|
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:
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
Technique - II
Technique – III – Shanmukhi mudra (the attitude of the seven gates)
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)
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.
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.
Brain, mind and consciousness are the three important parts of human body. The brain is the master coordinator of the millions of functions, continuously occurring in the physical body. Mind is energy, and the various thoughts, passions and distractions, create waves in that energy. Mind functions are memory, concentration, the intellect and other similar abilities. The mind is the instrument of consciousness and the storehouse of our finite personality. Consciousness is infinite and unbound. Consciousness has four realms viz. consciousness, sub-consciousness, unconsciousness and super-consciousness. The underlying nature of all living organisms is consciousness. However, the consciousness is manifested at different levels in different organisms. In plants, it is at rudimentary level and in humans at more advanced level. Human beings have the potential to function from consciousness by liberating himself from the shackles of body-mind.
Meditation is the vehicle of journey into the inner realms of mind. It develops awareness and achieve a mentally clear & stable mind by adopting techniques such as mindfulness (to pay attention on thoughts), spiritual (prayer), focused (focus on internal or external object), movement (walking in woods, gardening), mantra (Aum), transcendental, progressive relaxation, loving-kindness (feelings of compassion, kindness, and acceptance of self & others) and visualization. All meditation practices aim initially to develop concentration of mind. Perfect concentration (Dharana) leads to meditation (Dhyana). Bhagwan Shree Krishna has explained four paths of yoga. Each path has its mode to achieve meditation. The vehicle in Karma yoga is intense, concentrated work; in Bhakti yoga overwhelming devotion, in Jnana yoga the vehicle is an absorbing enquiry and in Kriya yoga a number of kriyas. A concentrated mind becomes receptive to higher vibrations and heightened perception. It becomes receiver of the influx of higher awareness, bliss and knowledge. Concentration is the key that will unlock the door to higher states of awareness. All this is normally beyond the range of the average mind which is distracted by a continual inner chatter of thoughts. Pre-requisites of Meditation:
To develop ability to sit long time in stable, still and relaxed position: Sitting is relaxed posture (Padmasana, Siddhasana, Siddha yoni asana, Swastikasana, Ardha padmasana, Vajrasana, Veerasana or if former asanas are not suitable Sukhasana) is necessary for meditation. To develop ability to do away physical and mental distractions leading to calmness and relaxation It is totally impossible if the awareness is engrossed and entangled with external events or physical body. Even engagement in thinking about external world, is merely living in outside world with closed eyes. During meditation, distractions whatsoever need to be minimised. Limbs of Patanjali’s Yoga Darshan viz. yama, nyama, asana, pranayama & pratyhara are designed to minimise the distractions. Patanjali Yoga Darshan is discussed in article already published. Moderation & regulation of intake through sensory organs (eyes, ears, nose, tongue & skin). Ability to focus awareness on the inner realms of mind to the exclusion of all others Awareness or witnessing principle is gaining insight into these realms of existence and physical activities. If a person is aware then he becomes a spectator of his activities both internally and externally. Yoga aims at improving witnessing principle. Five sensory organs (eyes, ears, nose, skin and tongue) are intermediary instruments between outside world and consciousness. The sensory organs pick up signals for utilization by the brain. From brain, these signals are perceived by the consciousness. Brain is only the instrument which acts as receiver, transformer and transmitter. Without consciousness each one of us would be incapable of doing anything; we would be lifeless and would know nothing. One pointedness is achieved by focusing on breathing process, internal chanting of mantra (such as Om), external or internal object, different parts of the body or any symbol. All these facilitate in meditation. Precautions:
Stages of Meditation: The aim of meditation is to dive deeper into substratum of cosmic mind and to be aware of its potential.
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati  Psychic Energy Circles (Chakra) & Chakra Dharna
Researchers have theorized the chakra system with modern science. In Hinduism, chakras find mention in the later Upanishads, including specifically the Brahma Upanishad and the Yogatattva Upanishad. Chakras are used to denote the energy centers in the spinal region of the body and the mystic diagrams (yantras) which are also used in ritual worship. It is believed that the chakras vitalize the physical body and influence the physical, emotional and mental movements of the mind and body. They are considered to be the loci of life-energy (known as prana, shakti or chi), which also flow through them along the pathways called nadis. The main function of the chakras is to draw in the prana by spinning around their own axes and hold it in their respective spheres to maintain and balance the spiritual, mental, emotional and physical wellbeing of the mind and body. Loizzo, Assistant Professor of Clinical Psychiatry at Weill Cornell Medical College, New York has linked the chakras with central nervous system (CNS): the crown chakra with the neocortex, the third eye with the prefrontal cortex, the throat chakra with the limbic system, the heart chakra with the midbrain, the solar plexus with the pons, the sacral and root chakras with the medulla oblongata. Anodea Judith, New York relates Maslow’s need theory with the chakras, physiological need with the root chakra, safety with the sacral chakra, belongingness with the solar plexus, self-esteem with the heart chakra, self-actualization with the throat chakra, and transcendence with the third eye and crown chakras. Acupuncture system of healing is actually based on the control and manipulation of the chakras. The practice includes about seven hundred chakras located throughout the entire body. These chakra points are stimulated by needles on specific areas of the skin surface. This physical stimulation induces changes in the more subtle chakras, which in turn bring about positive changes in the state of health of specific internal organs. What are Chakras: The word “chakra” means “wheel” in Sanskrit. Chakras or psychic (also called pranic or life) energy centres are certain masses of nerve ganglia on the interior walls of the spinal column. The chakras are whirlpools of pranic energy along the spine which controls circulation of prana. Chakras are visualized as lotuses, with a different number of petals and colours in every chakra. The physical base of a chakra would be a hub in typically dormant or subordinate electrical circuitry that becomes accessible to conscious control, providing the potential for subtle influence over the activities of the central & autonomous nervous system and endocrine system. Biologically, in human nervous system, the spinal cord, at the brain, ends in a sort of bulb, in the medulla, which is not attached to the brain, but floats in a fluid in the brain, so that if there be a blow on the head the force of that blow will be dissipated in the fluid, and will not hurt the bulb. At the lower end of the hollow canal is what the Yogis call the "Lotus of the Kundalini", in triangular in form in which, in the symbolical language of the Yogis, there is a power called the Kundalini, coiled up. These chakras are charged and awakened by yogic practices involving mantras, breathing, asanas (postures) and meditation. By focusing on chakras, psychic powers may be developed. A chakra can become blocked, which slows the energy wheel, or it can become overactive which causes the energy to flow too fast. Types of Chakras: In each person, there are myriad of chakras. These chakras are both real and symbolic. There are seven principal chakras: Muladhara, Swadhistana, Manipura, Anahata, Vishuddhi, Ajna and Sahasrara. The fifty letters of the albhabet in the classical language are distributed amongst these seven centres, and correspond to the sound vibrations associated with these chakras. The fifty first is that of the primal sound (Om, the pranava mantra). Lower chakras: There are also lower chakras, below mooladhara – atala, vitala, sutala, talatala, rasatala, mahatala and patala. These chakras relate to less developed forms of life in the animal and insect kingdoms, in plant life and in inanimate objects such as rocks and minerals. All lack self-awareness, even the potential. But in human being this potential exists. Attributes of the chakras: Each chakra is a switch which turns on specific levels of the awareness in mind. The awakening of each chakra is inseparably related to both prana and consciousness. The Mooladhara and Swadhisthana chakras are considered to be pre-dominantly instinctive, with little awareness and discrimination. The higher chakras represent higher levels in the range of understanding, harmony, bliss, identification and knowledge. Ajna chakra is associated with more intuitive realms. The opening of the chakras is indeed full of wonders.
Location – directly behind the eyebrows centre; Shape - white two-winged globe; Patel in Lotus – two; Guna – Sattva; Tattva – nil; Kosha – Manomaya; Bija Mantra – Om; Loka – Tapah (abode of enlightened siddhas or perfect beings).
Kundalini: In the human organism, the Potential energy lies locked in central nervous system. This potential or dormant energy is called Kundalini and is symbolized by a snake coiled three and a half times. The coil of three represents the three states of energy (positive, negative and neutral), while the half coil represents kundalini as always on the verge of changing from static to kinetic manifestation. Kundalini lies at the root of the spinal column. Chakra Dharna (concentration) Chakra dharna is meditating on the seven chakras & Kundalini with unwavering mind. The practising person should sit in meditative asana, bring awareness on the location of the chakra (starting from muladhara to upward), rhythmically contract the muscles of the region and silently chanting the bija mantras. The person should do the chakra dharna according to the instructions of the realised spiritual teacher. With the awakening of the chakras come many pleasant and sometimes fantastic experiences. The process of awakening of chakras should be slow so that there is gradual adjustment between one’s inner realization and the relationships with the outer world. On awakening, kundalini ascends Sushumna, awakening various chakras (vital centres) situated on the way and finally uniting with the top centre, Sahasrara which represent the union of Shiva and Shakti. This union may develop eight siddhis (Anima – power to be small; Mahima – power to expand; Karima – power to be heavy; Laghima – power to be light; Prapti – power to know past, present & future and to reach everywhere; Prahamiyam – power to achieve all one’s desire; Esathuvam – power over animate & inanimate objects; Vasithuvam – power of command over all by thought or word.) Reference:
 Psychic Energy Channels (Nadis)
According to Shiv Samhita there are three and half lakhs of Nadis in the human body and according to Gorakh Samhita, there are 72,000 nadis (energy channels) extending out from the spinal cord. The three most important nadis or psychic nerves (Ida, Pingala and Sushumna) are the energy channels which pass through spine and connects the perineum and brain. The three paths are also known as ganga (Ida), Yamuna (Pingala) and Saraswati (Sushumna). The psychic energy channels – Ida and Pingala, are the two nadis which play an important role in controlling the parasympathetic and sympathetic nervous systems respectively. These nervous systems act largely unconsciously and regulates bodily functions, such as the heart rate, digestion, respiratory rate, pupillary response, urination, sexual arousal etc. As per modern scientists, the human body has four types of biological rhythms – circadian (24-hour cycle), diurnal (day-night), ultradian (90 minutes) and infradian (over 24 hours). The ultradian rhythm is directly related to Ida and Pingala. Ultradian rhythm relates to periodic swings of mood, mental alertness, stomach contractions and many other physical and mental changes. This rhythm plays an important role in cognitive performance, memory processes, visual perception, levels of arousal and performance, mood, and individual and social behaviour. Inhalation from left and right nostrils changeover periodically. Those people, who live near nature, generally have 90 minutes rhythm. But many factors modify this rhythm. In pranayama and meditative practices, the flow of inhalation in each nostril renders equal which induces the ideal situation for meditation. During 24-hours day, flow through the Ida should pre-dominates for about 12 hours and the Pingala also for about 12 hours. During daylight hours, the Pingala generally pre-dominates and Ida tend to predominates during sleep at night. The path of Ida is concerned with the tendency to unleash mental powers, which are often used for selfish ends. The path of Pingala – the path pravarti marg – the path of external action and enjoyment. It is the path where one acts in the world mostly for personal gains. Ida energy channel:
Pingala energy channel:
Kundalini: In the Sanskrit the word Kundalini has two words – Kundala which means ‘coiled’ and Kunda which means ‘a pit’, ‘depression’ or ‘deeper place’.
 Dharana (Concentration)
Dharana is the sixth limb of yoga sutras as defined by Patanjali. Dharana means “holding,” “concentration,” or “steady focus.” By practicing several techniques, “binding” the mind to one place, idea, or object is done. There are a few practices which induce dharana. These practices are discussed hereunder: Naumukhi mudra (closing the nine gates) – In human body, there are nine gates through which one perceives all the sense and experience of the outside world. The tenth gate is ‘Brahma Dwara’ which leads to transcendental experience and realization. The tenth gate is closed. In Naumukhi mudra, these nine gates are closed temporarily which prevents external perception and helps to open tenth gate. Process – Sit in siddhasana, keep the back straight but relaxed, close the eyes, do khechari mudra, place hands on the knees, exhale deeply & bend the head forwards slightly, fix the attention on the mooladhara chakra, repeat mooladhara mentally 3 times while holding the breath, inhale with ujjayi pranayama & simultaneously move awareness up the arohan, while moving up be aware of the various chakras, raise the head as awareness passes from vishuddhi to bindu, inhalation should be completed when awareness reaches the bindu, practice shanmukhi mudra by gently closing the ears with the thumbs, the eyes with both forefingers, the nostrils with the two middle fingers and lips with the fourth & fifth fingers, practice moolabandha without jalandhara bandha, practise vajroli mudra, at this stage all gates are closed, be aware of awarohan, try to visualise a shining copper trishul (trident) in the spine with the root in mooladhara chakra and three prongs extending upwards from vishuddhi chakra, continue to retain breath, central prong pierces bindu, as it pierces bindu mentally pronounce the mantra ‘bindu bhedan’ once, feel the explosion is in all directions from bindu, then the trident will drop downwards again to the starting position, feel rising & falling of trident, then release vajroli mudra, release moolabandha, release the pressure of the fingers & thumbs and lower the hands to the knees, exhale with ujjayi pranayama and khechari mudra while simultaneously moving the attention through the centres of awarohan, be aware of each centre, exhalation to end at mooladhara, hold the breath, bend head slightly forward, one round complete, practice five rounds. Shakti chalini (conduction of prana) - In Sanskrit the word ‘shakti’ means energy or kundalini and chalini means ‘to move’ or ‘to conduct’. The kriya is related to awakening of kundalini. Process – Sit in comfortable asana, hold the back straight, close the eyes, keep the eyes closed throughout the entire practice, do khechari mudra, exhale deeply, bend heas forward, fix awareness on at mooladhara chakra, mentally pronounce the name mooladhara 3 times, inhale with ujjayi pranayama & ascend the awareness through arohan, be aware of each chakra, raise the head as the awareness moves from vishuddhi to bindu, inhalation to cease on reaching bindu, hold the breath, practice shanmukhi mudra, closing the eyes, ears, nose, lips with fingers & thumbs, allow the awareness to rotate in the continuous circle through awaroham and arohan, simultaneously try to visualize a thin green snake moving in the same closed loop (Moola to bindu & bindu to moola), continue to hold the breath, visualize the snake as bitting its own tail, be aware snake spin off the circuit, continue this visualization till comfortable, then release shanmukhi mudra and place hands on the knees, fix awareness on bindu, exhale with ujjayi pranayama while being aware of each centre, exhalation should terminate at mooladhara, lower the head forward, end first round, do 5 rounds. Amrit Pan (Drinking the nectar) - Amrit is the divine fluid which brings immortality. The amrit flows down from the bindu to the vishuddhi chakra. It is stored in a small chakra called lalana chakra located at the soft part of palate and back of the mouth. It is the area which is pressed by the tongue during khechari mudra. Lalana chakra is connected with vishuddhi chakra. Normally, amrit flows downward and consumed by the fire of sun at manipura chakra. It leads to aging of the body. The process is reversed by Vipreeta Kranti mudra and amrit pan kriya. Process – sit in meditative asana, keep eyes closed, hold the back & head upright, do khechari, fix awareness at manipura chakra in the spine, exhale deeply, inhale with ujjayi and imagine amrit is drawn up from manipura chakra through anahata to vishuddhi, inhalation to end at vishuddhi, feel the fluid become ice cold, then exhale with ujjayi and feel the cool nectar being injected from vishuddhi to lalana chakra, when awareness reaches the lalana, feel the breath & nectar disperse & evaporate, return the awareness to manipura, end of first round, do 9 rounds. Chakra Bhedan (Piercing the chakras or psychic centre) – After the completing amrit pan, chakra dharna bhedan should be done. Process – remain in sitting position, head upright facing forwards, keep eyes closed, continue khechari mudra, ujjayi pranayama throughout, exhale, fix the awareness on swadhisthana chakra in the spinal awarohan passage, then while inhaling move the awareness downwards from the swadhisthana chakra to the mooladhara chakra, then move upwards from swadhisthana to vishuddhi, be aware of each centre & feel them being pierced by the breath, inhalation ends at vishuddhi, start immediately exhalation with awareness moving upwards to bindu & descending through ajna to swadhisthana, exhalation ends at swadhisthana, one round complete, repeat, do 59 rounds. Sushumna darshana (Inner visualization of the chakras) – Sushumna indicates balance between heat & cool, sympathetic & parasympathetic and introversion & extroversion. It is only route to self-realization. It is the practice of inner visualization of symbolic pictures of the chakras. All the diagrams are only symbolic in nature. It is perfectly all right to use one’s own pictures. Process – sit in comfortable sitting pose, keep eyes closed, breathe normally, try to visualize mooladhara chakra diagram, then successively move to others chakras & reach to sahasrara, finally visualize all the chakras together or at least 2-3 chakras together, practice regularly. Prana Ahuti (Infusing the divine prana) – Prana is shakti. The food is split into smaller particles (molecules then atoms) at the level of annamaya kosha in the body. The process produces bioplasmic or physical energy. This type of prana is vital energy forming a sheath called collectively as pranamaya kosha. This energy exists in all living and non-living beings including physical universe. It links mind and matter and coordinates physical energy and matter. There is more subtle form of energy called as mental energy. It controls both physical and bioplasmic energies in the universe and its sheath is called as manomaya kosha. In human beings, it is in the form of thoughts. Prana exists at more subtle levels also. The prana is represented by multitude of deities such as durga, kali, etc. These deities are worshipped because of prana symbolized by these deities which bring either auspicious or inauspicious changes into one’s life. Process – Remain sitting comfortably, keep eyes closed, breath normally, imagine that there is divine hand on the head, feel the soft touch, feel that the hand is infusing subtle prana into the body and mind, prana flowing through the spine, initially it will be imagination, later actual flow will be felt with tickling sensation, body may shake, eventually the prana will penetrate mooladhara, end of practice, continue the Uthan kriya. Uthan (Raising the kundalini) – The prana ahuti kriya is continued as Uthan kriya in the same sitting system. Fix the awareness on mooladhara chakra, try to clearly visualize a shivalingam in the area, the shivalingam is encircled by a red baby snake, the snake trying to uncoil and eventually it begins to ascend through spinal passage, tail of the snake remains at lingam, snake move up and down, continue the practice, one may feel the bliss, end of practice, continue next kriya Swaroopa darshana. Swaroopa Darshana (Vision of ourself): In yoga, one’s real nature or form is called the atma. It is the discovery and direct perception of the self that is the whole purpose of yoga. Process – Sit comfortably, keep eyes closed, body should be motionless, become aware of the physical body, let there be total, uninterrupted perception of the whole body, feel the steadiness of the body and stillness, become aware of the natural breath, gradually the body will become rigid as all the muscles are frozen, every part of the body will become stiff, feel stiffer and stiffer, psychic stiffness also, no efforts are required for the stiffness which is done automatically. Now move to next kriya – Linga Sanchalana. Linga Sanchalana (Astral conduction): Continue Swaroopa darshana kriya, keep awareness of kriya, one should find that he is doing spontaneous, effortless ujjayi pranayama and khechari mudra, feel whole body & in turn every part, every cell is inhaling and exhaling; continue to imagine the process, notice that the body seems to expand with every inhalation and contract on every exhalation, at the same time, the physical body remain stiff & immovable as a stone statue, actually the astral body is expanding & contracting, be aware of this process, synchronized with breathing, expansion takes place to a constant limit, but contraction is becoming more and more, until eventually the astral body reduces to a single point of light, the whole being seems to contract to one tiny, concentrated point, when one have this experience, discontinue this kriya. Now move to next kriya – Dhyana (Meditation). The purpose of this article is just to highlight importance of kriya yoga and to guide “how to do Kriya”. Kriya yoga is a system that has always been taught directly by guru to disciple. Chidakasha Dharana - Chidakasha means in Sanskrit is inner cosmos; Chit means consciousness; Akasha means space; Dharna means to concentrate or to be aware. It is powerful tool for helping to remove mental blocks, fear etc. The practice should be regularly done for at least about half an hour.
The fifth limb of Yoga Sutra of Patanjali is called pratyahara. In Sanskrit, prati means "against" or "withdraw", and ahara meaning "food" or referring to anything we take in from the outside. It is defined as “the conscious withdrawal of energy from the senses.” Withdrawal of the senses allows the practitioner to connect with their inner world.
One who has practised Pratyahara can have good concentration and meditation. His mind is always peaceful. This demands patience and constant practice. One who has mastery over Pratyahara will never complain of Vikshepa or distraction of mind. There are a few practices which induce pratyahara. These practices are discussed hereunder: Vipreeta Kranti Mudra – balances breath flow: This mudra balances the breath flow through both nostrils. It is a method of transmuting energy from grosser to more subtle forms. It increases wakefulness and digestive fire. Process – lie flat on the back with legs straight & together, place the arms straight beside the body, palms up, breathe deeply & raise the legs keeping them together, let the legs move upward, press the arms against the ground, raise the buttocks off the ground and push the legs further upwards, bend the arms and place the hands at the hips, trunk is supported by the arms, raise the legs vertically up, relax the body, practice ujjayi pranayama, while inhaling try to feel the flow of prana moving from the manipura chakra to the vishuddhi chakra, imagine amrit is flowing up from manipura to vishuddhi, hold the breath for a few seconds, exhale and feel prana moving from vishuddhi through ajna & bindu to sahasrara, this is one round. Chakra Anusandhana – Moving awareness on different psychic centres: This kriya is done immediately after Vipreeta Kranti mudra. Take meditative position, close the eyes, relax the whole body, fix awareness at the mooladhara chakra, move the awareness in the ascending psychic passage (Arohan which starts from mooladhara to bindu in straight line through various chakras), as the awareness travels through the chakras, repeat the names of respective chakras, after reaching the bindu, the awareness to descend through awarohan passage (descending passage from bindu to mooladhara through sushumna piercing various chakras), repeat the names of respective chakras, after reaching the mooladhara one round completes. Nada Sanchalana - Rotation of sound consciousness (Aum): The Sanskrit word nada means ‘flow’ and sanchalana means ‘rotation’. It means rotation of sound consciousness i.e., flow of sound ‘Aum’. it removes blockage in the flow of prana. In the process, the awareness needs to be rotated in ascending psychic frontal passage (Aroham – from mooladhara to bindu) and in descending psychic passage (Awarohan – from bindu to mooladhara), repeating the name of each chakra and piercing of prana into each chakra should felt. One chant mantra ‘Aum’ explosively after reaching awareness at bindu. Humming sound of ‘m’ should travel from ajna to mooladhara. In nada sanchalana, ujjayi pranayama and unmani mudra are included. Process - Sit in comfortable meditative asana, close the eyes, relax the whole body, exhale deeply, Stage – 1 - fix the awareness at the mooladhara chakra, ascend the awareness through aroham psychic passage, repeat the name of each chakra while passing through the respective chakra, descend the awareness immediately after reaching ‘bindu’, repeat the process till awareness reaches mooladhara, this is one round, do 9 rounds. Stage – 2 – bend the head forward slightly, fix the awareness on mooladhara, hold the breath & repeat the word mooladhara 3 times with intensity, inhale up with ujjayi pranayama through aroham, as awareness moves from vishuddhi to bindu raise the head slowly, fix awareness on bindu & repeat the word bindu 3 times with intensity, exhale with an explosive Aum sound – Au with explosive sound & ‘m’ travel from Ajna to mooladhara, practice unmani mudra while descending, open the eyes, first round complete, do 13 rounds. Pawan Sanchalana - Rotation of breath consciousness: The Sanskrit word pawan means ‘breath’ and sanchalana means ‘rotation’. It means rotation of breath consciousness. After completing nada sanchalana, pawan sanchalana is done. In the process, the awareness needs to be rotated in ascending psychic frontal passage (Aroham – from mooladhara to bindu) and in descending psychic passage (Awarohan – from bindu to mooladhara), repeating the name of each chakra and piercing of prana into each chakra should felt. In pawan sanchalana, ujjayi pranayama, unmani mudra and khechari mudra are included. Process - Sit in comfortable meditative asana, close the eyes, relax the whole body, exhale deeply, complete Nada sanchalana, open the eyes, keep holding tongue in khechari mudra, bend the head forward slightly, fix the awareness on mooladhara, hold the breath & mentally repeat the word mooladhara 3 times with intensity, mentally say ‘arohan’, inhale up with ujjayi pranayama through aroham, as awareness moves from vishuddhi to bindu raise the head slowly, fix awareness on bindu & mentally repeat the word bindu 3 times with intensity, then mentally say ‘awarohan’ and begin to descend through awarohan psychic passage, mentally repeat name of each chakra, practice unmani mudra, on reaching mooladhara, the eyes should be nearly or completely closed, at mooladhara the head bend forwards gently, open the eyes, one round complete, do 49 round. Shabda Sanchalana – Rotation of Soham: The Sanskrit word shabda means ‘word’; sanchalana means rotation or conduction. Word is the mantra ‘soham’, the song of breath. The mind resists the process of concentration and starts to wander. Soham (means ‘I am Shiva – pure consciousness’) is the word which goes on with breathing, so it reminds. Any mantra can be integrated with the breath to produce continuous remembrance, but Soham arises naturally. Process - Sit in comfortable meditative asana, close the eyes, relax the whole body, exhale deeply, complete Nada sanchalana and Pawan Sanchalana; do khechari throughout the practice, exhale deeply, bend the head forward, beware of mooladhara chakra, mentally say ‘arohan’, inhale up with ujjayi pranayama through aroham and hear sound “So” and feel it piercing through each chakra, as awareness moves from vishuddhi to bindu raise the head slowly, fix awareness on bindu for few seconds, breathe out with ujjayi down the awarohan passage in the spine, start unmani mundra, hear the mantra Ham and feel it piercing the chakras in turn, no mental repetition of the chakras names…only awareness, Ham mantra to finish when awareness reaches mooladhara. Bend the head forward, open eyes againmaintain awareness of the mooladhara for a few seconds, end of one round, do 59 rounds, then proceed to mahamudra. Mahamudra – In Sanskrit word ‘maha’ means great and ‘mudra’ means psychic attitude. Maha mudra alongwith maha bheda mudra release lot of energy in the physical, pranic and psychic bodies. Maha mudra is a practice which purifies the entire network of nadis (psychic passage), balance Ida and Pingala and absorb nectar of bliss so that it pervades one’s whole being. Process – the chin is pressed against the throat (without jalandhara, contracting the throat), left foot pressed against the perineum, right foot stretched in front and kept firmly on ground, two hands to hold the right foot, breath drawn in then slowly exhaled. Sit in siddhasana, one heel firmly presses on the perineum, fold tongue in khechari mudra throughout practice, open eyes, exhale deeply, hold breath, bend head forward, be aware of the mooladhara chakra and apply pressure by the heel, repeat 3 times mooladhara, inhale in ujjayi pranayama, awareness ascend in frontal arohan passage through chakras, at bindu inhalation is terminated & repeat mentally 3 times bindu, practise moola bandha and shambhavi mudra while continuing to hold the breath and mentally repeat word (Shambhavi & khechari), rotate awareness 3 to 12 times between khechari, moolabandha & shambhavi, release shambhavi mudra, release moolabandha, become aware of bindu again, then exhale with ujjayi pranayama and awareness descend through various chakras, do unmani mudra, exhalation to terminate at mooladhara, head bend gently forward, open eyes, first round complete, repeat 12 rounds. Sit in utthanpadasana with left leg folded and right leg straight, place both hands on the right knee, do as in alternative ‘b’. Maha Bheda mudra (Great piercing psychic attitude) – Both maha mudra and maha bheda mudras have profound influence on the pranic level. They influence three centres: mooladhara, manipura and ajna chakras. These two kriyas manipulate and harness the energies within the chakras for inducement of concentration of mind and meditation. Process 1 – Sit in meditative posture with back upright, one heel firmly presses against mooladhara chakra, open the eyes, do khechari, exhale deeply, hold the breath, gently rest the chin against the chest, be aware of mooladhara chakra & repeat mooladhara 3 times, inhale with ujjayi pranayama & move the awareness in arohan passage through chakras (no mental repetition), slowly raise the head as awareness moves from vishuddhi to bindu, at bindu lean head slightly backward with retaining breath, mentally repeat bindu 3 times, then with ujjayi exhalation awareness slowly descend in awarohan through chakras, do unmani mudra while descending, on reaching mooladhara repeat 3 times mooladhara, do jalandhara bandha while continuing to retain the breath, do moolabandha, then do uddiyana bandha, then do nasikagra drishti, say mentally: nasikagra, uddiyana, mool and fix the awareness on nose tip, naval and mooladhara chakras respectively, end of first round, repeat. Process – 2 – Sit in uthanpadasana (right leg stretched, left leg folded) – place the hands on the right knee, similar to process 1 (except khechari). Manduki mudra (Frog attitude) – The sitting pose for this mudra is bhadrasana which resembles the sitting pose of frog. This mudra is beneficial in balancing the Ida and Pingala nadis and leads awakening of sushumna. Process – sitting pose vajrasana, feet point opposite to the body or alternatively soles face upward, in case not possible place folded blanket so it presses mooladhara, separate knees as far as possible, place the hands-on knees, open eyes, do nasikagra drishti (gazing at the tip of nose), be aware of breathing through nostrils, inhalation merge at eyebrows centre & diverge while exhalation, try to smell fragrance of astral body (aroma similar to sandalwood), no fixed duration. Tada kriya (Beating the kundalini) or Maha vedha – This is a very simple yet powerful technique. It brings almost instant bliss. It is intended to induce pratyahara. It should be done after manduki mudra. Process – sit in padmasana, if not possible legs stretched out in front, palms flat on the floor on both sides of buttocks, fingers pointing forward or fist on the floor with knuckles downwards, open the eyes, bend head back slightly, practice shambhavi mudra throughout the practice, inhale slowly & deeply through mouth with ujjayi pranayama, imagine breath going downwards in a tube to mooladhara and builds pressure at mooladhara, hold the breath, fix awareness at mooladhara, practise mild moolabandha, straighten arms and lift whole body off the ground, raise & drop the body (not too hard) by bending and straightening the arms, repeat it 3 to 11 times, release moolabandha, relax the whole body, exhale through nose with ujjayi pranayama, feel the prana diffuse in all directions of moolabandha. The purpose of this article is just to highlight importance of kriya yoga and to guide “how to do Kriya”. Kriya yoga is a system that has always been taught directly by guru to disciple. Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati  A mudra is a sign, symbol and gesture, movement or position of which affects the flow of pranic energy of the body. It also refers to a corresponding psychic attitude. The word mudra also means “seal” or short cut or short circuit – indicating an actual physiological basis for the effects of hand gestures by uniting certain neurological reflex points which terminate on the surface of the hands. Mudras’ action begins at the subtle energy level, balances chakras, heals emotionally and acts on the physical body. Mudras are used in conjunction with pranayama. Thumb symbolizes humanity (finite & limited). Index finger represents God, sea of cosmic energy (infinite & eternal). Five fingers of the hand represent the five ether elements of nature - Little finger represents water, Ring finger is for earth, Middle finger for the ether, Index finger for air and Thumb denotes fire. There are a large number of mudras. Mudras should be held at least for 15 minutes to 45 minutes in a day’s time. A few mudras are discussed as under:
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati In Sanskrit, Bandha means lock. Bandhas are neuromuscular energy locks which are engaged to gain control and lock prana, or life force to awaken the chakras. Bandhas are safely locked during the process of breath-holding Kumbhaka. Bandhas are an essential part of kriya yoga. The passage of liquids, solids, and gases through tubes in human systems are regulated by the ring of muscle thickening, called as sphincter. There are over sixty sphincters in human body. Three sphincters can be gently but powerfully contracted in order to create the bandhas or the locks. The flow of the prana that continuously streams through our subtle body is redirected and even stopped. The whole of body and mind is tranquilized and made receptive to the higher states of awareness.
The three sphincters are anal sphincter (create Mula Bandha), sphincter of Oddi (create Uddiyana Bandha) and upper oesophageal sphincter (create Jalandhara Bandha). When all three sphincters are closed, the fourth lock Maha bandha is created. Apart Mula – the root lock, Uddiyana – lifting of diaphragm lock, and Jalandhara – the throat lock, two minor bandhas are at your hands and feet (Hasta and Pada). Bandhas temporarily halt the flowing of blood, so when released there is an increased flow of fresh blood. This flushes away the old, dead cells and activates the organs to strengthen, renew and rejuvenate as circulation is bolstered. Bandhas & Prana: The physical contraction or lock in turn has an extensive influence on the psychic (Pranic) Body and stimulate chakras. There are five major pranas that provide energy for five different kinds of life activities.
Bandhas & the three blocks (Granthis): Traditionally, three granthis (Knots) which are psychic bodies not physical bodies, are called as the brahma, Vishnu and rudra granthis. These represent psychic blocks and mental problems that prevent an individual soaring into the realms of meditation. These granthis prevent the flow of prana into the main pranic passage of the body – the sushumna. Bandhas are particularly effective in breaking open or removing these blocks, at least for short period of time. The three blocks are:
Types of Bandhas: The bandhas (Jalandhara, Uddiyana and Moola) are powerful techniques of inducing Kevala Kumbhaka.
The jalandhara bandha influences the individual at all levels: physical, psychic and mental. It has several benefits –
People who suffer from high BP or heart ailments should not do jalandhara bandha.
The best position to do Uddiyana is any meditative asana. The best time to do Uddiyana bandha is after asana and pranayama and before meditation. People who suffer from high BP, heart problems, peptic or duodenal ulcers, colitis and other serious abdominal problems and pregnant women should not do this practice. The best time is early morning before breakfast. It should be practised empty stomach (3-4 hours gap after eating meals). Process - Sit in any meditative asana, place the palms flat on the knees, close the eyes, relax, exhale deeply by accentuated contraction of the abdominal muscles and chest, hold the breath outside, do Jalandhara bandha, expand the chest without actually inhaling which shall raise the diaphragm automaticially & abdomen to become concave in shape, being raised inwards and upwards (no need to contract abdominal muscles), this is final position, stay in final position as much as comfortable, slowly relax the chest, abdomen assumes its original position, release jalandhara bandha, bend the arms, inhale slowly, one round complete. Uddiyana bandha can also be practised in standing position. Stand with the feet about half a meter apart, bend forwards, bend legs slightly at the knees, place the palms on the knees, exhale deeply, try empty lungs as much as possible, bend head downwards & press the chin against the chest in jalandhara bandha, arms straight, expand chest as done in inhalation but not actually breathing in, straighten the legs slightly which shall automatically draw abdomen upwards and inward, hold this position till possible comfortably, release the expansion of chest, bend the legs, release jalandhara bandha, finally breathe in.
The apana moves upwards and when it reaches the circle of the fire (manipura chakra) the flame lengthens and reaches the anhata chakra. When the apana and the fire meet at manipura the prana is heated. This increases digestive fire. Due to this kindling of fire, apana and prana, the sleeping kundalini is awakened; it becomes straight and enters the brahma nadi as snake enters into a hole. Brahma nadi is the central core of Sushumna. The practice brings about control of the prana and if done, with care and determination, all lethargy will vanish. It helps to transmute sexual energy. For kriya yoga, moolabandha is absolutely necessary in order to develop sensitivity in the region. The best asanas to practice of moolabandha are siddhasana for men and siddha yoni asana for women. While sitting in the asana, one heel applies firm pressure in the region of mooladhara chakra, which improves physical contraction. Contraction in the mooladhara chakra area triggers the mooladhara chakra. Sit in the comfortable asana, place palms on the knees, close the eyes, relax the whole body, then hold the breath & practise jalandhara bandh, contract the muscles at mooladhara chakra region, draw the muscles upwards as much as possible, keep the attention at the point of contraction, hold the contraction as much as possible, release the contraction, raise the head, breath out, repeat the rounds
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati |
RSS Feed