Chakras: Energy Vortices from the book prana and pranayama 3/3

Vishuddhi chakra
Vishuddhi is the purification centre and is known as the fountain of youth. According to tantric philosophy, amrita or the nectar of life falls down from bindu into this chakra, generating vitality, health and longevity. In the yogic texts it is stated that with the awakening of this centre all diseased
states can be reversed, and even an old person can become young once again.
When vishuddhi is activated cool, sweet drops of nectar drip down into the throat, causing a feeling of blissful intoxication. The ability to neutralize poison, both internally and externally, is also associated with vishuddhi. At this level all the poisonous and negative experiences of life can be absorbed and transformed into a state of bliss.
Vishuddhi is associated with vijnanamaya kosha and initiates higher mental development. It is the centre for receiving sound vibrations and acts like a transistor radio, allowing one to tune into the thoughts of others, whether close by or far away. When vishuddhi is purified, the sense of hearing becomes very sharp, not only through the ears, but through the mind.
Vishuddhi is located behind the throat pit in the spine and is associated with the thyroid gland. The element is ether or akasha. By meditating on vishuddhi, the mind becomes free of thought, pure and empty, like space. Vishuddhi is seen as a violet lotus with sixteen petals. Its bija mantra is Ham.
Ajna chakra
Ajna literally means 'command' and is the monitoring centre, also known as the guru chakra. It is the point of confluence where the three main nadis, energy channels: ida, pingala and sushumna, merge into one stream of consciousness and flow up to sahasrara. During deep meditation, when all the senses have been withdrawn and one enters into the dimension of shoonya, or void, guru or the higher consciousness guides the aspirant from ajna to sahasrara by issuing commands through this centre.
Ajna is the centre of mind and represents a higher level of awareness. It is also known as the eye of Shiva, the third eye or the eye of intuition, which gazes inward rather than outward. It is often called divya chakshu, the divine eye, or jnana chakshu, the eye of wisdom, because the spiritual aspirant receives revelation and insight into the underlying nature of

existence through this centre. Ajna is the doorway through which one enters the psychic or astral dimension. When this centre is developed one acquires psychic powers. Direct mind-to-mind communication takes place at this level.
At ajna lies the rudra granthi, the knot of Shiva. This knot is symbolic of attachment to the psychic personality and to the siddhis which accompany the awakening of ajna chakra. It effectively blocks one's spiritual evolution until attach-ment to psychic phenomena is overcome and the knot is freed. The trigger point for ajna is located at the eyebrow centre. It is known as bhrumadhya and is an important focal point for the practice of meditation, concentration and visualization.
The development of ajna is very important for success in pranic science. Prana can never be experienced in the form of light unless ajna is developed to some extent. The vision of light is usually seen first at ajna or bhrumadhya, or in chidakasha, the space of consciousness, which is directly associated with ajna. In the practice of prana vidya, ajna acts as the control centre for the distribution of prana. If the vision of light at ajna is well developed, one will have no difficulty in visualizing the raising of prana and its movement throughout the body. Otherwise, the imagination must be used until the actual experience develops.
Ajna is associated with vijnanamaya kosha. It is located at the top of the spinal cord in the mid-brain and corresponds to the pineal gland. The tattwa or element is mind. This is the point where the mind changes from gross to subde, from outward to inward. Ajna is represented by a silver lotus with two petals. The bija mantra is Om.
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.
Sahasrara
Sahasrara is the seat of supreme consciousness, located at the crown of the head. Actually it is not a psychic centre at all, because it is beyond the realm of the psyche. Sahasrara is the totality, the absolute, the highest point of human evolu-tion, which results from the merging of cosmic consciousness with cosmic prana. The experience of cosmic prana is the aim of the science of prana. Once mahaprana is experienced, one no longer needs to practise techniques. Transmission of energy will take place spontaneously with a thought, gesture, word or look.

Sahasrara is the master key that controls the awakening of all the chakras from mooladhara to ajna. The chakras are only switches; their potential power lies in sahasrara. When the kundalini shakti reaches sahasrara, self-realization or samadhi dawns. At this point, individual consciousness dies and universal consciousness is born. Sahasrara is infinite in dimension, like a huge radiant dome. It is visualized as a thousand-petalled lotus, unfolding from the crown of the head in all directions into eternity. Sahasrara is associated with anandamaya kosha.

Chakras: Energy Vortices from the book prana and pranayama 2/3

Swadhisthana chakra
Swadhisthana means 'one's own abode'. It is located at the coccyx, very near to mooladhara, and is also responsible for the awakening of prana shakti. This centre is the storehouse of all the latent samskaras and impressions, which are considered to be the substrata of individual existence. Therefore, it forms a karmic block, making it difficult for the awakened prana to pass through this area.
In psychological terms, swadhisthana is associated with the subconscious mind and is responsible for drowsiness and sleep. It is also related with the reproductive organs and the sense of taste. The desire for pleasure, especially in the form of food and sex, increases when this centre is activated. These desires can become an obstacle to the awakening of prana at this level. In order to pass through this centre one needs to develop willpower.
In relation to the three gunas, or qualities of nature, mooladhara and swadhisthana are predominantly influenced by tamas or lethargy, dullness and ignorance. Swadhisthana is associated with pranamaya kosha and the water element. It is represented by a lotus flower with six vermilion petals. The bija mantra for this centre is Vam.
Manipura chakra
Manipura literally means 'the city of jewels'. Located behind the navel in the spine, its development is very important for success in the pranic science, as it is the storehouse of prana. This centre is associated with heat, vitality, dynamism, generation and preservation. Manipura is often compared with the dazzling orb of the sun, without which there would be no life. As the sun radiates light and energy, so manipura radiates and distributes pranic energy throughout the body, regulating and fuelling life's processes.
Manipura is predominantly influenced by rajas - activity, dynamism, strength and will. This centre is associated with pranamaya kosha and its element is fire. It is represented by a bright yellow lotus with ten petals. Its bija mantra is Ram.

Anahata chakra
Anahata means 'unstruck' or 'unbeaten'. It is the seat of anahad nada, the cosmic sound, which is experienced only in the highest state of meditation. This sound is unstruck, because it is not caused by any external form of friction nor can it be heard by the ears, mind or psyche. It is transcen-dental sound, which can only be perceived by the pure consciousness.
Anahata is the heart centre and is responsible for the awakening of refined emotions. The person with a developed anahata is generally very sensitive to the feelings of others. This centre relates to the sense of touch and its awakening bestows the power to heal others either by touch or by radiating energy. Many people who perform miraculous healing do so through the agency of anahata.
The heart centre is the seat of divine love. It is here that emotion is channelled into devotion. Vishnu granthi, the second psychic knot, representing the bondage of emotional attachment, is located here. When this knot is opened, one becomes free of all selfish, egoistic and emotional attachment, and attains mental and emotional control, equilibrium and peace.
Anahata is associated with manomaya kosha, the mind and emotions. At this level one becomes free of fate and takes control of one's destiny. Hence, the symbol of kalpataru, the wish-fulfilling tree, is also found at this centre. When this tree starts to fructify, whatever one thinks or wishes for comes true. Anahata is located behind the heart in the spine. Its element is air and it is represented by a blue lotus with twelve petals. The bija mantra is Yam.

Chakras: Energy Vortices from the book prana and pranayama 1/3

Mooladhara chakra
Mooladhara is the root chakra and the seat of primal energy, kundalini shakti. In philosophical terms the concept of mooladhara is understood as moola prakriti, the transcendental basis of physical nature. All the objects and forms in this universe must have some basis from which they evolve and to which they return after dissolution. This basis is called moola prakriti, the original source of all evolution. Mooladhara, as moola prakriti, is therefore responsible for everything that manifests in the world of name and form.
In pranic science, mooladhara is the generating station for prana. The awakening of prana starts from mooladhara and ascends the spinal cord via the pingala nadi. Pingala is merely the channel; the energy comes from mooladhara. This centre is also the direct switch for awakening ajna chakra. Without the awakening of prana in mooladhara, there can be no corresponding awakening in ajna. Hence, the relationship between mooladhara and ajna is very important. Mooladhara is the generator and ajna is the distributor.
The location of mooladhara in men is at the perineum, midway between the genital organ and the anus, and about two centimetres inside. In women, it is located at the posterior side of the cervix, midway between the vagina and the uterus. Mooladhara is also the location of brahma granthi, the knot of Brahma. As long as this knot remains intact, the energy located in this area is blocked. Prana shakti awakens the moment this knot is undone. Infinite energy and spiritual experience emanate from mooladhara.
Mooladhara is associated with annamaya kosha and the earth element. In psychological terms mooladhara is
associated with the unconscious mind where the most primitive and deep-rooted instincts and fears lie. It is therefore the gateway to hell as well as to heaven; to the lower as well as the higher life.
Mooladhara chakra may be seen in a state of meditation as a deep red lotus flower with four petals. The red petals are seen in meditation because of electrical discharges, which emit light particles in this region. The pattern of the four-petalled lotus is formed due to the relative proximity of the discharges. Thus the chakras are also known as lotuses. Each chakra has a different number of petals, which indicate the level of pranic intensity in that particular region. The bija mantra, or master key, to mooladhara is Lam.

Swadhisthana chakra
Swadhisthana means 'one's own abode'. It is located at the coccyx, very near to mooladhara, and is also responsible for the awakening of prana shakti. This centre is the storehouse of all the latent samskaras and impressions, which are considered to be the substrata of individual existence. Therefore, it forms a karmic block, making it difficult for the awakened prana to pass through this area.
In psychological terms, swadhisthana is associated with the subconscious mind and is responsible for drowsiness and sleep. It is also related with the reproductive organs and the sense of taste. The desire for pleasure, especially in the form of food and sex, increases when this centre is activated. These desires can become an obstacle to the awakening of prana at this level. In order to pass through this centre one needs to develop willpower.
In relation to the three gunas, or qualities of nature, mooladhara and swadhisthana are predominantly influenced by tamas or lethargy, dullness and ignorance. Swadhisthana is associated with pranamaya kosha and the water element. It is represented by a lotus flower with six vermilion petals. The bija mantra for this centre is Vam.

Manipura chakra
Manipura literally means 'the city of jewels'. Located behind the navel in the spine, its development is very important for success in the pranic science, as it is the storehouse of prana. This centre is associated with heat, vitality, dynamism, generation and preservation. Manipura is often compared with the dazzling orb of the sun, without which there would be no life. As the sun radiates light and energy, so manipura radiates and distributes pranic energy throughout the body, regulating and fuelling life's processes.
Manipura is predominantly influenced by rajas - activity, dynamism, strength and will. This centre is associated with pranamaya kosha and its element is fire. It is represented by a bright yellow lotus with ten petals. Its bija mantra is Ram.

Pancha Kosha: Vital Sheaths from the book prana and pranayama

According to yoga, a human being is capable of experi-encing five dimensions of existence, which are called pancha kosha or five sheaths. These are the five spheres in which a human being lives at any given moment and they range from gross to subtle. The pancha kosha are: i) annamaya kosha, ii) pranamaya kosha, iii) manomaya kosha, iv) vijnanamaya kosha and v) anandamaya kosha.
The first sheath or level of experience is the physical body, or annamaya kosha. The word anna means 'food' and maya 'comprised of'. This is the gross level of existence and is referred to as the food sheath due to its dependence on food, water and air. This sheath is also dependent on prana. While it is possible to live without food for up to six weeks, water for six days, and air for six minutes, life ceases immediately the moment prana is withdrawn from it.
The second sheath is pranamaya kosha, the energy field of an individual. The level of experience here is more subtle than the physical body, which it pervades and supports. This sheath is supported in turn by the subtler koshas. Together, the physical and pranic bodies constitute the basic human structure, which is referred to as atmapuri, city of the soul. They form the vessel for the experience of the higher bodies.
The pranamaya kosha is the basis for the practices of pranayama and prana vidya. It is also described as the pranic,
astral and etheric counterpart of the physical body. It has almost the same shape and dimensions as its flesh and blood vehicle, although it is capable of expansion and contraction. It has been said in the Taittiriya Upanishad (Brahmandavalli:2):

Verily, besides this physical body, which is made of the essence of the food, there is another, inner self comprised of vital energy by which this physical self is filled. Just as the fleshly body is in the form of a person, accordingly this vital self is in the shape of a person.

Clairvoyants see the pranic body as a coloured, luminous cloud or aura around the body, radiating from within the physical body, like the sun flaring from behind the eclipsing moon. Researchers working with a Kirlian high voltage apparatus have obtained similar effects on film. The pranic body is subtler than the physical body and takes longer to disintegrate. This is why the energy field of an amputated limb can be felt for quite some time. As demonstrated in experiments with Kirlian photography, this matrix of energy also allows a damaged part to assume its original shape when healed.
The third sheath is manomaya kosha, the mental dimension. The level of experience is the conscious mind, which holds I he two grosser koshas, annamaya and pranamaya, together as an integrated whole. It is the bridge between the outer and inner worlds, conveying the experiences and sensations of the external world to the intuitive body, and the influences of the causal and intuitive bodies to the gross body.
The fourth sheath is vijnanamaya kosha, the psychic level of experience, which relates to the subconscious and un-conscious mind. This sphere pervades manomaya kosha, but is subtler than it. Vijnanamaya kosha is the link between (he individual and universal mind. Inner knowledge comes
21
astral and etheric counterpart of the physical body. It has almost the same shape and dimensions as its flesh and blood vehicle, although it is capable of expansion and contraction. It has been said in the Taittiriya Upanishad (Brahmandavalli:2):
to the conscious mind from this level. When this sheath is awakened, one begins to experience life at an intuitive level, to see the underlying reality behind outer appearances. This leads to wisdom.
The fifth sheath is anandamaya kosha, the level of bliss and beatitude. This is the causal or transcendental body, the abode of the most subtle prana.

From Hatha yoga pradipika with Hans Ulrich Rieker commentary -Quote 1

"When the nadis are purified, certain signs quite naturally manifest: the body becomes light and
bright.
As soon as the nadis are purified the yogi is able to retain the breath longer, the gastric fire is

activated, nada [the inner sound] becomes audible and he enjoys perfect health."

Perfect health alone is reason enough to concern ourselves with nadi purification. About the gastric
fire and the nada sound we will learn more later. But it is the art of retention of breath that is so
essential in the development of pranayarna.
How is it that the power to hold the breath for a considerable length of time should depend on the
purity of the nadis rather than on the capacity of the lungs?
Breath gets short when the air held in the lungs has lost its prana. If the nadis areimpure (as is
common), then the flow of prana is impeded and is soon unable to reload the breath. The breath
becomes stale like a carbonated drink when it has lost its fizz. If the nadi path is pure, however, the
prana flow can keep breath "alive" for a longer time.
A yogi who can subsist on one breath for days−−as has been demonstrated−−causes the river of
prana to circulate in the body and does not allow the prana to escape. He absorbs oxygen through his
pores.

Varaha Upanishad quotes

A wise man who has understood the course of nadis and vayus

should, after keeping his neck and body erect with his mouth

closed, contemplate immovably upon Turyaka (Atma) at the

tip of his nose, in the centre of his heart and in the middle of

bindu,

and should see, with a tranquil mind through the

(mental) eyes, the nectar flowing from there. Having closed

the anus and drawn up the vayu and caused it to rise through

(the repetition of) pranava (Om).

He should try to go up by the union of Prana and Apana.

This most important yoga brightens up in the body the path of

siddhis. As a dam across the water serves as an obstacle to the

floods, so it should ever be known by the yogins that the chhaya

of the body is (to jiva). This bandha is said of all nadis.

Through the grace of this bandha, the Devata (goddess) becomes

visible. This bandha of four feet serves as a check to the three

paths. This brightens up the path through which the siddhas

obtained (their siddhis). If with Prana is made to rise up soon

Udana, this bandha checking all nadis goes up. This is called

Samputayoga or Mulabandha. Through the practising of this

yoga, the three bandhas are mastered. By practising day and

night intermittingly or at any convenient time, the vayu will

come under his control. With the control of vayu, agni (the

gastric fire) in the body will increase daily. With the increase

of agni, food, etc., will be easily digested. Should food be

properly digested, there is increase of rasa (essence of food).

With the daily increase of rasa, there is the increase of dhatus

(spiritual substances). With the increase of dhatus, there is the

increase of wisdom in the body. Thus all the sins collected

together during many crores of births are burnt up.

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.

The three granthi from the Hatha yoga pradipika

The Brahma granthi being pierced, the feeling of bliss arises from the void;
wondrous, tinkling sounds and the unstruck sound (anahata) are heard
within the body.
When the yogi experiences arambha in the void of the heart, his body
becomes lustrous and brilliant with a divine smell and diseaseless.
In the second stage, when ghata is achieved, the Shakti goes into the middle
nadi. Being fixed in his asana the wise yogi is comparable to a divine being.
When the Vishnu granthi is pierced the greatest bliss is revealed. Then from the
void the sound of the kettledrum manifests.
In the third stage is the experience of the sound of the drum. Then there is the
great void and one enters the place of total perfection or siddhi.
Then the bliss of chitta being attained, natural or spontaneous ecstasy arises.
Imbalance of the three humours or doshas, pain, old age, disease, hunger,
sleep are overcome.
If the Rudra granthi is pierced, the fire of prana moves to the place of
Ishwara. Then in the stage of nishpatti or consummation is the tinkling
sound of the flute resonating like a vina.
This is called raja yoga when there is one element in the mind or chitta. The
yogi becomes Ishwara, being the creator and destroyer.

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

Yoga Taravali (full text) by Sri Shankaracharya

Finding Mula Bandha, article in elephant journal

http://www.elephantjournal.com/2013/10/finding-mula-bandha-toni-romero/

Buscando Mula bandha Toni Romero

That which is the root of all beings,

that root which bonds all of the mind

(all thought and experience)

That is Mula bandha, which should always be served

La llama de la inteligencia, Dibujo del Libro "The mirror of yoga"

(attended to) and which is fit  for rajayogins.
Sri Shankaracharya

Mula bandha es la puerta que pasa de lo físico a lo sutil. Aprender a entender toda esa inteligencia lleva años y para comprender, estas simples notas son producto del aprendizaje de diversas fuentes y la práctica diaria, con toda la humildad espero que les sirva de utilidad a las personas que lo lean.

El primer paso es tratar de crear mula bandha en el sentido corporal. El hatha yoga pradipika entre otros textos clásicos nombras mula bandha como la presión del talón directamente en el perineum.

Posturas como siddhasana son un buen punto de partida para empezar a sentir esa zona entre los genitales y ano (suelo pélvico). La intención es crear una tensión y levantar ese grupo muscular hacia arriba, como si se tratara de una llama que se enciende justo en ese punto intermedio y asciende hacia arriba. Al principio parece casi imposible, ya que al tratar de contraer esa zona es casi instintivo y más fácil que sea el ano (aswini mudra). 

Para distinguir diversos tonos musculares es recomendable practicar el ejercicio de Kegel, en el cual al orinar e interrumpir la acción se activa lo que se llama músculo PC. De este

modo podemos delimitar dos puntos de partida frontal pc y trasero ano. Si tratamos de visualizar un rombo en la zona y añadimos el glúteo derecho e izquierdo tenemos cuatro esquinas que dibujan la superficie en bruto donde el suelo pélvico es contraído. Al principio para tratar de asegurar la implicación de mula bandha es recomendable tratar de contraer los tres puntos (pc, ano y centro del suelo pélvico) e intentar visualizar como los glúteos derecho e izquierdo tratan de acercarse para asegurar un compacto grupo muscular como punto de partida. A través de la práctica la intención es refinar una y otra vez para poder  diseccionar el rombo en secciones cada vez más pequeña y precisas. Es como si estás en la playa y tratas de tomar un manado de arena del suelo y al hacerlo procuras tener la máxima cantidad y con el tiempo se vuelve algo tan exacto como si recogieras un hilo que tratas de levantar.

Una vez localizado el punto entremedio del ano y los genitales, es interesante observar que al sentir mula bandha haciendo ascender apana, el ano está sin tensión.

Prana vayu y apana vayu son dos los vayus que forman el PRANA como grupo genérico y traducido como energía vital. 

Prana vayu se mueve hacia arriba, se encuentra en la zona pectoral y su punto central en el centro del tórax cuando la calidad postural del torso es firme, abierta, con los hombros hacía atrás. Al inhalar al máximo, el tórax se expande y crece, esa es la fase más pránica de la respiración.

Apana vayu para complementar se mueve hacía abajo se encuentra en la zona inferior del cuerpo. Su punto matriz en el centro del suelo pélvico. Precisamente al exhalar, los músculos abdominales se contraen, el tórax se cierra. Prana es como volar hacia el cielo y apana como arraigar en la tierra. De ahí la importancia de mula (raíz) bandha (sello).  Su función es revertir el movimiento de apana y hacerlo ascender.  De ese modo a la altura del hueso púbico prana y apana se presionan el uno al otro. Algunas versiones dicen que el calor que desprender esa fricción mata la serpiente enroscada kundalini que obstaculiza la entrada del nadi central y entonces prana puede ascender libremente y llevar la energía Shakti para unirse a la consciencia universal Shiva. Hay diversas variaciones del proceso según el linaje, no me voy a extender ya que es un tema muy extenso.

Volviendo a prana y apana. Una buena forma de sentir la contracción que se produce en el suelo pélvico es tratar exhalar completamente, pero manteniendo el tórax abierto como en la inhalación para mantener la calidad residual de la inhalación (postural y energéticamente) al exhalar y al llegar al punto que a se ha expulsado el aire tratar de emitir con el resto un último soplo por la nariz que hace "puff". En ese momento si diriges tu atención con mucha delicadez y práctica sentirás una leve contracción entre el ano y los genitales. Entonces tratas de mantener ese tono suavemente y muy sutil al inhalar conservando la calidad residual de la exhalación en la inhalación. Llevando la atención de la inhalación como una fina llama que nace desde el suelo pélvico y asciende por el canal medio del cuerpo hacia arriba.

" Ofreciendo el aliento inhalado en aquel aliento que se exhala, y ofreciendo el aliento que se exhala en aquel que se inhala, el yogui netraliza estos dos alientos; de este modo libera el prana del corazón y lo pone bajo control"Bhagavad Gita

La segunda fase de mula bandha, que en Ashtanga yoga llaman "uddiyana bandha" (no confundir con uddiyana bandha kriya que solamente es posible durante la completa exhalación  con retención vacío de aire bahya kumbhaka) es la continuación de mula

bandha y consiste es una ligera retracción hacía atrás (hacía dentro) del muro abdominal, pero solamente a la altura del hueso púbica, no contrayendo más arriba para dejar total libertad al diafragma para poder ascender  y descender. Es decir al inhalar y exhalar la barriga está inmóvil, la parte lumbar se levanta, esa mini contracción es mantenida durante

Uddiyana bandha

todo el ciclo respiratorio, pero la parte superior abdominal no está tensa. Una manera fácil de ver la correcta aplicación los bandhas es verificar el suelo pélvico y la parte abdominal encima del hueso púbico ya que es muy difícil contraer uno sin que el otro no responda automáticamente.

Puesto que el tono muscular a nivel abdominal es mucho más fácil de manipular en un principio que el tejido del suelo pélvico. Es de gran utilidad partir de algunos ejercicios para ayudar a sentir la contracción que produce mula bandha. 

Sentado en padmasana (postura ideal ya que toda la parte inferior suelo

pélvico, cóccix conectan con el suelo) manteniendo una postura firme y con la espalda recta,  situado unos palillos o la punta de los dedos  a la altura de la pelvis y sintiendo como al inhalar esa franja abdominal es retraída hacía atrás mientras que los glúteos imaginariamente son llevados hacía abajo y luego al exhalar completamente y expulsando el último "puff" de aire, descrito anteriormente es fácil poder manipular los bandhas.

Otra manera para las personas que no pueden sentarse en padmasana. Es tumbarse hacia arriba, doblar las piernas y llevar la punta de los dedos en

los mismo puntas del muro abdominal y tratar de sentir la retracción abdominal y la contracción del suelo pélvico sincronizado con la respiración.

Un ejercicio de gran utilidad es uddiyana bandha kriya, al succionar todo el tono muscular hacia atrás y arribar y crear ese vacío interno de aire hace que por la misma fuerza sea

Uddiyana bandha kriya

muy fácil sentir con el tejido del suelo pélvico es traído hacia arriba.

Es infinitamente recomendable el libro moola bandha: The master key.

Finding Mula Bandha, English version

Pranayama chant from Bhagavad Gita

APANE’ JUHVATI PRANAM PRANE-PANAM TATHAPARE
PRANAPANA-GATI RUDDHVA PRANAYAMA-PARAYANAHA.
Others offer as sacrifice the out-going breath in the incoming, and the incoming in outgoing, restraining the sources of the outgoing and incoming breaths, solely absorbed in
the restraint of breath.
This Sloka is about breath control. It is a specialist subject and the sincere seeker should consult a proper expert in this field. It is my sincere request that the novices should refrain from
such practices.
A properly measured breathing, according to the medical experts is one more tool for healthy
living. This technique is known as “Pranayama.”
Normally the breathing is an involuntary act. An average adult breathes between 14-16 times
per minute. It involves three stages of breathing in, holding the breath and breathing out. We
take the oxygen in and breathe out the carbon dioxide.
Depending upon the impulses received from the external world, our breathing pattern changes. Anger, hatred, fear, lust disturb the mind and this in turns alters the breathing pattern.
The faster we breath, greater will be the disturbance on the mind. This is because the brain

receives less oxygen and retains more of carbon dioxide. Carbon dioxide dulls the mind whereas oxygen activates the mind.
Rhythmic breathing is seen during states of calmness of the mind. By practices of control over
the senses, one could control the breathing. Properly controlled breathing by voluntary methods benefits the mind. The ancient seers of India, the masters in the development of the Hindu
culture realised this truth and developed the technique of Pranayama.
Prana: the incoming breath.
Apana: the outgoing breath.
The three stages of breathing:
Puraka: steady intake of breath.
Kumbhaka: holding on to the breathed in air.
Rechaka: breathing out.
Repeating the three stages of the cycle of breathing, with correct time for each of three stages,
accompanied by the chanting of the sacred syllable “Om” constitutes the technique of Pranayama. Breathing not only regulates the respiratory system but directly or indirectly regulates all
other bodily functions which also come under the word “Prana.” In a broad sense, Pranayama
is control of all bodily functions. We are told in this Sloka that even this control of breath
should be in the form of a sacrifice.

Newsletter on Bhagavad Gita by Dr. P.V. Nath (Copyright Dr. Nath, 2009) sent out week 50 in 2009

Vayus from the book Ashtanga Yoga by Lino Miele

VAYUS
Vayu means "air" but it does not refer only to the gross element of air
and its chemical properties. It also lefers to 'Pranic air’. Prana Vayu
moves through the body in a wave like motion and can be likened to
the electromagnetic field. where the energy is in constant motion.
The Vayu in the body is divided into fiive elementary parts (Pancha
Maha). They are ‘Pranaa Vayu'. 'Udana Vayu', ‘Samana Vayu', 'Apana
Vayu’ and 'Vyana Vayu'.

Prana Vayu pervades the region from the larynxx (throat) to the
diaphram.It is the force by which the breath is drawn into the body
(inhalation). The function of this vayu is Pranic absorption, it directs
all the other vayus in the body.

UdanaVayu pervades the region rom the throat upwards to the head.
lt controls organs above the throat, eyes, nose, ears and brain. All
sensory receptors are activated by the vayu. Through it we are con-
cious of the outer world.

SamanaVayu pervades the region between the heart and the navel. It
controls the digestuve system and all digestive functions‘ "Rasa" the
essence of food is assimilated and carried to the entire body. It also
activates the heart and circulatoly system.

Apana Vayu pervades the region below the navel. It governs all
downward moving impulses of elimination: menstruation and child
birth,urinaton,excretion of wastes and semen from the male. lt also
governs exhalation.

Vyana Vayu pervades the entire body. It govern the circulatory
system and through it, the muscles and joints. It is responsible for
erect posture. movement and coordination.

Mula bandha, Uddiyana Bandha from the book Ashtanga yoga practice and philosophy Gregor Maehle

The term bandha is related to the English word “bonding.” We bond breath, movement, and awareness together. The first bandha is called Mula Bandha,which translates as “root lock.” The root referred to here is the root of the spine, the pelvic floor or, more precisely, the center of the pelvic floor, the perineum.The perineum is the muscular body between the anus and the genitals. By slightly contracting the pubo-coccygeal (PC) muscle, which goes from the pubic bone to the tailbone (coccyx), we create an energetic seal that locks prana into the body and so prevents it from leaking out at the base of the spine.Mula Bandha is said to move prana into the central channel, called sushumna, which is the subtle equivalent of the spine.Locating the PC muscle might be difficult at first.It has been suggested that one should tighten the anus, or alternatively contract the muscle that one would use to stop urination, but these indications are not entirely accurate: Mula

Bandha is neither of these two muscles but located right between them.These suggestions have their value, however, offering some guidance until we become more sensitive and are able to isolate the PC muscle more precisely.For females it is essential not to mistake Mula Bandha for a contraction of the cervix. This con -traction tends to occur especially during strenuous activity. Should a woman do this on a daily basis when engaged in two hours of yoga practice, she could experience difficulty in giving birth.In the beginning we employ mainly a gross muscular lock, which works mainly on the gross body. Through practice we shift to an energetic lock,which works more on the subtle or pranic body.When mastered, Mula Bandha becomes exclusively mental, and works on the causal body.To become familiar with Mula Bandha, sit tall and upright in a comfortable position and focus on slightly contracting the perineum, which is the center of the pelvic floor. With the exhalation, visualize the breath beginning at the nostrils and slowly reaching down through the throat, the chest, and the abdomen until it eventually hooks into the pelvic floor, which contracts slightly. As the inhalation starts, there will be an automatic reaching upward.Since we keep the breath hooked into the pelvic floor through contracting the PC muscle, we create suction and an energetic lift upward through the entire core of the body. This is Mula Bandha. With this movement the first step is taken to arrest the downward flow of life force, which increases with age and invites death, disease, and decay like the withering of a plant, and convert it into an upward flow that promotes growth and further blossoming.Mula Bandha is held throughout the entire breathing cycle and during the whole practice. Every posture needs to grow out of its root. This is only finally released during deep relaxation in complete surrender.The second bandha is Uddiyana Bandha. It is sometimes confused with Uddiyana, one of the shat karmas or six actions, also called kriyas, of Hatha Yoga. This Uddiyana is a preparation for nauli, the stomach roll.Nauli is practiced by sucking the entire abdominal content up into the thoracic cavity. It is done only during breath retention (kumbhaka), and it is very different from the technique practiced in VinyasaYoga. The Uddiyana Bandha of Vinyasa Yoga is a much gentler exercise. It consists of lightly contracting the transverse abdominis muscle, which runs horizontally across the abdomen and is used to draw the abdominal contents in against the spine.To successfully switch on Uddiyana Bandha, it is important to isolate the upper transverse abdominismuscle from the lower part and use only the part below the navel. Doing other wise impinges on the free movement of the diaphragm. If the movement of the diaphragm is restricted for a long time, aggressive,boastful, egotistical, and macho tendencies can develop in the psyche. This is not endorsed by traditional teaching, however. Shankara and Patanjali provideus with the following explanations. True posture,according to Shankara, is that which lead seffortlessly to meditation on Brahman and not to pain and self-torture. Patanjali says that asana is perfected when meditation on the infinite (ananta) is achieved through the releasing of excess effort.Some have claimed that Ashtanga Yoga is warrior yoga, and that warriors used it to psych themselves up for battle. This is a very sad misunderstanding.Those who have had a true experience of the practice will have come away feeling tired and happy —and definitely not psyched up for battle. Rather, one feels more like hugging one’s enemy and, incomplete surrender, handing them whatever they demand — perhaps even imparting genuine adviceas to how to enjoy life and not waste it with suchbstupidities as aggression and warfare. There is no warrior yoga. War and yoga exclude each otherbecause the first yogic commandment is ahimsa —nonviolence.Richard Freeman says that Uddiyana Bandha is infact only a slight suction inward just above thepubic bone. The more subtle Uddiyana Bandha becomes, the more blissful, peaceful, childlike, and innocent becomes the character of the practitioner.I suggest starting by firming the abdominal wall below the navel and then, as awareness increases with years of practice, allow Uddiyana Bandha to slide downward. Again, the more subtle it becomes,the more influence Uddiyana Bandha will have on th esubtle body.As I have mentioned in the previous section, a lot of emphasis has been placed on abdominal breathingin our culture in the last forty years. This has its place in the performing arts — especially dance and theater — and for therapy. It is certainly helpful for singers and actors, and for someone undergoing psychotherapy. Abdominal breathing, with complete relaxation of the abdominal wall, is recommended a suseful when ever we want to connect to our emotionsand bring them to the fore. In the New Age movementin particular, emotions are seen as something sacred that one needs to follow and live out. Abdomina lbreathing is a good idea whenever one wants to intensify one’s emotions.In many other situations, though, it is not helpful to heighten one’s emotions. After all, emotions are only a form of the mind. To be emotional means to react to a present situation according to a past conditioning.For example, if I am rejected in a certain situation that is new to me, I will feel hurt. If i find my self in a similar situation again, I will become emotional even before any new hurt has been inflicted. I will emote “hurt” before I actually feel it. An emotion is a conserved feeling that arises because the original feeling has left a subconscious imprint in the mind. Patanjali calls this imprint samskara. The theory that being emotional is being more authentic is flawed, since an emotional person is as much in the past as a person who is constantly“in his or her head.”Besides the fact that it makes one emotional,constant abdominal breathing also has negativ ephysical repercussions. It leads to sagging, collapsing abdominal organs with enlarged, weak blood vessels and stagnant blood. Then follow a lack of oxygen supply, a decrease in vitality, and eventually the development of chronic disease.If the lower abdominal wall is kept firm and the upper wall is relaxed, the diaphragm moves up and down freely and the whole abdomen functions like the combustion chamber of an engine, with thediaphragm as the piston. This produces a strong oscillation of intra-abdominal blood pressure, and it is exactly this mechanism that produces healthy abdominal organs. When the diaphragm moves down and the abdominal wall is held, the pressure in the combustion chamber will rise. When the diaphragm moves up, all the blood is sucked out of the abdomen and blood pressure drops. This strong oscillation of abdominal blood pressure constantly massages the internal organs and leads to strong,healthy tissue.We look now at the subtle mechanics of Uddiyana Bandha. Uddiyana means flying up. The Hatha Yoga Pradipika states that, because of Uddiyana Bandha, the great bird of prana flies up incessantly through the sushumna. Sushumna is the central energy channel,which lies, albeit in the subtle body, roughly in front of the spine and originates at the perineum. It terminates within the head — some sources say at the highest point of the head, but more often it is described as ending where the head is joined to the spine. The sushumna is usually dormant. It is accompanied by two other nadis (energy channels), which wind around it like the snakes of the caduceus.These are the lunar (ida) and solar (pingala) channels.There are certain parallels between solar and lunar energy channels on the one hand and the sympathetic and parasympathetic nervous systems on the other, but we cannot say that the one is the other.The Hatha Yoga Pradipika explains that prana should be directed into sushumna by closing the ida and
pingala. The same text states that, by practicing MulaBandha, prana will enter sushumna. In a later stanza of the text a great truth is revealed: time (which we perceive as the fluctuation of night and day) is produced by the sun and moon.In other words, it is the illusion of time that prevents us from recognizing deep reality (Brahman), which is timeless and is fabricated by the moment of inner breath (prana) int he pingala (solar) and ida (lunar) energy channels.The stanza goes on to reveal the key to all physical yoga, which is that the sushumna devours time.In other words, if prana is made to enter the centralchannel it will devour time, which is itself a creation of the fluctuating mind and which keeps us from abiding in deep reality, the timeless consciousness(Brahman). Time is the operating system of th ehuman mind; to go beyond time is to go beyond mind. This is possible when the great bird of prana flies up in sushumna, and sushumna devours time.For this the use of Mula and Uddiyana Bandha is prescribed.Even the great Shankara says that Mula Bandha should always be practiced, since it is fit for raja yogins. In other words, even raja yogins — those who practice mind suspension and who are sometimes disparaging about Hatha yogins and their preoccupation with their bodies—should take up the practice of Mula Bandha, since it leads to going beyond mind.If we remember now Patanjali’s definition of yoga being the suspension of mind, we begin to understand the importance of Mula and Uddiyana Bandha.