From Hatha yoga pradipika with Hans Ulrich Rieker commentary -Quote 7

"Dissolution [laya] depends on nada. Laya produces prana. Prana is the lord of the mind [mano]; mind is the
lord of the senses [indriyas]. When mind is absorbed in itself it is called moksha [liberation]. Call it

this or that; when mind and prana are absorbed in each other the immeasurable joy of samadhi
ensues."


We enter a church and feel the sattva element that governs the lofty sacred room. Something like a
shiver of enchantment pene−
trates us. It is bindu that (for a moment) transfigures us. We know that it has to do with the divine, to
which this place is dedicated. We know it, but the inner concept of this "divine" is more than the
word; it is that which speaks within us, nada. Let us recognize this: not the specific term "the divine"
exercises its power, but the "inner something" that vibrates with this concept. Then the concept as
such, with its thought content, dissolves (laya), and what remains is the experience of the spirit. This
phrase, "experience of the spirit," already contains the duality: prana (experience) and spirit.
So much for our everyday experience. For the yogi approaching samadhi, the process is reversed: he
has recognized the meaningful germ, bindu, within himself, and knows that the divine vibrations in
him were merely released by the sattva element in the outside stimulation.
Therefore, like the ancient master mystics, he turns inward and finds liberation in detachment from
the releasing element. For liberation means "nothing but" freedom from exterior influences.

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.

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.

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)

Yoga Sikha Upanishad

Om ! May He protect us both together; may He nourish us both together;May we work conjointly with great energy,May our study be vigorous and effective;May we not mutually dispute (or may we not hate any).Om ! Let there be Peace in me !Let there be Peace in my environment !Let there be Peace in the forces that act on me !

First Chapter
“All the living beings are surrounded by the net of illusion, Oh God, Parameshwara, Oh God of Gods, How will they attain salvation? Be kind enough to tell.” Asked Lord Brahma to Lord Parameshwara and he replied as follows: 1.1

Some people say that the only way out is Jnana (knowledge). To attain occult powers, that alone will not suffice. How can Jnana without Yoga lead to salvation? It is also true

that Yoga alone without Jnana will not lead to salvation. So the one who aims at salvation, should learn Jnana and Yoga together. 1.2


Like a rope ties a bird, the minds of all living beings are tied. Enquiries and researches do not affect the tie of this mind. So the only way to win over this mind is through victory over Prana. There is no other option to get victory over Prana except Yoga and there are no methods except those shown by Siddhas. 1.3

So I am teaching you this Yoga Shika (head of all yogas). It is greater than all Jnanas. After sitting in either Padmasana (lotus position) or any other Asana, and after concentrating the sight to the tip of the nose and after controlling both the hands and legs, meditate on the letter ‘Om’ with a concentrated mind. If one continuously meditates on Parameshwara, he would become an expert in yoga and the Parameshwara would appear before him. 1.4

If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss. The four steps for this are Mantra Yoga, Laya Yoga, Hatha Yoga and Raja Yoga. The great Maha Yoga, which is one, has been divided in to four and named as above. The prana goes out with sound “ham” and goes in with the word “sa”, and all beings naturally chant the mantra “Hamsa, Hamsa” (while exhaling and inhaling). This is chanted in the Sushumna after being taught by the Guru in an inverted manner (Hamsa inverted is soham). This chanting of the mantra “Soham, Soham (I am it)” is called Mantra Yoga. Sun is the letter “Ha” and moon is the letter “Tha”. The joining of sun and the moon is the Hatha Yoga. Due to Hatha Yoga, the idiocy which is the cause of all doshas (draw backs) is swallowed. When the merging of Jeevatma and Paramatma takes place, mind melts and vanishes. And only air of Prana remains. This is called Laya Yoga. Because of Laya Yoga that heavenly Swathmananda Sowkhya (the well being of the joy of ones own soul) is attained. In the great temple of the middle of yoni (the female organ) the principle of the Devi, which is red like Hibiscus flower lives as Rajas in all beings. The merger of this rajas with the male principle is called Raja Yoga. As a result of Raja Yoga, the Yogi gets all the occult powers like Anima. You have to understand that all these four types of Yogas are nothing but the merger of Prana, Apana and Samana. 1.5

For all those who have a body, their body is the temple of Shiva. It can give them occult powers. The triangular part in between the anus and penis is called the mooladhara. This is the place where Shiva lives as a life giving force. There the Parashakthi called Kundalani lives. From there wind is produced. The fire is also produced from there. From there only the sound ‘Hamsa’ and the mind are also produced. This place which would give whatever is asked for is called Kamakhya peetam (the seat of passion). In the edge of the anus is the Swadishtana Chakra with six petals. Near the belly is the Mani Poora Chakra with its ten petals. In the place near the heart the Anahatha Chakra with its 12 petals exists. And, Hey Lord Brahma, this is called the Poorna Giri Peeta. In the depression in the throat, Vishudhi Chakra with its 16 petals exists. Hey lord of Lords, that is the Jalandara Chakra. In between the eyelids is the Agna Chakra with its two petals. Over that is the Maha Peeta called Udayana. 1.6



Second Chapter
This world functions because of the unclear foundation power which is described as Maha Maya, Maha Lakshmi, Maha Devi and Maha Saraswathi. That power shines in a micro form as a Bindu (dot) on the Peeta (seat). That Bindu breaks the Peeta and emerges from there in the form of Nadha (sound). That Nadha Brahma assumes three shapes viz., Macro, Micro and external. The macro form is the big shape which is pervaded by the five Brahmans. The micro form which arises from the Nadha with its three Bheejas (roots) is the form of Hiranya Garbha. Para is the ever true property of Satchitananda. By continuously chanting the Atma mantra, the glitter will occur in Para Thathwa (the philosophy of the external). For the Yogi who has stopped his mind, this appears in the micro form similar to the flame of the lamp, moon’s crescent, like a fire fly, like a streak of lightning and like the glitter of stars. There are no greater mantras than Nadha (sound), no Gods greater than Atma, no greater worship than the meditation and no pleasure greater than satisfaction. My devotee who understands this would remain stable in his happiness. To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.



Third Chapter
That great ever living Nadha (sound) is called Sabhda Brahman. It is the strength residing in the Mooladhara. Para is the foundation for its own self and is of the form of Bindhu. That Nadha coming out of Parashakthi (similar to the germ coming out of the seed) is called Pasyanthi (we see). The Yogis who are able to see using the Pasyanthi Shakthi, understand that it is the whole world. That power produces sound like a rain starting from the heart. Hey Lord of Lords, there it is called Madhyama. It is called Vaikari when it merges in the sound form with Prana and exists in the throat and jaw. It produces all the alphabets from Aa to Ksha. From alphabet words arise and from words rise the sentences and from them all the Vedas and Mantras. This Goddess Saraswathi lives in the cave of intelligence in all beings. In meditation when will power melts, you can reach this Para Thathwa.



Fourth Chapter
Because the divine power is single, there are no differences there. You have to understand that the thought process of living beings is like seeing a snake in a rope. When you do not know, it is a rope and then for a small time the rope appears as a snake. The ordinary intelligence is similar to this. We see everything as the world that we see. There is no reason or basis for this world to be different from this Brahman. So the World is only Brahman and not anything different. If you understand the Para Thathwa like this, where is the cause for differentiation. 4.1

In Taittiriya Upanishad fear has been told as belonging to that foolish person who finds difference between Jeevatma(soul) and Paramatma (God). Though this world has been told as some thing to be experienced, in the next moment it vanishes like a dream. There is no state of waking up in a dream. There is no dream in the state of waking up. Both of them are not there in Laya. Laya is not in both of them. All these three are illusions created by the three characters. The one who sees this would be above characteristics and would be forever. 4.2

The Chaithanya (activity) starts in the form of the world. All these are Brahman. It is useless to differentiate it as Atma and Anatma when dealing with wise people. The foolish man thinks that body is attached to the soul. The belief that pot is mixed with the mud and the water is mixed with mirage and similarly the belief that body is mixed up with the soul is because of taking recourse to ignorance. 4.3



Fifth Chapter

That Yogi who has mastered yoga and who has complete control over his senses would attain whatever he imagines. The Teacher (guru) is the Brahma, He is Vishnu and He is the Lord of Lords Sadashiva and there is nobody greater than the teacher in all the three worlds. We should worship with devotion that Parameshwara, who is the great Soul who has taught us the divine knowledge. The one who worships like that would get the result of Jnana fully. Do not keep your aim because of the wavering mind on occult powers. The one who knows this principle well, is the one who has attained salvation. There is no doubt about it.



Sixth Chapter
That great light in which the Bhoo Loka, Bhuvar Loka and Suvar Loka [Worlds] and the Sun, Moon and Fire Gods, are but a small part in the letter “Om”. When mind wavers, the worldly life and when it is firm, the salvation will result. So Lord Brahma, using great intelligence we have to keep the mind not to waver. For desire to posses wealth, the mind is the reason. When that is destroyed, the world would be destroyed. One should with lot of effort start the treatment for that. When a man looks after his mind using his mind and realizes that it has stopped running, he would see the Parabrahman, which is very difficult to see. The Yogi is able to get salvation by seeing his mind with his mind. We have to see the mind with the mind and hanker for that mad state. We have to see the mind with the mind and be stable in Yoga. 6.1

In any place where the wind moves, the mind also wavers. Mind is called moon, sun, wind, sight and fire. The Bindu(dot), Nadha (sound) and the Kala (crescent) are the Gods Vishnu, Brahma and Ishwara. By constant practice of Nadha, the bad influences will vanish. That which is Nadha becomes the Bindu and then becomes the mind. One has to clearly aim at the unification of Nadha, Bindu and Chintha. Mind itself is the Bindu and that is the reason for the state of creation of the world. Similar to milk being produced by the cow, Bindu is produced by the mind. 6.2

The one who realizes well the six wheels (Agna chakras) enters the world of pleasure. One has to enter it by controlling the airs in the body. One has to send the air (Vayu) upwards. One has to practice Vayu, Bindu Chakra and Chintha. Once the Yogi realizes Samadhi by one of them, he feels that everything is nectar like. Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit. Adopting his teacher as the one who pilots the ship and by adopting his teachings as the stable ship, with the power of constant practice, one crosses the sea of this birth. Thus tells this Upanishad.

Om ! May He protect us both together; may He nourish us both together;May we work conjointly with great energy,May our study be vigorous and effective;May we not mutually dispute (or may we not hate any).Om ! Let there be Peace in me !Let there be Peace in my environment !Let there be Peace in the forces that act on me !
Here ends the Yoga-Sikhopanishad belonging to the Krishna-Yajur-Veda.


Translated by P. R. Ramachander