Yoga and Therapy From http://ayny.org/category/blog (Eddie Stern)

From http://ayny.org/category/blog (Eddie Stern)

Yoga and Therapy
By Sri K Pattabhi Jois

Mind is very fickle, like mercury. Fickle mind, with no discrimination of purity and impurity, flows arbitrarily, conducts itself with no restraints. Because of its unrestrained conduct, the mind influencing the organs of the body not only causes them to become sick, but endangers itself. If the mind becomes one-pointed or fixed, it regulates the organs of the body and protects them from disease. Illusion is also a function of the mind, leading to many sicknesses.


The process of control and purification of mind is called yoga. Maharshi Patanjali has expounded this in an aphorism, Yogah cittavrtti nirodhah, which means that yoga is the process of controlling all the waves of the mind and fixing them on a specified object. This is also called “Astanga Yoga” which has eight fold factors: yama: restraints; niyama: observances; asana: posture; pranayama: breathing practice; pratyahara: sense control; dharana: concentration; dhyana: meditation; Samadhi: contemplation.


These eight factors are divided into two groups called external devices and internal devices. Restraint, observance, posture and breathing practice belong to the external devices. Sense-control, concentration, meditation, and contemplation belong to the internal ones. It is far from easy to practice the internal devices without practicing the external. Therefore, to start with, one should practice the external devices.


Among the external devices, posture and breathing practices stand pre-eminent. Those who are sick and weak, with defective organs, are hardly able to practice restraints and observances. Therefore, we must equip ourselves with sound bodies and organs free from defects, in order to practice restraints and observances. All the Upanishads and all yogis well versed in yoga consider posture and breathing practices as pre-eminent factors among the external devices. An authority for this in the Upanishads reads thus:


Asanam pranasamrodhah pratyharashca dharana | dhyanam samadhiretani shadangani prakirtitah ||


Sri Svatmarama explains this in the Hathayoga Pradipika:


Hathasya prathamangatvat asanam purvamuccate | Tasmat tadasanam kuryat arogyamcangalaghavam ||


This means that one hardly accomplishes any task without good health and buoyancy of limbs. Health and activity of body are essential and hence the importance given to posture and breathing practices.


Asanas are conductive to abating disease and bringing concentration of mind, while the methods of recaka-puraka (exhaling-inhaling) are prerequisites for the practice of posture. Sri Vamana explains in detail the methods of practicing posture. If one practices the postures with no understanding of inhaling and exhaling technique, he is liable to invite untold diseases instead of getting his ailments cured.


Sri Vamana has therefore made it clear:


Vina vinyasa yogena asanadinnakarayet ||


One should not practice posture without the method of inhaling and exhaling


Sri Patanjali also explained breathing practices in his discourse:


Tasmim sati shavasaprashvasayorgati vicchedah pranayamah ||


Pranayamah is a process of inner suspension of the breath (kumbhaka), stopping the inhaling and exhaling.


While inner suspension of breath (kumbhaka) is pranayama, the regulation of recaka and puraka must be adopted in the posture, he adds, which means postures can be practiced only by regulating the exhaling and inhaling.


This method can be learnt only from an experienced yogi well versed in Yoga Shastra. Practicing thus, one is able to drive out physical and mental diseases and fix one’s mind steadfast. As to this yoga, Yagnavalkya says:


Tritiya kālastho rivah svayam samharate prabham | Tritiyange sthitho dehi vikaram manasam tatha ||


Just as the Sun in his third phase, that is, in the evening, drawing forth his sharp rays creates a peaceful atmosphere, in the same way the yogi, practicing the third factor, the postures, frees himself from mental defilements and becomes tranquil.


Hence, the necessity of postures is essential.


A regular practice of postures with regulated breathing can cure many diseases. In order to cure contagious diseases a doctor’s help may be required, but not to cure chronic diseases. Chronic diseases can be healed by postures and breathing practices.


From my own mature experience I can say that many ailments, which cannot be cured by doctors, can be remedied by postures and breathing practices. For example, asthma, diabetes, gastric trouble and rheumatism, known to be incurable by medicines, are cured with no medical aid. These well known ailments, for which no new medicines have been invented, are considered to be irremediable. No medicine so far has overcome these diseases. But it may be repeated that all theses chronic ailments can be healed by yogasanas and pranayamas. Evidence for this is that our institution has brought relief to many chronically affected patients, by proper guidance of postures and breathing practices. Such ailments as paralysis, constipation, piles etc., can be relieved merely by the practice of anupara (liquids) without resorting to any medicine. What is needed essentially to support this yoga knowledge is faith, courage and adventure.


In this scientific age, the criteria for diagnosing diseases have been taken over by machines. We refuse to accept this standard. For example, a patient suffering from blood pressure feels dimness of eyesight, gets increasingly fatigued while doing even a little exertion in work, prefers to keep always lying down. By these symptoms it can be understood that his blood pressure is giving trouble. On the other hand, if none of the above-mentioned symptoms obtain, and if the doctor advices a patient based on the finding of medical equipment alone, the patient by mere hallucination is liable to invite blood pressure difficulty, which he did not originally have. This, therefore, compels me to say that we refuse to admit the theory of diagnosis of diseases by machinery equipment.


By the practice of yoga it is possible to purify many internal pulses, cells, veins, plasma, wind, liver, phlegm, circulation of blood, etc. Thus, the internal purification of the body alone facilitates the cure of ailments. Generally, the purification of any matter requires fire and wind. Just as the gold in a crucible purified by a goldsmith with the aid of fire and wind, which eliminates all the impurities thereof, turns into brilliant gold, similarly the elimination of diseases as impurities needs fire and wind. That is why the wise have said:


Pranayamabhyasayuktasya sarvarogakshyobhavet | Avuktabhyasayuktasya sarvarogasamudbhava ||


One who practices asanas and pranayamas properly finds that all diseases come to naught, whereas all kinds of ailments appear in the practicing improperly.


Asanas are prerequisites for pranayama, which have to be practiced by following the methods of recaka and puraka. Little gain will ensue by asanas practiced with little knowledge of breath control.


Now we have seen how asanas are important for the healing and prevention of diseases. For example, certain asanas are prescribed to cure diabetes: Janushirshasana, baddhakonasana, and upavishtakonasana.


For constipation and ailments of the anus, baddhakonasana is prescribed. In the posture of baddhakona, contracting the anus, one performs the long recakas and purakas. Sri Vamana says that this practice heals the diseases of anus. I know from experience that many have found themselves benefited by these practices.


But to ensure the stability of these asanas, many others must precede them. While practicing the posture prescribed for a certain ailment one must stay in it long enough to perform at least 50 receka-purakas. In this way the ailments become healed. But it cannot be said that by performing only those prescribed asanas, a person can cure a specified ailment. Only when all organs are functioning with proper blood circulation can the ailments recede, not otherwise. To understand this point, one should approach well-versed yogi, which means that a Guru is essential.


In conclusion, one practicing yoga with correct knowledge thereof knows no fear of diseases and sickness. But one gets hardly any benefit out of it, if at the same time he fails to have any regulation over food, habits, speech etc. Therefore, it is my experience, which agrees with the opinion of those well versed in the shastras, that the yoga practitioner practicing with regulation of food, habits, speech and contact will find himself freed from all kinds of ailments, physical and mental.





From: Yoga and Science, Buddha Vacana Trust; Bangalore, India, 1977


Proceedings of the International Conference on Yoga and Psychic Research, in May of 1977, under the auspices of the International Sivananda Yoga Vedanta Centers

Sandilya Upanishad quotes

This body is ninety-six digits in length.

Prana extends twelve digits beyond the body. He who through,

the practice of yoga reduces his prana within his body to make

it equal to or not less than the fire in it becomes the greatest

of

the yogins. In men, the region of fire which is triangular in

form and brilliant as the molten gold is situated in the middle

of the body

Lying in the middle of the navel and

above it, is the seat of kundalini. The kundalini sakti is of the

form of eight prakrtis (matter) and coils itself eight ways or

(times). The movement of vayus (vital airs) checks duly the

food and drink all round by the side of skandha(the web of life)

It closes by

its head (the opening of) the brahmarandhra, and during the

time of (the practice of) yoga is awakened by the fire (in the

apana); then it shines with great brilliancy in the akas of the

heart in the shape of wisdom.

Situated at

the back of the anus, it is attached to the spinal column and

extends to the brahmarandhra of the head and is invisible

and subtle and is vaishnavi (or has the sakti force of Vishnu).

On the left of Sushumna is situated Ida and on the right is

Pingala. The moon moves in Ida and the sun in Pingala.

The moon is of the nature of tamas and the sun of rajas.

The poison share is of the sun and the nectar of the moon.

They both direct (or indicate) time and Sushumna, is the enjoyer

(or consumer) of time.

By the

contraction of the muscles of the neck and by the contraction

of the one below (viz.,) Apana, the Prana (breath) goes into the

Sushumna which is in the middle from the west nadi.

Drawing up the Apana and forcing down the Prana from the throat,

the yogin free from old age becomes a youth of sixteen.

Having by contraction opened the door of kundalini, one

should force open the door of moksha. Closing with her mouth

the door through which one ought to go, the kundalini sleeps

spiral in form and coiled up like a serpent. He who causes this

kundalini to move he is an emancipated person. If this kundalini

were to sleep in the upper part of the neck of any yogin, it goes

towards his emancipation. (If it were to sleep) in the lower part

(of the body), it is for the bondage of the ignorant. Leaving the

two nadis, Ida and the other (Pingala), it (prana) should move

in the Sushumna. That is the supreme seat of Vishnu.

Samadhi is the union of the Jivatma (individual self) and

the Paramatma (higher self) without ,the threefold state, (viz.,

the knower, the known, and the knowledge). It is of the nature

of extreme bliss and pure consciousness.

Ashtanga vinyasa practice advanced A fragmentos grabados en el centro Biorritmes de Tarragona

January Ashtanga workshop in Tarragona, Spain

The nadis or psychic passages

Source
*A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya  Swami Satyananda Saraswati

The nadis are pathways along which prana or

bioplasmic energy travels. In acupuncture

these pathways are known as meridians (at

least in modern western terminology). Various

ancient yogis said that there are seventy two

thousand nadis in the psychic body. Others

said the number is in the region of three

hundred and twenty thousand. Whatever the

number, we can definitely say that they are

numerous.

Of these nadis three are particularly important.

They are known as the ida, pingala and

sushumna. The most important one is the

sushumna, which runs within the spine2. It

should not be confused with or identified with

the physical spine that we are normally aware

of. This nadi runs from the region of the

perineum (between the anus and sexual organs)

to the region of the brain. It connects the

mooladhara chakra (chakra meaning pranic

or psychic centre) in the perineum to ajna

(mid-brain) chakra at the top of the spine

passing through various other chakras enroute.

Again these chakras should not be

regarded as physical entities; they are part of

the bioplasmic or pranic body. As such they

are located within but are not of the physical

body.

Emanating from the left side of the mooladhara

chakra and passing through the

intervening chakras in turn in a curving, crisscrossing

path, finally ending up on the left

side of the ajna chakra, is the ida nadi. Emerging

from the right side of the mooladhara chakra

and passing in a similar but opposite sense to

that of the ida nadi, up to the right side of ajna,

is the pingala nadi.

The ida and pingala nadis are the pathways

of the two different aspects of prana. They

represent the two opposite poles of the same

energy. The ida is denoted as being negative

and is also known as the chandra (moon) nadi.

The pingala, on the other hand, is positive and

is often called the surya (sun) nadi. Associated

with these two nadis are various attributes or

qualities.

These two nadis are associated with the two

nostrils: pingala with the right and ida with the

left. The ancient yogis, with their detailed

awareness of the human body, found that the

flow of breath did not pass equally through

each nostril. In fact at any given time it was

more than likely that the flow of air through

one nostril would be greater than the other

nostril. This is an aspect of our body that even

physiologists have never seriously researched.

No one seems to have asked the question:

"Why have we got two nostrils?" There should

be a good reason and perhaps it is directly

related to ida and pingala. Incidentally, the

reader can test this for himself taking care to

remove all mucus from the nose. Merely block

each of the nostrils in turn and you should

find that the flow is greater through one than

the other. If you don't find this to be so, then

try at a later time for occasionally the flows are

equal.

The yogis of antiquity discovered that when

the left nostril had the predominant flow of air

then the pranic flow in ida nadi was also

predominant. And when the right nostril had

the greatest flow the pingala had the greatest

flow of prana. The flow of air through the

nostrils and consequently the pranic flow

continually alternates. Under normal conditions

the flow through the left nostril is

predominant for about an hour and then the

right flow becomes predominant for about an

hour. During changeover from one to the

other, flows are equal and the prana flows

through the sushumna nadi. This generally

lasts for a few minutes. These flows can also be

artificially altered in response to individual

needs. The study of these flows, their meaning

and implications in life is the subject of the

science of swara yoga.

Quotes from the Dyhanabindu upanishad

Muladhara is the first chakra. Svadhishthana is the second.

Between these two is said to be the seat of yoni (perineum),

having the form of Kama (God of love). In the Adhara of the

anus, there is the lotus of four petals. In its midst is said

to be the yoni called Kama and worshipped by the siddhas. In

the midst of the yoni is the Linga facing the west and split at

its head like the gem. He who knows this, is a knower of

the Vedas.

He is knower of yoga who knows that prana always

draws itself from apana and apana draws itself from prana

Paramesvari (viz., kundalini sakti) sleeps shutting with her mouth

that door which leads to the decayless Brahma-hole. Being aroused by the contact of agni with manas and prana, she takes

the form of a needle and pierces up through Sushumna. The

yogin should open with great effort this door which is shut.

Then he will pierce the door to salvation by means of kundalini.

Folding firmly the fingers of the hands, assuming firmly the

Padma posture, placing the chin firmly on the breast and fixing

the mind in dhyana, one should frequently raise up the apana.

When this Jalandhara bandha which is

destroyer of the pains of the throat is performed, then nectar

does not fall on agni nor does the vayu move.

This bindu is twofold, white and red. The white one is called

sukla and the red one is said to contain much rajas. The

rajas which stays in yoni is like the colour of a coral. The bindu

stays in the seat of the genital organs. The union of these two

is very rare. Bindu is siva and rajas is sakti. Bindu is the

moon and rajas is the sun. Through the union of these two is

attained the highest body ; when rajas is roused up by agitating

the s akti through vayu which unites with the sun, thence is

produced the divine form. Sukla being united with the moon

and rajas with the sun, he is a knower of yoga who knows the

proper mixture of these two.

From Hamsa Upanishad

(Nada) is (begun to be heard as) of ten kinds.

The first is chini (like the sound of that word) ; the second is

chini-chini ; the third is the sound of bell ; the fourth is that of

conch ; the fifth is that of tantri (lute) ; the sixth is that sound

of tala (cymbals) ; the seventh is that of flute ; the eighth is that

of bheri (drum) ; the ninth is that of mrdanga (double drum) ; and

the tenth is that of clouds (viz., thunder). He may experience

the tenth without the first nine sounds (through the initiation of

a guru). In the first stage, his body becomes chini-chini ; in the

second, there is the (bhanjana) breaking (or affecting) in the

body ; in the third, there is tho (bhedana) piercing ; in the fourth,

the head shakes ; in the fifth, the palate produces saliva ; in the

sixth, nectar is attained; in the seventh, the knowledge of the

hidden (things in the world) arises; in the eighth, Paravak is

heard ; in the ninth, the body becomes invisible and the pure

divine eye is developed; in the tenth, he attains Parabrahman

in the presence of (or with) Atma which is Brahman. After

that, when manas is destroyed, when it which is the source of

sankalpa and vikalpa disappears, owing to the destruction of these

two, and when virtues and sins are burnt away, then he shines

as Sadasiva of the nature of Sakti pervading everywhere, being

effulgence in its very essence, the immaculate, the eternal,

the stainless, and the most quiescent Om.

Shiva samhita chapter IV,1-5

1. First with a strong inspiration fix the mind in the adhar lotus. Then engage in contracting the Yoni, which
is situated in the perineal space.
2. There let him contemplate that the God of love resides in that Brahma Yoni and that he is beautiful like
Bandhuk flower (Pentapetes pheanicia)-- brilliant as tens of millions of suns, and cool as tens of millions of
moons. Above this (Yoni) is a small and subtle flame, whose form is intelligence. Then let him imagine that

a union takes place there between himself and that flame (the Siva and Sakti).
3. (Then imagine that) – There go up through the sushumna vessel, three bodies in their due order (i.e., the
etheric, the astral and the mental bodies). There is emitted in every chakra the nectar, the characteristic of
which is great bliss. Its colour is whitish rosey (pink), full of splendor, showering down in jets the immortal
fluid. Let him drink this wine of immortality which is divine, and then again enter the Kula (i.e., perineal
space.)
Note. While these subtle bodies go up, they drink at every stage this nectar, called Kulamrita.
4. Then let him go again to the Kula through the practice of mantrayoga (i.e., pranayama). This Yoni has
been called by me in the Tantras as equal to life.
5. Again let him be absorbed in that Yoni, where dwells the fire of death – the nature of Shiva, &c. Thus has
been described by me the method of practicing the great Yoni-mudra. From success in its practice, there is
nothing which cannot be accomplished.

Bindu part 2 (2/2)

Definition

The word bindu comes from the Sanskrit root

bind - 'to split', 'to divide'. This means that the

bindu is the origin of individuality; it is the

point where the oneness first divides itself to

produce duality, the world of multiple forms.

This division implies limitation in knowledge,

action and so forth.

Bindu implies a point without dimension - a

dimensionless centre. In Sanskrit texts it is

often called cliidghana, that which has its roots

in the limitless consciousness. The word bindu

also means zero or voiclness - the shoonya.

More correctly, bindu is the gateway to the

shoonya. This zero orvoidness is not, however,

a total nothingness. It is a voiclness, an

emptiness that contains the fullest potential.

In fact, the word shoonya should be translated

not a nothingness, but as no-thingness. There

is a vast difference between these two words.

The state of no-thingness is pure consciousness.

Bindu is therefore a mysterious, ineffable

focal point where the two opposites - infinity

and zero, fullness and no-thingness - coexist.

Bindu is widely called the bindu visarga - 'the

falling drop'. This means that bindu is one of

many drops of nectar that continually trickle

down from sahasrara, the primal fountainhead.

This nectar irrigates life. This nectar is the real

'water of life'.

In summary we can say that bindu literally

means seed, small particle, semen or sperm, a

point, dot and so forth. It represents to be focal

point of individuality, whether animate or

inanimate. It is the cosmic seed from which all

things manifest and grow. It is an infinitesimally

Bindu, vishuddhi chakra and amrit

When we described vishuddhi chakra we

pointed out that nectar or amrit trickles down

from bindu to vishuddhi2. This amrit is bliss

and the bindu is the abode of uninterrupted

bliss. This is symbolized in Indian mythology

by the river Ganges (nectar) coming from tbe

crescent moon (bindu).

This amrit or divine nectar Hows down

through the sushumna passage from bindu'.

In the Hatha Yoga Pradipika it says: "The nectar

secreted from the bindu is indeed the consort

(Shakti) of Shiva (consciousness). It fills the

sushumna passage." (v. 4:46)

Symbolism

The bindu is symbolized by both a full moon

and a crescent moon. The full moon really

represents the infinitesimally small point we

have tried to describe in the preceding pages.

The crescent moon indicates that the bindu is

widely associated with the kalas (phases) of the

moon. In the same way that the moon is

progressively revealed during the period from

new moon to full moon, so the immensity of

the sahasrara behind the bindu can be gradually

unveiled through all types of yoga

practices, if they are done regularly and

sincerely, and if one has burning aspiration

day and night to understand life and oneself.

This crescent moon implies that the spiritual

aspirant has some glimpses of sahasrara,

behind the bindu, but by no means a total

experience. The totality can never be known

while there is individuality.

The bindu is drawn on the background of

the night sky, indicating that the basis of bindu,

the sahasrara, is infinite. Most people who

practise yoga are familiar with the symbol of

Aum: In the top right hand corner of the

symbol there is a small point and a crescent

moon. The point is called visarga (drop) and

represents bindu; the crescent moon also

represents bindu, as already explained. The

chakras exist in the realm of the main figure,

together with the qualities of tamas, rajas and

sattwa. These exist in the realm of nature -

prakriti. The bindu is shown separate from the

main body of Aum indicating that bindu is

transcendental and beyond the fetters of

nature.

Bindu part1 (1/2)

Bindu part 1 (1/2)

Source
*Prana And Pranayama Swami Niranjanananda Saraswati
*A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya  Swami Satyananda Saraswati

the Hatha Yoga Pradipika:

"The secretion of the moon (bindu), the nectar

of immortality (amrit), is normally consumed

by the fire of the sun (manipura chakra). It

flows downwards and results in ageing of the

body. There is a wonderful technique which

can reverse this process; it should be learned

from a guru and can never be understood by

reading even a thousand scriptures. The

practice is called vipareeta karani mudra and

the positions of the bindu and sun (manipura)

are reversed (i.e. the body is inverted). The

sun is held upwards and the moon downwards."

(v. 77-79)

Bindu

Bindu means 'point'. It is the point of creation where oneness first divides into multiplicity, the ultimate point from which all things manifest and into which all things return. Within bindu is contained the evolutionary potential for the myriad objects of the universe, the blueprint for creation. Bindu is

the gateway to shoonya. It is located at the top back of the head, at the point where Hindu brahmins keep a tuft of hair called shikha.

Bindu is represented by a crescent moon and a drop of white nectar. The tantric texts describe a small depression or pit within the higher centres of the brain which contains a minute secretion of fluid. In the centre of that tiny secretion is a small point of elevation, like an island in the middle of a lake. In the psycho-physiological framework, this tiny point is considered to be bindu.

The moon at bindu produces amrita, the life-giving nectar, and the sun at manipura consumes it. This means that during the course of life, the drop of nectar produced at bindu falls down to manipura, where it is consumed by the fire element. Due to this process one suffers from the three ailments of vyadhi, disease, jara, old age; and mrityu, death. Yoga and tantra employ techniques by which one is able to reverse this process, so that the amrita is retained at vishuddhi, or sent back up from manipura to vishuddhi, and then to bindu. In this way perfected yogis have experienced immortality.

The first manifestation of creation was nada or sound, and bindu is also the point where the original nada emanates. Bindu is associated with anandamaya kosha. When bindu is awakened, the transcendental sound of Om is heard. Bindu is very important in prana vidya and in many higher yogas.

The most subtle of the chakras is the ajna.

Beyond ajna and even more subtle is bindu. It

is not a chakra. The chakras are associated

with the human psychic framework; bindu, on

the other hand, is the subtle centre from which

the human framework itself arises. Bindu is

therefore the primary manifesting source of

the chakras themselves. The chakras are within

the realms and fetters of the mind; bindu is

bevond the mind.

The subject of bindu may seem very technical,

abstract and incomprehensible, but it

implies an elevated and profound part of

tantra-yoga and other mystical systems.

Though it may appear to have little significance

in terms of practical yoga, it is the purpose of

all yoga practices to induce awareness of the

bindu. Actually it is completely inexplicable in

terms of logic, for it unites the finite with the

infinite. l i k e the six main chakras, it is completely

impossible to understand bindu by

discussion, reading or speculation.

Sanskrit Terminology from the book Vinyasa Krama by Matthew Sweeney

The Indian Sanskrit language is a logical and straightforward system and the naming of asana even more so. When a body part is used in a name, it reflects in most rudimentary terms what is to be done with that part of

Toni Romero, Eka pada Rajakapotasana

the body. For example. hasta padangustasana, hands and toes posture (literally hands and foot-fingers). This tells you that you should be holding the big toes with your hands in some manner. When a sage is referred to in a posture it is named after him or for what that sage was renowned for. For example. marichyasana indicates one knee in an upright position each time. Marichi is the son of Brahma and his name
literally means ‘ray of light. ' By imitating a sage or Rishi (enlightened sage) you are aspiring to his or her divine qualities.
Animal names are often used as visual inspiration. By imitating an animal in a posture it is intended that you
experience some exceptional aspect of that particular creature: the lightness of a bird, the flexibility of a monkey or the fierceness
of a crocodile. For example, the naming of kapotasana, the pigeon, reflects the position of the arms and chest. Both of the elbows tend to be pointed like the beak of the pigeon with the chest sticking out like a pigeon’s breast . These postures resemble a pigeon's ability to swivel its head into seemingly impossible backward angles.[...]
It is important to learn the traditional Sanskrit names of the postures and what they mean. The system of Yoga is culturally Indian, and despite the current Western influence. the full impact of the spirituality of Yoga is difficult to grasp unless this culture is embraced in some way. In my experience, learning some of the basic terms adds an insightful and devotional quality to the practice. In the visual risana library of this book all of the names for the postures and their variations are provided. including a description ofthe great sages, saints and gods invoked by many of the postures.

Shiva Samhita Chapter II, verses 13-23

13. In the body of man there are 3,500,000 nadis; of them the principal are fourteen;
14-15. Sushumna, Ida, Pingala, Gandhari, Hastijihvika, Kuhu, Saraswati, Pusa, Sankhini, Payaswani, Varuni,
Alumbusa, Vishwodari, and Yasaswani. Among these Ida, Pingala and Sushumna are the chief.
16. Among these three, sushumna alone is the highest and beloved of the Yogis. Other vessels are subordinate
to it in the body.
17. All these principal nadis (vessels) have their mouths downwards, and are like thin threads of lotus. They
are all supported by the vertebral column, and represent the sun, moon and fire.
18. The innermost of these three is chitra; it is my beloved. In that there is the subtlest of all hollows called

Brahmarandhra.
19. Brilliant with five colours, pure, moving in the middle of sushumna, this chitra is the vital part of body and
centre of sushumna.
20. This has been called in the Shastras the Heavenly Way; this is the giver of the joy of immortality; by
contemplating it, the greatYogi destroys all sins.
21. Two digits above the rectum and two digits below the linga (penis) is the adhara lotus, having a dimension
of four digits.
22. In the pericarp of the adhara lotus there is the triangular, beautiful yoni, hidden and kept secret in all the
Tantras.
23. In it is the supreme goddess Kundalini of the form of electricity, in a coil. It has three coils and a half (like
a serpent), and is in the mouth of sushumna.

Richard Freeman video library

Invocation from the Taittiriya Upanishad

Harih Om.

 May Mitra be propitious unto us! 

May Varuna be propitious unto us!

 May Aryaman be propitious unto us! 

May Indra and Brihaspati be propitious unto us! 

May Vishnu, of wide strides, be propitious unto us! 

Salutation to Brahman! Salutation to Thee, O Vayu! 

Thou indeed art the visible Brahman. 

Thee indeed I shall proclaim as the visible Brahman. 

Thee indeed, O Vayu, I shall proclaim as the right. 

Thee indeed I shall proclaim as the true. 

May It protect me! 

May It protect the teacher! 

May It protect me! 

May It protect the teacher! 

Om. Peace! Peace! Peace!

Sat chakra nirupana By Purnananda Swami part Four (4/4)

50. He whose nature is purified by the practice of Yama, Niyama, and the like, learns from the mouth
of his Guru the process which opens the way to the discovery of the great Liberation. He whose whole
being is immersed in the Brahman then rouses the Devi by Hum-kara, pierces the centre of the Linga,
the mouth of which is closed, and is therefore invisible, and by means of the Air and Fire (within him)
places Her within the Brahmadvara.

Yama = moral disciplines which
are prerequisites to yoga
including abstention from
harming, stealing, lying, sex,
and greed.
Niyama = another class of moral
disciplines including purity,
contentment, austerity, study,
and devotion.
Brahmadvara = inside Chitrininadi.

51. The Devi who is Suddha-sattva pierces the three Lingas, and, having reached all the lotuses which
are known as the Brahma-nadi lotuses, shines therein in the fullness of Her lustre. Thereafter in Her
subtle state, lustrous like lightning and fine like the lotus fibre, She goes to the gleaming flame-like
Shiva, the Supreme Bliss and of a sudden produces the bliss of Liberation.

Suddha-sattva = a form of
embodied Caitanya.
Pierces = passes through an
obstruction.
Three Lingas = Svayambhu,
Bana, and Itara in the
Muladhara, Anahata, and Ajnachakras
respectively.

52. The wise and excellent Yogi rapt in ecstasy, and devoted to the Lotus feet of his Guru, should lead
Kula-Kundali [sic] along with Jiva to her Lord the Para-shiva in the abode of Liberation within the
pure Lotus, and meditate upon Her who grants all desires as the Caitanya-rupa-Bhagavati. When he
thus leads Kula-Kundalini, he should make all things absorb into Her.

Ecstasy = samadhi.
Caitanya-rupa-Bhagavati = the
Devi who is the cit in all bodies.

53. The beautiful Kundali [sic] drinks the excellent red nectar issuing from Para-Shiva, and returns
from there where shines Eternal and Transcendent Bliss in all its glory along the path of Kula, and
again enters the Muladhara. The Yogi who has gained steadiness of mind makes offering (Tarpana) to
the Ishta-devata and to the Devatas in the six centres (Chakra), Dakini and others, with that stream of
celestial nectar which is in the vessel of Brahmanda, the knowledge whereof he has gained through the
tradition of the Gurus.

Path of Kula = the channel in
the chitrini-nadi.
Vessel of Brahmanda =
Kundalini.

54. The Yogi who has after practice of Yama, Niyama, and the like, learnt this excellent method from
the two Lotus Feet of the auspicious Diksa-guru, which are the source of uninterrupted joy, and whose
mind (Manas) is controlled, is never born again in this world (Samsara). For him there is no dissolution
even at the time of Final Dissolution. Gladdened by constant realization of that which is the source of
Eternal Bliss, he becomes full of peace and foremost among all Yogis.

Diksa-guru = the guru who
initiated the yogi.
Final dissolution = samksaya=
pralaya.
Eternal bliss = nityananda =
Brahman.
Among all yogis = lit., "of the
good."

55. If the Yogi who is devoted to the Lotus Feet of his Guru, with heart unperturbed and concentrated
mind, reads this work which is the supreme source of the knowledge of Liberation, and which is
faultless, pure, and most secret, then of a very surety his mind dances at the Feet of his Ishta-devata.

Mind = cetas or citta.

Sat chakra nirupana By Purnananda Swami part one (1/4)
Sat chakra nirupana By Purnananda Swami part two (2/4)
Sat chakra nirupana By Purnananda Swami part Three (3/4)

Sat chakra nirupana By Purnananda Swami part Three (3/4)

28. In the throat is the Lotus called Vishuddha, which is pure and of a smoky purple hue. All the
(sixteen) shining vowels on its (sixteen) petals, of a crimson hue, are distinctly visible to him
whose mind (Buddhi) is illumined. In the pericarp of this lotus there is the Ethereal Region,
circular in shape, and white like the full Moon. On an elephant white as snow is seated the Bija
of Ambara, who is white of colour.

Moon = Mantra = here, "ham"
Ambara = the Ethereal Region

29. Of his Four arms, two hold the noose and goad, and the other two make the gestures of
granting boons and dispelling fear. These add to His beauty. In His lap there ever dwells the
great snow-white Deva, three-eyed and five-faced, with ten beautiful arms, and clothed in a
tiger's skin. His body is united with that of Girija, and He is known by what His name, Sadha-
Shiva, signifies.

Noose = pasa
Goad = Ankusa
Gestures = mudras
Girija = mountain-born
Sada-Shiva = ever-beneficent

30. Purer than the Ocean of Nectar is the Shakti Shakini who dwells in this Lotus. Her raiment is
yellow, and in Her four lotus-hands She carries the bow, the arrow, the noose, and the goad. The
whole region of the Moon without the mark of the hare is in the pericarp of this Lotus. This
(region) is the gateway of great Liberation for him who desires the wealth of Yoga and whose
senses are pure and controlled.

Mark of the hare = man in the moon.

31. He who has attained complete knowledge of the Atma (Brahman) becomes by constantly
concentrating his mind (Citta) on this Lotus a great Sage, eloquent and wise, and enjoys
uninterrupted peace of mind. He sees the three periods, and becomes the benefactor of all, free
from disease and sorrows and long-lived, and, like Hamsa, the destroyer of endless dangers.

Sage = kavi
Three periods = past, present, and
future.

31a. The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kumbhaka, is in
his wrath able to move all the three worlds. Neither Brahma nor Vishnu, neither Hari-Hara nor
Surya nor Ganapa is able to control his power (resist him).

The translator has numbered this verse
"31a" because it does not appear in the
texts used by two of the three
commentators on whom he relies.
Kumbhaka = retention of breath in
pranayama
Ganapa = Ganesha

32. The Lotus named Ajna is like the Moon, (beautifully white). On its two petals are the letters Ha

and Ksa, which are also white and enhance its beauty. It shines with the glory of Dhyana. Inside it is
the Shakti Hakini, whose six faces are like so many moons. She has six arms, in one of which She
holds a book; two others are lifted up in the gestures of dispelling fear and granting boons, and with
the rest She holds a skull, a small drum, and a rosary. Her mind is pure (Suddha-Citta).

Ajna = lit., command
holds a book: the meaning is that
she is making the mudra called
vidya or pustaka, not that she is
actually holding a book
Small drum = damaru

33. Within this Lotus dwells the subtle mind (Manas). It is well-known. Inside the Yoni in the
pericarp is the Shiva called Itara, in His phallic form. He here shines like a chain of lightning flashes.
The first Bija of the Vedas, which is the abode of the most excellent Shakti and which by its lustre
makes visible the Brahma-sutra, is also there. The Sadhaka with steady mind should meditate upon
these according to the order (prescribed).

Itara = that which enables one to
cross Lala.
First bija of the Vedas = Om.
Brahma-sutra = the nadi-chitrini.

34. The excellent Sadhaka, whose Atma is nothing but a meditation on this Lotus, is able quickly to
enter another's body at will, and becomes the most excellent among Munis, and all-knowing and allseeing.
He becomes the benefactor of all, and versed in all the Sastras. He realizes his unity with the
Brahman and acquires excellent and unknown powers. Full of fame and long-lived, he ever becomes
the Creator, Destroyer, and Preserver, of the three worlds.

Another's body = para-pura; may
also mean "another's house."
Powers = siddhi.

35. Within the triangle in this Chakra ever dwells the combination of letters which form the Pranava.
It is the inner Atma as pure mind (Buddhi), and resembles a flame in its radiance. Above it is the half
(crescent) moon, and above this, again, is Ma-kara, shining in its form of Bindu. Above this is Nada,
whose whiteness equals that of Balarama and diffuses the rays of the Moon.

Pranava = the word "Om."
Combination of letters = A and U,
i.e., the vowels in the word "aum."
Ma-kara = the letter M in its bindu
form in candra-bindu.
Nada = the half-moon symbol.

36. When the Yogi closes the house which hangs without support, the knowledge whereof he has
gained by the service of Parama-guru, and when the Cetas by repeated practice becomes dissolved in
this place which is the abode of uninterrupted bliss, he then sees within the middle of and in the space
above (the triangle) sparks of fire distinctly shining.

Closes the house = make the
yoni-mudra, which detaches the
inner self (antah-pur) and mind
(manas) from the empirical world.

37. He then also sees the Light which is in the form of a flaming lamp. It is lustrous like the clearly
shining morning sun, and glows between the Sky and the Earth. It is here that the Bhagavan manifests
Himself in the fullness of His might. He knows no decay, and witnesseth all, and is here as He is in
the region of Fire, Moon, and Sun.

Light = djoti.
Sky = gagana = empty space
above Sankhini-nadi.
Earth = dharani = dhara-mandala
in the muladhara.
Region of Fire, Moon, and Sun =
the triangle on Manipitha within
the A-ka-tha triangle.

38. This is the incomparable and delightful abode of Vishnu. The excellent Yogi at the time of death
joyfully places his vital breath (Prana) here and enters (after death) that Supreme, Eternal, Birthless,
Primeval Deva, the Purusha, who was before the three worlds, and who is known by the Vedanta.

39. When the actions of the Yogi are, through the service of the Lotus feet of his Guru, in all
respects good, then he will see above it (i.e., Ajna-chakra) the form of the Mahanada, and will
ever hold in the Lotus of his hand the Siddhi of Speech. The Mahanada, which is the place of
dissolution of Vayu is the half of Shiva, and like the plough in shape, is tranquil and grants boons
and dispels fear, and makes manifest pure Intelligence (Buddhi).

Half of Shiva: the meaning is that Shiva
is Hakara; if the upper part of Ha is
removed, the remaining portion of the
letter has the form ofan Indian plough.
Mahanada = Maha-nada

40. Above all these, in the vacant space wherein is Sankhini Nadi, and below Visarga is the Lotus
of a thousand petals. This Lotus, lustrous and whiter than the full Moon, has its head turned

downward. It charms. Its clustered filaments are tinged with the colour of the young Sun. Its
body is luminous with the letters beginning with A, and it is the absolute bliss.

Vacant space: elsewhere called the
parama-vyoma = supreme ether.
Lotus of a thousand petals = Sahasrara
Absolute bliss = kevalananda-rupam =
lit., Brahman bliss

41. Within it (Sahasrara) is the full Moon, without the mark of the hare, resplendent as in a clear
sky. It sheds its rays in profusion, and is moist and cool like nectar. Inside it (Candra-mandala),
constantly shining like lightning, is the Triangle and inside this, again, shines the Great Void
which is served in secret by all the Suras.

Mark of the hare = the man in the moon.
Triangle = the A-ka-thadi triangle.
Great Void = sunya = bindu.
Suras = devas.

42. Well concealed, and attainable only by great effort, is that subtle Bindu (Sunya) which is the
chief root of Liberation and which manifests the pure Nirvana-Kala with Ama-Kala. Here is the
Deva who is known to all as Parama-Shiva. He is the Brahman and the Atma of all beings. In
Him are united both Rasa and Virasa, and He is the Sun which destroys the darkness of nescience
and delusion.

Nirvana-Kala and Ama-Kala: There are
seventeen Kalas (digits) of the moon,
but the nectar-dropping Ama and the
Nirvana-kala are only at this stage
revealed.
Rasa and Virasa = the bliss of liberation
and that arising from the union of Shiva
and Shakti.
Nescience = ajnana.
Delusion = moha.

43. By shedding a constant and profuse stream of nectar-like essence, the Bhagavan instructs the
Yati of pure mind in the knowledge by which he realizes the oneness of the Jivatma and the
Paramatma. He pervades all things as their Lord, who is the ever-flowing and spreading current
of all manner of bliss known by the name of Hamsah Parama (Parama-hamsah).

Yati = someone whose mind rests
intently upon the Devata of his worship.

44. The Shaivas call it the abode of Shiva; the Vaisnavas call it Parama Purusha; others again,
call it the place of Hari-Hara. Those who are filled with a passion for the Lotus feet of the Devi
call it the excellent abode of the Devi; and other great sages (Munis) call it the pure place of
Prakriti-Purusha.

Shaivas = worshippers of Shiva.
Vaisnavas = worshippers of Vishnu.
Hari-Hara = Vishnu and Shiva.
Devi = Shakti.
Prakriti-Purusha = Shakti-Shiva.

45. That most excellent of men who has controlled his mind and known this place is never again
born in the Wandering, as there is nothing in the three worlds which binds him. His mind being
controlled and his aim achieved, he possesses complete power to do all which he wishes, and to
prevent that which is contrary to his will. He ever moves towards the Brahman. His speech,
whether in prose or verse, is ever pure and sweet.

Mind = citta.
Wandering = samsara.
Brahman = lit. kha, which could also
mean "air" or "ether."

46. Here is the excellent (supreme) sixteenth Kala of the Moon. She is pure, and resembles (in
colour) the young Sun. She is as thin as the hundredth part of a fibre in the stalk of a lotus. She is
lustrous and soft like ten million lightning flashes, and is down-turned. From Her, whose source
is the Brahman, flows copiously the continuous stream of nectar (or, She is the receptacle of the
stream of excellent nectar which comes from the blissful union of Para and Parama).

Para and Parama = bindu-rupa Shiva
and Shakti.

47. Inside it (Ama-kala) is Nirvana-kala, more excellent than the excellent. She is as subtle as the
thousandth part of the end of a hair, and of the shape of the crescent moon. She is the everexistent
Bhagavati, who is the Devata who pervades all beings. She grants divine knowledge, and
is as lustrous as the light of all the suns shining at one and the same time.

48. Within its middle space (i.e., middle of the Nirvana-kala) shines the Supreme and Primordial
Nirvana-Shakti; She is lustrous like ten million suns, and is the Mother of the three worlds. She is
extremely subtle, and like unto the ten-millionth part of the end of a hair. She contains within Her
the constantly flowing stream of gladness, and is the life of all beings. She graciously carries the
knowledge of the Truth (Tattva) to the mind of the sages.

Nirvana-Shakti = Samanapada or
Samani Shakti.
Stream of gladness = Prema.

49. Within Her is the everlasting place called the abode of Shiva, which is free from Maya,
attainable only by Yogis, and known by the name of Nityananda. It is replete with every form of
bliss, and is pure knowledge itself. Some call it the Brahman; others call it Hamsa. Wise men
describe it as the abode of Vishnu, and righteous men speak of it as the ineffable place of
knowledge of the Atma, or the place of Liberation.

Abode of Shiva = Shiva-padam = state
of Shiva.
Pure knowledge itself = suddha-bodhasvarupam.
Righteous men = sukritinah.

Sat chakra nirupana By Purnananda Swami part one (1/4)
Sat chakra nirupana By Purnananda Swami part two (2/4)
Sat chakra nirupana By Purnananda Swami part Four (4/4)

Sat chakra nirupana By Purnananda Swami part two (2/4)

14. There is another Lotus placed inside the Sushumna at the root of the genitals, of a
beautiful vermillion colour. On its six petals are the letters from Ba to Puramdara, with
the Bindu superposed, of the shining colour of lightning.

Another lotus = the Svadhisthana-Chakra.
Puramdara = the letter La
Bindu = The Anusvara

15. Within it [Svadhisthana] is the white, shining, watery region of Varuna, of the shape

of a half-moon, and therein, seated on a Makara, is the Bija Vam, stainless and white as
the autumnal moon.

Makara = mythical animal somewhat like an
alligator

16. May Hari who is within it, who is in the pride of early youth, whose body is of a
luminous blue beautiful to behold, who is dressed in yellow raiment, is four armed, and
wears the Sri-vatsa, and the Kaustubha, protect us!

Within it: Vishnu is within the lap of the Bindu of
Vam.
Sri-vatsa = an auspicious curl on the breast of
Vishnu and his avatar, Krishna, which symbolizes
Prakriti.
Kaustubha = a great gem worn by Vishnu.

17. It is here [in the Svadhisthana] that Rakini always dwells. She is of the colour of a
blue lotus. The beauty of Her body is enhanced by Her uplifted arms holding various
weapons. She is dressed in celestial raiment and ornaments, and Her mind is exalted with
the drinking of ambrosia

Dwells = bhati, lit., "shines"

18. He who meditates upon this stainless Lotus, which is named Svadhisthana, is freed
immediately from all his enemies, such as the fault of Ahamkara and so forth. He
becomes a Lord among Yogis, and is like the Sun illumining the dense darkness of
ignorance. The wealth of his nectar-like words flows in prose and verse in well-reasoned
discourse.

His enemies = the six passions, i.e., kama (lust),
krodha (anger), lobha (greed), moha (delusion),
mada (pride), matsarya (envy), which all arise from
a sense of me-ness (ahamkara).
Ahamkara = egoism.
Ignorance = moha.

19. Above it [the Svadhisthana], and at the root of the navel, is the shining Lotus of ten petals, of the colour of
heavy-laden rain-clouds. Within it are the letters Da to Pha, of the colour of the blue lotus with the Nada and
Bindu above them. Meditate there on the region of Fire, triangular in form and shining like the rising sun.
Outside it are three Svastika marks, and within, the Bija of Vahni himself.

Bija of Vahni = Ram,
the seed-mantra of
Fire.

20. Meditate upon Him (Fire) seated on a ram, four-armed, radiant like the rising sun. In His lap ever dwells
Rudra, who is of a pure vermilion hue. He (Rudra) is white with the ashes with which He is smeared; of an
ancient aspect and three-eyed, His hands are placed in the attitude of granting boons and of dispelling fear. He

is the destroyer of creation.

His hands are
placed in the vara

and abhaya mudras.

21. Here abides Lakini, the benefactress of all. She is four-armed, of radiant body, is dark (of complexion),
clothed in yellow raiment and decked with various ornaments, and exalted with the drinking of ambrosia. By
meditating on this Navel Lotus the power to destroy and create (the world) is acquired. Vani with all the
wealth

of knowledge ever abides in the lotus of His face.

Vani = Sarasvati,

Devi of Speech

22. Above that, in the heart, is the charming Lotus of the shining colour of the Bandhuka
flower, with the twelve letters beginning with Ka, of the colour of vermilion, placed
therein. It is known by its name of Anahata, and is like the celestial wishing-tree, bestowing
even more than (the supplicant's) desire. The Region of Vayu, beautiful and with six

corners, which is like unto the smoke in colour, is here.

The bandhuka flower,
Pentapetes phoenicia,
sometimes known as

scarlet marrow.
With six corners = lit., sat-kona = interlacing

triangles.

23. Meditate within it on the sweet and excellent Pavana Bija, grey as a mass of smoke,
with four arms, and seated on a black antelope. And within it also (meditate) upon the
Abode of Mercy, the Stainless Lord who is lustrous like the Sun, and whose two hands

make the gestures which grant boons and dispel the fears of the three worlds.

Pavana Bija = Vayu whose bija is yam

Stainless Lord = Hamsa, the Sun

24. Here dwells Kakini, who in colour is yellow like unto new lightning, exhilirated and
auspicious; three-eyed and the benefactress of all. She wears all kinds of ornaments, and in
Her four hands She carries the noose and the skull, and makes the sign of blessing and the

sign which dispels fear. Her heart is softened with the drinking of nectar.

New lightning = highly visible lightning before

rain falls heavily

25. The Shakti whose tender body is like ten million flashes of lightning is in the pericarp
of this Lotus in the form of a tiangle (Trikona). Inside the triangle is the Shiva-Linga known

by the name of Bana. This Linga is like shining gold, and on his head is an orifice minute as
that in a gem. He is the resplendent abode of Laksmi.

Trikona: when Shakti takes the form of a

triangle, the head points down.

26. He who meditates on this Heart Lotus becomes (like) the Lord of Speech, and (like)
Isvara he is able to protect and destroy the worlds. This Lotus, is like the celestial wishingtree,
the abode and seat of Sarva. It is beautified by the Hamsa, which is like unto the
steady tapering flame of a lamp in a windless place. The filaments which surround and

adorn its pericarp, illumined by the solar region, charm.

Lord of Speech = Brhaspati, the guru of the
devas
Sarva = Maha-deva, Shiva.
Hamsa = here, the Jivatma
The second sentence is reproduced accurately
here from the printed original despite its

defective syntax.

27. Foremost among Yogis, he ever is dearer than the dearest to women, He is preeminently
wise and full of noble deeds. His senses are completely under control. His mind
in its intense concentration is engrossed in thoughts of the Brahman. His inspired speech
flows like a stream of (clear) water. He is like the Devata who is the beloved of Laksmi and

he is able at will to enter another's body.


Sat chakra nirupana By Purnananda Swami part one (1/4)
Sat chakra nirupana By Purnananda Swami part Three (3/4)
Sat chakra nirupana By Purnananda Swami part Four (4/4)