescribable, as fire in
gold. &he breath also dissolves itself.
?C. "orn together of the same =uality, the 1rana and the Apana also dissolve
themselves in the presence of Siva in the Sahasrara. Having reached an e=uipoised
condition, they no longer go up or down.
?G. &hen the !ogi thrives with the 1rana spread outward in the form of attenuated
elements or in the mere remembrance of it, the mind having been reduced to the
form of faint impressions and the speech having remained only in the form of
recollection.
?I. All the vital airs then spread themselves outright in his body even as gold in a
crucible placed on fire.
EC/'!i'n)in% E1'!,#in% A( C$n()i$u(n'(( Du!in% Sa.ad#i
?E. &he body of the !ogi attains very subtle state of the pure "rahman. "y causing
the body made of the elements to be absorbed in a subtle state in the form of the
1aramatman or the supreme (eity, the body of the !ogi gives up its impure corporal
state.
??. &hat alone is the &ruth underlying all things, which is released from the state of
non2sentience and is devoid of impurities.
?J. &hat alone which is of the nature of the Absolute -onsciousness, which is of the
character of the attribute .I0 of all beings, the "rahman, the subtlest form of &hat
alone is the &ruth underlying all things.
?M. &he release from the notion that the "rahman is =ualified, the delusion about the
e#istence or non2e#istence of anything apart from the "rahman 9which should be
annihilated: and e#perience such as these that remain, there the !ogi should know
as the "rahman. Simultaneously with the drawing of such knowledge of the form of
the Atman, the liberation is attained by him.
JH. $hen such is not the case, only all kinds of absurd and impossible notions arise.
&he rope2serpent and such other absurd notions, brought about by delusion take
their rise. Absurd notions like the notion which men and women have, of silver, in the
shell of the pearl2oyster, arise.
J>. &he !ogi should realise the oneness of the )isvatman and others up to the
&uriya. He should realise the oneness of the microcosm with the )irat Atman and
others, upto the &uriya, of the macrocosm, also of the +inga with the Sutratman, of
the Self with the unmanifested state, of the Atman manifested in one<s Self with the
Atman of -onsciousness.
T#' Sa.ad#i Y$%a
JD. &he undalini Sakti is like a thread in the +otus. It is resplendent. It is biting with
its mouth, the upper end of its body, at the root of the +otus, the 6ulakanda or the
6uladhara.
JC. It is in contact with the hole of "rahmanadi of Sushumna, taking hold of its tail
with its mouth.
JG. Seated in 1admasana, if a person who has accustomed himself to the contraction
of his anus 96ula "andha:, makes the )ayu go upwards with the mind intent on
umbhaka, the Agni comes to the Svadhishthana flaming, owing to the blowing of
)ayu.
JI. From the blowing of )ayu and Agni, undalini pierces open the "rahmagranthi. It
then pierces open the )ishnugranthi.
JE. &hen the undalini pierces the Rudragranthi. After that, it pierces all the si#
lotuses or the ple#us. &hen the undalini Sakti is happy with Siva in Sahasradala
amala, the thousand2petalled lotus. &his should be known as the highest Avastha or
the state. &his alone is the giver of final beatitude. &hus ends the first chapter.
T#' K#')#a!i Vid,a
>. *ow, then, a description of the science called hechari.
D. He who has duly mastered this science, is freed from old age and death, in this
world.
C. nowing this science, , Sage, one who is sub8ect to the pains of death, disease
and old age, should make his mind firm and practise hechari.
G. He who has gained a knowledge of the hechari from books, from the e#position
of the meaning of the same, and who has by recourse to its practice, gained a
mastery of this science, becomes the destroyer of old age, death and disease, in this
world.
I. Such a master, one should approach for shelter. From all points of view, one
should look upon him as his /uru.
E. &he science of hechari is not easily accessible. Its practice is not easily
attainable. Its practice and 6elana are not accomplished simultaneously. +iterally,
6elana is 8oining.
?. &he key to this science of hechari is kept a profound secret. &he secret is
revealed by adepts only at initiation.
J. &hey do not get 6elana, who are bent only upon practice. , "rahman, only some
get the practice after several births. "ut, even after hundred births, 6elana is not
obtained.
M. As a result of having undergone the practice for several births, some !ogis get the
6elana in some future birth.
>H. &he !ogi attains the Siddhi mentioned in several books, when he gets this 6elana
from the mouth of the /uru.
>>. &he state of Siva freed from all rebirth, is achieved when the practitioner gets
this 6elana from the grasp of the significance presented in the books.
>D. &his science is, therefore, very difficult to master. Bntil he gets this science, the
ascetic should wander over earth.
>C. &he ascetic has physical powers or Siddhis in his hand, the moment he obtains
this science.
>G. ,ne should therefore regard as Achyuta or )ishnu, any person who imparts this
6elana. He too should be regarded as Achyuta, who gives this science. He who
teaches the practice, should be regarded as Siva.
>I. !ou have got the science from me. !ou should not reveal it to others. ,ne who
knows this science, should practise it with all his efforts. '#cept to those who
deserve it, he should give it to none.
>E. ,ne who is able to teach the (ivine !oga, is the /uru. &o the place where he
lives, one should go. &hen, learn from him the science of hechari.
>?. &aught well by him, one should at first practise it carefully. A person will then
attain the Siddhi of hechari, by means of this science.
>J. ,ne becomes the +ord of hecharas or the (evas, by 8oining with hechari
Shakti 9vi@., undalini Shakti: by means of this science of hechari. He lives amongst
them, always.
T#' K#')#a!i Man!a
>M. hechari contains the "i8a or the seed2letter. hechari "i8a is spoken of as Agni
encircled with water. It is the abode of the (evas or the hecharas. &he mastery of
the Siddhi is obtained by this !oga.
DH. &he ninth letter or "i8a of Somamsa or the 6oon face, should be pronounced in
the reverse order. &hen consider it as the Supreme and its beginning as fifth. &his is
said to be uta 9horns: of the several "hinnas 9or parts: of the moon.
D>. &hrough the initiation of a /uru, this which tends to the accomplishment of all
!ogas, should be learnt.
DD. ,ne who recites this twelve times everyday will not get even in sleep that 6aya
or illusion which is born in his body and is the source of all vicious deeds.
DC. &o the one who recites this five lakhs of times with very great care, the science
of hechari will reveal itself. For him, all obstacles vanish. &he (evas are pleased.
$ithout doubt, the destruction of the greyness of hair and wrinkles, )alipalita, will
take place.
DG. ,ne who has ac=uired the great science, should practise it constantly. ,therwise,
he will not get any Siddhi in the path of hechari.
DI. If in this practice, one does not get this nectar2like science, he should get it in
the beginning of 6elana and recite it always. ,therwise, one who is without it never
gets Siddhi.
DE. *o sooner one gets this science, than one should practise it. It is then that one
will soon get the Siddhi.
D?. &he seven syllables HRI6, "HA6, SA6, 1A6, 1HA6, SA6 and SHA6 constitute
the hechari 6antra.
T#' Cuin% O* F!'nu. Lin%ui
DJ. A knower of the Atman, having drawn out the tongue from the root of the palate,
should in accordance with the advice of his /uru, clear the impurities of the tongue
for seven days.
DM. He should take a sharp, oiled and cleansed knife which resembles the leaf of the
plant Snuhi, the milk2hedge plant, and should cut for the space of a hair, the frenum
lingui. He should powder Saindhava or the rock2salt and 1athya or the sea2salt and
apply it to that place.
CH. ,n the seventh day, he should again cut for the space of a hair. &hus, with great
care, he should continue it always, for the span of si# months.
C>. &he root of the tongue, fi#ed with veins, ceases to be in si# months. &hen the
!ogi who knows timely action should encircle with cloth the tip of the tongue, the
abode of )ag2Ishvari or the deity presiding over speech, and should draw it up.
T#' T$n%u' R'a)#'( T#' B!a#.a!and#!a
CD. , Sage, again by daily drawing it up for si# months, it comes as far as the middle
of the eyebrows and obli=uely up to the opening of the ears. "y gradual practice, it
goes up to the root of the chin.
CC. &hen, with ease it goes up to the end of the hair 9of the head: in three years. It
goes up obli=uely to Sakha 9some part below the skull: and downwards to the well of
the throat.
CG. It occupies "rahmarandhra, in another three years. $ithout doubt, it stops there.
-rosswise it goes up to the top of the head and downwards to the well of the throat.
/radually it opens the great adamantine door in the head.
CI. ,ne should perform the si# Angas or parts of the hechari "i8a 6antra by
pronouncing it in si# different intonations. In order to attain all the Siddhis, one
should do this.
CE. aranyasa or the motions of the fingers and hands in the pronunciation of the
6antras, should be done gradually. aranyasa should never be done all at a time,
because the body of one who does it all at once will soon decay. , best of the Sages,
little by little it should be practised.
C?. ,ne should, when the tongue goes to the "rahmarandhra through the outer
path, place the tongue after moving the bolt of "rahma. &he bolt of "rahma cannot
be mastered by the (evas.
CJ. ,n doing this with the point of the finger for three years, the !ogi should make
the tongue enter within. It enters the "rahmadvara or hole. ,n entering the
"rahmadvara, one should practise well 6athana or churning.
CM. 'ven without 6athana, some wise !ogis attain Siddhi. He also accomplishes it
without 6athana, who is versed in hechari 6antra. ,ne reaps the fruit soon by
doing 3apa and 6athana.
GH. &he !ogi should restrain his breath in his heart, by connecting a wire made of
gold, silver or iron with the nostrils by means of a thread soaked in milk. Sitting in a
convenient posture, with his eyes concentrated between his eyebrows, he should
perform 6athana slowly.
G>. &he State of 6athana becomes natural like sleep in children, within si# months.
It is not advisable to do 6athana always. It should be done once only in every
month.
T#' U!d#1a"undalini Y$%a
GD. A !ogi should not revolve his tongue in the path. &welve years of this practice,
will surely give the Siddhi to the !ogi. &hen the !ogi perceives the entire universe in
his body as not being different from the Atman.
GC. , -hief of ings, this path of the Brdhva undalini or the higher undalini,
con=uers the macrocosm. Here ends the second chapter.
M'lana Man!a
>. (elanamantraA%Hrim, "ham, Sam, Sham, 1ham, Sam and sham.
D. &he +otus2born "rahma saidA Among new moon, the first day of the lunar
fortnight and full moon, , Shankara, which is spoken of as the 6antra<s sign5 In the
first day of lunar fortnight and during new moon and full moon days, it should be
made firm. &here is no other way or time.
S'n('4O2&')(D Mana( And Band#ana
C. &hrough passion, a person longs for an ob8ect. He is infatuated with passion for
ob8ects. &hese two one should leave. &he *iran8ana or the Stainless should be sought
after. All that one thinks is favourable to oneself should be abandoned.
G. &he !ogin should keep the 6anas in the midst of Shakti, and the Shakti in the
midst of 6anas. He should look into 6anas by means of 6anas. It is then that he
leaves even the highest stage.
I. 6anas alone is the "indu. It is the cause of creation and preservation.
E. +ike curd from milk, it is only through 6anas that "indu is produced. &he organ of
6anas is not that which is situated in the middle of "andhana. "andhana is there
where Shakti is between the Sun and the 6oon.
T#' En!, In$ T#' Su"#a4Mandala
?. &he !ogi should stand in the seat of "indu and close the nostrils, having known
Sushumna and its "heda or piercing and making the )ayu go in the middle.
J. After knowing )ayu, the above2mentioned "indu and the Sattva21rakriti as well as
the si# -hakras, one should enter the sphere of happiness, Sahasrara or the Sukha2
6andala.
T#' SiC C#a"!a(
M. &here are si# chakras. 6uladhara is in the anus. Svadhishthana is near the genital
organ. 6anipuraka is in the navel. Anahata is in the heart.
>H. &he )ishuddhi -hakra is at the root of the neck. &he si#th -hakra, the A8na is in
the head 9between the two eyebrows:.
>>. After gaining a knowledge of these si# 6andalas or spheres, one should enter the
Sukhamandala, drawing up the )ayu and sending it upwards.
>D. He becomes one with "rahmanda, the macrocosm, who practises thus the
control of )ayu. )ayu, "indu, -hitta, and -hakra should be mastered by him.
A2#,a(a And B!a#.a 5nana
>C. &hrough Samadhi alone, the !ogis attain the nectar of e=uality.
>G. $ithout the practice of !oga, the lamp of wisdom does not arise, even as the fire
latent in the sacrificial wood does not appear without churning.
>I. &he fire in a vessel does not shed light outside. "ut, when the vessel is broken,
its light appears without.
>E. ,ne<s body is called the vessel. &he seat of .&hat0 is the light or the fire within.
$hen, through the words of a /uru, the body is broken, the light of "rahma8nana
becomes resplendent.
>?. ,ne crosses the subtle body and the ocean of Samsara, with the /uru as the
helmsman, and through the affinities of Abhyasa.
T#' F$u! Kind( O* Va"
>J. Sprouting in 1ara, )ak 9power of speech: gives forth two leaves in 1asyanti, buds
forth in 6adhyama and blossoms in )aikhari%that )ak, earlier described, reaches the
stage of the absorption of sound, reversing the above order, vi@., beginning with
)aikhari, etc.
>M. 1ara, 1asyanti, 6adhyama and )aikhari, are the four kinds of )ak. 1ara is the
highest of sounds. )aikhari is the lowest of sounds.
DH. )ak begins from the highest of sounds to the lowest, in evolution.
D>. In involution it takes a reverse order in order to merge in 1ara or the highest
subtle sound.
DD. Anyone who thinks that the ,ne who is the great +ord of that )ak, the
undifferentiated, the Illuminator of that )ak is the Self%such a person who thinks
over thus, is never effected by words, high or low, good or bad.
T#' A2($!/i$n In Pa!a.a.an
DC. &hrough the absorption of their respective Bpadhis or vehicles all these in turn
are absorbed in the 1ratyagatma%the three aspects of consciousness, )isva, &ai8asa,
and 1ra8na in man, the three, )irat, Hiranyagarbha, and Ishvara in the universe, the
egg of the universe, the egg of man and the seven worlds.
DG. Heated by the fire of 3nana, the egg is absorbed with its arana or cause, into
1aramatman or the universal Self. It becomes one with 1arabrahman.
DI. It is then neither steadiness nor depth, neither light nor darkness, neither
describable nor distinguishable. &hat alone remains which is the "e2ness or the Sat.
T#' E(('nial Nau!' O* Man
DE. +ike a light in a vessel, the Atman is within the body%thus one should think.
D?. Atman is of the dimensions of a thumb. It is a light without smoke. It is without
form. It is shining within the body. It is undifferentiable and immortal.
DJ. &he first three aspects of consciousness refer to the gross, subtle and arana
bodies of man. &he second three aspects of consciousness refer to the three bodies
of the universe.
DM. In his formation, man is and appears as an egg, even as the universe is and
appears as an egg.
CH. (uring the states of waking, dreaming and dreamless sleep, the )i8nana Atma
which dwells in this body is deluded by 6aya.
C>. "ut, after many births, owing to the effect of good arma, it wishes to attain its
own essential state.
CD. &he en=uiry sets in. $ho am I5 How has this stain of mundane e#istence come to
me5 In the dreamless sleep what becomes of me who am engaged in business
during both the states, waking and dreaming5
CC. &he -hidabhasa is the result of non2wisdom. It is burnt by the wise thoughts,
even as a bale of cotton is burnt by fire, and also by its own supreme illumination.
CG. &he burning of the outer body is no burning at all.
CI. 1ratyagatma is in the (ahara 9Akasa or the ether of the heart:. It obtains, when
the worldly wisdom is destroyed, )i8nana, and diffuses itself everywhere and in an
instant burns the two sheaths, )i8nanamaya and 6anomaya. &hen, it is He Himself
that shines always within. It shines like a light within a vessel.
CE. &ill sleep and till death, the 6uni who contemplates thus should be known as a
3ivanmukta.
Vid'#a Mu"i
C?. He has done what ought to be done. &herefore, he is a fortunate person.
CJ. Such a person attains )idehamukti, having given up even the state of
3ivanmukti.
CM. *o sooner the body wears off, than he obtains the emancipation in a
disembodied state, )idehamukti. &he state, as if of moving in the air, he gains.
N$n4Dual B!a#.an
GH. After that, &hat alone remains. &hat is the soundless, the touchless, the formless
and the deathless.
G>. &hat is the Rasa or the 'ssence. It is eternal and odourless. It is greater than the
great4 it has neither beginning nor end. It is the permanent, the stainless and the
decayless. &hus ends the !oga2undalini Bpanishad.
Kundalini Y$%a
&he !ogin who works for liberation does so through undalini !oga which gives both
en8oyment and liberation. At every centre to which he rouses undalini he
e#periences special form of bliss and gains special powers. -arrying Her to Siva at
his cerebral centre, he en8oys the Supreme bliss which in its nature is that of
+iberation and which when established in permanence is +iberation itself on the
loosening of spirit and body.
'nergy 9Sakti: polarises itself into two forms namely, static or potential 9undalini:
dynamic 9the working forces of the body as 1rana:. "ehind all activity there is a
static background. &his static centre in the human body is the centre serpent2power
in the 6uladhara 9root support:.
&his static Sakti is affected by 1ranayama and other !ogic processes and becomes
dynamic. &hus when completely dynamic that is when undalini unites with Siva in
the Sahasrara the polarisation of the body gives way. &he two poles are united in one
and there is the state of consciousness called Samadhi. &he polarisation, of course,
takes place in consciousness. &he body actually continues to e#ist as an ob8ect of
observation to others. It continues its organic life. "ut man<s consciousness of his
body and all other ob8ects, is withdrawn because the mind has ceased so far as his
consciousness is concerned, the function having been withdrawn into its ground
which is -onsciousness.
$hen awakened, undalini Sakti ceases to be a static power which sustains the
world2consciousness, the content of which is held only so long as she sleeps4 and
when once set in movement undalini is drawn to that other static centre in the
&housand2petalled +otus 9Sahasrara: to attain union with the Siva -onsciousness or
the consciousness of ecstasy beyond the world of forms. $hen undalini sleeps man
is awake to this world. $hen she wakes he sleeps i.e. loses all consciousness of the
world and enters the causal body. In !oga he passes beyond to formless
consciousness.
Pranayama 1or A/akening )undaliniA $hen you practice the following, concentrate
on the 6uladhara -hakra at the base of the spinal column which is triangular in form
and which is the seat of the undalini Sakti. -lose the right nostril with your right
thumb. Inhale through the left nostril till you count C ,ms slowly. Imagine that you
are drawing the 1rana with the atmospheric air. &hen close the left nostril with your
little and ring fingers of the right hand. &hen retain the breath for >D ,ms. Send the
current down the spinal column straight into the triangular lotus, the 6uladhara
-hakra. Imagine that the nerve2current is striking against the +otus and awakening
the undalini. &hen slowly e#hale through the right nostril counting E ,ms. Repeat
the process from the right nostril as stated above using the same units and having
the same imagination and feeling. &his 1ranayama will awaken the undalini =uickly.
(o it C times in the morning and C times in the evening. Increase the number and
time gradually and cautiously according to your strength and capacity. In this
1ranayama concentration on the 6uladhara -hakra is the important thing, undalini
will be awakened =uickly if the degree of concentration is intense and if the
1ranayama is practised regularly.
Kundalini P!ana,a.a
In this 1ranayama, the "havana is more important than the ratio between 1uraka,
umbhaka and Rechaka.
Sit in 1adma or Siddha Asana facing the 'ast or the *orth.
After mentally prostrating to the lotus2feet of the Sat2guru and reciting Stotras in
praise of /od and /uru, commence doing this 1ranayama which will easily lead to
the awakening of the undalini.
Inhale deeply without making any sound. As you inhale, feel that the undalini lying
dormant in the 6uladhara -hakra is awakened and is going up from -hakra to
-hakra. At the conclusion of the 1uraka, have the "havana that the undalini has
reached the Sahasrara. &he more vivid the visualisation of -hakra after -hakra, the
more rapid will be your progress in this Sadhana.
Retain the breath for a short while. Repeat the 1ranava or your Ishta 6antra.
-oncentrate on the Sahasrara -hakra. Feel that by the /race of 6other undalini,
the darkness of ignorance enveloping your soul has been dispelled. Feel that your
whole being is pervaded by light, power and wisdom.
Slowly e#hale now. And, as you e#hale feel that the undalini Sakti is gradually
descending from the Sahasrara and from -hakra to -hakra, to the 6uladhara
-hakra.
*ow begin the process again.
It is impossible to e#tol this wonderful 1ranayama ade=uately. It is the magic wand
for attaining perfection very =uickly. 'ven a few days< practice will convince you of its
remarkable glory. Start from today, this very moment.
6ay /od bless you with 8oy, bliss and immortality.
La.2i"a Y$%a
1ractice of hechari 6udra is +ambika !oga. &he techni=ue of the 6udra is e#plained
below. He who practises this 6udra will have neither hunger nor thirst. He can walk
in the sky. &his !oga is beset with difficulties.
&his is a very difficult !oga. It has to be learnt under a developed !ogi /uru who has
practised this !oga for a long time and attained full success.
It is kept secret by !ogis. It confers great Siddhis or powers. It is a great help to
control the mind.
He who has attained success in this 6udra, will have neither hunger nor thirst. He
can control his 1rana =uite easily.
hechari 6udra, !oni 6udra or Shanmukhi 6udra, Sambhavi 6udra, Asvini 6udra,
6aha 6udra and !oga 6udra are the important 6udras. Among these 6udras,
hechari 6udra is the foremost. It is the king of the 6udras. 6udra means a seal. It
puts a seal to the mind and 1rana. 6ind and 1rana come under the control of a !ogi.
hechari 6udra consists of two important riyas vi@., -hhedan and (ohan.
&he lower part of the front portion of the tongue, the frenum lingua, is cut to the
e#tent of a hair<s breadth with a sharp knife once in a week. Afterwards powder of
turmeric is dusted over it. &his is continued for some months. &his is -hhedan.
Afterwards the !ogic student applies butter to the tongue and lengthens it daily. He
draws the tongue in such a way that it is similar to the process of milking the udder
of a cow. &his is (ohan.
$hen the tongue is sufficiently long 9it should touch the tip of the nose: the student
folds it, takes it back and closes the posterior portion of the nostrils. *ow he sits and
meditates. &he breath stops completely.
For some the cutting and the lengthening of the tongue is not necessary. &hey are
born with a long tongue.
He who has attained perfection in this 6udra becomes a walker in the sky. Kueen
-hudala had this Siddhi or power.
He who has purity and other divine virtues, who is free from desire, greed and lust,
who is endowed with dispassion, discrimination and strong aspiration or longing for
liberation will be benefited by the practice of this 6udra.
&he 6udra helps the !ogi to get himself buried underneath the ground.
Y$%a+I
!oga is a perfect practical system of self2culture. !oga is an e#act science. It aims at
the harmonious development of the body, the mind and the soul. !oga is the turning
away of the senses from the ob8ective universe and the concentration of the mind
within. !oga is eternal life in the soul or spirit. !oga aims at controlling the mind and
its modifications. &he path of !oga is an inner path whose gateway is your heart.
!oga is the discipline of the mind, senses and physical body. !oga helps in the co2
ordination and control of the subtle forces within the body. !oga brings in perfection,
peace and everlasting happiness. !oga can help you in your business and in your
daily life. !ou can have calmness of mind at all times by the practice of !oga. !ou can
have restful sleep. !ou can have increased energy, vigour, vitality, longevity and a
high standard of health. !oga transmutes animal nature into divine nature and raises
you to the pinnacle of divine glory and splendour.
&he practice of !oga will help you to control the emotions and passions and will give
you power to resist temptations and to remove the disturbing elements from the
mind. It will enable you to keep a balanced mind always and remove fatigue. It will
confer on you serenity, calmness and wonderful concentration. It will enable you to
hold communion with the +ord and thus attain the summum bonum of e#istence.
If you want to attain success in !oga, you will have to abandon all worldly
en8oyments and practise &apas and "rahmacharya. !ou will have to control the mind
skilfully and tactfully. !ou will have to use 8udicious and intelligent methods to curb
it. If you use force, it will become more turbulent and mischievous. It cannot be
controlled by force. It will 8ump and drift away more and more. &hose who attempt
to control the mind by force are like those who endeavour to bind a furious elephant
with a thin silken thread.
A /uru or preceptor is indispensable for the practice of !oga. &he aspirant in the path
of !oga should be humble, simple, gentle, refined, tolerant, merciful and kind. If you
have a curiosity to get psychic powers you cannot have success in !oga. !oga does
not consist in sitting cross2legged for si# hours or stopping the pulse or beating of
the heart or getting oneself buried underneath the ground for a week or a month.
Self2sufficiency, impertinence, pride, lu#ury, name, fame, self2assertive nature,
obstinacy, idea of superiority, sensual desires, evil company, la@iness, overeating,
overwork, too much mi#ing and too much talking are some of the obstacles in the
path of !oga. Admit your faults freely. $hen you are free from all these evil traits,
Samadhi or union will come by itself.
1ractise !ama and *iyama. Sit comfortably in 1adma or Siddhasana. Restrain the
breath. $ithdraw the senses. -ontrol the thoughts. -oncentrate. 6editate and attain
Asampra8nata or *irvikalpa Samadhi 9union with the Supreme Self:.
6ay you shine as a brilliant !ogi by the practice of !oga. 6ay you en8oy the bliss of
eternal.
Y$%a+II
!oga is primarily a process of self2culture. Its aim is the attainment of spiritual
perfection or Self2realisation. &he process of !oga pertains to the control of the
physical organs, the breath, the mind and the senses.
1ractice of !oga bestows a rich and full life. It is, in fact, the science of living a pure
and healthy life.
1ractice of self2restraint, mental e=uipoise, truthfulness, compassion, purity and
selflessness constitutes the process of !oga.
1ractice of Asana, 1ranayama, "andha and 6udra also constitutes the process of
!oga.
A nation composed of physically strong and mentally healthy people can surely be
great.
1hysical culture should start at an early age. "oth body and mind should be trained.
'#ercises should provide both recreation and physical and mental development.
Asanas keep the muscles supple, the spine elastic, develop mental faculties, lung
capacity, strengthen the internal organs and bestow longevity.
Sirshasana develops the brain, confers good memory and improves eyesight and
hearing capacity through e#tra circulation of blood in the brain bo#.
Sarvangasana develops the thyroid gland, strengthens the lungs and the heart, and
makes the spine elastic.
"hu8angasana, Salabhasana and (hanurasana increase the peristaltic movement of
the bowels, remove constipation and cure the diseases of the abdomen.
)iparitakarani 6udra and 1aschimottanasana tone up the pelvic muscles and the
pelvic organs. &hey improve the digestive system. Agnisara riya, Bddiyana "andha
and 6ayurasana also help digestion and give good appetite. Ardha2matsyendrasana
is good for appetite. Ardha2matsyendrasana is good for the liver and the spleen.
Rolling from side to side in (hanurasana gives very good abdominal massage.
6atsyasana is good for the development of the lungs, the brain and the eyes4 it also
strengthens the upper part of the spine. Savasana rela#es the body and the mind
and gives perfect poise and rest.
$omen and children 9above seven years: are not e#empted from practising Asanas.
'very Asana should be practised only for a minute or two, but the period could be
gradually e#tended to a limited duration as per the advice of a competent teacher.
1ranayama bestows vigour, vitality and longevity. It develops the lungs and
strengthens the muscles of the chest.
First practise deep inhalation and e#halation. &hen try to hold the breath as far as it
is comfortably possible. 1ractise a few rounds of deep breathing in the early hours of
the morning.
In winter practise "hastrika 1ranayama and in summer Sitali and Sitkari.
6ild practice ,f 1ranayama needs no dietetic regulation or any particular condition of
living.
*ever e#ert yourself. Bse your common2sense. If you find any substantial benefit,
continue your practice. If there is any discomfort, discontinue the practice and seek
proper guidance.
$ithdraw the mind from the e#ternal ob8ects and try to fi# your attention on a
particular ob8ect or sub8ect. -oncentrate on the symbol of ,m or on the picture of an
Avatara or a saint.
6editate on the divine =ualities of auspiciousness, holiness, peace, sanctity, grace,
e=uanimity, nobility, sincerity and selflessness. &ry to cultivate these =ualifies in your
day2to2day life. Speak the truth always. "e kind2hearted.
+ive the life of detachment and egolessness. &ry to control your emotions. &ry to
restrain your impulses. (o not be domineering. "e humble, polite and courteous. (o
not be 8ealous of another<s prosperity. (o not be pessimistic. (o not try to become
prosperous or famous at the e#pense of others.
Analyse your motives. Scrutinise your thoughts. 'n=uire into the nature of things. (o
not run after the false glitter of the world. Restrain yourself. Forego personal
comforts and lu#uries if thereby you could be of some help to another. Always
remember your essential, divine nature.
&his is the process of !oga.
Id'al Y$%a
Some !ogic students think that only he who can fly in the air, walk on the water, and
do such other miracles, can be called a !ogi. It is a sad mistake. &o be peaceful, to
be calm, to radiate 8oy, to have an intense aspiration to realise /od, to have the
spirit of service and devotion, to be self2controlled%this is real !oga. Flying in the air
is not yoga. $hy should one aspire to fly like a bird after attaining the human birth5
!ou must have a willing heart to serve everybody and a desire to possess all divine
virtues. &his is !oga.
!our ideal should be to be good, and to do good. "e ever willing to share what you
have with others.
!ou should have a knowledge of the scriptures, devotion to your preceptor, saints
and sages. 'ven *irvikalpa Samadhi is not necessary. $hy do you want to get
yourself merged in the Absolute5 Have a small veil of individuality and serve here as
*ityasiddhas. 1ossess divine =ualities and move as a divine being on this earth.
Aspire not for powers. 1owers will come by themselves. 1ossess all noble virtues. "e
free from hatred and malice. 'levate others by your own e#ample.
Spread the message of the Rishis. +ead a righteous life. Speak the truth. $orship
mother as /od, father as /od, teacher as /od, guest as /od. /ive4 but give with
modesty. /ive with goodwill. /ive with love.
&here is one eternal Atma, one universal -onsciousness that dwells in the hearts of
all.
Reali@e this through aspiration, renunciation, concentration, purification.
-ontrol anger. (o not get irritated through misunderstanding. &ry to understand
everybody. Bnderstand the feelings of others. "ear insult. "ear in8ury. "e ever intent
on the welfare of all%Sarvabhutahite ratah. !ou should practise these%not merely
study the "rahmasutras and the Bpanishads. &he Bpanishads should come from your
heart through purification, through Service.
Selfless service is the highest thing on this earth. Service will make you divine.
Service is divine life. Service is eternal life in /od. Service will give you -osmic
-onsciousness%Service that is selfless, without attachment. "ut nobody wants to
serve7 'verybody wants to be served by others. !ou will have to kill the ego. !ou will
have to pulveri@e it, make it a powder. !ou will have to e#tract oil from your bones
and burn it for si# months. Such is the toil, as it were, to progress in the path of self2
realisation.
"e good4 do good. &his is the essence of the teachings of all scriptures and prophets
of the world. &hose who want inner life are very few. All are thirsting for happiness,
but they do not know where they can get happiness. &hey search for it in wealth and
material possessions. 6aya is clever. She never allows people to taste the bliss of an
inner life in the Atman. (eluded by her power, man thinks that there is no
transcendental realm, that there is nothing beyond the senses. .'at, drink and be
merry,0 this has become the motto of life. &he path to the realm of /od is open only
to those who have got the (ivine /race.
6ay you all know the true import of !oga, and base your life on selfless service to
humanity with Atma "hava, and the development of all divine virtues. 6ay you all
have sustained aspiration. 1ractise deep meditation and attain Self2realisation. 6ay
you all shine as *ityasiddhas, radiating 8oy and peace all round.
T'n C$..and.'n( F$! Y$%a4Sud'n(
>. 1ractise Asanas and 1ranayama in the early morning or three hours after food.
D. ,ffer prayers to /uru and /od before commencing the practice.
C. &ake Sattvic food, avoid hot, pungent, sour articles of food and stimulants, like
tea, coffee, etc.
G. eep a clean room under lock and key4 let it be well2ventilated, cool, free from
insects and from other sources of disturbance.
I. ,bserve strict "rahmacharya4 avoid unnecessary talks.
E. Reduce your wants. (evelop contentment.
?. &ake bath before the practice4 if that is not possible, have a wash before and bath
at least half an hour after the practice.
J. Sit facing 'ast or *orth.
M. "e regular and systematic in your practice.
>H. ,bey your /uru implicitly in all respects.
Y$%a And I( C$n(u..ai$n
!oga is the art of uniting the individual soul with the Supreme Soul, of uniting the
undalini Sakti lying dormant in the 6uladhara -hakra with Siva in the Sahasrara
-hakra. "y convention, all practices that help the attainment of this goal are also
called !oga.
)edanta says that the individual soul is enveloped by five sheaths%Annamaya osha
9the gross body:, 1ranamaya osha 9vital sheath:, 6anomaya osha 9the mind:,
)i8nanamaya osha 9the intellect:, and Anandamaya osha 9the bliss2sheath or the
ignorance that immediately veils the Self:, and that the goal of life, vi@., Self2
realisation is attained by negating the five sheaths and piercing the veil of ignorance.
$hen do we regard a particular part or organ of the body as perfectly healthy5 $hen
we are not made aware of that organ. &he ear is in perfect health when we are not
aware that that organ e#ists4 if there is pain we are conscious of its presence. In
order to transcend the five sheaths, therefore, they must all be free from afflictions.
!oga helps you to do that.
&he purificatory riyas of Hatha !oga and Asanas ensure health of the body and free
it from ailments. 1ranayama revitalises the vital sheath. 1ratyahara 9withdrawal of
the rays of the mind and restraining them from flowing outwards: and (harana
9concentration: strengthen the mind. 6editation brings about a happy blending of
the intellect and intuition4 and the !ogi<s intelligence becomes intuitive. Samadhi
illumines the soul and reveals the Self, by piercing the veil of ignorance. &his is !oga,
the perfect system of all2round self2culture.
"ut no one can embark on this noble enterprise without preparing the vessel. !ama2
*iyama or the canons of right conduct, ensure this. ,ne who has not controlled his
senses, who is not truthful, kind, compassionate and pure, cannot make any
progress in Sadhana. 'nergy leaks out through all the avenues of his body. His vital
sheath is debilitated. His mind is completely e#troverted. His intellect is dull. His soul
is enveloped in dense darkness. 6editation for such a man is only a dream.
&herefore I insist on all spiritual aspirants that they shouldA%
>. 'ngage themselves in *ishkama arma !oga, for self2purification and cultivation
of virtues4 and
D. 1ractise as much 3apa as possible, in order to earn His /race.
&hese two%arma !oga and "hakti !oga%cannot be overemphasised.
,nce the senses are controlled, and the heart purified, control of mind, concentration
of its rays, and meditation become very easy. &he aspirant would do well to
remember the two great watch2words of Sadhana%
9a: Abhyasa 9unrelenting, intense, unbroken, regular and systematic practice:,
9b: )airagya 9dispassion, aversion to all sensual en8oyments, non2attachment to
ob8ects of senses:.
&o the e#tent to which the aspirant grows in these two, to that e#tent will his mind
/ant to meditate. &here will be 8oy in meditation. &he mind will look forward to the
period of meditation. $hen this condition becomes intense, then the mind will be in a
constant state of meditation. As your hands are engaged in the work of the day, the
mind will be blissfully detached from the world, peacefully witnessing%Sakshi2"hava
%the play of the senses and the sense2ob8ects. $hen you are established in this
state, you are a perfected !ogi. !ou have only to sit and close your eyes4 you will
instantly transcend the five sheaths and merge in the Supreme Soul. !our actions
will be in tune with the (ivine $ill. !ou will have the superhuman powers of intellect,
mind and body. !ou will never be tired, dull or depressed. !our words will have life2
transforming power. !our heart will be full of compassion and love for humanity, and
all humanity will be drawn towards you. !ou will become a spiritual magnet. !ou will
shine as a !ogi, sage and 3ivanmukta. !ou are liberated. &his is the /oal.
6ay /od bless you.
T#' G!adai$nal A()'n O* T#' Mind
&he -hakras are centres of Shakti as vital force%in other words, these are centres of
1ranashakti manifested by 1ranavayu in the living body, the presiding (evatas of
which are the names for the Bniversal -onsciousness as it manifests in the form of
these centres. &he -hakras are not perceptible in the gross senses. 'ven if they were
perceptible in the living body which they help to organise they disappear with the
disintegration of organism at death.
1urity of mind leads to perfection in !oga. Regulate your conduct when you deal with
others. Have no feeling of 8ealousy towards others. "e compassionate. (o not hate
sinners. "e kind to all. Success in !oga will be rapid if you put your ma#imum energy
in your !oga practice. !ou must have a keen longing for liberation and intense
)airagya also. !ou must be sincere and earnest. Intense and constant meditation is
necessary for entering into Samadhi.
&he mind of a worldly man with base desires and passions moves in the 6uladhara
and Svadhishthana -hakras or centres situated near the anus and the reproductive
organ respectively.
If one<s mind becomes purified the mind rises to the 6anipura -hakra or the centre
in the navel and e#periences some power and 8oy.
If the mind becomes more purified, it rises to the Anahata -hakra or centre in the
heart, e#periences bliss and visualises the effulgent form of the Ishta (evata or the
tutelary deity.
$hen the mind gets highly purified, the meditation and devotion become intense and
profound, the mind rises to )ishuddha -hakra or the centre in the throat and
e#periences more and more powers and bliss. 'ven when the mind has reached this
centre, there is possibility for it to come down to the lower centres.
$hen the !ogi reaches the A8na -hakra or the centre between the two eyebrows he
attains Samadhi and realises the supreme Self or "rahman. &here is a slight sense of
separateness between the devotee and "rahman.
If he reaches the spiritual centre in the brain, the Sahasrara -hakra, the thousand2
petalled lotus the !ogi attains *irvikalpa Samadhi or superconscious state%He
becomes one with the non2dual "rahman. All sense of separateness dissolves. &his is
the highest plane of consciousness or Supreme Asampra8nata Samadhi. undalini
unites with Siva.
&he !ogi may come down to the centre in the throat to give instructions to the
students and do good to others 9+okasamgraha:.
EC/'!i'n)'( On A3a"'nin% O* Kundalini
(uring meditation you behold divine visions, e#perience divine smell, divine taste,
divine touch, hear divine Anahata Sounds. !ou receive instructions from /od. &hese
indicate that the undalini Shakti has been awakened. $hen there is throbbing in
6uladhara, when hair stands on its root, when Bddiyana, 3alandhara and
6ulabandha come involuntarily, know that undalini has awakened.
$hen the breath stops without any effort, when evala umbhaka comes by itself
without any e#ertion, know that undalini Shakti has become active. $hen you feel
currents of 1rana rising up to the Sahasrara, when you e#perience bliss, when you
repeat ,m automatically, when there are no thoughts of the world in the mind, know
that undalini Shakti has awakened.
$hen, in your meditation, the eyes become fi#ed on &rikuti, the middle of the
eyebrows, when the Sambhavi 6udra operates, know that undalini Shakti has
become active. $hen you feel vibrations of 1rana in different parts inside your body,
when you e#perience 8erks like the shocks of electricity, know that undalini has
become active. (uring meditation when you feel as if there is no body, when your
eyelids become closed and do not open in spite of your e#ertion, when electric2like
currents flow up and down the nerves, know that undalini has awakened.
$hen you meditate, when you get inspiration and insight, when the nature unfolds
its secrets to you, all doubts disappear, you understand clearly the meaning of the
)edic te#ts, know that undalini has become active. $hen your body becomes light
like air, when you possess ine#haustible energy for work, know that undalini has
become active.
$hen you get divine into#ication, when you develop power of oration, know that
undalini has awakened. $hen you involuntarily perform different Asanas or poses of
!oga without the least pain or fatigue, know that undalini has become active. $hen
you compose beautiful sublime hymns and poetry involuntarily, know that undalini
has become active.
T#' 0uin'(('n)' O* Y$%a
!oga is union with the infinite through meditation and Samadhi.
A !ogi is freed from arma or the law of cause and effect, from births and deaths
and from the trammels of mind and flesh.
&he !ogi has perfect control over his life2forces and mind. He can dematerialise at
will.
&he !ogi practises discipline of body and mind. He has control over his body and
mind. He meditates on ,m.
!oga illumines, renovates and helps the !ogi to attain the highest point of perfection.
If one awakens his superconsciousness, there will be no problems at all. &here will be
only love, peace, harmony, unity and happiness in this world.
P!a)i(' Y$%a T$ P!$l$n% Li*'
&he practice of !oga lessens and prevents the decay of tissues, by increasing the life2
force, and fills the system with abundant energy.
"y the practice of !oga the blood is charged with abundant o#ygen. &he brain and
spinal centres are re8uvenated.
"y the practice of !oga, the accumulation of venous blood is stopped. &he body is
filled with abundant energy. &he brain2centres and the spinal cord are strengthened
and renovated. 6emory is improved. Intellect is sharpened. Intuition is developed.
How can one who does not know his own body hope to achieve success in !oga5 First
have a strong, firm and healthy body through the practice of Hatha !oga and then
take to Ra8a !oga.
"reathing plays an important role in prolonging human life. &herefore, practise
1ranayama regularly.
A rabbit that breathes very rapidly does not live very long. 1ractise rhythmic
breathing and deep breathing.
&here are detailed practices in !oga for cleansing of the food2tube 9(hauti: and the
stomach, as simple and effective as cleansing of the teeth.
&here are methods in !oga 9&rataka: for strengthening the eyesight and cleansing
the nose.
1eople who suffer from overweight, constipation or dyspepsia will specially find this
!oga2practice very useful.
&hrough the practice of !oga, the evolution of man is =uickened. $hat he can gain in
hundreds of births, he can gain in one birth through the practice of !oga, and attain
final emancipation. He can attain longevity and attain perfect health. He can
compress in one life the e#periences of several hundreds of births.
He who practises "asti or !oga2enema never suffers from constipation and other
abdominal disorders.
P'!*')i$n In Y$%a
A !ogi can switch his life2currents, to and from the senses. He takes the 1rana and
the mind to the Sahasrara or the thousand2petalled lotus at the crown of the head.
He enters into Samadhi. He is dead to the world. He e#periences superconsciousness
or *irvikalpa Samadhi. He is in blissful union with the +ord.
Savikalpa Samadhi is sub8ect to time and change. &here is &riputi, the seer, sight and
seen4 or knower, knowledge and knowable. &here is some link with 1rakriti or matter.
Savikalpa Samadhi cannot give the final emancipation. &his is also an obstacle to
*irvikalpa Samadhi. &he aspirant gets false contentment and stops his meditation or
Sadhana. Hence this is an obstacle to the final or higher realisation. *irvikalpa
Samadhi alone can burn all Samskaras and )asanas in toto. Savikalpa Samadhi
cannot destroy all Samskaras and )asanas. In Savikalpa Samadhi the life2force or
1rana of the !ogi is withdrawn from the body. &he body appears to be dead,
motionless and rigid. "reathing is suspended. He is aware of his bodily condition or
suspended breath.
*irvikalpa or *irbi8a Samadhi is timeless, changeless. &his is the highest state of
Samadhi.
D$u2l' C$n()i$u(n'((
In *irvikalpa Samadhi, the !ogi<s consciousness merges with the absolute
consciousness. &here is no bodily fi#ation. In his ordinary waking consciousness,
even in the midst of worldly duties, he is in communion with the supreme
consciousness. He has double2consciousness.
&he crow has one eye2ball, but two sockets. It turns the eye2balls, now to one socket
and afterwards to the other socket. 'ven so, the !ogi has double2consciousness.
Wi(' Guidan)' F$! Su!' Su))'((
&he practice of !oga should be gradual and step by step. '#tremes are to be avoided.
*o sudden and violent methods should be employed. -ommon2sense is an essential
part of !oga. "oldness is also e=ually essential.
Fickle2mindedness will not do on the path of !oga. )acillation and oscillation will
retard progress and result in stagnation.
Reflect gradually and choose a method4 choose a method and stick to it and
persevere in it continuously. &his *ishtha is necessary.
A man who digs a well should not dig a foot here, a foot there, a few feet in another
place and then a fourth. If he does this, he will not find water even after digging in
fifty places. ,nce a spot is chosen, he must dig on and on in the same place and lo,
he will reach the water. 'ven so in !oga, one teacher, one path, one method, one
master, one idea and one2pointed faith and devotion%all the above make up the
secret of success in spiritual life.
P!a)i)' O* Y$%a A(ana(
>. &he practice of !oga Asanas helps to prevent disease and maintain a high
standard of health, vigour and vitality. It cures many diseases.
D. It is conducive to higher intellectual and spiritual attainment and provides a co2
ordinated system of health for all people.
C. &here are as many Asanas as there are living creatures.
G. Siddha, 1adma, Svastika, Sukha%are the four chief meditation2postures.
I. Sirshasana, Sarvangasana, Halasana, 1aschimottanasana%confer wonderful
health and cure many diseases.
E. &he practice of Asanas is always accompanied by 1ranayama and 3apa of 6antra.
?. 6oderation in diet and observance of "rahmacharya are necessary for realising
the ma#imum benefits of the practice of Asanas. A !ogi should always avoid fear,
anger, la@iness, too much sleep or walking, and too much food or fasting.
J. Regularity in the practice of Asanas is of paramount importance.
M. +akhs of people have derived real benefit from the practice of !oga Asanas.
>H. 'ven in 'urope and America, many have taken to the practice of !oga Asanas.
>>. Several Schools of !oga in the $est and India, Hong ong, Indonesia, Australia,
(enmark, Holland, show a record to prove the therapeutic value of the Asanas.
>D. I have written several books on !oga AsanasA >. !oga Asanas, D. Hatha !oga, C.
!ogic Home '#ercises, G. Radiant Health &hrough !oga, I. 1ractical /uide to
Students of !oga4 and a number of other books like >. 'asy Steps to !oga, D. !oga in
(aily +ife, C. 1ractical +essons in !oga, etc., contain lessons in !oga Asanas and
1ranayama.
>C. &his system costs nothing. It is ine#pensive. It is simple. It is specially suited for
the people of the whole world at large.
>G. 'ven women can practise it with great advantage to themselves. Irrespective of
age, all can 8oin in the practice of !oga Asanas.
>I. &he benefit of !oga Asanas should be made available to every family in the whole
world. (octors< bills can be saved.
>E. 'thical culture, practice of divine virtues, a rigorous discipline of the mind,
spiritual culture and meditation are also very necessary for attaining integral
perfection. Asanas and 1ranayamas are only a part of !oga.
GLOSSARY
A"H!ASA%Spiritual practice.
Abhyasin%1ractitioner.
Acharya%1receptor4 &eacher.
Adhara%Foundation4 base which supports.
Adhikarin%Kualified person.
Adhyatmic%1ertaining to Atman.
Agni%Fire.
Ahankara%'goism.
A8na -hakra%Spiritual centre at the eyebrows.
A8nana%Ignorance.
Akasa%'ther.
Akhanda%Bnbroken.
Anahata -hakra%-ardiac ple#us.
Ananda%"liss4 happiness4 comfort.
Antahkarana%Fourfold internal organs, vi@., 6anas, -hitta, "uddhi and Ahankara.
Anubhava%'#perience.
Asana%Seat4 posture.
Avidya%Ignorance.
"AHIH%,utward4 e#ternal.
"asti%&he purificatory e#ercise for congested bowels. "hakta%(evotee.
"hakti%(evotion.
"hava%Feeling.
"heda%(ifference4 piercing.
"hrumadhya%&he space between the eyebrows.
"huta Siddhi%-ontrol over elements.
"rahmachari%-elibate.
"rahmacharya%-elibacy.
"rahmamuhurta%&he period from C to E a.m. intended for !oga%Abhyasa.
"rahmarandhra%An aperture in the crown of the head.
-HAI&A*!A%-onsciousness.
-hakras%Spiritual centres in Sushumna *adi.
-handra2*adi%6oon2flow4 another name for Ida.
-hit%nowledge.
-hitta%-onsciousness.
(A*A%-harity.
(arshana%Interview.
(eha%1hysical body.
(harana%-oncentration.
(hauti%&he e#ercise for cleaning the stomach.
(iksha%Initiation.
(osha%Fault4 impurity.
(rishti%)ision.
(uhkha% 6isery4 pain.
(vesha%Hatred4 repulsion.
/RIHAS&HA%Householder.
/ranthi%not.
/ulma%-hronic gastritis.
/uru%Spiritual preceptor.
I--HA%(esire.
Ida%&he *adi that runs on the left side of Sushumna.
Indriyas%Senses.
3A(A%Insentient4 lifeless.
3ada riya%1hysical e#ercise.
3apa%Repetition of a 6antra.
3aya%6astery.
3iva%Individual soul.
3nana2Indriyas%Five organs or senses of nowledge. vi@., ear, skin, eye, tongue and
nose.
AI)A+!A%Isolation.
ama%1assion, desire.
anda%&he source of all *adis.
arma2Indriyas%Five organs of action, vi@., speech, hands, legs, genitals and anus.
arma%Action4 duty.
aya%body.
aya2Sampat%1erfection of body.
rama%,rder.
ripa%/race.
riya%1hysical action or e#ercises.
rodha%Anger.
umbhaka%Retention of breath.
undalini%&he mysterious power in the body.
+ASH!A%,b8ect of concentration.
+aya%(issolution.
6A(H!A6A%6iddle4 centre.
6anana%Reflection or concentration.
6anas%6ind.
6andala%Region.
6anipura%Solar ple#us situated at the navel.
6antra%Holy words.
6atsarya%'nvy4 8ealousy.
6aya%Illusive power4 veiling Shakti.
6ada%Arrogance4 pride.
6itahara%6oderation of diet.
6oha%Attachment4 infatuated love.
6oksha%+iberation4 emancipation.
6ouna%)ow of silence.
6rityun8aya%-on=ueror of death.
6ukti%Final beatitude.
6ula%,rigin4 root4 base.
6uladhara -hakra%&he spiritual centre at the base of the spinal column.
*A"HI%*avel.
*ada%Anahata Sound.
*adi%Astral tube that carries 1rana.
*asikagra (rishti%)ision at the tip of the nose.
*auli%1urificatory e#ercise of abdominal region.
*eti%&he e#ercise for cleaning the nostrils.
*ididhyasana%1rofound meditation.
*irguna%Formless4 without attributes.
*ishkama arma%(isinterested work.
*ishtha%Fi#ity4 steadiness.
*ivritti 6arga%1ath of renunciation.
*iyama%Religious rules4 second step in !oga.
,3AS%Spiritual energy.
,ordhvareto2!ogi%&he !ogi in whom the seminal energy flows upwards.
1A(6A%+otus4 -hakra4 a name for the ple#us.
1arama%Supreme.
1ingala%&he *adi that runs on the right side of Sushumna *adi.
1oorna%Full.
1rakriti%*ature4 undifferentiated matter.
1rana%)ital energy.
1ranayama%Regulation of breath.
1ratyahara%$ithdrawing the senses from ob8ects.
1ratyakshatva%(irect perception.
1rema%(ivine love.
1rerana%Inner goading.
1uraka%Inhalation.
RA/A%Attachment.
Ra8as%1assion4 motion.
Ra8asic%1assionate.
Rechaka%'#halation.
Rupa%Form.
SA(HAA%Spiritual aspirant.
Sadhana%Spiritual practice.
Saguna%$ith form.
Sahasrara%&he spiritual centre at the head.
Sakshatkara%(irect perception.
Sama%'=ual4 balanced state of mind.
Samadhi%Superconscious state.
Samsara -hakra%$heel of death and birth.
Samskara%Impression.
Sankalpa%Formative will4 determination.
Sattva%1urity.
Sattvic%1ure.
Satyam%&ruth4 "rahman.
Shakti%1ower.
Shat2armas%Si# purificatory e#ercises of Hatha !oga, vi@., (hauti, "asti, *eti,
*auli, &rataka and apalabhati.
Siddhas%1erfected !ogins.
Siddhi%1erfection4 psychic power.
Sindur%)ermilion.
Sparsha%&ouch4 feeling.
Sraddha%Faith.
Sravana%Hearing of Srutis.
Sthula%1hysical4 gross.
Sukha%Happiness4 comfortable.
Sukshma%Astral4 subtle.
Surya *adi%Another name for 1ingala.
Sutra%Aphorism.
Svara Sadhana%Regulation of breath.
&A6AS%Inertia4 darkness.
&amasic%(ull4 la@y.
&attva%'lements4 faculty.
&itiksha%Forbearance.
&rataka%/a@ing at a particular spot.
&rikala23nani%,ne who knows the past, present and future.
&rishna%-raving.
&riveni%&he place where three holy rivers meet.
&ushti%Satisfaction.
B*6A*I A)AS&HA%6indless state of !ogins.
Bttama%Kualified person.
)AIRA/!A%Renunciation4 dispassion.
)a8ra%Adamantine4 firm.
)ak%Speech.
)asana%Impression of action that remains in the mind.
)irya%Seminal power4 energy.
)ishuddha%+aryngeal ple#us at the base of the throat.
)ritti%6ental function.
!A6A%&he first step in !oga.
!atra%1ilgrimage.
!oga%Superconscious state4 union with 1aramatma.
!ogic%1ertaining to !oga.
!ogin%,ne who is devoted to !oga.
!ukti%-ommon%sense.
%h,tJ# N"*
S!iritu,& Li0"(((
, !"r#!"2ti+"(((
Font SiK"

4o/" L Yo.,#,n,# L :udr,# ,nd B,ndh,#
Mudras and Bandhas
IMPORTANT MUDRAS AND BANDHAS
There are several varieties in Mudras and Bandhas, viz., Maha Bandha,
Jalandhara Bandha, Uddiyana Bandha, Mula Bandha, and Maha Mudra, Maha
Vedha, Nabho, Khechari, Viparita Karani, Yoni, Sabhavi, !svini, "asini,
Matan#i, Ka$i, Bhu%an#ini and Yo#a Mudras.
!on# these & 'ill #ive you a short description o( the (e' iportant ones. You
can select that 'hich suits you 'ell and practise re#ularly. )ou#h, astha,
enlar#eent o( spleen and liver, se*+subliation, venereal diseases,
consuption, chronic constipation, leprosy and all sorts o( incurable diseases
are also cured. These Mudras and Bandhas 'ill besto' on you all that you
'ant. ,Nasti udrasaa $inchit sasidhyai $shitiandale,+There is nothin#
in this 'orld li$e the Mudras (or #ivin# success.
MAHA MUDRA
"ress the anus care(ully 'ith the le(t heel. Stretch out the ri#ht le#. )atch
hold o( the toe 'ith the t'o hands. &nhale and retain the breath -Kubha$a..
"ress the chin a#ainst the chest (irly, Jalandhara Bandha. /i* the #aze at
the Tri$uti, Bhruadhya 0rishti. 1etain the posture as lon# as you can.
"ractise (irst on the le(t le# and then on the ri#ht le#. This cures
consuption, haeorrhoids or piles, enlar#eent o( spleen, indi#estion,
2ula -chronic #astritis., leprosy, constipation, (ever, etc. 3i(e is increased.
&t con(ers Siddhis on the practitioners. 4hen you do this Mudra, the posture
'ill be alost siilar to Janusirshasana.
YOGA MUDRA
Sit in "adasana. "lace the pals on the heels. 5*hale slo'ly and
bend (or'ards and touch the #round 'ith the (orehead. &( you
retain the pose (or a lon# tie, you can breathe in and out as
usual, or coe to the (orer position and inhale. &nstead o(
$eepin# the hands on the heels you can ta$e the at the bac$.
)atch hold o( the le(t 'rist 'ith your ri#ht hand. This pose reoves
all kinds of disorders in the abdomen
!H"#HARI MUDRA
6Khe7 eans in s$y and 6)har7 eans to ove. The Yo#i oves in the s$y.
8ence this is $no'n as Khechari Mudra.
This Mudra can be per(ored by a an only i( he has under#one the
preliinary e*ercise under the direct #uidance o( a 2uru 'ho is practisin#
Khechari Mudra. The preliinary portion o( this Mudra is in a$in# the ton#ue
so lon# that the tip o( the ton#ue i#ht touch the space bet'een the t'o
eyebro's. The 2uru 'ill cut the lo'er tendon o( the ton#ue 'ith a bri#ht,