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Bhagavadgita Pages, Chapters 1 to 18

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Tirumantiram Epilogue TMTM01 TMTM02 TMTM03 TMTM04

V.Krishnaraj

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TMTM03

Tirumantiram: Tantra Three

Verses 549-883

Tantra is all-inclusive in the sense that there is no discrimination against gender, caste or race, while Brahmanical and Vedic religions believe in separation of castes and their respective pursuits. Tantra is based on Veda; Veda is compared to Paramatma (Supreme Soul), the inner Being in Jivatma, while Tantra is Jivatma (individual soul); Tantra exists in Veda as fragrance in a flower. Sruti, Smrti, Purana and Tantra belong to the "Vaidik" tree. Sastras are kalpa-specific (Smrti for Satya Yuga, Sruti for Treta Yuga, Puranas for Dvapara Yuga) and Siva gave Tantra (and Agama) as the Sastra of Kali Yuga. In Tantra, one's intrinsic worth supersedes one's birth right of a superior caste, the oppression of an inferior caste, or the accidental gender of a person. Woodroffe says, "In the first place we have in the Tantra the recognition of the fine principle that this doctrine and its expression in ritual are (subject to their varying competencies) for all, whatever their race, caste, or sex. The Sudra and woman are under none of the Vaidik bans. What, again, can be finer than the high veneration of woman which Tantra inculcates." page 10, Principles of Tantra.

Chapter 01: Ashtanga Yogam:

According to Tirumular, Nandi, the theriomorphic form of Siva revealed the eight-fold path of Yoga. The science of breath control is part of Ashtanga Yogam, which includes Kavacha, Nyasa and Mudra. Ashtanga Yoga leads the practitioner to Jnana and Samadhi. Ashtanga means ‘eight limbs.’ Here Jnana takes the same dimension of Vijnana mentioned in Bhagavad Gita, which transcends worldly knowledge.

Ashtanga Yoga was taught by Siva (Dakshinamurthi) to the mind-born sons of Brahma, Sanaka, Sanandana, Sanatana, and Sanatkumara, collectively called Kumaras or Sanakadis. The Kumaras were not interested in Artha, Kama and Dharma of ordinary mundane life and vowed to practice celibacy. The foursome Sages approached Siva in the absence of Parvati and pleaded with him to teach them ways of removing Avidyam and attain salvation. Siva taught them Brahma Jnana through silence and Chinmudra, which representing wisdom (Jnanam), consists of bringing the middle of the thumb and the tip of the index finger to form a circle and fanning out the other three fingers. The thumb represents the Cosmic Consciousness and the index finger represents the individual consciousness and the circle completes the interrelationship between the two.

Kavacha mantra is a mystical syllable forming a part of Mantra offering protection. Kavaca is called mail, coat of mail, cuirass or armor. Mystical words can be carved and worn as amulet to ensure protection. Kavacha Mantras are used to invoke, for example, Brahman to protect various parts of the body. Each mantra is like a key that opens or invokes a god who offers protection. Siva is meditated upon in the heart. Vishnu is meditated upon to protect the throat, so the devotee can chant a mantra to invoke his Ishta Devata, a god of his choice. (The Hollywood celebrities insure their legs, hands, larynx for obvious reasons. Now you see why the Hindus want to protect their body parts for various reasons with the insurance of faith in God, who prevents mishaps and protects them. Insurance does not really protect the limb but only pays for its insured worth after it is lost or injured. Kavacha Mantra is a preventive measure.)

Nyasa is a powerful tool and Tantric rite. Nyasa means ‘placing; putting down; inserting.’ It consists of placing the tips of the fingers and palm of the right hand on various parts of the body, with chanting of mantra. This is painless touch-healing, a counterpart of acupuncture. The entire body has geographical points assigned to various deities; touching the specific point along with chanting of mantras infuses the body with power of the devata, stimulates the nerves and the nerve centers, spreads the saktis evenly throughout the body, produces purification of mind, and transforms the mind, thought and being. Each contemplated Devata has his own mantra. Brahma in Muladhara Chakra is associated with LA with Bindu ( LA + M = LAM). Bija means seed mantra whose origin is Pranava (Om).

Mudras are hand-and-finger gestures (and positions) which are 108 in number, each one of them when performed delights an appropriate god. It welcomes a god, when an offering is made to him. Mudra is derived from mud meaning joy, delight, gladness, happiness and means that which gives happiness to god. These Mudra gestures are made during worship and in dance, rituals and Yoga. The Gheranda Sanghita says that knowledge of the yoga mudras grants all siddhis, and that their performance produces physical benefits such as stability, firmness and cure of disease-- Sir John Woodroffe.

Here is something interesting that we all see on the playing fields and TV.

(The players who chant, spit, and gesture (Mudras): --Author's note

It appears the players perform the ritual gestures (Mudras) and chant phrases (mantras) to please God of Nike and enjoy victory. --Author's note

Magic is composed of three components: spoken syllables (Mantras), ritual gestures (Mudras, my interpolation), and material reagents. When combined in a certain order, components can cause a magical effect. 1999 Strategy Plus, Inc. by Cindy Vanous)

Yantra is a diagram drawn on paper or engraved on metal and other surfaces. Each Devata has his/her own diagram, which depicts his/her body. All Yantras have common edge—Bhupura with four doors which keep the external world from Yantra.

Lord Siva transferred the knowledge by medium of Silence. Dakshinamurti means south facing form, which is actually a threefold form of God, Guru, and the Self. He is the physician of those suffering from the illness of Samsara and the source of all knowledge. Knowledge flows from north to south and therefore Siva sat with his form facing south under a banyan tree. Dakshinamurti is one among the other important sacred forms of Siva: Ardhanarishvara, Bhairava, Hari-Hara, Nataraja, Sivalinga and Trishula, of which Sivalinga is of prime importance. Hari-Hara is half Siva and half Vishnu; Ayyappan is Hari-Hari putra (son of Hari and Hara.

DAKSHINAMURTHI.jpg

Dakshinamurthi
Erode District.
12th Century AD.

Dakshinamurthi under a Banyan Tree with his

students (Kumaras)

Tiruvannamalai Temple

Dakshin-02.jpg

Once realization sets in, there is no more birth to the flesh. The eight limbs of Ashtanga Yoga consist of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samādhi.

BG5.4: The ignorant, but not the learned (Panditah) say that Sankhya (yoga) and (karma) yoga are different. One who is expert in one gets the benefit of fruits of both. Ref: BG005

The aim of the various kinds of yogas is to destroy the ego and find one’s true identity, that is Atman; and the result is that he experiences kaivalya, bliss and liberation. Kaivalya is the state of absolute freedom and splendid isolation; Purusa detaches itself from prakrti. Before one experiences Kaivalya, one should make sure that one meets certain qualifications, known as Angas (which means limb or body parts):

(1) Yama : sexual abstinence, ahimsa (noninjury), no lies, no theft, no greed.

(2) Niyama : meditation on Brahman or Isvara; mauna (silence); study of Vedas, Upanishads, and moksa-promoting literature; repeating of mantra OM; ascetic practice; clean body and mind; contentment; God-Pleasing actions.

(3) Asana: body positions and postures.

(4) Prānayama: breath control.

(5) Pratyahara (withdrawal): no contact between senses and objects of senses. This should come natural to him.

(6) Dharana: concentration and focus of mind on an object or idea.

(7) Dyana: meditation.

(8) Samadhi: Convergence, one-pointedness, Subject and object (Yogi) unity.

Chapter 02: Yama (Don'ts)

Tirumular says that Siva in the form of Dakshinamurthi taught the Science of Yoga to the Kumaras. As mentioned above, Yama (Don’ts) consists of abstention from killing, lying, and stealing; sharing food; restraint in behavior; practicing virtue and strict brahmacharya; and remaining without blemish.

Chapter 03: Niyama (DOs)

The Ancient Being is the First, he is the essence of the Vedas, he is the Jyoti (Light), he is the heat and the light in the Fire, he is half himself and half sakti (Siva and Sakti), and he is the Supreme Justice: this is the stance of the practitioner of Niyama. Aspirant upholds the following as his second nature: purity, mercy (arul), extreme moderation in eating, patience (Porai), straightness (cev-vai), truth (vāy-mai), and steadiness; he detests lust, stealing and killing: These are the five times two (10) virtues of Niyama. Ten more attributes of Niyama are tapas, meditation, serenity, believing in God (Siva), charity, Siva vows, Siddhanta inquiry, sacrifice, Siva puja, and discrimination.

Chapter 04: Asanas (Pastures)

There are many asanas, the first asana to start with is Pankaya (padmasana) asana. (Pankaya = lotus.) Nine asanas are the most notable ones, particularly Svastika. The practitioners can become masters of these asanas. There are 8.4 million asanas, of which 1,600 are considered desirable, thirty-two are auspicious, nine are important and two are the most commonly used. Asanas are postures of body (sitting; standing on foot, feet or head; locks (bhandas); lying on abdomen, back or sides), placement of hands and feet in various positions, holding the fingers in various configurations, selective obstructions or closing of the anus, genitals, ears, eyes, mouth, nostrils, posterior choanae (control of the nine gates of the city of body), fixation of eyes. Asana, controlling the body, is a prelude to controlling the mind, clearing the mind of thoughts, and entertaining correct thought. A good asana causes no discomfort and keeps the body immobile. (Comment: It is well known that palm and fingers have a very extensive representation on the motor cortex; it is no wonder pianists and violinists create complex sounds and music to the ears. The finger configurations of Mudras have occult meanings and magical powers. Mud is happiness and Mudras cause happiness to practitioners and deities. Mudras offer protection from fierce elements such as fire, engender general well-being and physical health, and contribute to mental health. With the body and mind in good health, it lays the ground for siddha.

Mountain tops, crematoriums, river banks, lonely sites are the most desirable places for meditation; the harshness of environment imparts a discipline to the Yogi to conquer fear and loneliness, and develop indifference to inclement environmental conditions. A secluded room serves the same purpose in modern times.

Obstruction of anus and genitalia (perineum) by the heels (Muladhara and Svadhisthana regions), ahimsa (nonviolence) and moderation in eating are considered the mainstays of a good asana. (The following hypothesis needs a scientific study. It is well-known that some bicyclists develop numbness of their perineum after prolonged sitting on the bicycle seats and inherent pressure on the nerves and blood vessels and rubbing of the nerves. Just like the leg goes to sleep after a pronged sitting in a particular position, the nerve function and blood flow may be compromised from pressure on the anus and perineal region by the ball of the foot in Asanas. Studies conducted on the bicyclists are not conclusive. Questions of erectile dysfunction and low seminal count have been raised. A similar situation has to be considered in Asanas where the pressure point is mainly on the anus and perineum. The worries were expressed sometimes by sponsors of drugs for erectile dysfunction. If you are unsure, it is better to consult a urologist specializing in erectile dysfunction.)

The important Asanas:

1) Svatikasam

2) Gomukasanam

3) Padumasanam

4) Virasanam

5) Kesariyasanam

6) Bhadirasanam

7) Mudhasanam

8) Mayurasanam

9) Sukasanam

Swami Sivananda echoes the words of Tirumular saying that Padmasana (Lotus pose) is the best for contemplation. The posture consists of the following movements that come into Padmasana pose and is based on Swami Sivananda’s advice.

●Sit on the floor and stretch the feet in front of you.

●Place the right foot on the left thigh.

●Place the left foot on the right thigh.

●Place the left hand over the left knee.

●Place the right hand over the right knee.

●Bring the tip of the index finger of each hand in contact with the middle of the thumb (Chinmudra).

●Keep your head, neck and spine in one straight line.

●Tell yourself that you are steady as a rock.

●Sit in that position for half hour to start with and gradually increase the duration up to three hours.

●It takes about a year to sit still steadily for three hours.

●Do not start on another Asana until you master Padmasana.

~~◄►◄►~~

Bhadrakasana = Bhadraka (fine, handsome, beautiful) + asana.

There are several variations of Bhadrakasana. Tirumular’s differs from others. Tirumular goes on to describe Kukkudasana and Simhasana postures. There are many books and masters available for consultation on these postures.

Chapter five: Pranayama

Prana is compared to a steed which would carry a master and throws down the weak one. The destination is Samadhi; for that to happen the mind has to have control over the senses. It is important to gain control of two steeds, which are the Ida and Pingala breaths of the left and right nostrils. They can be mastered with the grace of the Gurus. The steeds of Prana move faster than a bird. If Pranayama is mastered, the exhilaration is greater than that from imbibing toddy (home-made country liquor). It gives jauntiness to gait and whips laziness. Once Pranayama becomes the second nature of the mind, both Nadis become tranquil and there is no more birth and death. Master the technique of controlling the flow of left and right breaths and the nectar of life is yours.

Pranayama consists of three parts: Pūrakam, Kumpakam, and (I-)Resakam: Inhalation, retention, and exhalation. These are timed units. Inhalation lasts for 16 mātras (6.4 seconds), retention for 64 mātras (25.6S), and exhalation for 32 mātras (12.8S). Mātra = mā (to measure) + tra = feminine unit of measurement. If you think mother and mātr sound similar, you are right and they mean the most precious person in your life.

Matra: unit of time: Māt-tirai (Mātra): measure of time = 2/5^th of a second = the time it takes to snap one’s fingers, wink one’s eyes, or say OM. Easy way of remembering these time measurements is to say mentally ‘one in one thousand,’ which equals to one second. Expiration is twice longer than inspiration and retention is four times longer. Inspiration-retention-expiration Ratio: 1-4-2.

If you master Pranayama, the ripe old body will become young and hardy; with the grace of Guru, you will become lighter than air. You can practice Pranayama anywhere, any place and your body will not perish and you can defy Death. In Pūrvakam, inhale breath which pervades up and down and in the middle; in Kumpakam retain the breath around your navel; in Resakam the breath is absorbed (as you let out the expired air). The practitioners realize Siva himself. Inhale by left nostril, retain it in the pit of the navel, exhale it by right nostril and you have seen the Truth. As you breathe in deep and steady, the prana suffuses ten Nadis; retain the breath and follow it up with slow exhalation. Sit straight and win over Death. Pranayama purifies the body, turns the limbs ruddy, and hair dark; God never wants to leave your body. Practice Pranayama with 12 mātras of inhalation, four mātras of retention and eight mātras of exhalation. It will get you close to Siva. Learn to control your ego and the jiva will never know night or day (will attain eternity). This advice is couched in an allegory. The elephant (ego) with 12 matra breaths is awake night and day (Samsara); when the mahout (Jiva) controls the elephant (ego), the Jiva knows no night or day (will gain mukti or liberation). There is also a story behind the elephant and Siva. Siva was in meditation; mimamasa Rishis and students wanted to destroy Siva. They sent a tiger, which he flayed with the nail of his little finger; later they sent an elephant which he skinned; then they sent a dwarf by name Apasmara Purusa known for forgetfulness, whom Siva subdues with his foot. That is the famous stance of Lord Nataraja with his left foot standing on the demon. (Comment: Praanayaama = Praana + Aayaama = breath + lengthening. First Prana passes through Ida and Pingala and later it is coursed through the Susumna Nadi after it overcomes the gated entry at Brahma Dvara presided over by Kundalini who blocks the opening by her mouth. Ida and Pingala come to rest. Prana in Susumna "pierces" the six chakras with the help of Kundalini. Piercing means overcoming the obstruction at each chakra with the help of Kundalini and prana reaches Sahasrara and becomes Laya. Laya means dissolution or disappearance, losing differentiation and becoming quiescent, which is the normal state. All states below that are material. If Laya and Lysis sound the same it is so in meaning too. From that state of quiescence, the entity can go into another Laya Center of homogeneity. The purpose of Laya is for the Jiva to become one with Siva. End of comment.)

Chapter six: Pratyahara

Pratyahara is withdrawal of senses from external objects. The enjoyer or experiencer is the mind which should be gradually withdrawn from the experience, and the energy should be directed inward. You see God, as goodness inside you unfolds. This revelation takes place on this earth while the Vedas look for such bliss everywhere. The uninitiated do not know the art of retention of breath 12 mātra long below the navel. When the pupil learns the art of retention of breath, the Lord jumps for joy inside him. The fire in Kundalini resides two finger lengths above Muladhara, two finger lengths below the genitalia, and four finger lengths below the navel. If you concentrate your mind and thoughts 12 finger lengths below the tip of your nose, the great Siddha Yoga gathers there, offering you an imperishable body. When Jyoti’s luster appears at the Visuddhi plane in the throat, it is a sign that you will enjoy Supreme Bliss. If you see moonlight at the throat center, your body will be intoxicatingly (mat-tam: intoxicating) blissful. Obstruct the Muladhara orifice (anus) and rest your thoughts on the upper (Sahasrara) opening—Brahmarandra; stay awake with your spear-like eyes (focused vision) and concentrate on the vast space; the idea is to conquer Time. If you internalize the kundalini light, you will become one with the Lord and your samsara (rebirth) comes to an end. For once, separate the Upādi (Maya, torment, pang) from the Lord, the ego from Maya and dissolve the ego; you will notice the advent of insight, contemplation and expulsion of ego, which make for the greatness of Pratyahara. If the exhaled air is prevented from escaping and retained within, the thoughts (Ul-lam) are contained therein.

Ul-lam = thought, soul, energy, buddhi, Conscience. The beautiful Lord (Peru-n-takai) will never leave you. Peru-n-takai = noble-minded Lord, Beautiful Lord. The entire world (Kuvalayam) appears in Pratyahara; the detestable darkness dissipates; you seek the Lord. (Vikirtan: God as different from the world.) If you concentrate your thoughts and intellect, you will see the Divine and become the immortal, Amarar. (Comment: Kumpakam or retention of breath is used by others as yardstick for Pratyahara, Dharana, Dyana, and Samadhi: Kumpakam gets longer and longer from the first to the last.

Swami Sivananda says:

He who has gained Pratyahara (withdrawing the senses from the objects) will have a good concentration. You will have to march in the spiritual path step by step, stage by stage. Lay the foundation of Yama, Niyama, Asana, Pranayama and Pratyahara to start with. The super-structure of Dharana and Dhyana will be successful only then.

End of comment.)

Chapter Seven: Dharana (concentration)

Tie down the crooked mind (Kona-manam), prevent it from contact with the senses, concentrate on the spine (Vīnāt-tantu) and cast your vision on Veli --Chidakasa. (Veli = open space = Chidakasa = Chit + Ākāsa = knowledge + space.) Let not the eyes see and the ears hear (no contact between the senses and sense objects). That is the path to the eternal life.

Swami Sivananda explains it as follows:

◄►After Kundalini is awakened, Prana passes upwards through Brahma Nadi along with mind and Agni. You will have to take it up to Sahasrara Chakra through some special exercises such as Mahabheda, Sakti Chalana, etc.

As soon as it is awakened, it pierces the Muladhara Chakra (Bheda). It should be taken to Sahasrara through various Chakras. When Kundalini is at one Chakra, intense heat is felt there and when it leaves that centre for another Chakra, the former Chakra becomes very cold and appears lifeless.

Comment: Swami Sivananda says:

Purify the mind first through the practice of Yama, Niyama and then take to the practice of Dharana. Concentration without purity is of no use. There are some occultists who have concentration. But they have no good character. That is the reason why they do not make any progress in the spiritual line. End of comment.)

Freedom from Kama, Krodha, Raga and Dvesha and possession of balance of mind, cosmic love, astral vision, supreme fearlessness, desirelessness, Siddhis, divine intoxication and spiritual Ananda are the signs to denote the awakening of Kundalini. When it is at rest, a man has full consciousness of the world and its surroundings. When it is awakened he is dead to the world. He has no body-consciousness. He attains Unmani state (Turiya, 4th dimension of consciousness). When Kundalini travels from Chakra to Chakra, layer after layer of the mind opens and the Yogi acquires psychic powers. He gets control over the five elements. When it reaches the Sahasrara Chakra, he is in the Chidakasa (knowledge space).

Kama, Krodha, Raga and Dvesha: desire, anger, attachment, and hatred

Note: Unmani = Un + Manas = Rising + Mind = a higher state of Consciousness

From the head of the Lord of mountains, the celestial waterfall flows down constantly taking prana along Nādi.

(Nādi: three tubular organs of breath or Prana: itai, pinkalai, and cuzimunai –ĪDĀ, PINGALĀ, SUSUMNĀ, simply Ida, Pingala and Susumna) Nad means flow or motion. Nadi is a channel. The three channels are in the spinal column and don’t expect a student of anatomy to elegantly dissect all three channels for you to see and follow them from the Muladhara Chakra to Sahasrara plane. These are Yoga Nadis as opposed to physical Nadis such as arteries, veins etc. These are subtle channels or Sukshma Nadis, which are 14 in number and the most talked about and important Nadis are Ida, Pingala and Susumna, of which Susumna is the most important.

Susumna Nadi is three Nadis in one, one inside the other. See the cross section below to have an idea of its configuration. Brahma Nadi is the central channel, around which is the Vajra Nadi, around which is the Chitra Nadi. Kundali power travels along Brahma Nadi. This three-channel cluster runs along the central canal (canalis centralis) of the spinal cord.

Remember that the astral Channels are astral and not physical.

chakra-nadi.gif

Tirumular says, "I witnessed the everlasting Bliss light and the Lord's sacred dance on the Mountain hall (Silayaar potu). The Nadi flows like the cascades of celestial waterfall from the mountain peaks of the head. The Kundalini Devi is the lass of astral land. She rises from the Muladhara chakra. Wake him up to meet her. I vow on Para Nandi that he will remain young for ever." Let Kundalini get up and rise from Muladhara through the vertebral column, hold it like a stork at the dam's sluice gate and sit in tranquillity and oneness of thought; you will live forever. Time and Life will remain together when one practices Pranayama properly. Practice Pranayama in silence; silent thoughts are a treasure trove; open mouth (talking) leads to dispersal of breath; closed mouth (silence) takes you to the lunar plane; If the gates do not open, it (breath) turns back in timidity. Breath control helps one lead a long life in a body with two doors and seven windows. Two doors = two nostrils. Seven windows = two ears, two eyes, mouth, anus and genital. If five of ten Vayus (breaths) of the body exit, what goodness does it serve? Waking and praying do not help. Only breath control will restrain the monkey of a mind. Dharana is retrograde involution of body's five senses in five elements, latter in five cognitive internal organs, the latter in tanmatras, and the latter in the Uncreated Being. That is the way to practice Dharana in stages.

Dhyana is absorption of Inner Organ (antakarana or mind) and intelligence (Chaitanya) in one thought excluding all other thoughts and is the natural progression of concentration (Dharana), when the five elements, five senses and internal organs are contained. One should seek a Guru for initiation into Sakti-based Parai Dhyana and Siva-based Siva Dhyana: This is Dhyana Yoga.

(Pratyaksha [perception, mental realization] is of two kinds: Saguna and Nirguna, the former based on Isvara or Murti [Form] and the latter based on the Self. The former is concentration on personal God and the latter on a formless and nameless entity without attributes, (the Self.)

Nada, the ancient Reality or Essence (Pazam-Porul), mingles (pervades) with the eye, the tongue, the nose, the ear, and the seat of Jnana. There in the mouth shines the Light of the Indivisible (Akanda, God as the Indivisible One) who gave us the body of flesh for emancipation.

He appears as the Light, while you gaze intently; you can gaze it to your heart's content and bathe in it. The river of heavenly Light will surge to fill the Great Void; thus may you behold the Uncreated Being.

The ignoramuses do not meditate on jiva in the body, Siva within jiva, mind in which Siva remains, and the lunar Lotus. Light up the Mind-lamp, choke (extinguish) the flame of anger, lit the wicks of all other lamps, the mind's Light is an undying lamp.

(Dhyana is the primary lamp that lights the mind-lamp and all other lamps, and dissipates ego and anger; the mind lamp glows forever.) One may practice Yoga for eight thousand years and yet may not see the eye-exhilarating Nectar that is Siva. If one looks within himself with a spirit of enlightenment, you find him within you and it is like looking at a mirror. (Dhyana is looking for God within. The jiva is the mirror for the Great Soul, Siva.)

Fix your wandering eyes on the point of the nose, no trouble (Vâttam) will haunt you, your body will not perish, you will not face defeat (ôttam), anxiety (têttam) will flee, your feeling of I-ness will leave you, and Siva and you will become one. When you fix your eyes on the tip of the nose, retain the vital breaths inside, and put the Nadis to sleep (stillness), Dhyana's purpose is served and there is no fear of Samsara.

Only they, who subdued their mind, can experience the subtle sounds of bell, ocean, elephant, flute, cloud, bee, dragonfly, conch (Valai), drum (Pêri), and lute (Yâz). The roar, thunder, and trumpeting of sea, clouds, and elephants, the melody of lute, the celestial music, the sound of the conch: these are the sounds a steady Yogi hears.

(Comment: Anahata sounds are of ten kinds according to Swami Sivananda: "Chini" (onomatopoetic sound like the pronunciation), chini-chini, bell, conch, lute, cymbals, flute, drum, double-drum (Mridanga), and thunder. Their origin is Anahata Chakra of the Susumna Nadi. When these sounds are perceived by the Sadhaka, he is imperceptible to the external sounds, since he becomes one with the internal sounds. When the sound ceases, the Sadakha goes into Turiya, Supreme state, Unmani state-- beyond the beyond or Turiya state of consciousness. The body becomes stolid like wood, with no feeling or emotion. The sounds may change from day to day. End of comment.

They, who have realized Isa (Siva), get his qualities, become immortal, get rid of Pasam (bondage) and hear the subtle sounds as we smell fragrance of the flowers. Nada's end is the Divine Sakti herself, good Yogam, your goal, and the Lord himself (described as Nilakantappa).

As the Kundalini Fire lights up the six Adharas (planes), the Light dissipates the darkness of Anava, and subdues the five Indriyas, which involute in subtle tanmatras, which again involute in Nada; the yogis reach the feet of Isa, the refuge of all.

It is always daylight in the room, where darkness is never known. You can protect this body from incineration in the furnace by meditation and light of knowledge which shines forever in the lunar realm. Having not curtailed the injunctions of the vows, running the Kundalini power up the vertebral canal by meditation through the three planes with ease guarantees this physical body an eternal life.

You can reach all three Mandalas; each Mandala has its own Deva; as you pass through each Mandala, you receive blessings from the respective god which opens the way to the next Mandala. There are three germinating Mandalas in the weary dark chamber of the heart. Mandalam = sphere

If he becomes one with them and bores through the pasas (bondage), he, without weariness, ascends well indeed. He should transcend all three gunas, control his breath at Muladhara chakra, alternate the breath between right and left keeping the proper timelines and reach the heights of the king of Heavenly Beings.

The Anahata Chakra is four finger lengths above the navel Center (Manipura Chakra). Throat plane (Visuddha Chakra) is two finger lengths above the heart center. He who can concentrate on it deeply is known as the Lord of the physical body. The righteous devotee (Anbar) knows the ways of Dhyana because he transcends the tattvas, destroys the massive Maya, gains grace, and becomes the inseparable Great Grace himself.

(Comment: Dhyana is of three types: Gross, Splendor, and Subtle (Sthula, Jyoti, and Suksma) In gross meditation, the deity is brought into mental image; in Jyoti meditation, the image is infused with Life and suffused with Light; in subtle meditation, thoughts are erased from the mind (and bondages are broken) with resultant realization of Atma or Brahman and attaining of Mukti or liberation. One finger length is approximately 2.25 inches long. End of comment.)

Chapter 9: Samadhi: Superconsciousness, Object-Subject Fusion = Sadhaka + Self Fusion or absorption, Final stage of eight-limbed yoga.

Comment: Samadhi is the final stage of Ashtanga yoga, the eight-step yogam starting with Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana and Dhyana. When a Sadhaka (Yogi) attains perfection, he becomes a Siddha and the powers he gains are called Siddhis

The siddhis are eight: Anima, Mahima, Gharima, Laghima, Prapti, Prakamya, Isatva, Vashistva, (and Kāmarutattva).

Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and smell are supranormal faculties, which are an impediment to True Siddhi (Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-ness and prevent total surrender to God. The eighth power indicates the consummation of yogi's desire for God-realization and subduction from Kāma or sexual desire.

When the sixth plane (Ajna Chakra) is activated by Kundalini fire, the Sadaka hears the voices of the Master, the Great Self. The awakening of the seventh center (Sahasrara) facilitates the yogi to leave the body in full consciousness. Woodroffe mentions that some 'perverts and experimenters' awaken Muladhara chakra just to obtain worldly enjoyments and do not progress to the higher centers. Obviously, they do not uphold the prerequisite eight-point dos and don'ts before embarking on Kundalini Yoga.

Lingapurana (Chapter nine) states the Yogi can attain adjunct Siddhis (Success, attainment) that may actually be an impediment. The Yogi whose ultimate aim is to merge with Brahman should not develop siddhis (supranormal qualities like assuming many shapes and sizes) for they will be of no intrinsic benefit in attaining to Brahman. These are known as Upasargas. Upa = besides; sarga = (side)-stream, creation. upasarga = trouble, misfortune. There are 6 kinds of upasargas with sub-upsasargas: 1) Pratibha, 2) Sravana, 3) Varta, 4) Darsana, 5) Asvada, and 6) Vedana. If the yogi gets channeled into the side-stream of adjunct Siddhis, his essential focus to merge with Brahman is lost.

Sahasrara, the seventh and the supreme plane in Kundalini Yoga, is the seat of Nada and Bindu (Sound and Light) with which the self of the Sadhaka unites which leads to Jnana (transcendental wisdom). End of comment.

When the Yogis attain Samadhi, they experience extraordinary visions such as ponds chock-full of blooming flowers, sylvan glades, and mountains. At the crown of the head, there are three compartments, the sun, the moon and the fire and four doors, Ida, Pingala, Sushumna and Brahmarandra; the last is the entry point for the Sahasrara of a thousand petals, which leads to visions described above. In Samadhi, the Yogis experience vision of the Lord including his dancing feet.

Tirumular poetically describes Samadhi as the mystic mango tree which the yogis climb and enjoy the fruit. (Comment: The sun, the moon and fire are Sakti. In satyaloka, which is the same as Sahasrara, she wraps herself with Maya (like a grain of gram is wrapped by its skin or sheath) and is formless and splendorous. When she throws away the Maya sheath, she assumes creative powers and divides into Siva and Sakti. End of Comment.)

The Devas and Asuras churned the milk ocean to obtain the Nectar of Eternal Life. What they did not know was that the nectar was inside, which the yogi finds in his samadhi.

With love, discipline, breath control, Vairagya (desirelessness), and paucity of ego, the yogis attain oneness with the Lord who is the Primal one, the Purest Light and the author of four Vedas.

The yogi sees visions of the mystic moon of many shapes and resplendent beauty at Sahasrara plane where Time and space come together. The yogi ascends from plane to plane seeking the creator of this universe with one-focused mind, bereft of distracting thoughts, reaches the moon, and becomes one with the Supreme Being; that is samadhi's goal.

Samadhi perfection brings Siva and Sakti in its fold, where there is no anger, but only mental tranquility and sleep (Turiya, 4th stage of consciousness). When the jiva of yogi merges with Siva in Samadhi, he becomes the pillar of light (luminous Lingam) which is looked upon reverentially and worshipfully by Brahma and Vishnu.

Eight siddhis come to a yogi on their own accord in samadhi. The siddhis are a trifle for the yogi who becomes one with God.

(Comment: Bindu is the immediate cause of Siddhi in a yogi. Bindu is Saguna Brahman and Isvara.

Samadhi Yoga is of six kinds: Dhyana Yoga, Nada Yoga, Rasananda yoga, Laya Yoga, Bhakti yoga, and Raja yoga.

(1) Dhyana Yoga Samadhi is attained by Sambhavi Mudra; meditation is on Bindu Brahman with realization of Atma involuting in Great Ether.

(3) Rasananda Yoga consists of retiring to a silent room, closing both ears, and inhaling and retaining the breath until the sadhaka hears sounds. (This can cause respiratory acidosis. Professional guidance is needed) The yogi can see Light and hear Anahata sound (mystic sound). Go to Sabda.htm for details on Anahata sound.

(4) Laya Siddhi Yoga: Assume Siddhasana, which closes the lower two apertures, anus and genital. The upper apertures are closed as follows: thumbs close the ears; index fingers, the eyes; middle fingers, nostrils ; ring fingers, upper lips; and fifth fingers, lower lips --Yoni Mudra/Sanmukha Mudra. The Sadhaka goes into meditation and desires union with Siva assuming the role of Sakti and enjoys Bliss and Brahman. One performs breathing using Nadi Suddhi Pranayama in Sanmukha Mudra stance as described above. Nadi Suddhi Pranayama consists of left nostril inspiration for four seconds by releasing the corresponding finger, retention of breath as long as possible and exhalation of breath over eight seconds by the right nostril by releasing pressure over that nostril. This procedure is repeated by switching to right nostril for inhalation and left nostril for exhalation. Before absorption or Laya takes place, the Yogi hears sounds in the Susumna Nadi as the Prana energy pierces Brahma Granthi at Muladhara, Vishnu Granthi at Anahata, Rudra Granthi at Ajna and Brahma Randhra at Sahasrara: Tinkling ornament sounds at Brahma Granthi, kettle drums at Vishnu Granthi, drums at Rudra Granthi, and initially intense sounds fading gradually at Brahma Randhra. The sound fully occupies the mind in this internal environment. Nada (Sound) is the hunter, mind is the deer; Nada snares the deer with its sound; once the mind is killed, all Vrittis (thoughts and mental functions) disappear; Nada and mind become one; the sounds stop, higher consciousness is realized and Lysis (state of no sound, absorption, Param Brahman) takes place. When Lysis takes place, Atma separates from Sakti and becomes one with Brahman (Samadhi).

The Yogi enjoys Rasas with Siva before lysis takes place. Rasa = feeling, sentiment (emotion), juice, sap. There are eight to ten rasas : Srngara, (conjugal) love; Vira, heroism; Bibhatsa, disgust; Raudra, anger; Hasya, mirth; Bhayanaka, fear or terror; Karuna, pity or compassion; Adbuta, wonder; Santa, traquility or contentment; Vatsalya, paternal love or fondness.

Click<<<POTPOURRI>>> and go to "Yogi goes from Sound to Silence," Part two, Potpourri. make comparisons.

(5) Bhakti Yoga: The sadhaka meditates on Ista devata (deity of his desire or choice) so fervently that he begins to shed tears of rapture from suffusion with bliss. (Bhakti Yoga comes in many flavors depending upon intellectual and emotional makeup of the devotee. At the lower end is the devotee who worships elements and spirits. Next comes the worshipper of Pitrs, Sages and Devas. The third kind is the worshipper of avatars: Rama, Krishna. All of the above come under Saguna worship. The last is the Nirguna worship of Brahman without attributes. The last is the highest and hard to accomplish. Bhakti is a learned habit. There are nine methods of cultivating and augmenting Bhakti: Sravana, hearing Lilas of God; Smarana, remembering God, Kirtana, singing His praise or glory; Vandana, homage to God, Archanai, offerings; Pada Sevanai, service to God; Sakhyam, friendship; Daasyam: servitude; Atma Nivedanam, Surrender of one self to God. There are qualities that are conducive to Bhakti: Abhyasa, practice; Ahimsa, nonviolence; Arjavam, firmness; Dana, Charity; Daya, compassion; Kalyana, virtue; Kriya, good deeds; Satyam, truthfulness; Vimoka, exclusive love of God; Viveka, discrimination, right judgment.

(6) Raja Yoga: The Sadhaka keeps eyes fixed in gaze on Ajna Chakra, meditates with Nivrtti and Vairagya (mind free of thoughts and desire), and achieves Raja Yoga by confluence of Jnana, manas and Atma.

Khechari Mudra: Kha = Akasa (Ether), cavity, aperture, empty space. Kha also means Brahman. Chari = move; Khecarar = One who moves in ether. There is another Ka: Ka = who, what, which. A long tongue with its tip reaching the forehead between the eyebrows helps in this Mudra. Since most of the aspirants do not have such a long tongue, some Gurus recommend cutting the frenulum of tongue weekly, not allowing it to heal and daily pulling the tongue as if you are milking a cow. This procedure performed over several months helps lengthen the tongue. This is done under the supervision of a professed and accomplished Guru. Some do not recommend cutting the frenulum. The Mudra involves assuming Siddhasana posture, flipping the tongue backwards, closing the posterior nares (posterior Chaonae), fixating the eyes on the spot between the eyebrows, and performing pranayama and meditation. First the Yogi takes an inspiration (Puraka) and retains it (Kumpaka). By shutting down the escape routes of Prana both in the posterior chaonae and in the anorecatal sphincter, the Yogi locks (mudra) the breath within the body: Prana of normal respiration and Apana, the down breath are obstructed at the back opening of the nose by the tongue and the contraction of anal sphincter. The yogi performs Jalamdhara Bhanda by contracting the trunk muscles to force the Vayu (prana or breath) downwards and the energy travels down the Nadis. By performing Mula Bhanda and Asvini bandha, he contracts the anal sphincter and prevents the escape of Apana Vayu. By retention of (kumpaka) the air, the obstructed Prana and Apana create heat, which wakes up Kundalini goddess in Muladhara, who is ready for ascent through all adharas to go to Sahasrara Chakra to effect an union with Siva.

1: Sphenoid sinus. The flipped-back tip of the long tongue comes to rest under the floor of the sphenoidal sinus and block the back nasal passages marked by a green circle. To put it simply, that is the spot (green circles) where the mucus exits from the back of the nose when you sniff backwards.

17: The area where the nasal passages open in the back, where the postnasal drip is felt. The two openings which the Yogi performing Khechari mudra blocks, are marked by a green circle. Note it is just above the hard palate, #18. It is actually a feat to negotiate the tip of the tongue past the soft and hard palate and block the back nasal passges.

In Khechari Mudra, the energy flows up the tongue to the pituitary and pineal glands and then comes to the region of Ajna Chakra. Khechari Mudra is said to stimulate the pituitary glands, offer rejuvenation and longevity, mental peace and concentration and eventually bliss. It also induces salivation which is compared to ambrosia. Gurus claim that the flow of Amrta or nectar gives a "High."

Some Gurus offer a simple noninvasive variation of Khechari Mudra, Nabhi Mudra. There is no need cutting the frenulum of the tongue in this modified Mudra; one has to just fold and keep the tip of the tongue as far back as possible in the oral cavity and the rest is the same as in Khechari Mudra.

Siddhasana posture involves sitting straight, putting one heel at the anus, the other heel between the anus and the root of the phallus, resting the ankles one over the other, and keeping the palms on the knees. Obstruction of the lower two apertures with the heels help sublimate energy; one can now experience a higher consciousness.

Sambhavi Mudra: Special feature of this Mudra is to fix the gaze between the two eyebrows; it otherwise shares common features with other Mudras.

The Sadhakas, who experience Samadhi, see the Light of Atman, hear Nada sounds, enjoy good health and wiry body, glow with bright eyes, live emission-free life with inspissated semen, which "rises" (Urdhvaretas), and abound in spiritual fire. End of comment.)

The yogis seek the Lord who gives what the devotee seeks. The reward of Yama is a place in heaven. Niyama practice, holding the feet of the Lord, showering love on him, singing his praise, studying the sacred books, and thinking of him constantly, guarantee the devotee Siva Padam, which is Siva's plane.

The Lord's Grace to his devotees is so great that they gain the same status as Indra, the chief of Devas. He will be received in the world of Siva with pomp and honor. Pratyahara assures him attainment of the world of Siva, where the celestials stand in all directions, seek to know who he is, find out from Siva himself that "he is mine," and hail him as if he is Siva himself.

Even the celestials follow the virtuous path of devotees, seek liberation, and come to the earth to find the ways of the devotees seeking the Lord. The devotee (yogi) performing Dyana reaches the Lord who is the refuge of Vishnu who sleeps on the ocean, of Brahma who creates the seven worlds, of Rudra who dissolves this world and of the celestials who enjoy the nectar.

The yogi attains Samadhi by transcending the limits of this samsaric world, absorbing the causal principles himself, extirpating all causal karmas and uniting with the Supreme Being.

The Sadhaka gains eight siddhis and Tirumular advises the Sadhakas to practice siddhis in humility. Comment: Siddhi, occult powers, are gained as the Sadhaka ascends from one chakra to the next in Kundalini yoga.

Samadhi or absorption into Supreme Consciousness takes place at Sahasrara Chakra. These siddhis come from the auspiciousness of Siva, who himself is the Yogin of yogis.

Sakti is resident at the lowest center in the body and Siva exists in the highest center, namely Sahasrara.

It is Sakti that takes the Sadhaka from the lower levels of consciousness to the Supreme Pure Consciousness of Suddha Siva Tattva; all lower Tattvas starting from the lowest, the earth, involute as the Sadhaka gains higher consciousness and reaches Pure Consciousness. When he reaches the highest center, he becomes one with Siva himself. Go to <<<BG - Chapter 11 Grand Vision>>> and read commentary on Verse Six for details on Siddhis.

Tirumular says that Lord Siva conferred on him eight siddhis, ended rebirth, and made no task impossible for him. He adds that by Guru's grace, having realized trouble that comes with the union of fire with Parai at Mula, he started practicing Sambhavi and Kechari Yogas and gained eight siddhis and Siva Gati (salvation). (Comment: Mular says that Kundalini yoga should be practiced under the guidance of a guru. Kechari Yoga: the idea here is that Citta moves in the realm of Akasa--ether, when the tongue placed near the posterior choanae through this Mudra. It consists of lengthening of the tongue to the extent that the tip touches the space between the eyebrows. Once that is achieved, the tongue is flipped back into the throat behind the soft palate until it reaches the posterior chaonae (back opening of the nostrils) blocking one or both openings. Read more about it in >>>Tantra Two>>> under section: Exercising patience, 0539-0542. End of comment.)

One of the powers attained by Tirumular is to transmigrate from his body to another body. Mular says: "I escaped the Great Elements, Kalas, Time and Maya without getting caught up in them, and yet retaining Wisdom, transmigrated into the body of another being.”

Karma Yoga is of twenty thousand eight hundred kinds; they are inferior to the eight siddhis and involve too much work. It took twelve years of practice of breath control to attain the siddhis.

Men of wealth do not obtain siddhi but tread a path that leads to rebirth. Twelve long years of practice with diligence, learning, and wisdom helped him attain perfection in siddhi and hear the sweet melodies during Yoga.

In the seventh year of practice, the Yogi is adept in walking on the wings of wind without the heel touching the ground. In the eight year of effort, he attains insight into the thoughts of others and becomes eternal and young; in the ninth year, he remains strong of body without graying of hairs and transmigrates into other bodies ^V647.

In the tenth year, he can become large or small; in the eleventh year, he can metamorphose into any form, which is the object of his meditation; in the twelfth year, he masters all that he learned, sets out on travels of the seven worlds below and seven worlds above and becomes all-pervasive.

He is the atom, he is the universe, he is light (noym-mai), he is heavy, he transmigrates into other mortal bodies, and he becomes the Truth immanent in all.

The yogi can become small, enter into the lives of many beings and come back to his own self; he is never affected either way he goes. Once that anima (Smallness) stage is perfected, he goes further up into Nada, reciting AUM and rushes headlong into Mukti (liberation).

He meditates constantly, the hours go into days, the days into weeks, the weeks into months, months into a year (the days are reckoned by Naazikai and the year by 360 days) and at last he sees the Light in Navel (Tundi). (Comment: "The days are reckoned by Nazikai and the year by 360 days" is the actual translation. Mular gives the Indian version of reckoning time: Naazikai: 24 minutes make one Indian hour. Indian hour = 60 Vinadis = 24 minutes. Vinadi = second. Year = 360 days. Tundi [Navel] here indicates Manipura Chakra. End comment.)

The yogis have gained higher consciousness; their thoughts and being are immersed in Siva (Siva-mayam); they by silence obtained mukti; they gave up on the five senses for the sake of purity; their thoughts are directed to the cosmic dance of Siva.

The nine Vayus (breaths) are equal; above these nine Vayus, the foremost is Dhananjaya; when the nine Vayus are in conformity, the body and life are in conformity^V653. (Comment: Please refer to BG Chapter 10 Manifestation commentary below the 9th verse about Vayu or Prana. End of Comment.)

The resident Dhananjaya Vayu pervades the other nine Vayus and also the 224 Nadis or channels; if it is not for Dhananjaya, the body will swell up and dehisce.

Ripening boil, scabies, leprosy, many diseases causing swelling and malaise, paralysis, kyphosis, joint and eye diseases with proptosis (eye bulge): these are the diseases when Dhananjaya is not fully functional.

When Dhananjaya is out of order, eye diseases abound. Sharpness of eyes is necessary for the eyes; if not the light does not penetrate the eyes.

A minute spark of Jyoti (Light, God) animates the Nadis that throb in the ear, eye and heart. The gods, Isa, Tirumal, and Brahma abide there in contemplation.