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)

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

[Preliminary Verse:] Now I speak of the first sprouting shoot (of the Yoga plant) of complete
realization of the Brahman, which is to be achieved, according to the Tantras, by means of the six Chakras and so forth in their proper order.

Realization = nivarhah, lit.,
"accomplishment."

1. In the space outside the Meru, placed on the left and the right, are the two Siras, Sasi and Mihira.

The Nadi Sushumna, whose substance is the threefold Gunas, is in the middle. She is the form of
Moon, Sun, and Fire; Her body, a string of blooming Dhatura flowers, extends from the middle of the

Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head.

Meru = spinal column.
Siras = nadis, i.e., subtle
channels for energy.
Kanda, lit. "bulb," located in the
perineum.
Medhra = penis.

2. Inside her [Vajra] is Chitrini, who is lustrous with the lustre of the Pranava and attainable in Yoga
by Yogis. She (Chitrini) is subtle as a spider's thread, and pierces all the Lotuses which are placed
within the backbone, and is pure intelligence. She (Chitrini) is beautiful by reason of these (lotuses)
which are strung on her. Inside her (Chitrini) is the Brahma-nadi, which extends from the orifice of the

mouth of Hara to the place beyond, where Adi-deva is.

Pranava = the mantra Om.
The Brahama-nadi is the hollow
space inside Chitrini; they are
not two separate nadis.
Orifice of the mouth of Hara =
the opening at the top of the
Svayambhu-Linga in the
Muladhara.
Adi-deva = the supreme Bindu
in the pericarp of the thousand petalled
lotus.

3. She [Chitrini] is beautiful like a chain of lightning and fine like a (lotus) fibre, and shines in the
minds of the sages. She is extremely subtle; the awakener of pure knowledge; the embodiment of all
Bliss, whose true nature is pure Consciousness. The Brahma-dvara shines in her mouth. This place in
the entrance to the region sprinkled by ambrosia, and is called the Knot, as also the mouth of
Sushumna.

Bliss = sukha.
Consciousness = Suddhabodha-
svabhava.
Braham-dvaram = door of
Brahaman, through which
Kundalini passes.
Knot = Granthi-sthanam; the
place where Sushumna meets
Kanda.
Ambrosia = Sudha; it flows from
the union of Shiva and Shakti.
The last sentence is reproduced
accurately here from the printed
original, despite its defective
syntax.

4. Now we come to the Adhara Lotus. It is attached to the mouth of the Sushumna, and is placed below
the genitals and above the anus. It has four petals of crimson hue. Its head (mouth) hangs downwards.

On its petals are the four letters from Va to Sa, of the shining colour of gold.

Adhara Lotus = Muladhara-
Chakra, the root chakra, the
lowest one, located in the
perineum.

5. In this (Lotus) is the square region (Chakra) of Prthivi, surrounded by eight shining spears. It is of a

shining yellow colour and beautiful like lightning, as is also the Bija of Dhara which is within.

Prthivi = earth element.
Yellow is the color of the earth
element.
Bija of Dhara = Bija of Prthivi,
the earth Tattva or "Lam."

6. Ornamented with four arms and mounted on the King of Elephants, He carries on His lap the child
Creator, resplendent like the young Sun, who has four lustrous arms, and the wealth of whose lotusface is fourfold

This is the Dhyana of the Dhara-
Bija. The Dhara-Bija is identical

with that of Indra.

7. Here dwells the Devi Dakini by name; her four arms shine with beauty, and her eyes are brilliant
red. She is resplendent like the lustre of many Suns rising at one and the same time. She is the carrier

of the revelation of the ever-pure Intelligence.

Ever-pure intelligence = sada
suddha-buddeh; even people
ignorant of Sanskrit can
recognize the poetic quality of
this phrase.
By meditating on Dakini-Shakti,
the presiding divinity of this
region, one acquires suddhabuddheh
-- i.e., tattva-jnana or
pure intelligence.

8. Near the mouth of the Nadi called Vajra, and in the pericarp (of the Adhara Lotus), there constantly
shines the beautifully luminous and soft, lightning-like triangle which is Kamarupa, and known as
Traipura. There is always and everywhere the Vayu called Kandarpa, who is of a deeper red than the

Bandhujiva flower, and is the Lord of Beings and resplendent like ten million suns.

Vayu called Kandarpa = a form
of apana; Kandarpa is a name
of Kama, the deva of love.

9. Inside it (the triangle) is Svayambhu in His Linga-form, beautiful like molten gold, with His Head
downwards. He is revealed by Knowledge and Meditation, and is of the shape and colour of a new leaf.
As the cool rays ot lightning and of the full moon charm, so does His beauty. The Deva who resides

happily here as in Kasi is in forms like a whirlpool.

Svayambhu in His Linga-form =
the self-originated in the form of
a phallus.
Shape and color of a new leaf =
like an unopened blue-green
bud, according to
commentators.
Knowledge = jnana
Meditation = dhyana
Kasi = Shiva's favorite abode;
the meaning is that the deva is
as happy here as he is in Kasi.
"Whirlpool" refers to a
depression on the top of the

linga

10 and 11. Over it [Svayambhu-Linga] shines the sleeping Kundalini, fine as the fibre of the lotusstalk.
She is the world-bewilderer, gently covering the mouth of Brahma-dvara by Her own. Like the
spiral of the conch-shell, Her shining snake-like form goes three and a half times round Shiva, and Her
lustre is as that of a strong flash of young strong lightning. Her sweet murmur is like the indistinct hum
of swarms of love-mad bees. She produces melodious poetry and Bandha and all other compositions in
prose or verse in sequence or otherwise in Samskrita, Prakrita and other languages. It is She who
maintains all the beings of the world by means of inspiration and expiration, and shines in the cavity of

the root (Mula) Lotus like a chain of brilliant lights.

"World-bewilderer" because
Kundalini is maya in this world.
Bandha = type of literary
composition in which the verse
is arranged in a diagram or
picture.

12. Within it [Svayambhu-Linga, round which Kundalini is coiled] reigns dominant Para, the Sri-
Paramesvari, the Awakener of eternal knowledge. She is the Omnipotent Kala who is wonderfully
skilful to create, and is subtler than the subtlest. She is the recepttacle of that continuous stream of
ambrosia which flows from the Eternal Bliss. By Her radiance it is that the whole of this Universe and

this Cauldon is illumined.

Universe = brahmanda, i.e., egg
of Brahma
Cauldon = kataha, that is, the
lower half of the Brahmanada,

and as such cauldron-shaped.

13. By meditating thus on Her who shines within the Mula-Chakra, with the lustre of ten million Suns,
a man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He
becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of

disposition by his deep and musical words, he serves the foremost of the Devas.

Foremost of the devas =

Brahma, Vishnu, Shiva, etc.


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 Four (4/4)

Some verses from the Shiva Samhita II,1-5

1. In this body, the mount Meru – i.e., the vertebral column – is surrounded by seven islands; there are rivers,
seas, mountains, fields; and lords of the fields too.
2. There are in it seers and sages; all the stars and planets as well. There are sacred pilgrimages, shrines; and
presiding deities of the shrines.
3. The sun and moon, agents of creation and destruction, also move in it. Ether, air, water and earth are also
there.
4. All the beings that exist in the three worlds are also to be found in the body; surrounding the Meru they are
engaged in their respective functions.
5. (But ordinary men do not know it). He who knows all this is a Yogi; there is no doubt about it.

Are You Prepared to Enter the Yoga Matrix? An Interview with Richard Freeman

Richard Freeman is one of the West's most respected teachers of ashtanga yoga. At his popular Yoga Workshop school in Boulder, Colorado, he follows the traditional approach of his teacher, K. Pattabhi Jois of Mysore, India, in emphasizing the philosophy of yoga, as well as mastery of the asanas (postures) we more commonly associate with its practice. Here Richard discusses the “yoga matrix,” a foundation of the philosophy that unites the many different schools of yoga. Source Soundstrue.com

Sounds True: Your new teaching program is called The Yoga Matrix. What is the meaning of this term?

Richard Freeman: Well, by “matrix” we mean “context”—the ground from which things are born which envelops them and penetrates them. When we refer to “the yoga matrix,” then, we're talking about an awakening awareness of the context from which all of our immediate experience arises, and the deeper process of the mind revealed as we practice yoga.

Sounds True: And by “yoga,” you mean ...

Richard Freeman: In our philosophy, yoga is the observation of the inner depths of the body, the breath, and the mind, and their complete release in the experience of freedom. By “freedom” I mean the ability to experience the full, open spectrum of life without contraction or limitation.

Sounds True: On The Yoga Matrix program, you describe achieving this freedom by “opening the core of the body.” Please describe how this process works.

Richard Freeman: Entering the core of the body means insight into the mind in which it is enmeshed. Feelings, sensations, ideas, and emotions that are deep and primordial, that transfigure everything for us, are in the core of the body. Literally we are referring to the central axis of the body, from the middle of the crown of your head, right down through the core of the heart, the roots of the navel, and into the middle of the pelvic floor. The various practices of yoga can open this core from both the inside and the outside. Then the patterns of even simple experiences connect through the core to everything else.

We so often keep this core closed off. We tend to stay out of it because the core is too wonderful, too intelligent and alive. The experience of it might cancel our ego's program for keeping us miserable and alone.

Sounds True: You describe the human body as a “temple” and “place of worship” that is immediately available to each of us. That's not the typical approach to yoga as many of us understand it.

Richard Freeman: The body is much, much more than what we think it is. It's actually a mystery; a fascinating, wonderful manifestation of the entire universe. By learning to pay close, meditative attention to the body's simple sensations, feelings, and mental processes, we can discover the truth about what is sacred and what is immediate in life.

If we look for the sacred only in objects or processes outside of our bodies, we never transform what is most immediate in our experience. We never develop the habit of looking within for what is most significant. I think if people would look at their own bodies as temples, we could relieve much of the conflict in the world over what is and what is not “holy ground.” It would erase a lot of the confusion we have about who we are

and who others are.

Sounds True: You see confusion arising from our lack of connection to our bodies.

Richard Freeman: Right. When someone says they are confused about what's important in life, that person tends to ride their body around as if it were some sort of machine to exploit. They reduce their body to a theory of their body, an object, and then they try to get pleasure out of the body in ways that are uncaring and abusive. Because the mind/body is a matrix we also then reduce others to theories. Is it any surprise that our relationships with others are often exploitative, and less than loving? When we reorient our awareness to see that the body itself is sacred, a place of worship, we stimulate all aspects of our lives in the most beautiful way.

This brings us back to the concept of the matrix, and our mutual interdependence. Nothing that you pull out of a matrix can exist separately. And so we ourselves—our minds and our experiences—do not exist separately from the whole matrix of the universe. Through yoga, we come to the direct realization that we are interlinked with other people—that our cores can't really be illuminated unless we open our hearts to everybody.

Once you take the yogic path, and become aware of the matrix and our interdependence, you manifest a kind of natural love for others. You find that your happiness is really inseparable from the happiness of other people. And when you are able to encompass all other beings within your own heart, then you know that your practice of yoga is really working.

From the samkhya karika by ishvara krishna

My opinion is that nothing is more modest than the Prakrti: Knowing that "I have been seen", she no more comer within sight of Purusa.
Thus, verily, Purusa is never bound, nor is he released nor does he migrate. (It is the) Prakrti, being the support of manifold creation, that migrates, is bound and is released.
Prakrti by herself binds herself by means of seven forms, and it is she again, who by means of one form, releases herself for the benefit of the spirit.
Thus, from the practice of truth, is produced the wisdom in the form: "I am not", "nothing is mine",  and "not-i", which is final, pure on account of the absence of error, and absolute (knowledge).
By means of this knowledge, the spirit, as a witness, pure and at case, beholds nature, which has ceased from evolving products, and desisted from the seven forms of evolution, under the influence of the purpose of the spirit.
The one (Purusa) thinks: "she has been seen by me" and therefore, loses all interest ; the other (Prakrti) thinks "I have been seen" and ceases to act
further. Therefore, even if there is still connection there is no motive for further evolution.

Some asana in the beach

Interview with Matthew Sweeney

Do you think there is any relationship between the three Granthi and diseases such as depression or anxiety?

Matthew: The three Granthi EXPRESS themselves as stress, anxiety, depression, mental illness, physical illness etc etc. It is not possible to separate these concepts. It is also not 'wrong' to have these illnesses - they are your journey, your lesson, and your pathway to make contact with self and the divine. When your system is out of balance, whether mentally or otherwise, the contractions we feel are the three Granthi at work. They are not bad - we contract and resist as a form of balance against greater pain - rightly or wrongly.

What is the main difference between your vinyasa krama sequences and Ashtanga series?

Matthew:Vinyasa Krama is intended as a support to Ashtanga Yoga - not to replace it - rather to enhance it, they allow more people to keep practicing with greater ease and greater joy.

Do you think that ashtanga can be practiced for all live?

Matthew:Some people can practice Ashtanga for most of their lives, most people cannot. They either need to vary the system a little, or change it entirely.

Do you think that after all this years of practicing, you already have found Mula bandha (in the full sense physical / energetic) or you are still looking?

 Matthew:Mula bandha is ultimately a state of mind - freedom from 'lower body' or lower Granthi contraction. I have definitely felt this in my life, through great joy, bliss and surrender to God. But I still feel pain and contraction also - I am human after all.

Thanks a lot Matthew Sweeney

Yoga Taravali&Yoga Sutras sanskrit audio

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