Blog Archives

Shatkarmas (Cleaning techniques)

10/22/2021

Cleanliness was always important. Indian yogic system recommended several techniques to clean the special parts of human body. In Sanskrit, Shatkarmas means six actions. These are the six group of purification mechanisms which help in improving concentration and enable flow of Prana into the organs and the Pranic meridians or Nadis. Shat Karmas aims at creating harmony between the two major Pranic flows, ida and pingala, thereby helping in attaining physical and mental purification and balance.

There are six main groups of Shatkarmas or yogic cleansers as under:

Neti: Nasal cleaning
Dhauti: cleaning of the teeth & gums (Danta Moola Dhauti), Jihva moola dhauti (cleaning of tongues), kapal randhra dhauti (washing the skull), Karna dhauti (cleaning the ears), washing the eyes (chakshu dhauti) and cleaning of digestive track.
Nauli: Abdominal cleaning
Basti: Colon cleaning
Bhalbhati: cleaning excess mucus
Trataka: Blinkers gazing

Some scholars, also add Kapalbhati Pranayama in the above list. But I have kept it in Pranayama and discussed that article.

Neti:

Jala Neti is cleaning nasal passage with salt lukewarm water. This is best method of preventing and eliminating cold. People who suffer from chronic bleeding of the nose should not do Jala Neti.
Sutra Neti is cleaning of nasal passage with a bundle of cotton threads or a long, thin, rubber urethral catheter. Gently push the narrow end of the catheter or the waxed end of the cotton thread cord into the left nostril. Don’t use force. Eventually, the end of sutra emerges at the back of throat. With index finger & thumb or middle & index fingers, pull the end of the sutra out through the mouth. Move the sutra to and fro no more than 35 times on the first attempt. Release the hold on the unwaxed end, pull the waxed end and remove the sutra from the nose. In next stage, the sutra is passed into the other nostril and out of the mouth. In third stage, the waxed end of two sutras is pushed from both nostrils one by one and pulled through the mouth. Two sutras are joined to form a circle. Now sutra is in a position that it enters one nostril and emerges from the other. Sutra neti should not be tried until one can perform jala neti without difficulty. This can be done once in a week. Make sure that sutra is clean before inserting it into the nose. Persons who suffer from chronic bleeding of the nose should not do this practice. Sutra Neti stimulates a large number of nerve passages and blood circulation. This improves the various functions of the nose and their connections with the brain. It is an excellent method of preventing colds or other inflammations of the nose.

Dhauti:
Dhauti includes cleaning of the teeth & gums (Danta Moola Dhauti), Jihva moola dhauti (cleaning of tongues), kapal randhra dhauti (washing the skull), Karna dhauti (cleaning the ears), washing the eyes (chakshu dhauti) and cleaning of digestive track. Cleaning of the digestive tract is not common. Two methods are suggested in Hatha yoga for cleaning of digestive tract as under:

Varisar dhauti or Shankhaprakshalana – It is a method of evacuating and cleansing the entire alimentary canal, mouth to anus. It purifies the whole body and removes the accumulated toxins which cause many diseases. Process – drink 2 glasses warm salty water as quickly as possible, perform 5 asanas (Tadasana, Tiryak Tadasana, Kati Chakrasana & Udarakarshanasan, each 8 times), drink 2 more glasses of salt water and again perform above 5 asanas, go to toilet & empty the bowels (don’t any force), return & drink 2 more glasses of salt water then again perform the above asanas, then go to toilet again (don’t any force), then drink 2 more glasses of water and repeat the above asanas, again go to toilet, continue this way until 6 / 10 / 16 / 20 glasses or more taken so that intestines are perfectly clean. Kunjal Kriya and Jala neti may also be done. After completing the Shankhaprakshalana, don’t drink water for three hours despite feeling thirsty. Take 45 minutes rest. After that take only Khechari with plenty of ghee. Follow food restrictions for a week. Avoid processed food, acidic & non-veg, drinks & beverages, milk, curd, spices, acidic fruits etc. Next day, don’t do any asana. Shankhaprakshalana should be done normally over two times in a year.
Vastra Dhauti – it is the method of cleaning the throat, oesophagus and stomach with a length of cloth (wet, clean & soft cloth of four fingers width & fifteen feet of length). Vastra dhauti cures tumours, fever, kidney trouble, leprosy, asthma, cough, catarrh and bile trouble. Process – sit in comfortable position, place the cloth in lukewarm water, take one end of the cloth & other end in water, fold the two corners of the end of cloth to make it slightly pointed, allow to pass down the throat, push it with one finger towards back of tongue, chew the cloth as it is food & slide into stomach, copious saliva will secrete, cloth will gradually go down into stomach, drink some water if necessary, allow 30 cm to protrude from the mouth, massage & churn the stomach for 1 to 3 minutes, do nauli or agnisar, hold the cloth & pull the cloth gently & firmly, remove the whole cloth & put in water, complete the total practice in 10-15 minutes. It should be done empty stomach. It can be done every day initially and weekly later.
Kunjal Kriya: Drink lukewarm water (with or without salt) quickly maximum number glasses (normally six) in standing position; then lean forward over wash basin till the trunk is horizontal; place & press 2-3 fingers on root of the tongue and slide down enough towards back of the throat simultaneously. This should induce the water to suddenly and effortlessly gush out from the stomach. This is difficult at first but becomes easy with practice. During expulsion of water the fingers should be removed. After flow of water ceases, induce this by fingers again until there is no more water in the stomach. In advanced technique, expulsion of water is induced by contracting abdomen. The kriya removes toxins, bad breath, accumulation phlegm in the throat, fermented waste, over-secreted bile etc. Limitation - People suffering from hernia of stomach or abdomen, high BP and heart problems should not attempt it.

Nauli:
Nauli means tube. Massaging the entire abdomen and stomach by contracting and rolling the abdominal muscles. Bending the shoulders forwards, the abdomen should be rotated from right to left and left & right. Nauli removes abdominal ailments, increases digestive fire and bring happiness. Before attempting nauli, one should master ‘agnisar kriya’ and ‘uddiyana bandha’.
Process – Stand with the feet apart, bend knees slightly, lean forward, place the hands firmly on the thighs just above the knees, arms straight, bend head forward, breathe normally in starting position, deep exhalation combined with uddiyana bandha before doing nauli.
Stage – 1 – Madhyama nauli (Central contraction) – correct standing position, exhale deeply, contract the abdominal muscles by doing uddiyana bandha, contract the rectus abdominal muscles & form a central arch running vertically in front of abdomen, hold it as long as possible, relax muscular contraction, breathe in slowly & let the abdominal muscles expand, relax the body, repeat, practice central nauli for weeks / months, then proceed to vama nauli. Practice after gap of five to six hours after meals. Maximum 10 rounds. Nauli should not be done by people suffering from high BP, gallstones, hernia, peptic or duodenal ulcer etc.
Vama Nauli (left isolation) - in this, contraction of rectus abdominal muscles of left side is done, return to madhyama nauli. Then do dakshina nauli.
Dakshina nauli - in this, contraction of rectus abdominal muscles of left side is done. Then do dakshina nauli, return to madhyama nauli.
Stage – 2 - rolling movement of the abdominal muscle from left to right and then right to left,

Basti: Colon cleaning:
Cleaning the colon by sucking in air (Sushka basti) or water (Jala or vara basti) through the anus. Basti is a direct method of tackling constipation. Stand with feet apart, exhale deeply by contracting the abdominal muscles & doing uddiyana bandha, gently pull the anal sphincters apart, suction of water or air through anus, do Nauli (madhyama, rotational) is done, evacuation. Basti should not be practised by people suffering from high BP, hernia or any serious digestive ailment.

Bhalbhati: Cleaning excess mucus:
Bhalbhati is of three types – vartrama, vyukarma and sheetkarma. They are useful for eliminating phlegm and excessive mucus from the body.
Vartrama – Process -inhale from left nostril & exhale from right nostril, then inhale from right nostril & exhale from left nostril; breath slowly & controlled, the drawing water through nose and expelling through mouth. It removes mucus from the nasal cavity.
Vyukarma & Sheetkarma are similar to jal neti.

Trataka:
Trataka (Steady gazing) stimulates the whole system and concentration awakens it. This induces higher sensitivity of pineal gland and greater wakefulness through sympathetic nervous system. All the disturbing thoughts, which reduces receptivity, are blocked out, at least temporarily by the intense concentration.

Concentration is the key to merging in its object. When the mind merges in the form of the Ishta Devata, the self-consciousness is withdrawn resulting into nirvikalpa samadhi. Hence, one should the object of concentration carefully and practise earnestly. Try to maintain awareness of the object of trataka. Awareness is important. One should not force concentration. One should be attentive to the object. Don’t become lost in the stream of thoughts, but merely watch them with the feeling of disinterest. If one does this, then the unwanted thoughts will automatically subsidise, and concentration will arise. Concentration must arise spontaneously.

Stage 1 - Trataka develops the power of concentration and focus. The focusing of mental energy towards one-point leads to peace of mind. It consists of three different modes of practice:

Outer (bahir) trataka only
Outer and inner (antar) trataka combined
Inner trataka only

Objects for trataka can be anything such as a candle flame, Om symbol, a flower, shivalingam, Nose tip, Ishta Devata etc.

Stage 2 – Before switching over to stage 2, stage 1 should be mastered. In stage 1, one should be able to gaze the outer object for some time without blinking and in inner trataka, able to see after image. In stage 2 – first practise kaya sthaiyam for a few minutes, gaze directly at the tip of the wick of the candle, practise outer trataka & be totally absorbed without blinking for about three minutes, perform khechari mudra, maintain awareness, practice ujjayi pranayama, while inhaling visualize drawing breath from the flames to eyebrows centre moving backwards through the head, while exhaling visualize breath going out through eyebrows centre to the flame from back of the head. Likewise, practise inner trataka.

Stage III – After mastering stage II. Practice kaya sthairyam. Throughout the practice the inner image has been visualised and projected at the eyebrow centre. Keep the image steady, then simultaneously be aware of the breath and the sound of the breath cause by ujjayi pranayama, feel that the image is moving backwards and forwards, look intently at the image & try to probe its shape and nature. Trataka cuts off the continual bombardment of negative emotions & reactions to inner & external events, by centring attention at one point.
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati

0 Comments

Nada Yoga

10/18/2021

0 Comments

Nada means the flow of sound and Yoga means Union. Nada is called by different names - shabda, surat, nam, akashwani, dhun, nad-i-asmani, vani, logos, sraosha (in Zoroastrianism) etc. Nada Yoga is the process of the union of the individual mind with cosmic consciousness through the flow of sounds. Nada is also called Shabd or word and is produced either by striking two objects known as Ahat Nad or without striking two objects which is called Anahat Nad.

Nada Yoga as such is yogic practices which use sound to expand awareness. It is a powerful practice of tracing sound back through its psychic and subtle manifestation to the source. Nada is sound of chidakasha. It is a technique to turn the perception of hearing inwards to listen the pure sound of your inner spirit. This sacred sound practice also utilizes chanting Sanskrit mantra and listening to meditative external music like Indian classical music.

Pythagoras conceived that the whole universe and each individual is connected with the single string, the lower end to gross matter and at the upper end to pure consciousness. Modern science has postulated that everything in the universe is composed of wave forms, vibrating at different frequencies.

Different levels of nada:
The following fourfold classification has been given in the ancient texts:

Vaikhari – This is the grossest form of sound that is heard in the world around us. This sound is produced by striking two objects.
Madhyama – This form of nada is more subtle than Vaikhari. It is midway between the grossest nada and the more subtle nada. In nada sadhana the aim is to hear sounds associated with this level.
Pasyanti – this nada can be seen but not heard. The sound has different specific colours which can be seen by inner vision. It exists in the deeper layers of the mind beyond the range of audible nada.
Para – This is transcendental sound. It is the nada that is heard in states of super consciousness. It is way beyond normal levels of perception. It is silent sound. It is associated with the state of samadhi. It is called the anahata nada – the unstruck sound and is beyond all conceptualization.

Nada Yoga, an ancient Spiritual practice:
Sri Gorakhnatha (a great yogi) described various types of laya yoga (method of raising the kundalini). Amongst these nadanusandhana (discovering the source of nada) is the best. By this the brahma granthi is pierced and a wonderful bliss arises from the void. A tinkling sound can be heard emanating from the anahata chakra. Nada yoga is an important sadhana of many sects such as Radha Soami Satsang, Kabirpanthis etc. it is praised in Adi Granth (holy scripture in Sikhism).

In early stages of the practice, the aspirant hears gross, loud sounds. Gradually more subtle sounds are heard. The sounds are like those of the ocean, clouds…. Nada Bindu Upanishad. The nada from the flute is heard which arises from the underlying consciousness. The preferred time is midnight. The practise of Nada Yoga is done as follows:

Technique - I

Sitting in any of the traditional meditative asanas:
While sitting in any of the traditional meditative asanas, ears are plugged with the index fingers, other fingers are clinched and the elbows held sideways & horizontal.
Squat on a rolled-up mattress. The mattress must be sufficiently firm and round so that it presses perineum. Rest the elbows on the knees and place the palms on each side of the head. The thumbs should be gently and firmly pushed into the ears.
Bhramari Pranayama – Bhramari means “bee”. Breathe in slowly & deeply; while breathing out make a humming bee sound. The humming bee sound should be smooth and continuous. The exhalation should be slow & controlled and humming sound be for entire duration. One should hear the sound vibrating within the head. Repeat the process.
Listening the subtle inner sound – continue to keep the eyes & ears closed. Try to hear the sound in the head and fix awareness on it to the exclusion of other sounds. This is vehicle of awareness. Gradually through practice the sensitivity will increase. Eventually, one will hear another sound, a faint sound, in the background, focus on it. This will further increase the sensitivity of perception. Eventually, one will hear another faint sound emerging from behind the louder sound. In this manner the perception will become progressively more sensitive.

Technique - II

Sit in Siddhasana, do shambhavi mudra, close ears, eyes, the nostrils and mouth and listen carefully to the inner sound in the right ear.

Technique – III – Shanmukhi mudra (the attitude of the seven gates)

Sit in any comfortable meditative asana. Relax the whole body.
The ears should be closed with the thumbs, the eyes with the index fingers, the nostrils with the middle fingers and mouth by placing the ring and small fingers above and below the lips respectively.
Throughout the practice, the middle fingers should release the nostrils during inhalation and exhalation. Inhale deeply and slowly. Then close the nostrils. Retain the breath (antar kumbhaka) as much comfortable. Release the breath. Repeat.
Try to hear the sounds at the region of the back of the head (bindu), in the middle of the head or the right ear. In beginning, one hears many sounds. Continue it.
When one hears a distinct sound be totally aware of it. It becomes clearer and clearer. Keep the awareness fixed on the sound.
Gradually the awareness should be fixed at the back of the head (bindu).

There four stages of attainment of the practice: beginning, continuation, ripening and culmination. In the beginning stage, brahmagranthi (associated with mooladhara chakra) is pierced and bliss appears from voidness. A sound like tinkling ornaments can be heard in the anahata chakra. Then the vishnugranthi (associated with anahata chakra) is pierced and bliss arises together with the sound of the bheri and vimarda (two kinds of musical instruments). In the last stage the prana enters the ajna chakra and pierces the rudra granthi and the sound of vina (flute) and a flute can be heard. The awareness should be fixed on the sound until it becomes soundless. This is the state super consciousness.

Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati

0 Comments

Antar Mouna (Inner Silence)

10/8/2021

0 Comments

Antar Mouna (Inner Silence)

Antar mouna is a meditative technique that leads to inner tranquillity and silence. Antar mouna helps in attaining pratyahara (withdrawal of the mind from the sense objects), the fifth stage of raja yoga. Muni is the person who has attained the state of inner silence. Antar mouna is the process of rooting out impressions (Samskara) deep in the subconscious mind. This leads to a speeded-up process of removing tensions from the mind. Generally, it is practised in the form of no speaking while carrying of normal life. If one stop talking but still remain concerned with the practice. One’s interaction with the world will merely flow out through the sense organs of eyes, ears, etc. instead of mouth. Try to be detached. From things around us.

Many people find that in the beginning a lot of strong negative emotions and thoughts arise. This can make one unhappy but this is necessary part of the process of purging the mind, but it should be done more slowly. The duration of mouna can be increased as the mind becomes more harmonised. It induces pratyahara (sense withdrawal, cutting off perception). Regular practice of antar mouna brings about a gradual release of pent-up mental tension and suppressed emotions. In Buddhism, the practice is called as ‘Vipassana’.

Stages of Practice:
The practice has six successive stages. One should devote at least one month at each stage. The best time to practice it is before going to bed or early morning.

Awareness of sense perception – Sit in meditative asana and direct the awareness to the outer world intentionally. The perception of outer world is received through sense organs (except eyes as eyes are closed). Feel all the perceptions (touch, hearing & smell). Intentional perception leads to disinterest automatically. This induces stage 2.
Passive awareness of spontaneous eruption of thoughts – One becomes aware of spontaneous samskaras exploding from the subconscious realms of the mind. One should allow all thoughts to arise in the mind without suppression. Some thoughts may be disagreeable and repulsive, don’t reject them. Do not make any effort to create thoughts. Let them arise naturally…and disappear naturally. It is not necessary to try to think, only let the thoughts arise spontaneously, one should try to be a witness of the thinking. Remain disinterested. One may be relieved of past experiences, negative thoughts, supressed desires, phobias and tensions. This is practised until mind becomes reasonably calm and free. Some may experience periods of time where the mind seems blank, thought stop. After regular practice over a period of time one may start to see thoughts that one did not think existed in the mind. One may relieve childhood memories. As one begins to perceive deeper parts of the subconscious mind, one may see visions (beautiful or frightening). These visions must also be exhausted. Eventually it can lead to a state of mental tranquillity and one-pointedness. Then move to stage 3.
Conscious creation of thoughts – it is exactly opposite of stage 2. Instead of spontaneous thoughts, in this practice, thoughts are chosen at will. It releases knots and blocks. In this stage, one has to create conscious thought of strong emotions or visualize a scene at will. These thoughts may be of mis happenings, events, more unpleasant the better. After dwelling on the thought for some time it is consciously rejected. Then another thought is posed and again rejected after some time. This process is repeated. In this way, many suppressed thoughts are purged. After practice of a few months, proceed to stage 4.
Awareness and disposal of spontaneous thoughts – in this stage, like stage 2, one becomes aware of the spontaneous thoughts. However, one should choose prominent thoughts that arise and reflect on them for a short time. Exhaust them at will. Repeat the process. This stage is to face deeper, subtle thoughts and visions buried in subconscious mind. Throughout the practice, one should remain detached from the thoughts, otherwise he would be distracted. Before practising stage 4, mind and body should be relaxed. Without this, the subtle impressions will not arise. So, it should practise after japa or ujjayi pranayama or kaya sthairyam. After practice of a few months, one should move to stage – 5.
Thoughtlessness (Nirvichara awastha) – At this stage mind should be reasonably calm, blank, but alert & without sleep. Thoughts will arise but intensity will be weak. Supress all these thoughts. This will lead to thoughtlessness. At this stage one should adopt a psychic symbol as focal point for concentration.

Process – Sit comfortably with closed eyes, practise stage 4, aware of chidakasha, watch carefully, if any thought arises, immediately reject it, be alert, if one sees visions, wipe it, aim is to attain & maintaining a state of no thought and no vision, make a resolve, repeat the resolve, ultimately a state of thoughtlessness will arise, be alert & aware, not to sleep. Master this stage and be ready for stage 6.

Psychic symbol awareness – when one attains thoughtless state then the mind has to be moulded so that it patterns itself into the form of a symbol. Create an inner image of psychic symbol, fix all attention on the symbol, if it fades away, bring it back, maintain constant awareness of psychic symbol, do not sleep or develop interest, then one will glide into the state of dhyana.

Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati

0 Comments

What is Samadhi

10/4/2021

0 Comments

Samadhi is a state of mind, when the consciousness about him/her is lost and only objects remain. Steadiness and tranquillity of mind is essential for Samadhi which is achieved by observing eight limbs of self-discipline.

There is a difference between Sleep and Samadhi. In Samadhi manas (मन) is retired from the attachment of all sensual pleasures and is fully restrained. In sleep, manas is oblivious of the world but is not fully unattached to sensual pleasures. Sleep is tamsika. In Samadhi, manas is fully unattached to sensual pleasures.

Limbs of Self-Discipline:
The great Patanjali rishi prescribed eight limbs for self-discipline of Yoga to eliminate distractions of mind called as chitvritti viz. Yama (Self-restraints), Niyama (observances of rules), Asana (postures), Pranayama (regulation breath), Pratyhara (abstraction), Dharna (concentration), Dhyana (meditation), Samadhi (trance). (A separate detailed article on Patanjali yoga darshan is already published under the category of Philosophy)

Samadhi with open eyes:
Dispassion and steadiness of mind need to be achieved, while performing the worldly actions. In case, the mind is unsteady when the eyes are open, it is insentient Samadhi. Rishi Vishwamitra remained in Samadhi for sixty thousand years but when he opened the eyes, he fell in glamour of Menka.

Gopis used to go in state of Samadhi with open eyes. When Udhav ji explained the concept of Nirgun & Nirakar Brahman to Gopis and the need to meditate on it, Gopis said to Udhav ji that they see Shri Krishna everywhere and meditate him with open eyes. What is the need to meditate on Nirakar Brahman?

Types of Samadhi:
Samadhi is of two types’ viz. Samprajaatah Samadhi and Asamprajaatah Samadhi.
Samprajaatah or seed Samadhi: When distractions/modifications of mind are fully destroyed, this state is called Samprajaatah Samadhi or Samadhi with consciousness. Samprajaatah Samadhi is of four type’s viz. Savitarka Samadhi, Nirvitarka Samadhi, Savichar Samadhi and Nirvichar Samadhi.

Savitarka Samadhi is that in which knowledge based only on words, wisdom and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them. This is first state.
Nirvitarka Samadhi is attained when mind becomes clear and loses its essence. In this state the mind loses the ordinary knowledge based on perception or reasoning and words. This is better state.
Savichar Samadhi is attained when Brahman is not witnessed but wisdom is attained.
Nirvichar Samadhi is the Samadhi in which satchitananda Brahman is witnessed (dawn of spiritual light).

Asamprajaatah or seedless Samadhi: On attaining excellence in Nirvichar Samadhi, one becomes pure and witness Brahman and becomes above pains of death. In this stage, all desires, ignorance, afflictions, sufferings, impressions etc. retire. As per Mandukya Upanishad (2.2.3), such wise person attains moksha.

0 Comments

PUJA, Kriya & Bhakti

Shatkarmas (Cleaning techniques)

Nada Yoga

Antar Mouna (Inner Silence)

What is Samadhi

Archives

Categories

​PUJA, Kriya & Bhakti

Shatkarmas (Cleaning techniques)

Nada Yoga

Antar Mouna (Inner Silence)

What is Samadhi

Archives

Categories

PUJA, Kriya & Bhakti