sadhana

3/9/2015 KUNDALINI SADHANA

http://kundalinisadhana.com/englishbeejyoga/part01.htm 1/2

PRACTICE FOR THE CONTROL OF MODIFICATION OF THECHITTA.

When a person desires to realize God, it heralds the dawn of his pious Sanskaras. One isalways very keen to know how and from where one should start the spiritual discipline. Thestronger the desire, the earlier is the realization of the aim. A knowhow regarding the yogicpractices for the necinitiate are being given here:One should know about the Manas, the wilfull control and to keep the intellect in awakenedconsciousness so that the sadhaka is not engulfed in evil thoughts etc. Manas 'intellect andchitta' are interrelated. Manas controls the intellect which in twin exercises the control overthe chitta. The modifications of the chitta depend on the state of the Manas at peace or withoutpeace. The chitta contemplates and the object of contemplation is the one about which theManas thinks. This is only possible when the sadhaka tries hard and experiences a feeling fullof love and affection for its aim. This love calms down the modifications of chitta and in theend leaves his body according to his own will.Manas originates from the element air. It is therefore unquiet like air, omnipotent, the one whofeels happiness and gloom, is active and is affected by Sanskaras. It has no impurity as suchfor it is attracted again and again towards the desired object. It is in fact in pursuit of peace. AManas dissatisfied by physical pleasures starts feeling peace with the ecstacy of spiritualism.It cannot be controlled easily but gradually with perception of peace it starts becoming quiet.The practices in fact bear fruits only when the Manas is quietened. The divine visions of AntahaKarana and divine grace depend on the stability of Manas. The main aim of Yoga Sanskara isthe control of Manas and the ultimate aim is the attainment of BRAHMA.

The following practices lead to the control of the Manas. According to the teachings of theMaster or as required any of the practice or practices can be followed.1. Control by Knowledge : It is a slow process for the Sadhaka has to advance different logicalarguments to make the Manas understand.(A) By arousing consciousness in the sense organs and not allow them to get engulfed in evilthought.(B) By performing pious deeds and by exercising control over sense organs the instability ofManas decreases.2. By Yoga : The practice of Yoga lends calmness to the unstable manas. Pure food, purewater, fresh air and pious company result in quick benefits.(i) Perfection in the posture results in lessening the instability of manas.(ii) By practicing the 'japa' of 'Ishta Mantra' at the fixed time the manas starts gatheringstability during the moments of japa. One should listen to the sound of each alphabet of theMantra.(iii) By the japa of the Mantras of divine mother Kali, Gayatri or Bhairava or by the japa ofseed mantras Kam, Bham, Ram, daily at least 1008 times.(iv) The recitation of seed alphabets in ascending and descending order at least seven timesduring the process of holding the breath. It is a magnanimous practice.(v) To perform the japa of 'S'oham during breathing, It is a great yogic practice.(vi) A) To hear the primordial sound in the right ear.B) The primordial sound is realized by the japa of Ang, Nang, Hang, Dang seed alphabets.C) Once the sound is realized at the union point of Ida, pingla and sushumna by the Tankore ofthe Prana air, direct It to enter the Mooladhara and after this even 'AUM' can be realized.(vii) To awaken the light point in Antaha Karana by prana practices and concen trate the Manason it. This practice of Manas can be done any where and any time.(viii) By concentrating in Mooladhara) By concentrating on Moon.b) By concentrating on Earththe yellow colour.c) By concentrating on lord Ganesh with four hands. It is situated in Mooladhara. d) By performing japa of the seed alphabets sang, tang, rang, individually, one hears thesounds of sang, tang, pang or sang rang. Keep the eyes open during japa and do not hold the



natural blinking of the eye lids. Sang means satvic light i.e. sun, Bung mens rajasik light of themoon i.e. half light and tang is the tamasic darkness.(ix) a) By visualizing the tail, middle portion and the face of the Kundalini (the divine serpent)respectively in that order.b) One should meditate on kundalini with the seed alphabets Tang on the tail and Rang on themiddle portion and Sang on the face.(x) By the practice of realization of smells, It is carried out in three ways : a) To see the tip of the nose with the eyes and to stabilize the 'Manas'.b) To centralize the meditation on the tip of the tongue during the practice of 'Nectar drinking'and visualize the tip of nose. Light is generated when the two udana and prana collide witheach other.c) To awaken the light point by prana practice and to visualize the nose tip and to have thebliss of Samadhi.(xi) By Hatha Yoga Practices :a) Never to think about controlling the Manas, allow it complete freedom. It has a tendency tobe more stable in such states.b) To allow the Manas full flights in the light of AntahaKarana, if the light intensity lessensincrease it and let the Manas gallop in it. It gets tired and becomes stable.c) Having attained a divine vision, let the Manas be engrossed in it.(xii) To concentrate on Manas Chakra.(xiii) a) By having the diving vision of the Mother Hakini.b) By meditating on its first face.c) By performing japa of Hang, Kang, Ing, Nang, individually on Manas Chakra. This manaschakra lies asleep or awakened in the lap of Hakini mother just underneath her third face.(xiv) By constant practice of Samadhi.(xv) a) first visualize the Hang seed and after awakening or activating the subtle body oneshould go round AUM in Agnya Chakra.b) the breathing should be natural during the above practices.c) By performing the japa of the seed alphabets one attains the universal body. When onevisualizes it, the Manas starts becoming stable.(xvi) Collect all the sense organs on one point then pierce AUM by prana practice by subtlebody. By doing this sex, anger, avarice, grend, pride etc. start quietening down. The practicemust be done every day.

Aum Shantih Yogiraj the Master.



PRACTICES FOR THE REALISATION OF 'TATWAS'

Seven Tatwas constitute body organs. These are respectively 'BRAHMA' Tatwa, Atma Tatwa andthe Ether, Air, Fire, Water and Earth. BRAHMA tatwa and Atma Tatwas are present in equalproportions in the external gross body in the subtle form but these five gross elements keep onchanging their respective proportions. To clarify it the gross body has more of element Earthwhile the subtle body has more of Air. These tatwas must be realized in an order. Their perfectknowledge reveals the secrets of seed Mantras for these are verily the abodes of all the seedalphabets. Counted together in all the five tatwas these number 5052.Realization of the separate identity of the five elements, their awakening and finally theircollective effects can be attained by the following practices :1) Realization of the identity of each elements :The Sadhaka should sit with an easy posture :i) Earth Tatwa : By tasting the fresh earth or by eating it.ii) Water Tataw : By drinking a gulp of cold pure water.iii) Fire Tatwa : By touching a flame.iv) Air Tatwa : By smelling or by feeling the touch of pure air devoid of smell at a height. v) Ether Tatwa : It is a mixed tatwa hence a combination of all the above experiences (Form ito iv). It contains the attributes of all the above tatwas.2) Their Awakening : Different tatwas can be activated by the following practices :i) By creating Rasa (Taste)ii) By japa of seeds.iii) By coloured lights.iv) By Prana Practices.v) By Meditation.i) By Creating Rasa (Taste) :A) Sit in an easy posture facing north and turn the tongue back and make it enter the hollow ofthe pharynx. Before venturing for this practice one should do the practice of moulding thetongue. When the tongue so enters the pharynx the tip of the tongue experiences differenttastes. It is on account of the development of 'Rasa'.Earth Tatwa : Tasteless Rasa.Water Tatwa : Like the taste of cold.Fire Tatwa : Hot burning.Air Tatwa : Like the touch of air.Ether Tatwa : Some times cold, some times hot etc.Rasas are created in the following manner Earth Tatwa By a gentle touch of the tip of the tongue on the back of the pharynx.Water Tatwa By clinching the teeth and pressing them by the tongue. The Rasa so generatedprovides lot of vigour and strength and is like nectar. It must be swallowed as much aspossible. Fire Tatwa By pressing the tip of the tongue on the back of the pharynx the heat is generatedand also heat can be felt any where in the body. Mainly it is felt at the tip of the nose &umbilicus.Air Tatwa Pout out the tongue in the fashion of 'Kak Mudra' rolling with sides of the tongueexhale and slowly in hale. Repeat it a few times performing like this stop the breath. At thismoment touch is experienced.Ether Tatwa Roll the tongue upwards and keep in between the teeth and let breath come inand go out slowly. It leads to the experience of different tastes. These are mixed tastes.ii) By the japa of seeds : This is a simple practice and bestows quick results. Each element isrelated to a seed mantra. By performing 1.25 lacs of japa carefully of each seed contemplatingthe related sites the sound of seed jo and sight of the Tatwa is visualized.Earth : seed is like a Kundal. If we join it vertically with a straight line it becomes Lam Kundalgives genesis to the knowledge of Kundalini or the Divine Serpent. It is of utmost importance.Its colour is yellow, just as the seed of a Banyan tree contains all the qualities of the tree inthe subtle form, this seed also contains essential attributes. It is the mother of other seeds.Water : Represented by a (vam) which is essentially a drop of water with a tangent vertically.This tatwa bestows nectar. It has blue colour, provides strength and potentiates the memory.Fire : The seed is (Ram) taken from the figures like the flame of fire. It dispells darkness andis luminous. It is of red colour.



Air : 'Yam' is the seed and contains a part of the kundal. It denotes the essentiality of pranapractices in the Kundalini Sadhana. It is of green colour.Ether : The seed is 'Ham' of mixed attributes. It is a Kundal with an open mouth, pointingtowards shakti. It means when the aspirant practices Kundalini Sadhana in this tatwa, hebecomes strong like an elephant and the mother kundalini opens her mouth and rains on thesadhaka. It is white below and green in the middle and blue above.(A) By japa of mantras : The following Mantras are useful in the awakening of Tatwas. BHRAMBHREEM BHROOM BHADRA Prithvi EarthJang Jang Jambhini Bhadra Jala WaterAng EENG oong Bhadra Agni FireVam Veem Voom Bhadra Vayu AirAng Jang Vang Shang should be recited together for awakening the Ether Tatwa.These mantras are also utilized for the perfection of Soham and for the practical visualizationof Aum.iii) By generating light of Tatwas : Each tatwa has a different colour. Practices for producinglights of different colour of the tatwas. The generation of light of Tatwa is obtained by differentpractices on the centres of the Tatwa. Few of the many practices, for producing light at thefocal point of Tatwas are being given as under :a) Visualize sun for a few seconds with a pure body in the early morning and then close theeyes. The shining sun will be visible even when the eyes are closed. Repeat this practices twoto three times a day daily. It brings to knowledge completely the knowledge of colour. Thetatwas related to gross body also manifest their colours in the light of Yoga. These can bevisualized at any time in this Yogic light. It is an easy practice and when sun is not visible aflame of light is a perfect substitution.b) First develop light at the tip of the nose and then carry this light to different psychic Tatwacentres. This will immediately manifest the colour of the Tatwa. The light of live elements mustbe awakened in an order, these lights are all pervading. There are practices for uniting themtogether to produce white light. It is this light that 'Aum' is visualized.iv) By Prana Prectices : The Sadhaka should create 'prana' by collision of prana & udana airsthen he should forcibly carry this prana this prana to the place of the tatwas and strike at tatwasites, this is called 'Tankore'. It should be practised daily at least for seven days. This alsoresults in the early visualization of seed alphabets of the tatwas.v) By Meditation : Whenever a center is concentrated upon, its tatwas becomes activeimmediately. Till the meditation is mature the japa of seeds is extremely beneficial. Thispractice should be done in the following manner. Sit in an easy posture facing north. Take offyour mind from the external objects and concentrate on the centres of the subtle body.For forth tatwas concentrate on Mooladhara, for water tatwa concentrate on swadhishthan andfor fire tatwa concentrate on Navel Manipoora for the air tatwa concetrate on heart Lotus andfor Ether Tatwa concentrate on the root of the neck the Vishuddhi Chakra. When the centresare touched by meditaition, there is sensation of itching of a Vibratory movement is felt. Thisindicates the success of the procedure. After twenty to 21 days practice the tatwas manifesttheir qualities in light.

Note :1) These lights and the other yogic visions should be visualized in the Agnya Chakra but themeditation must be done on the respective centere.2) The fire chakra should be meditated upon for a few seconds only, otherwise it is natural thatit will produce a lot of damage.3) Before performing any practice for the realization of Tatwas first sit in an easy posture andbreath in and out through the mouth or nose and mouth repeatedly daily. These practices areuseful for the sadhak for realization of active form of tatwas in the innerself and Brahmand,visualization of Aum and in the perfection of soham. Atma tatwas and Brahma tatwa arealways active, hence they are only to be realised. The Atma tatwa originates in the areabetween the root of the neck and Agnya chakra. It means that the visions of this area belong toAtma. Then the Atma tatwa desires to meet the Brahma Tatwa and this meeting takes place inthe area extending from Agnya Chakra to the thousand petalled lotus which is being describednext.

Aum Shantih, Shantih, ShantihYogi Raja the Master



'THE PRACTICE OF TANKORE'

It means to produce light and sound from collision, giving rise to Bliss and ecstasy. It alsoblesses the sadhaka with the visualization of the flame of BRAHMA and provides the capacity tounite various types of pranas, and to finally merge Atma with God. Important practices arecompleted with Tankore. It is this practice which blesses the sadhaka with yoga.The practice mainly relates to Manas center and Tatwaswater, air and earth. Either one ormany tatwas are utilized for this practice. It is almost similar to throwing a stone in a tank withfull power. A sound will be produced when the stone strikes the water surface and the waterwaves will spread all around till they reach the shores of the tank. Exactly in the same fashionwhen in this body tank this Tankore practice is carried is produces waves and sound. Thesewaves are of light and they spread towards the BRAHMANDA, irrespective of the place of theirorigin. When this is performed repeatedly the knowledge of light and sound dawnsautomatically. After this is directed towards the known spots of yoga in different body parts,this practice bestows perfection to the sadhaka through light and sound.

Types of the Tankore Practice : In fact the process is the same but because of different aims itproduces different results :1) In Water : Performed while immersed in water it activates the subtle body. The sadhakaperforms the internal kumbhaka and visualizes light in the water with closed eyes then thesubtle body becomes manifest.2) In Air : Internal Kumbhaka is performed with full force and slight pressure is applied on theclosed eyes, the light atoms start appearing all along. The sun and moon forms become visibleby internal eyes. Atma tatwa desires to meet BRAHMA tatwa which takes place from Agnya.Center to the thousand petalled. With the pressure on eyes these get collected. One can thenvisualize the sun and the moon with internal eyes.3) Close to the Fire : It is done to increase the light in the atoms of Prana. This is done byattracting the atoms of fire. This is one of the benefits of Yagnas.4) While listening Anhata Nada : On a high hill top the Sadhaka should sit facing east or northwithout any clothes on the body during a dark night. He should be away from the disturbancesof external sounds. He should hear the Anahata Nada in the right ear and should meditate uponthe tip of the nose, without blinking and keep his gaze steadfast on the nose tip as far aspossible. Small sun like objects become visible at the nose tip and within 10 to 11 days thesadhaka appreciates complete light. The breathing process should be normal.5) In the BRAHMA flame : First the 'BRAHMA' flame is realized and Pranas from the organs ofsense and activity are directed to merge into it with the help of 'Tankore'. It bestows bliss.6) During samadhi : During preliminary practices of Samadhi the Atma Tatwas is merged intothe BRAHMA Tatwa with the help of Tankore practice. The japa of 'Sham' seed potentiates theunification. However, this practice can onlyu be carried out after the piereing of AUM in Agnyacenter.

The place for Tankore : The main place is the navel plexus. It is here that impure particles arepresent in a collective fashion not permitting the visualization of Light and sound. The Pranaand Udana are made to collide with each other at this spat which results in the replacement ofimpure particles by pure particles. This practice is learnt by practicing at the naval plexus. Thepure atoms developed here can be directed to different body parts and different yogicchannels, centres and points can be activated. Ida, Pingla, Sushumna, Chitra, Vajra andBRAHMA Nadis are the main yogic channels which are subject to Tankore by the collected purepranas.The Tankore practice is carried out in the following ways :1) Inhale through the left nostril gradually and hold the breath for some time and exhalethrough the right nostril gradually. The breath comes out with pressure and produces the raysof light and sound in the body. These are more on the right side. A few months practiceclarifies the sound. Find out the place from where the sound arises and this is the spot for thetankore of prana. Thus a collision occurs at the Navel plexus during the process of inhaling andexhaling.2) During Kumbhaka the japa of seed alphabets or the Mantras is carried out and Tankorepractice performed at different places. It is mental practice. The meditation is centred upon at



a particular center and with japa the collision occurs. The respective japa of seed alphabets is apart of the Tankore practice. The Tatwas can be activated by this practice.3) The japa of Ram seed : The japa of Ram seed in a normal breath process at the Manipooragives knowledge of the Tankore practice. The kindled fire converts the water into steam whichflies upwards. These steam atoms wash out the impure atoma of the different parts of thebody. It brings light into the antahkarana. By continuous practices of Tankore the light getscollected into one point. This is the sun spot which is a part of the 'BRAHMA' flame. Thispractice is responsible for the removal of body impurities and providing consciousness tointellect. The Shiva deep sleepyoga is attained by this practice.4) Sit in an easy posture keeping the body straight and close the eyes. Drink nectar with thetongue. Take the breath up to Navel with the help of internal eyes, so as to be sure that pranahas touched the Naval center. Direct the prana to the center of the body including the fingertips, and finally collect these prana at the center of the Ahnya chakra. The moment the pranatouches the knot of Agnya Chakra divine light is visualised. This is the effect of Tankore. This isthe main practice and on perfection given results of various practices simultaneously. Slightpressure on the eyes provides an increase in the intensity of light. The breathing should not beinterfered with, in this practice.5) Sit straight in an easy posture facing east or north and loosely keep the two hands on theknees. Breath in and out forcibly 21 times. Finally breath in and hold the breath and applypressure on the navel with full force. Keep the tongue united with the palate and applypressure from above. The pressure applied should be of such a grade that the air startsescaping through the ears. The chin should be fixed on the chest. The ear holes should beplugged with thumbs when air starts escaping. One will listen the sound of AUM immediately.Now meditate in Agnya chakra. This practice results in the Visualization of AUM. Differentsounds and realization of sun & moon in Anthakarana also takes place with this practice. On fullaccomplishment of the practice the prana is made to travel upwards with pressure on the navelduring kumbhaka. It also helps in the activation of subtle body and piercing of AUM. All that isdone is to give direction to prana. This is complete Tankore practice.6) For visualization of seed alphabets during Pooraka the japa from A to Aha, during Kumbhakajapa from Kam to Mam and during Rechaka japa from Yam to ksham is done in the thousandpetalled lotus. It leads to visualization and complete development to the thousand petalledlotus.




PRACTICES FOR DRINKING NECTAR

The practice of drinking Nectar helps in providing strength to the body, concentration andmaturity of meditation. It increases the intensity of light and sound , clarifies the variouscharkas and produces Bliss. It is carried out successfully only when the tatwa water isactivated and Tankore is accomplished.It should be carried out in the following way. Morning hours are the best for it.1) Sit with an easy posture facing east or north. Keep a large mirror in front in with the face,tongue, palate etc. can be scen clearly. Bring out the tongue and lengthen it till some pain isfelt. It can be helped with the hand. Now turn the tongue and touch the Uvula with it. Nowpractices it for a few days till it can be maintained for three minutes.2) Try to pass out all the wind from the stomach while sitting in a posture at least three times.Breath in slowly and hold it as long as possible and then exhale gently. During holding thebreath (Kumbhaka) turn the tongue and try to touch the uvula, At this moment Nectar dropsdrop in. The more the practice the more the nectar will be drunk. If the light increases whenthe tongue touches the uvula, the practice is being correctly done.3) Sit straight facing east or north. There should not be any smell close by otherwise sametaste will come in it. Keep the two hands on the knees. Inhale through the left nostril whiledoing the japa of AUM three times and direct the breath towards Agnya chakra or Brahamandareciting AUM six times and then exhale, doing the japa of AUM three times through the Rightnostril. The tongue should be turned backwards and with the tip, the uvula should be touched.During this touch during Kumbhaka the nectar drops. It should be repeated twenty one timesdaily. The total time of Kumbhaka should be at least eleven minutes. The body should be pure.It should be done in the early morning or in the evening before the sun sets.4) Sit in an easy posture facing north or east. Place the tongue in the pharyngeal orifice.Perform Kumbhaka as long as possible and recite the japa of AUM. It leads to Nectar flow. Oneshould concentrate on the tip of the tongue.5) Sit in a quiet place and perform the japa of Sham seed and keep the tongue twisted inwards.Meditate on Agnya, Lalna or thousand petalled lotus. It results in the flow of Nectar. Thebreathing is not to be stopped. It leads to the knowledge of Samadhi.The nectar is of two types :i) It is like water drops and flows.ii) It is of the form of light.i) These water like droplets are tasteless, smell less, potent and bestow perfection ofmeditation. The success in the practice results in drops of nectar dropping first and then acontinuous flow. It is not possible in a dry throat. Thus during practice the throat should bekept moist by swallowing little water. This humor spreads to various body parts gradually andprovides purity.ii) In the form of light : Once the Lalna chakra is perfected the sadhaka become adept in thepractice of Nectar drinking. The nectar drops from Lalna Chakra. The uvula is touched by thetip of the tongue so that Lalna chakra is activated. When the Lalna Chakra is fully developedthe droplets of Nectar get transformed into light. That nectar bestows divine figure and ishelpful in the realization of seed Alphabets and divine visions. It should be regularly practicedas given above. The Nectar is indicated by light green colour.There are many advantages of drinking this Nectar. It prolongs life, give divine vision and onelistens to the primordial sounds and visualizes seed letters and all the yoga points of the Innerself. It also results in the automatic jap of 'SoHam' and 'Shivoham' in the self and theirvisualization in the forms of seeds and hearing of sounds of various musical instruments.Visualization of Mantras and decreases the hunger and thirst. In a child, the franulum of tongueis severed so that the tongue can easily enter into the pharyngeal cavity giving rise to earlysuccess to the Nectar drinking practices. For bliss and contemplation etc. this practice ofdrinking Nectar can be performed at any time. The mind is pure and without any blemishesduring the Nectar drinking process.




THE PRACTICES OF NADAREALISATION

The water, fire and air tatwas keep on colliding with each other and producing different soundswhich appear and disappear, the intensity of which is directly proportionate to the force ofcollision. According to the laws of Nature, these sound keep on emanating and disappearing. Inthe gross body also, these sounds can similarly be produced. The audibility of Nada dependsupon the maturity of meditation process as it is a part of meditation yoga.Nada is of two types :1) Natural2) The one created by the being1) Natural Nada It is listened in the thousand petalled lotus by the yogins where the vedic couplets and Mantrasare sung and the sounds of the seed alphabets keep on originating from time to time. In theexternal form these are audible in the flow of water, in the movement of air, and in thekindling of fire.2) Nada produced by the Being (By aspirant)1. Sounds produced during various practices.2. Sounds originating in ignorance i. e. during worldly behaviour.3. Sounds produced by the throat.The following practices should be performed to realise the Nada :1. Sit in the Lotus posture or the posture of adepts in a lonely quiet place. If one has not thepractice of these postures, one can sit in easy posture facing East. The neck should be keptstraight. On closing the orifices of the ears, one will hear the sound. If one is not able todiscern it, the mouth cavity should be closed and pressure should be applied with closed jawson teeth and the sound will then become clear.2. Close the orifices of the ear with the help of fingers or thumbs or cotton or any delicatemould, so that the air inside may not go out and air outside may not enter in. The sound will beclearly discerned. The breathing should be normal but noiseless.3. Sit in an easy posture, keeping neck straight and drink nectar with the tongue. Applypressure on Shushamna Nadi, the Nada will be heard.4. Sit in an easy posture, drink Nectar, apply pressure on the navel and establish the prana inthe Agnya chakra and flex chin so that it touches chest. Close the ear orifices and performKumbhak, gradually apply pressure on the closed eyes one will clearly hear the 'Anhad Nada'.This is a complete process. First of all Jhankar will be heard, then the sound of 'TanTan' or'ShimShim' then one hears the sound of 'Aarti', where in the sound of drum, trumpet, flute,Mridangum, Counch, Bellsounds and sound of veena etc. can be heard. These sounds have nolimits, hence are called 'Anahad'. After this the chirping sound of birds as on dawn is heard,and then the subtle sound of Aum. It is heard at the most subtle state of meditation andmanifests clearly after the sound of veena is heard. There are other sounds also apart fromAUMthese are the seed sounds, mantras sounds and sounds of vedic couplets, Master's specchand the sound of other spheres of existence.These natural divine sound are heard in the right ear only for the subtle body rests on the rightside of Agnya Chakra. It moves from here to listen to these divine sounds and obtains divinebliss. The yogins can spend years in this state of bliss. When this divine Nada results in themerger of subtle body, then this practice bestows the bliss of Samadhi and unites the soul withthe Almighty.The genesis of Anhad Nada is natural both in Universe and in body. The practices are helpfulonly in hearing them. The apana of the body is not considered useful in Yoga and is passed outand the Udana and Prana are made to collide. The prana generating out of this collision movesthroughout the body and activates many sounds. These sounds are naturally produced by thecollision of prana at various places. It proceeds towards AUM from various places in the bodyand through the Sushumna, nadi, pierces the Aum and disappears in the Sun and Moon pointsof the Brahmanda. This is how the Nada travels. The Sun, therefore is the point of origin andmerger for Nada and it is the radiant Brahmpoint.5. The process of realizing the 'Seven Notes' of Musicfirst carry out the practices of clarifyingof sound of Aum., activate the subtle body and enter Aum and then one will realise theuniversal, uniform divine light and at one spot one will find the shape of a leaf on which the



subtle body is lying and sucking its own thumb. As soon as the vision of Sadhaka strikes theeyes of the subtle body, shining rays like electricity develop and establish relationship betweenthe eyes of Sadhaka and the subtle body. In the state by listening with deep meditation, thesounds of the seven notes (Sang, Rang, Gang, Mang, Pang, Dhang, Nang) can be heard andseen coiling all round the subtle body. It means that in great annihilation, these sounds protectthe subtle body and help in its dissolution into the formless God.6. The sound of the Seed Alphabets.Relax the body completely, keep the body straight and sit in an easy posture facing north.Listen to the sound of Aum for 3 minutes and repeat it 3 times and then listen to the sound ofseed Alphabets in an orderly way. Keep on drinking nectar. If you want to discern the sound of'Aarti' from the sound of counch, the Saadhaka listens to the mix sound and catches the soundof counch, It is by this process that from the sound of Aum, the sound of all the seed alphabetscan be appreciated individually. Some times it appears in the following order. Ang, Aang, Eang,Uang, Ang, Ah and Shang. These seven sounds also appear sometimes as Shang., Landg,Hang, Kang, Ang or Kang, Lang, RangVang. This 'Kalarava' sound indicates the attainment ofShiva Sphere.7. The Realisation of 'Soham' sound.Throw out the apana air from the body completely. Sit in Lotus posture or VeeraAsana facingNorth. Breathe in and out seven times with full force and finally fill the breath in the body withone jerk, contract the abdominal wall, so that it touches the vertebral column. Now flex thehead so that the chin is at a distance of 4 fingers from the chest Drink nectar, meditate at thecenter of the eyebrow. Do not allow the air to get out of the ear, so keep the ears closed withfingers.When the light dawns, it is yellow in colour, then becomes red, later, on blue and finally it isconverted into white. Similarly first we hear the cochroach's sound, chirping of birds, followedby the sounds of snakes, then tintin, toontoon and then the sound of 'Aarti'. When the DhamDham sound merges with the thunder of clouds, the sound of 'Soham' is clearly heard. It is anautomatic sound here. The Sadhaka derives benefits by performing jap of 'Soham' along withthis sound. When the sound becomes clear, the fingers can be taken away from ears and thebreathing should be normal/regular and noiseless, Enjoy, this practice the Sushumna nadi canbe pierced and the sound of Shiva can be visualized.



Aum Shantih Aum Shantih Aum ShantihYogi Raj The Master Bharatari Hari.



THE PRACTICES FOR THE VISUALISATION OF THE LIGHT POINT

The Sadhaka should be well conversant with the knowledge of the anatomy of the body so thathe knows the points where by tankore the light of Yoga can be appreciated. The light can bedeveloped anywhere in the body and its intensity increased and It can be spread all over. Thisresults in the realization of Yoga. The following are the points for the development of Yoga light:A. In the Physical body : 1. 84 Yoga Points2. 7 Richas3. 7 Tyachas4. 7 ChakrasB. Antah Karan 5. Sun and Moon activation6. The Rainbow activation7. Twelve Yogic points in Brahmanda1) 84 YOGIC POINTSThese points are situated in every joint :1. Joints of all the fingers, thumbs and toes below the nails. 202. Joints of the arms (Shoulder, Elbow and Wrist) and legs(Hip, Knee and ankle) 123. Joints of the Spine 344. Centres for the organs of senses 105. Points of Sun and Moon 26. Ida and Pingla 27. Chitrini, Vajra, Brahma Nadi, Sushumna 484

2) RICHATyacha and Chakras :& (3) Tyacha and (4) Chakratheir position is as given below :1. Mooladhara2. Swadhisthana3. Manipura4. Anahata5. Vishuddhi6. Agnya7. Thousand petalled lotus

5) Sun and Moon Points : The sun points is just above the right brow and the moon is above theleft eyebrow. These develop into Chakras. It is because of this that the right eye is sun andthe left eye is moon. Similarly the two swaras are understood as Sun and Moon.

6) RAINBOW : In the inner self something like a rainbow as in the sky is seen. The rays of thesun has seven colours and these mixup to form the white colour. For the realization ofcomplete light seven colour are differentiated and realised and when they are visualized, therainbow become clear. The rainbow starts from the resting place of the subtle body andculminates in the aperture of Divine light. Therefore the activation of points of both the ends isessntial.

7) Twelve Yogic Points : 84 Yogic points of the physical body are centered in the twelve pointsin Brahmanda. These twelve points are further in four parts and each of these four partsmerges into one point.

This division is affected by pooraka, Kubbhaka and Rechaka of Sun, Moon and Fire. The aboveYoga points are activated for the development of Divine Light in the following manner :1. The arousing of the centres.2. To make the light move from this centre.3. To enlighten other places and channels by moving this light.4. The following rules must be observed for the development of these centres :

I Faith, confidence and intensity of purpose.



II The stomach should be empty and before starting the process, Urine and feaces must bevoided so that the abdominal wall can be compressed fully. Always take satwic food.III The practice should be done at dawn.IV The knowledge of the process of Tankore.V The knowledge of activating the tatwas.

The following practices should be done for arousing the centres :1. By Tankore2. By Breathing practiced3. By the Japa of seed alphabets4. By subtle body5. By Hatha Yoga1. By Tankore Practice :Each Yoga point can be activated by Tankore. Sit facing North and start Tankore practice, oneach Yogic point. The Tankore should be practiced under the nails. A small vibration is felt andthis point must be kept in mind.2. By Pranayama :PracticepoorkaInhaling, Kumbhaka holding the breath and rechakathat is exhaling gradually.The Japa of Aum should be performed in the ratio 1:2:1, 2:4:1. The eyes should be kept closedand the concentration should be done in the center of the eyebrows. Try to direct the light todifferent places of the body. In weeks time small luminous Yogic points will be visible.For awakening of Sun and Moon open the mouth and breath in and out forcefully. Repeat it 11to 21 times. The body becomes warm. Now hold the breath very slowly exhale. Duringkumbhaka press the eyes with fingers and concentrate in the center of the eyebrows. SunMoon and other visions will be perceived. The intensity of light depends upon the force ofbreathing. When the light intensity decreases repeat this practice again and do it as long aspossible. Do not flex the neck.

Rainbow and the Ganges of Knowledge :Sit in a clean place facing north and extend the left foot. Bring the right foot close to the leftknee joint but keep the right knee joint standing, catch hold of the great toe of the left foot withthe left hand. Close the right hand with thumb out. Clench the right fist. Concentrate on the tipof the nose. The right hand should not touch the right leg. See the vision and establish it in thecenter of the eyebrows and again visualize it with closed eyes and try to merge in it. Thebreath is not to be stopped. In a few days practice the sun point becomes visible and the raysof different colours emanating from it will be visible. These are of different colours and arerespectively Ida, Pingala, Sushumna, Manas, Intellect, chit and knowledge. The perfection ofthis practice is the visibility of these colours.If one does not get success in the above practice then one should perform the following todispel the darkness of ignorance :1. Inhale with force through the left nostril and hold the breath in the triputi then graduallyexhale. Repeat at least 20 times. Faint light can be seen. After the above practice becomeperfect rainbow or the Ganges of several colours can be successfully seen.2. Richa, Tyacha and the awakening of chakras : By the wilful practice of the Tankore withprana any center can be awakened. However, it should be done in an order. This should befrom below upward otherwise there are chances of failure because the flow of prana is frombelow upwards. It will be described in detail in the chapter on Kundalini Yoga.3. By the japa of seed alphabets by applying pressure on the 84 points of the body the lightappears early. It is done with full force by the japa of seed alphabets it should be done in thefollowing way On the toes Ram Ram 7 timesOn each joint of the legs Sham Sham 7 timesOn the Rectum and urethra Ham Ham 7 timesUnder the navel Lam Lam 7 timesOn the fingers Yam Yam 7 timesOn the joints of the hand Sham Sham 7 timesOn the face Ham Ham 7 timesOn the tip of the tongue rolled backward(Throat) U U 7 timesOn the ears Ham Ham 7 timesOn the eyes Ham Ham 7timesOn the nostrils Ham Ham 7 timesOn the center of the eyebrows Bam Bam 7 times



These are 7 seed alphabets which are ram, sam, ham, Yam, Lam, Vam, that ram, yam, ham,sham and Aum. By the careful japa at all these centres they can be activated easily. After theperfection of the body by this practice the knowledge of the subtle body becomes easy.4. By the subtle body If the subtle body is active and one is conversant with the process ofcontrolling it, it can be directed to any place in the body and light can be produced andcomplete yogic description can be obtained. Generally this practice is done for the points inBrahmanda along with Tankore practice. The subtle body has an important backgroundregarding the activation of 12 yogic points in Brahmanda. The subtle body arouses the sound byTankore and enjoys the divine Nada and practically visualises the seed alphabets. All outefforts must be made for the perfection of this practice. It is a complete practice by itself.5. By Hatha Yoga : The 184 practices of Hatha Yoga are integrated in 21 practices which areresponsible for arousing light outside and in the inner self. Firstthe light outside is visualizedand then inner light is realised. Now a description of how the external light is awakened isbeing given (1) Arousing of the light point (2) Arousing of light at the tip of the nose (3) Bythe light of SunMoonStars, the arousing of complete light.

1. Arousing of the light point(A) Make a black point on a paper and keep on looking into it with concentration, the light pointis visualized.(B) Concentrate on one point on a pitcher the light points is aroused.2. Arousing of light at the tip of the noseSit in an easy posture, flex the neck and touch the chest with the chin. Visualize the tip nose orfix the gaze on one point on the earth. After some time the point on the earth disappears andgradually the light spreads like sun light. It is an important practice and one must practice.3. By the light of SunMoonStars(A) During dark night hours gaze moon or any star either sitting or lying down. Do not blinkand keep on gazing for some time. In a few minutes the light of the star disappears andcomplete light is aroused.(B) By constantly gazing at the Sun instantaneous perfection is obtained but there is a dangerof losing sight. This practice is therefore not done generally.6. Sit with an easy posture and breathe in and out slowly and then forcefully. Close the eyeswith the palms and apply pressure. The Sun and Moon are aroused in the right and left eyesand finally these two get mixed together and it becomes full light. This is still a limited lightwhich gradually gets changed into full light. It is like millions of Suns and is blissful and manygraceful figures can be visualized.Absolute necessities :1 The food must be satwik during the practices of Hatha yoga for by offering sacrificial2 It should be lonely open place3 The place where the practice is done should not be hollow under neath.4 Inner light after completely activating the external light close the eyes at once. The lightoutside becomes visible inside. When the intensity decreases repeat the practice and enjoyaccording to the time.




THE PRACTICE OF GENERATING LIGHT AT THE TIP OF THENOSE

This is a very important practice for the attainment of Yoga and must be practiced successfully.The light of the sun has got great heat hence the meditational practices cannot be done for along time for the danger of losing sight, therefore the light of the moon should be aroused firstso that the light of the sun remains pleasant. It is essential that the practices are to be donefor a long time. The light of the Moon can only be aroused when the Moon swara (Left nostrilbreathing) is active. Generally all the practices are not performed during the flow of sun swara(Right nostril breathing) it is auspicious to do japa when there is the flow of Sushumna(Breathing through both the nostrils).

The flow of the Swara can be recognized in the following ways :

1. Sit quietly and feel the breath coming out with the hand and with the touch of the breath onecan realise as to from which nostril it is coming.

2. Sit in such a way where a thread is hanging with a little cotton mass tied at its tip. Thisthread should only be at small distance from the nose, the thread will move because of thebreath coming out of the nose and the direction towards which it moves indicates the directionof the swar. It needs a little practice for the easy realization of the swar flow.The generation of light on the tip of the nose is by the collision of the air coming out of thenose and the natural atmospheric air. This occurs at a distance of two and half fingers from thetip of the nose. It is only visible to yogins. By mental contemplation this light can be directedfor arousing any point. It is possible to arouse the kundalini by this practice. It should be donelike this.

1. Sit straight and breathe in slowly and breathe out forcefully, breathing in and out can donethrough the nose. Fix the gaze at two and a half fingers distance from the nose. After repeatingit 2021 times a small luminous point becomes visible which gradually increase in size and anything within can be seen in this external light.

2. Kindle a flame of butter oil and sit straight in front of it keeping the mouth closed. Take thehead backward and then bend it forward so that chin touches the chest, repeat it 11 to 21times, breathe in through the mouth and breathe out through the nose and the slowly breathingand hold it (Kumbhaka) Gaza at 22½ fingers distance from the tip of the nose. In one minutethe light appears. Practise to spread it throughout the body and perform the japa of AUM forits early realization. During holding of breath, keep the head steady.

3. Sit in front of a flame of butter oil and breathe in and out gradually. Gaze at a distance of2½ fingers distance from the tip of the nose. Mental japa of AUM and nectar drinking practiceshould be done simultaneously. Practise it for five minutes then close the eyes and concentratein the center of the eyebrows and hear the divine sound. By practicing it for 34 minutes, theluminous Brahma point will be visible. Recognize this point by touching it with the finger. Thisplace has a small knot of the size of the tip of the needle. This is the point where the threepoint meet. This is the secret knot of the Agnya chakra where the vision of the deity or seedsis obtained. This place must be kept in memory and with great secrecy. The perfection of thispractice awakens the Agnya chakra hence it is worth realization.

Note : The light is visible at 2½ finger distance from the tip of the nose hence the sadhaka isadvised to fix the gaze at a distance of 2½ fingers from the nose.




THE PRACTICES OF ACTIVATING THE NADIES (YOGICCHANNELS)

The process of merging the prana of the being into Brahma prana is accomplished by theNadies therefore it is essential to have knowledge regarding the Nadies. There are seventythousand nadies and these influence the yogic points and chakras individually and collectively.The knowledge regarding all these Nadies cannot be completely obtained even in many births.Here we will describe Nadies which carry the flow of Prana towards Brahamanda and it is givenbelow :1. Ida. 2. Pingla 3. Sushumna :

i) Sushumna ii)Vajra iii) Chitrini iv) Brahma Nadi.

The seventy thousand nadies of the body gather their flow of prana from different parts of thebody and meet Sushumna at different places. Few of their activities are increasing strength,increasing Knowledge, bestower of light nectar and the knowledge regarding Brahman. Theseare activated by satwik actions and they are a pointer to the Satwik modifications of mind.These are in constant struggle with the inspire the being to perform similar activities.Contemplation may result in bondage or emancipation, therefore emancipation depends uponone's own will. Before one acquires the knowledge of nadies it is essential to know thefollowing :1. To activate the five tatwas.2. The knowledge of Ida and Pingla before the knowledge of sushumna.3. Observance of celibacy.4. Satwik food : The food is absorbed in the body and produces atoms according to its ownattributes. These atoms mix up with the atoms of prana and produce the results. The Satwikfood also should be eaten in small quantities so that pranayam practices can be carried outnicely and at the same time body should not become weak in any way.5. Keep the modification of the mind pure.6. Maturity of Meditation7. Perfection of tankore by mental Yoga. The nadies are present every where in the physicalbody. By the practices of Tankore, on the physical nadies the subtle Nadies become active.

The subtle nadies become very fine and it become difficult to recognize them in thousandpetalled lotus. Subtle Nadies are visualized by inner eyes. Ultra subtle nadies are visualized bydivine eyes. The way the physical body embraces the subtle body, seed alphabets, and thedivine powers the subtle ultra subtle are also hidden like wise. All these can be visualized byclosely studying body. This is a fact.

Ida and Pingla Nadies :The place of nadies : From the middle line of body towards the clavicle bone at a distance oftwo fingers and then two fingers above on both the sides are the points of lda and pingla. Theyare on the left and right sides of Sushumna respectively. These collect the prana from differentsources of their respective sites and merge into the sushumna. These also protect Sushumanfrom uncalledfor damages and maintain the balance of the flow of prana through it.



The practice of awakening the Nadies :Pass out the Apana air completely and stand straight facing east. Breathe through both nostrilsand fill in the abdomen, keep the hands close to the body, bloat the abdomen repeatedly bybreathing in and out on the navel. Hold the breath, when there is full pressure on the navelthen slight tension or pain will be felt on the above two points during holding the breath. Itindicates the success of the practice. Keep on doing this practice for a few days in the standingposture and later on it can be done in the sitting posture.The activated moon and sun nadies carry the particles of the tatwas along with the flow ofprana. The air tatwa is related to moon nadi and Water tatwa is related to sun Nadi. When thesun nadi is active one visualizes the flow of water, clouds in the sky scattered clouds and heat,when the moon nadi is active one experience the flow of air, a sound of Sham, Sham, Shamand coolness. In the inner light ida is blue and Pingla is red in colour.

Merging Ida and Pingla into sushumna First activate Ida and Pingla and then merge them intosushumna by the following practices. The vishuddhi chakra contains sixteen seed alphabetsfrom A to Ah. By their ascending and descending order japa the prana of Ida and Pingla nadiesmerge into the prana of sushumna. The japa should be first from left and right i. e. ascendingorder and then again from left to right. This constitutes one japa and it should be done at leastseven times. The posture should be easy and one should face either North or East. This japa isdone only in external Khumbaka (Holding the breath) which means that the air should beexhaled fully with force and then the japa should be done. It quickly gives success. During thejapa a flower of three petals becomes visible in the center of the eye brows. The seedalphabets must be pronounced correcty. This practice takes the sadhaka from external worshiptowards internal worship and is one of the basic practices of yoga.

The meeting points of Nadies : In Agnya chakra both the nadies meet the sushumna nadi, thispoint is called Triveni of tripoint. It is first seen as green or yellow and gradually change intowhite. The following practice should be carried out to clarify this point :



Sit straight facing East. Activate the sun and moon nadies. Collect prana at the navel, press theabdomen and direct the prana to the center of the brows. Drink nectar and apply gentlepressure on the eye lids. Do not flex the neck. The visualization is directly proportional to theforce of the prana. The green and blue colours disapper and the above shape in white colourbecomes clear. This is the point for the entry into Antahakarana hence it is also termedMooladhara or the main gate.

Sushumna Nadi : It arouses from Mooladhara and upwards and changes its shape in thethousand petalled lotus. It contains vajra, chitrini and Brahma Nadies. The Brahma Nadi arisesand is activated from the great toe of the foot. On reaching the Mooladhara. Vajra chitrini andsushumna cover it respectively, therefore this nadi carries pure flow of prana only.The activation of Brahma nadi and the flow of prana into it is the main aim of Yoga. Brahmanadi helps in the realization of Brahma. Sushumna along with its collateral nadias isresponsible for transmitting the prana through out the body. This prana is directed to vajrawhich in turn gives it to Chitrini and finally the pure prana enters into the Brahma nadi whichfinally reaches Brahmanda, and this results in the unison of the external body with theAntahakarana and results in the elimination of individuality. According to laws of nature, theimpure prana cannot enter sushumna for the opening of sushumna depends upon the master'sGrace and the divine will. This point is in Agnya Chakra hence it is called the seat of themaster. After mastering the practice of Pranayam the flow of prana can be directed throughsushumna into Mooladhara. Swadhishthana, Manipoora, Anahat. Vishuddhi and Agnaya Chakra.It needs hard practices. Sushumna, Vajra, Chitrini and Brahma Nadi meet at the back of theneck. During pranayam it is therefore ordained to flex the neck and place the chin on the chestso that pressure may be directed on these spots and they may be activated. In the neck thesushumna is bent, Ida and pingla are towards the shoulders in the chest region and vajra,Chitrini and Brahma Nadi join each other at a distance of one finger each from below upwards.

Awakening the places :i) Stand facing East and by applying pressure on the navel bloat the abdomen and flex the neckso that the chin touches the chest At this time the points which reveal tension must be kept inmind. These three points are the meeting points of Vajra, Chitrini and Brahma Nadi. First is themeeting point of Sushumna and Vajra and second is the meeting point of Vajra and chitrini andthird is the meeting point of chitrini and Brahma Nadi. In the end only Brahm Nadi remains butusually it is termed sushumna.ii) Forcefully breathing in are out directing the pressure over the navel center sushumna isactivated. It happens when the tankore acts on Manipoora. Sushumna can also be activated inmovements of arms and legs are performed in the manner of an infant. This is called BalHathYoga Posture.iii) Press the abdominal wall till it touches the spine. This should be done during poorak,kumbhak, and Rechaka. Pooraka is done by Ida, Kumbhaka in sushumna and rechaka bypingla.iv) Sit it an easy posture, relax the whole body and inhale and exhale, without noise. See withhelp of the inner eyes, the extent to which the prana travels. Practice to direct prana upto



Moolcdhars. In a few days the Mooladhara becomes clearly visible. If the earth tatwa isactivated after visualising mooladhara then the sushumna's opening appears as a black dot.v) Sit in an easy posture, develop prana at the navel and establish them in the Agnya Chakra,drink nectar, flex the neck forwards. Hold the breath and apply pressure on the closed eyes.While deciding about the Ida and pingla Nadies concentrate on their middle point. This is theopening of Brahma Nadi hence there are only two suitable points for the entry of Prana. Forsushumna it is mooladhar and for Brahma Nadi it is Agnya Chakra it should be done by thefollowing practices.

Entry of prana into mooladharb : First activate the earth tatwa and then by mentalcontemplation direct the prana to mooladhar. The prana revolves round the opening ofSushumna but is unable to enter it because the opening of sushumna does not appear steady. Itmeans, when the chita is steady, the opening of sushumna also appears steady otherwise not.The steady chita is achieved when the modifications of the chita become satwik. This is the realutilization of the practices of the control of modifications of chita. When the opening isvisualized in the mooladhara, then the japa of Aum should be performed and nectar should bedrunk. By the tankore of the prana on the closed orifice of sushumna, the closed mouth ofSushumna opens up and then the black point is visualized in white colour, radiant like Sun. Thisis an indication of the prana entering the Sushumna and denotes the success of the practice.

Entry into Agnya ChakraFirst visualize the Agnya Chakra and direct the prana into it. Perform the practice of Nectardrinking and do the japa of AUM. Listen to SOHAM or Anhat Nada. The neck should be flexedforward and slight pressure should be applied on the closed eyes with fingers. The subtle bodyshould be directed on to the central luminous point of Agnya Chakra. Wait for the BRAHMA Nadito open its mouth. As soon as it opens direct the prana and the subtle body into it. The orificeof sushumna and BRAHMA Nadi keeps on opening from time at intervals of few minutes by theorder of the Master. When the sound of Thunder of the clouds is perceptible in the AnahataNadi be careful the orifice is about to open and be ready. As soon as the orifice open andElectric light in the form of a ray of light appears coming from Brahmnada towardsAntahakarana. It is exactly like the electric thunder in the clouds. As soon as this electric lightis visible entry should be made into the orifice without any delay. Do not forget to payobeisance to the Master during this practice.The orifice of the BRAHMANADI can only be recognized by the subtle body. If one is notsuccessful he should give the Tankore of Vam, sham seed alphabets. Brahma Nadi Chitrini andVakra Nadies are Brahmani, Saraswati and Gayatri Devis or the Trifaced Devis. This practicebestows equipoise.

Symptoms of the flow of prana into sushumnab :When the manas and prana start flowing through the sushumna the Antahakaran experiencespeace. The Manas and prana start experiencing the witness form of god and become one withit. Aum is Visualized. The seven chakras and seven lokas start appearing. The subtle bodystarts working according to the direction given to it and the Manas is happy. The vision inAntahkarana is as if you are seeing in a mirror. Consciousness is awakened and one attains theparexcellent state of Kaivalya. All the charkas and spheres of existence can be seen in theuniversal existence. The yogi remains cheerful and his soul is quiet and experiences coolness.The curse of darkness disappears. He is blessed by god with every thing just as an obedientchild gets from his mother. God (the mother) also bestows everything to the yogi withpleasure.The flow of prana in sushumna gives rise to various visions of clear sky, white light, animalsand birds and various Devas and Devis. It is a cool light hence provides bliss. When the pranaflows into vajra the quantum of light increases. The divine flame BRAHMAJYOTI and variousother bright flames become visible. In the light generated by the flow of prana in chitrinivarious seed letters become visible easily without effort. The light of BRAHMANADI is like thatof millions of suns and no figure is visible here. When one visualizes sushumna fromMooladhara to Agnya Chakra it is something like this : 4 the points where sushumna vajrachitrini and BRAHMANADIES meet in the nape area, it is some what like this : Figure 5. visiblein the from of a counch : Figure 6. The vision at agnya Chakra while entering Sushumna is asfollows : Figure 7. In the (Shatkone) Hexagone. Sushumna vajra, Chitra. Brahmanadi : Figure8.The (shat kone) Hexagon merges into the six chakras and the external chakras start becoming



visible in the Antahakarna. Millions of Nadies carry the prana throughout the body, few of themmerge into ida and pingla and some straight away merge into Sushumna. Ida and pingla alsomerge into sushumna in the end. When the pressure of prana increases in sushumna then ittransmits the pressure towards the vajra and when the pressure in the vajra become more andit is unable to bear it, the prana enters chitrini and in the end chitrini is also not to cope withthe increased pressure of prana and they find their path into the Brahma Nadi.The pressure of prana by tankore is responsible for their access to Brahmandi therefore theentry of prana into sushumna, chitra, vajra and its expanse in Brahma Nadi depends upon thepressure of prana and exactly like filling the air by pressure through a small whole into thetube. It is therefore necessary to have an adequate store house of prana so that tankore maybe successful. The presence of prana is responsible for the brilliant manifestation of two seedalphabets on either side of Agnya chakra and keep on shining till the pressure becomes less. Itis natural that this practice can only be carried out during the process of Kumbhaka that isholding of the breath.



THE PRACTICES OF PRANA

These practices are done to merge the individual prana into the universal prana. Manypractices are done to establish control over by Pranayam. It is necessary to know the fiveimportant pranas and five secondary pranas. These respectively Apana, Udana, Prana, Vyanaand Samana. In yogic practices Apana, Udana and Prana are specially important for Apana ismade to collide maximally with udana and prana (The apana is tamsik), so that apana leavesits place and goes out of the body mixed and the rajas modifications of mind arise. In Rajasmodification of mind, the prana mixed with Satwik attributes are collected and the sadhakadenounces the rajas modifications of mind and attains Satwik attributes. This complete practiceis perfected by the collision of the five pranas and tankore.One should contemplate on the genesis of prana, its movements, control over it and its mergerin the chita and intellect. One will realise that the stability of Manas, intellect and chita dependsupon the perfection of pranayam. One who is perfect in prana practices, bondage and liberationcease to exist for him. The sadhaka visualises pranaBrahma and is released from the wheel oflife and death. He attains gradually the status of Hansa and paranHansa, which represent thestage of development of subtle body.The activities of different pranas in yoga :i) Apana : It activates mooladhara and Kunkalini. Its use is banned in other practices.ii) Udana : It generates the particles of prana, activates the subtle body and performs practicesin Brahmanda.iii) Prana : To store the atoms of prana and to perform tankore.iv) Vyana : It activates the internal light.v) Samana : It maintains the activity of the subtle body.By pranapractices the different pranas of the body are made to collide. It is almost like abattle field situation and the stronger air gradually gains control. It is mainly between Apana,Udana and prana. The Vyana and Samana generally keep on colliding with other forms of thePranas.In the different practices of pranayam, battle field is selected according to the aim forexample, for awakening the kundalini, it is mooladhara and for breaking through BrahamRandhra it is Brahmands, the origin of prana, their collection, their complete storage theirpressure, tankore and collision within prana airs many things which are to be kept in mindduring pranayam.Each prana contains very small atoms. These atoms are made to collide with each other byexternal pressure and tankore. This is responsible for the genesis of light and sound. Theinactive points become active because of the mind invisible things come to light without anydifflculty. The concentration of the mind increases by careful hearing the origin of sound andthe sadhaka gradually advances towards samadhi. The fire of pranas increases because ofnectar drinking and the light of the prana spreads everywhere because of the nectar drops andthe sadhaka experiences complete light or the light of the sum during pranayam. Constantincrease in light denotes success of the collision and tankore. The sadhaka visualises a darkform during kumbhaka after he has visualized light. It gradually goes on clearing and finallyassumes ones own form. This is called the subtle body. This body is born out of the collision ofthe various parnas just as butter is collected from the milk. Therefore the atoms of the subtlebody are present in the various pranas all over the body. Born out of this collision of atoms andtankore, this subtle body gradually attains its full form and performs many activities of thesadhaka. It is this subtle body which carries the pranas of the Sadhaka and by piercing theBrahmaRandhra, it comes out. This is accomplished during kumbhaka. It is necessary to havea complete knowledge of prana practices for they are helpful from beginning to end.The Practices of Pranayam :The breath is divided into three parts for the development of its control and these are puraka,Kumbhaka and Rechaka, that is breathing in, holding the breath and breathing out. Thekumbhaka is practiced by holding the air in or by exhaling it. The former is called the internalkumbhaka and the latter is called the external kumbhaka. The internal kumbhaka is utilised fortankore and the external for the visualization of the seed alphabets. The different pranas aremade to collide according to the aim as given below :1. Apana and Udana : For passing out the apana.2. Apana and Prana : For arousing the Kundalini in mooladhar.3. Udana and Prana : For generating atoms of prana and tankore.



4. Udana and Samana : To keep up the explosion that is storage.5. The air and prana : To keep the flame of prana intact.In yoga practices the first collision is between air and prana. With great force and pressureprana voids out the apana. Unless this is done the pure atoms of prana do not collide with theair. This collision results in explosion in prana automatically and results in the stability of mind.The explosion causes collision of prana with Udana and Udana keeps on colliding with samanaalways. This practice makes the sadhaka believe with unflinching faith that extremely forcefulatoms in other pranas and prana can be developed by collision, tankore and pressure. Theseenergy atoms travel from below upwards or spread out in all the organs of the body. Theseenergy or prana atoms start working during kumbhaka and are visible as divine flame. Theexplosion of these prana atoms out the pathway leading from Mooladhara to Agnya chakra andfrom Agnya to thousand petalled lotus and from there to Brahma Randhra. In this way thesadhaka endowed with energy by storing these atoms can visualize kundalini and other divinepowers easily. When the collision tankore and explosion of Udana, Prana and Samana occurs inthe Antahakarana the seed alphabets are activated and many beautiful scenes develop.Depending upon the quantum of explosion the light of antahakarana can be minimal,average orof high intensity. In the light of lesser intensity dark spots are visible indicating tamasicmodifications of mind which in turn indicate an unstable mind.To separate the Apana, Vyana, Udana and Prana from each other :1. Apana (i) Keep the two palms on the earth and lift the body on the feet keeping the facestraight. This is called Ashva Mudra. Breathe in and out through the mouth with full force.During breathing in bloat the abdomen and while exhaling squeeze with great force andcontract and expand the rectum just as a horse does during defacation. It results in totalvoiding of Apana.(ii) Sit in siddha asana posture of adept keeping the left heel under the rectum and bring theweight of the whole body on this heel and contract the rectum with force. The apana becomesstill.2. Vyana : Sit in an easy posture facing North and pay obesience to the master and do thepractice. Breathe in and breath out with force through the nose or mouth. Kumbhaka is notdone in this practice. It gives rise to the process of soham. Take the prana downward up torectum. Keep up the force of breath, close the eyes and concentrate on Agnya chakra whereburning from of fire will be visible. This is the fire of prana. The activation of vyana results inthe visualisation of internal light flame. The tankore of the japa of AUM in the center of theeyebrows results in its early activation.3. Udana : It arises near the navel center and is useful in the practices of samadhi thepractices is performed as given :Sit in an easy posture and breath easily. Concentrate at Agnya and visualise after closing theeyes. After a few minutes of breathing light yellow or golden atoms can be seen flying andradiating in front of the eyes just as small particles of light are seen on the tip of the flame ofthe fire. This is the activated udana. It is collected at the navel centre. When the activatedatoms become visible the air is held at the navel which results in Moon light in Agnaya andafter a few days practice it becomes light of the sun. Even now the breathing should be easyand no kumbhaka is to be done. The light is visible because of the active navel centre. Thelight which is generated here starts going upwards gradually along the nadies. The sun andmoon nadies are the important channels.Prana : This practice is done in darkness and gives early results when practiced before sunrise.Sit in an posture facing the east. No external light should be visible so that there is noconfusion when the internal light is generated.The practice of pooraka kumbhaka and rechaka separates prana. The practice should be in theratio of 1:2:1 that is breathing in and out should be for ten seconds and holding the breathshould be for 20 seconds. After some practice the ratio can be changed to 1:4:2. The pranasare activated during kumbhaka in the area of the heart and above. In the beginning there is adim light. On the right and left different colours or muddy colours or light of less or moreintensity can be seen which keeps on appearing and disappering. If the practice is successfullydone this light can be of different colours or is visible as a luminous point. This is the pure andsubtle form of activated prana. The perfecation of this practice results in bestowing theknowledge regarding the state of prana. The sadhaka must freely practise this practice for it isthe basic practice of yoga. The activation of prana is done in the following way.Void out the apana from the body, practice kumbhaka as much as possible. Apply pressure ofprana on Udana and establish the prana at navel centre and fill the abdomen with prana. Bysqueezing the abdomen stabilize the prana at the Agnya and visualize the scenes of different



lights. Repeat it three times. The pure form of prana can be realised after three kumbhakas.Water waves, small light points, flowing springs, the dawn and setting of the light on the leftand right, light and vision of sun and many colours and forms are enjoyed by the prana itself.In order to maintain this bliss these practices must be carried out morning and evening.To generate atoms of prana by Udana and PranaBy the tankore of udana and prana the atoms of prana are activated. It is also called theHavana of prana. The atoms of prana are only generated during kumbhaka. It is practiced asgiven below.Sit in an easy posture, direct the prana air to udana. Udana should be filled up in the belly andthus it meets the prana. Take a deep breath up to the navel with both nostrils and hold thebreath. Give a jerk to the prana so that it strikes udana. This is done at the navel. There is asmall orifice of the nadi at the navel which becomes clearly visible in light. This gate way isknown as udana nadi gate. The prana atoms produced by tankore create many visions afterreaching the centre of the eye brows e. g. flow of water, heat sensation in the body.Tremulousness, sweating and the activation of sun and moon in the eyes. Complete pressure isapplied on the navel for 24 seconds after filling in Udana. Do not contract the abdominal wall.After a few days practice when the sadhaka applies tankore on the navel, a sort ofunconsciousness is experienced. It indicates a correct and successful practice. If during thestate of semiconsciousness one visualizes a point of lightblue colour which is extremelyeffulgent then one should be sure that it is prana point called prana chakra. It should be atleast repeated three times and one is bound to be successful generally in the third attempt.These prana atoms are utilized in all the yoga practices. Prana and tankore awaken the deeplysleeping points and places and many places manifest their pure forms. It is therefore a veryimportant and an essential practice. In all the sadhakas the activating of prana atoms soawakened and generated by the practice result in almost identical visions. Thus one shouldinterchange one's own experiences in religious company with other sadhaka for God realization.The experience of all pervasiveness of God and identity of prana in all his beings is attainedwith this above practice.Many types of lights are seen because of prana e. g. the light of yoga points, sun, moon andfire, light of the stars, light of the tatwas, light of the nadies, light of the kundalini, light ofdifferent divinities, light of the Mother Gayatri and light of Brahma etc. To unite the lightgenerated by the prana atoms with the other lights described above is called Yoga. This is theunison of One's own prana. It can be clarified by the following exampleif one mixes one'sprana atoms into the light of the mother Gayatiri the ego of the individual disappears. Theprana atoms of Gayatri have the attributes of Brahma hence they are omnipresent and theprana of the being after dispelling ignorance when merged into Brahma Prana the individualego disappears.Prana can be utilised for awakening the following 1. 84 points of Yoga.2. After activating the sense of knowledge they are established at one point in the flame ofBrahma.3. To stabilize Manas intellect and chita4. To realize prana Brahma.5. To activate tatwas separately and finally merge them in Atma and Brahma.6. To do various samadhi practices. 7. Activate different light and merge them in the light of Brahma.8. To make pranas enter Antanakarana and visualize it.9. To activate the subtle body.10. To enter the Brahmanda.11. To realize the full knowledge of Kundalini.12. To visualize AUM and other seeds and enter Aum.13. To realize Nada.14. To perfom Homa of prana into Brahma.15. To recognize Brahma Randhara and to pierce it.Signs of successful Prana practices :1. Sit in a posture and breathe through both the nostrils and produce tankore on udana byprana at the navel. Drink neetar, flex the neck forwards and after closing the ear orifices byfingers, hear the sound of Antahakarana, and see carefully in the Agnya Chakra. It is done inthe kumbhaka only. By pressure on the navel, by contracting the abdomen establish the pranaat Agnya. At this place, flashing light, birds and animals moving about and divine places shallbe visible. Sound of different animals can be heard. If the vision of an elephant trumpeting and



raising its trunk is seen it is alone a sign of the successful practice. It just takes a few secondsfor this practice.2. Perform the above practice and visualize the center of eyebrows during Kumbhaka. If yellowcolour deep above and below on the knot of the Agnya chakra is visible then one is sure thatthe prana is working in the right direction.3. If crescent of the Moon is visible then it means that Udana and prana have merged in theAntahakarana. If any difficulty is experienced then the practice should be done along with theMaster. The merger of the pranas of Sadhaka and Master brings about quick success. N.P. :Some impure prana atoms do collect in the body even when the practices are daily performed.These impure atoms result in black dots in these light and they must be purified by thefollowing practice :Sit with a posture keeping the body and neck straignt. Breathe with force through the nose andmouth. Give tankore on the navel with prana and then contract the abdomen. The pranaappears to be coming out of the ears. This is an impure air. This practice must be done once ortwice a week.Stroing of prana and its Movements: :For the activation of the subtle body, atoms of prana are generated from udana and these aredirected through the medium of a Nadi at the navel to the subtle body. The greater the store ofthese pranas greater is the movement of the subtle body. The prana stoms which develop fromprana and udana, are stored at Agnaya. It is done by Ida, Pingla and Sushumna. This prana isuseful for all the practices. The practice of merging the prana of being into divine prana andpractice of brahmanda and merger of the subtle body are important practices which depend onthe force of Prana. The attainment of Yoga is directly proportional to the storage of Pranaatoms, hence more and more prana should be stored. Directional movement of prana dependson the sadhaka. In the beginning some difficulty, of course, is experienced. Gradually thesadhaka becomes perfect in activating the various types of pranas. It is then only that bymental contemplation the sadhaka is able to direct the prana to any part or organ of the body,and the prana also make their presence felt automatically at the place.

'THE NATURE OF PRANA'The subtle atoms of air by which the body absorbs energy are pranas. Its nature is energy. Itmeans that all the activities going on in this universe are because of Prana e.g. knowledge ofair by touch and knowledge of fire by heat. Activity of sense of knowledge the activity of sunand moon in the Antahakarana and the vision of God, all these different activities are pointersto prana. Prana is only recognized and realized by prana and none else. Complete analysis andvisualization of prana reveals that the prana verily is Brahma. It is air in gross form and pransin the subtle form and in its utmost subtle form it is the universal Brahma. The rest of theprana practices shall be dealt at different places according to the subject under consideration.




THE PRACTICES FOR THE REALIZATION OF THE SUBTLE BODY:

If we see our physical body in the mirror and try to search our own self in it a specialexperience is felt by the sadhaka. It appears as if the person himself is standing in the mirrorand the two are looking at each other carefully and is if saying to each other 'What are youlooking in me, try to recognize your own self'. The subtle body is the image of the physicalbody and five Tatwas, ten sense organs, yoga points chakras etc. Whatever is present in thephysical body is also present in the subtle body. The subtle a body learns from the experienceof the physical body. The subtle body has an extraordinary capacity for storage. It alwaysreplies to the questions put to it as a rule. It has a great capacity to move about in the divineworld. Its velocity is million times greater than the air and light. In a few moments it can goround the Brahmanda, and can establish contacts with the Masters. In ignorance the ego of theindividual is situated in the subtle body. When the subtle body merges into the Brahma flameand sacrifices every thing then the ego disappears and Aham is replaced by SOHAM. Theknowledge of the physical and the subtle body makes one reach the brahma flame. TheBrahma is realised by the subtle body only. A description of the various subtle bodies in thephysical body and their form and nature is being discussed now :1. In the state of ignorance : Dreams and many activities done by the self are in fact beingdone by the subtle body but it has no definite form.2. In the state of knowledge : It is of different types:i) Initial stage : Like an infant in mothers womb and has naked body.ii) Active stage: Getting on its affect and both the hands on the navel with eyes openiii) Activated form : Running, flying and swimming etc.iv) During the dialogue with the physical body first it laughs very much and then replies..v) At the time of entry into Antahakarnavery sober and paying obesiance to the master byvarious mudras.vi) At the time of merger with the Brahma flame facing east with open eyes detaching itselffrom the gross body in the external world ready to concentrate itself in the fire flame.vii) After offering its prana as an ablation like a small luminous blue point which moves aboutin Brahmand.viii) While realizing a Brahma : light of different colours situated in a green coloured line,transforming, forms, the manifest into the unmanifest form.ix) During samadhi, exists in an unblemished form, from the above description it isknowledgeable that the subtle body is only one, existing in many forms. This all is indicative ofits activity. once this subtle body is perfected the yogi can create many subtle bodies andbestow benediction to many sadhakas. In this way the yogi keeps himself busy with the play ofthe subtle body and enjoy bliss.The residence of the subtle body : It originates, from the central point of the thousand petalledlotus and resides in it. From there it comes down into the lap of mother Hakini and keeps onlying there.The relation of the physical and the subtle body They are united with each other atMooladhara navel, heart. Agnaya and the thousand petalled lotus.The attributes of the subtle body and its powers It is a store house of divine and physicalknowledge, when activated. The subtle body can make the physical body perform practices andwhen needed it can carry out Yoga practices itself also. Entry in Antaha and Brahma randhraand to pierce it, to enjoy the nada and to perform tankore, can be carried out only by thesubtle body.Rules for activating the subtle body:1. To have absolute Satwik feelings otherwise there is a danger of damage.2. Complete satwik food, celibacy and easy benefit by eating figs.3. The activation of Tatwas.4. The perfection of Pranayam specially generatsion of udana.5. Practice of realising the Anahad sound and Aum in a pure lonely noiseless place.6. Concentration of Manas intellect and chita. First it is the intellect which realizes the subtlebody and later on it is visible in light.Recognition of the subtle body and its activationIt can be divided in four parts as follows :i) To reach up to the subtle body.ii) To activate it.



i) To talk with it.ii) To gather light by the subtle body and perform many other activities.To reach upto the subtle body : (i) Sit in an easy posture keeping the body straight and relaxwithout any tension in any part and keep the two hands on the knees. Concentrate in the centerof the eye brows and try to realise by intellect that my subtle body is this and these are itsdifferent parts :After a few days practice a dim figure starts appearing in light.(ii) Generate prana from Udana and Prana. Apply maximum pressure on the navel withoutcontracting the abdomen, breathe forcefully through the month and nose so that a state ofsleepiness developes. Just as it develops see the light in Agnys and one can visualise the subtlebody close to the knot of Agnya, repeat it one to three time to come back. Make some noise inthe right ear and the subtle body along with prana comes back at once.(iii) Practice breathing in and out and holding the breath. The breathing should be natural.Listen to the sound of Aum and do the Jap of Aum and merge the japa with the sound whichyou are hearing and concentrate only on the knot of Agnya Chakra. Keep on doing the practiceof nectar drinking. A few months practice gives the visualization of the subtle body in light.To activate the subtle bodyThere are many practices for it. A few are being mentioned here :1. The Master and disciple or two sadhakas under the guidance of the Master in an Ashramshould activate the subtle body in the following way.Both should decide the place and time where and when they want to send their subtle bodies.They should sit in a relaxed fashion in a lonely place at a fixed time. Concentrate at Agnya andrequest the subtle body and take message from that subtle body and bring it back. After sometime both individuals should investigate the truth. A few months practice perfects the processand if the message given and taken is correct the practice is successful.2. Write down figures from 1 to 100 or AUM. Distribute it in 7 heaps. Sit in an easy posture andrequest the subtle body peacefully as to how many figures are there in the heaps. The numbersshould be written down on a piece of paper and then examined. If the answer is correct morethen 70% then consider that the subtle body is active.3. By the japa of the seed alphabets the subtle body, can be activated in the following way :i) Sit in an easy posture facing east, peacefully, concentrate in the centre of the eyebrows andby tankore at the knot of the agnya chakra activate the feet, hands, face subtle body in thislight and recognize it with intellect and visualize the feet, hands, face etc. when a figure like anidol is perceived then do the japa of lam, vam, Ram, Yam, Ham at the respective place at least21 times. The more the Japa the earlier the success and finally the idol is replaced by thesubtle body. This is the activated form of subtle body.ii) Sit in an easy posture, concentrate at the centre of the eyebrows, remember the Master andperform tankore by Kram, Kreem, Kroom, Krem Kraum, Krah seed alphabets at least 108times. After this give the tankore of the seed alphabets bhram, bhreem, bhroom. A flying bluepoint becomes visible first which goes from right to left. It looks like a small bird with fullconfidence pierce this dark spot. It disappears and gives rise to the origin, of light aloms andthe sight of sun, moon and stars becomes visible. After this do the japa of Ham, Oom, Eem,and Ksham seed alphabets with tankore at least 21 times. Underneath this spot do the japa ofTam, Sam and Kam, seed alphabets with tankore 21 times. The sound which is generated bythe japa of these seed alphabets is Sam, Ham, first later on Sam and Ham and in the end AumHam and finally Soham sound is clearly audible. The subtle body becomes visible in this lightenjoying the bliss of this sound.iii) Sit in an easy posture facing East and do the japa of 16 vowels in the Vishuddhi chakra inascending and descending order many times. Special tankore should be given on Ri and Reeand lri and lree. Generate light by prana at Agnya and concentrate on it. From the spot of Riand Ree Lri, Lree a luminous figure resembling a trident appears and moves towards the centreof the eyebrows. See it carefully and move along with it. This trident stops at the place wherethe subtle body is present. Many days practice clarifies the situation. When the subtle body isvisible do the japa of Ham, Sam Lam, Ksham alphabets. The following figure will be visible. ADark Figure will be visible over the yellow, red and green colours. This is the place of theactivity of the subtle body.



iv) Concentrate at Agnya and activate the seed alphabets sounds in the thousand petalled lotus.This sound travels towards the subtle body, follow it with the waves of the light. Afterrecognizing the place do the japa of Aum and try to hear the sound of Sam. This quicklyactivates the subtle body. It is necessary to give the tankore of Aum japa at the place of subtlebody.

(4) By activating Ida, Pingla and Sushumna : first activate Ida and Pingla and then Sushumnaby pranayam. Collect the light of Ida, Pingla and Sushumna at Agnya chakra which appears likea circular mass give it the tankore of Aum. Hear the sound and keep on drinking nectar. Fewmonths practice clarifies the Agnya chakra. On its right lies the seed alphabets Ham and iftankore is given by prana on the lower part of Ham and a request is made to the subtle body itbecomes quickly. The light will be green in colour and in this light the subtle body will bevisible. If Ham seed does not become visible then an arrow like figure become visible andmoves from the place of Aum and stops at the site of the subtle body. This arrow is givenbelow. If difficulty is experienced in the above practice then do the following (a) Activate 84yoga points (b) Activate Sun and Moon.

(5) By generating light : Breathe deeply by mouth and nose and exhale forcefully. Repeat it 2021 times, many coloured lights are generated in Agnya. This only happens when darkness andclouds disappears. When the clouds disappear red colour is seen as sun rise appears. After thiswhite light appears in which a trident is visible. At once spot in this white light, blue and redcolours and close to these colours an elephant appears with its trunk raised up throwing water.These visions appear on the right side of the centre of the eyebrow. The scene of water isinfact the rays of light which activate the subtle body. The vision of the elephant or Ham seedor the vision of mother Hakini are synonyms. These all activate the subtle body.



(6) By activating the Udana : Generate the atoms of Prana, from Udana. Press the abdomen sothat it touches the spine. Concentrate in the centre of the eyebrows.Drink nectar and hear the nada of Aum. The udana reaches the subtle body from the navel andgives it a forceful push and activates the subtle body instantaneously. This is the main process.The development of the gross body is by getting food from the mother's womb through thenavel and similarly the subtle body also gets energy from the navel of the physical body.(7) By activating Mooladhara : Activate the Mooladhara after realisation of the earth Tatwa.Breathe through the left nostril and exhale through the right. Allow the breath to go to the fulldepth and by mental contemplation direct it to Mooladhara. When the prana touchesMooladhara vibration is felt. In the yellow colour a black spot is seen which is the opening ofsushumna. Practice the tankore of prana with the japa of Aum. The breathing should be natural.The black dot disappears and there is light. By tankore on this light the prana enters thesushumna wherein red, blue, yellow, and green colours will be visible flowing upwards, a signof the pranas entering into sushumna. After the perfection of this practice search the subtlebody carefully on the right side of Agnya Chakra. Merge the japa of Lum into the Nada of AUM,and the subtle body will be visible in a few days.(8) Tankore practice under water : By the practice of tankore, under water the subtle bodybecomes visible and the prana automatically enters and activates the subtle body.(9) By the grace of the Master : It should be done before sun rise and sit in an easy posturewith a happy frame of mind and bliss, do the practice.i) Visualize the subtle body along with all the organs.ii) Direct the prana to the subtle body.iii) Establish the subtle body in the Agnya chakra and offer it a seat.iv) Activate Ida, Pingla and Sushumna.v) Activate full light in Agnya.

(10) Invite the master and Ishta dev (Bhairva) and request them to oblige and then do thefollowing basic practice :

i) The left foot of the subtle body is the first to become visible and activate the sound of Aum,Ram, Ram, Ram , seed alphabets by tankore on the five toes. On the toes of the right footactivate the sound of Aum, Ram, Mam, Vam seed alphabets. Blue of Yellow coloured lightbecome visible and many chakras can be seen in these colours and many chakras can be seenin these chakras. Now carry the prana first to the left foot and then to the right foot. When theprana touches these feet the subtle body is visible in the form of a child with its two handsover the navel and eyes open. As soon as ones own vision strikes the eyes of the subtle body itappears as if the subtle body is touching the earth with its feet. The left foot belongs to theMaster and the right foot to Bhairva Deva. If any difficulty is experienced remember the Masteragain, and again and do the Japa of Bham, Bham, Bham, Ram, Ram, Ram, Bam, Bam, Bamseed alphabets. The difficulty is immediately surmounted.ii) As soon as light is generated in Agnya make your prana touch the knees of the subtle body.These are upward and the two hands are visible between them, then touch the two hands,shoulders, Eyes and finally the centre of the eyebrows. The open eyes of the subtle body nowbecome clearly visible. Request it that it should become completely clearly visible. After thismake subtle body sit on a seat. It instantaneously answers questions regarding Yoga.iii) Generate light in the centre of the eye brows and touch the subtle body with the prana.When it becomes visible with eyes open then one can invite it to any place in the body and talkto it. The main places are both ears, both shoulders, Brahmanda and the openings of theBrahma Nadi. Do not talk with it for more then 11 minutes. During this meditation the breathshould flow easily and with this practice the subtle body gains energy from the prana of thepysical body. It will not be necessary to activate it again and again. These three practices mustbe perfectly completed. These are the practices for completely activating the subtle body. It isthe truth that if one surrenders to the Master and Bhairava (The Master of Prana) the practicebecomes perfect.

Establishing Prana in the subtle body :(1) Sit with ease and breathe through the left nostril (Moon) and exhale through the rightnostril (Sun). Do it for some time and then activate the Nadies of sun and moon by applyingpressure on the shoulders. Activate sushumna and make the prana flow in it towards the Agnyachakra and store it there. Do the japa of Sham, Sham, Sham or soham or Aum atleast 21 timesat the Aghya chakra. Now direct the prana to the subtle body. The subtle body immediately



accepts these pure prana and establishes unison with the prana of the physical body. This isonly possible with the udana prana.(2) Perform the above practice and request the subtle body repeatedly to accept theaccumulated prana at the Agnya. Touch the subtle body with prana from below upwards. If thesubtle body accepts these prana then it starts reciting soham or Aum. If this happens breaththrough the left nostril (Moon) and take the prana to the navel and hold it for a moment ofmore. Merge the prana of all the sense organs with the prana of the subtle body. Thispermanently opens the channel for establishing contact with the subtle body. It then neversleeps. It will not be necessary to activate it again and again. The subtle body gains energyfrom the prana of the physical body. Once the unison of physical prana and the prana of thesubtle body is accomplished the flow of sun and moon influences both the bodies. It can beexperienced during practices. If the prana are not directed to the subtle body through the moonnadi in the beginning the generation of prana and light will be less and the vision at the Agnyawill be dim. It is because of this that the flow through the moon nadies is considered first sothat the generation activation and storage of light and prana should be complete respectively.This order is followed for detaching (at death) pranas as well.

The flow through the sun nadi is auspicious only during the northernly directive movement ofthe sun. By this practice the subtle body assimilates the Brahma pranas and leaves the physicalbody.Recognition of body organs in the subtle body ( Nyasa ) Practice. All body organs are presentin the subtle body but are not visible due to ignorance. By practices these are clarifled andUnison with the organ of the physical body is established. In the spiritual language the jeevasensation is established in the subtle body. To attain this the following practices are done :(1) Do the japa of 7 seed alphabets on the physical body and touch the 7 places respectively.After this invite the subtle body at the Agnya and when it is clearly visible then touch its sevenplaces with the seed alphabets. The subtle body can be either in a sitting position or standingposition. The japa should be atleast seven times at one place.

On the feet : BHUOn the Knees : BhuvaOn the Navel SwahOn the heart MahOn the hands JanaOn the Neck TapaOn the Agnya and thousand petalled lotus : Satyam.In fact it is a mental practice by which it is contemplated that all the organs of the gross bodywhich are present at the seven places and permeating the seven lokas, may also be activatedin the subtle body.(2) The japa of the seven seed alphabets Lam, Vam, Ram, Yam, Ham, Aum, Sham on differentplaces in the gross body at least seven times activate the 84 yoga points. When the Japa ofthese seed alphabets is done on different places of the subtle body, all the organs becomeclearly visible that is on the toes Ram, Ram, Ram on the joints Sham, Sham, Sham on thesense organs Ham, Ham, Ham, on the fingers Yam, Yam, Yam, on the face Ham, Ham, Ham onthe neck Oom, Oom, Oom, on the ears nose and eyes Ham, Ham, Ham and in the centre of theeyebrows Bam, Bam, Bam, All body organs becomes clearly visible. The symptoms and signsof perfection :1. Complete knowledge of light, sound and Prans.2. New sentiments appear every day.3. To visualize many visions in light and to experience peace.4. To visualize manifest forms clearly.5. To visualize seed alphabets, to read sentences and to hear the sounds.6. To sit in the company of the Adepts and to increase the knowledge of Yoga.7. Not to allow indulgence in sins.8. Automatic knowledge of the practices regarding the control of the modifications of chita.To talk with the subtle body Activate the subtle body and invite it at the knot of the AgnyaChakra and put questions regarding yoga. In a few moments the subtle body. will give theanswer in the right ear. This practice should be done while sitting. When one becomes perfectit can be done in the straight lying posture ( Shavasana ) and one can enjoy for hours. If wedraw a line joining the two aural orifices over the head, it indicates the place where the subtlebody rests in its active state. It is two fingers above Agnya and two fingers on the right and



two fingers above right again and again two fingers.The subtle body and the vision of the Trident : Trident of the Master first indicates the situation of the subtle body and prevents the activatedsubtle body from sinful indulgences. It always does satwik activities because of the fear of thetrident. It is always situated in front of the central prong of the trideng. On directing the seedsof prana to the meeting part between the trident and the subtle body then it responds byrepeating the same seed. The seed is visible on the central prong of the trident.To make the subtle body fearless :1. By practices of Samadhi.2. Make the subtle body run in all the direction in Brahmanda. Catch the sun and the moon andplay with the fire flames and lights. Play with all the living beings visible perform suchactivities outside the body in meditation.3. Repeatedly practice leaving the physical body and coming back, in shavasana. The body maybe naked or may have one cloth on it. Call the subtle body at Agnya and send it out side thephysical body but always fix the time for remaining out. Many days practices lends perfectionand the subtle body become fearless. When it leaves the physical body then the great toe ofthe right or left foot starts trembling.This is the only identification.THUMB BODY : Eight fingers above the navel just like the thumb is a place where the subtlebody rests and comes to Agnya chakra and carries out the orders of the Yogins. This is thedeveloped form of the subtle body which has got the five tatwas all bodily organs, activatesNadies, Seed alphabets etc. and Atma Tatwa. It makes one visualise Brahma Tatwa. Piercing ofAum, Brahmanda practices and the realisation of kaivalya is achieved by it. It is capable ofmanifesting any thing in a moment in the Agnya chakra. It is of importance in the practices ofAntaha Karna. The sadhaka should first activate the subtle body, establish all the body organsof the gross body along with prana in it, hear the sound of seed alphabets and offer prayers toGod and the Master. I may be bestowed the knowledge of Kaivalya and should be relieved fromthe cycle of life and death. And be liberated. Oh Master, may you bestow this grace etc.THE JAPA BY THE SUBTLE BODY :The japa of the seed alphabets or mantra is just like a dialogue. Here only orders are given formantra japa and the quantum is fixed. When it is completed the subtle body indicates. Evenjapa of the mantra of One's Ishta Deva should be practiced in this way. Keep on offeringprayers at the feet of the Master repeatedly for the suceess of these practices.

Aum Shantih Shantih ShantihYOGI RAJ the Master.

NOTE :

Just as by churning the milk the atoms of butter are collected similarly by the churning oftatwas, prana etc. the subtle body is created in brahmanda in the central point of thousandpetalled lotus from where it goes to mother Hakini in Agnya chakras and then it sits in itself.By meditating on the third face of mother Hakini it is activated and by her order becomesactive. After finishing its work it again reaches the mother's lap for rest. After moving from themother's lap it stays put at 8 fingers above the navel. At this time its form resembles the seedof papad. After leaving this place it runs towards brahmanda and appears green. If any yogicorder is given by the sadhaka to the subtle body in green colour, it immediately complies withit and again reaches the mother's lap for rest. It is very essential to keep this subtle bodyactive for maintaining the highest state of Yoga for only in active form it can contact divinepowers, Master and different places of the body. In a moment it can fathom the knowledge ofbrahmanda and pass it all to the sadhaka. It can also guide the sadhaka on the path of yoga bygetting indications from the Master, therefore one should try perfection of the subtle body byvarious practices for it is the cause of bondage and liberation. Surrender unto the Master andattain complete perfection.




PRACTICES FOR GENERATING LIGHT

Majority of the person when they close their eyes, perceived nothing but darkness. Thedarkness is so dense that it does not allow the light of Antahakarna to be seen. This is the stateof ignorance.Due to ignorance the individual cannot conceive that there is immense light inside and thatdivine powers in their various forms are present inside and are controlling and guiding thevarious functions of the body created by God. Dark clouds in the sky cover the sun and itappears as if sun has no existence. This however is not a fact for the sun does exits, only thingis that it is blanketed over by the clouds. The darkness of Antaha karan has covered the light ofthe soul. Practices are done to remove these dark clouds so that light inside may becomevisible. This is gradually achieved.As soon as the sadhaka performs practices then form of the light inside becomes visible. Thisvision makes him believe of the objects hidden in the Antahakarana. Light can be generated byactivating many spots in the body i.e. activation of Richas and Tyachas, Light of Nadies by thelight of Sun, Moon and Stars generated by the atoms of Prana, light of the Kundalini, light ofseed alphabets, light of chakras, light of Gayatri Mother and Shiva and Shakti etc. Even thislight is of different types. The colour, intensity and place of origin determines as to whom thelight belongs e.g. Yellow colour in Mooladhara belongs to the element Earth but in Agnya thespread out of the light yellow and green colour belongs to Prana atoms.Order of the development of light (TANAS FORM) :1. In fact light realisation is through darkness hence some darkness does remain even whenthe last stages are reached. The only difference is that in the beginning there is darkness aloneand later on it remains in the form of a dark spot. A dark spot visible in intense light even,indicates the existence of some thing at that spot. The dark point or black sun gives directionto the sadhaka that he is proceeding along the correct path.2. Dim light : The light starts dawning and the intensity of darkness starts decreasing. In thebeginning it may be one atom, many atoms, like a smoke or dim yellow light. This flickeringlight is of unstable nature.3. Light of Medium intensity : There is some light generated and it always remains. This keepson increasing and decreasing due to the flow of prana and the activity of the modifications ofmind. It is visible in Antahakarana and Brahmanda.4. Complete light : The light or Brahma which never wavers and is of equal intensityeverywhere and divine flames of light appear in it. The aim should be to attain the Brahmalight.The order of the places of light :1. Inner light : Visions inside the body are seen on closing the eyes.2. Light of Antahakarana : Vision after the perfection of Agnya Chakra or AUM.3. Light of Brahmanada : Seen by divine eyes. It is the Brahmanada of the individual whovisualises the light.1. Physical eyes see objects outside.2. Inner eyes : These see the light inside the body. It is these eyes which see the subtle bodyalso.4. Divine Eyes : These are the eyes of the subtle body. The practice of BRAHMANDA are doneby recognizing yoga points by divine eyes.5. Third Eye (shiva's Eye). The divine eyes recognize the third eye and the voidance of Prana iscarried out through it. It is very difficult to recognize Brahmarandhara. It is done by divineeyes who witness light. It changes according to the place. Manas, intellect, chita are witnessesin the beginning of the Antaha light.Jeeva Prana : It is witness of the light of Antahakarana and the practices.Subtle body : It is witness of the practices of the Brahmanda.Divine Prana : Witness for the attainment of God the witness of the merger of the individualprana into Brahma Prana is the Prana itself.Various ways to activate the inner light one or all of the following practices can be done togenerate the inner light. The orders of the Master must be followed.1. By Hatha Yoga Practices.2. By Yogic Practices.3. By Kundalini Yoga Practices. 4. By Nada Practices.



5. By Japa of Mantras.6. By Tantrik Practices.7. By Yantras.The aim of the above practices is to find out the door way to Antahakarana. All these practicesare almost similar for all the sadhakas. These all depend on the force or Prana and by thisforce only one enters Antahakarna.(1) Hatha Yoga Practices : The aim of Hatha Yoga is to activate the sun and the moon.i) Sit in lotus posture or siddhasana and remember the Master.ii) Breathe in and out forcefully for 21 times. Then breathe in and hold it and try to see light atthe centre of the eye brows. Gentle pressure by fingers is applied on the closed eyes. Light isseen inside. This is yellow to start with and later on changes to white.iii) Sit in a posture keeping the spine straight. Keep a lighted butter lamp in front The breathingshould be natural, flx the vision on the lower part of the flame for one minute, then close theeyes. You see the form of flame. By repeated practice for few months the flame form becomesinvisible to both inner eyes and gross and the light appears spreading. It should be practiced ina dark place. iv) Sit in a posture and make a small or large dark spot on a piece of paper and hang it in frontat some distance. View it for one minute without blinking and then close the eyes. Gradually goon increasing the time and gaze it as long as possible. The dark spot disappears and isreplaced by light. Now close the eyes and concentrate in the centre of the eye brows. AntahaLight becomes visible.When the light is visible inside, leave the external objects and take the help of inner eyes.After some time figures like sun and moon become visible. One can concentrate on any shiningobject.(2) Yogic Practices : Tankore practices already described for generation of light, and pranapractices are a part of it.(3) Kundalini Yoga practices : The ascent of the Kundalini from Mooladhar to the thousandpetalled lotus results in light generation automatically. The light belongs to Mother Kundalini.(4) Nada Practices : It is natural for a sound or light to be generated by Tankore. Hearing ofAnahada Nada results in light. It is because of the collision of Pranas.(5) Mantra japa practices : By the japa of Ishta Mantra the light of the Ishta is generated. Itonly happens when the japa is done according to rules. The vision of the deity in the manifestworship and vision of deities in Yoga sadhana and their light is visible alongwith the seedalphabets.(6) Tantrik Practices : The japa of seed alphabets, The Yantra worship, arousing the MotherKundalini from any chakra and light of Ishta Deva are included in Tantra practices.(i) Japa of Ram Seed: The tatwa fire is activated by one and a quarter lakh japa of 'Ram' seedof Manipoora. The vision of the colour of fire, activation of the third chakra, perfection of pranapractices and knowledge of Tankore.(ii) After practising the arousing of Kundalini, it can be activated at any chakra. Tantraperfection is achieved only after Yoga perfection.(7) Yantra worships : After the external worship of the Yantras the aim is to establish them inthe inner Light and then worship them there and generate light.Usually the above mentioned practices are practiced in combination with each other, No onepath is perfect. It is therefore beneficial to have the guidance of the Master e.g. Prana Yoga inNada Sadhana, Prana Yoga in Kundalini Sadhana and seed yoga in Prana Sadhana.By a careful study of what has been so far written, or if some Practices have been done andAntaha Light generated, it must have become apparent as to how much hard work is neededfor the practice of Antaha Karana. It is essential to have the knowledge of these practices, forentry into Antaha Karana or is it possible to enter Antaha Karana only by logic ? This can beconcluded by the reader.

AUM Shantih Shantih ShantihYogi Raja the Master.



PRACTICE FOR THE VISUALIZATION OF AUM

Aum, Aumkar, Pranava are words often used in spiritual field. In Yoga AUM has beenconsidered to be the significator of God. The first foot step of Yoga is the AUM visualization.Different practices performed by the body only indicate towards AUM. One may follow anypath, but one will encounter AUM in one way or the other. This singular fact is enough for us toacknowledge its divinity.Few reasons are being given here for its all pervasiveness :i) Sit in an easy posture facing east or North, keeping the neck and body straight. Thebreathing should be natural. Keep two pots with narrow mouth but big bodies on the ears, so asto cover them and not allow external sound to go into the ear. The sound which is heard now isof AUM.ii) On a high hill top hear the sound of the flowing water or hear the sound of the air blowing. Itis like Ka, La, Ra, Va or sanya, Sanya or sham, sham, sham, sham or vee, vee, vee, this is theAUM's sound in nature.iii) Sit in an easy posture and breath in and out 21 times forcefully. Then breathe in forcefullyand close the aural orifice by fingers or thumbs. The sound which you hear now belongs toAUM.These processes prove the omniscience of AUM in the body. Outside the body and in naturepervading them uniformly.The universal form of AUM It is Iuminous figure made of three half moons, on hearing byears it is Anhada Nada, Mixed sounds, Aunkar sound, or the generator of seed sounds, Anythingmanifest and unmanifest is AUM. Anything known, unknown and worth knowing is AUM.

THE ANATOMY OF AUMIt must be understood in two forms :i) Light formii) Sound formLight form :i) The individual prana when collides with the Brahma prana the shape assumed by the light isof AUM.ii) At the meeting place of sun and moon in Antaha Karna the AUM appears.iii) The light of Brahma (A) and Vishnu (AU) and Mahesh (M) meet to produce AUM.iv) At the beginning of the creation by nature and when electricity appeared in the sky it was ofthe form of AUM.v) The light generated by Kundalini in the darkness of the gross body of the Sadhaka is AUM.vi) The combined light of the 5052 alphabets of the garland of letters is AUM.Sound FormIt is a proved fact that light and sound are generated by Tankore, hence sounds produced in thebody, nature and Brahmanda are the sounds of AUM. It is a mixed sound. Its further analysisleads to the development of individual sounds of 5052 letters which are included in the soundof AUM. In the order of merger (Laya) all other sounds are excluded and only AUM sound isheard. The nada of Aum manifests from the form of AUM. The sound and form of AUM appearsimultaneously. This is a fact. Therefore the nada of AUM is the end stage of all mixed Nadas.It is heard after the jeeva sounds and arti sound cease to be heard. There should be noconfusion about it.STAGES OF AUM :It is visualized in infant state, young and old states. The infant state i.e. the developing one,the youthful state is the developed one and the old state is fully developed form in to which theyogi himself transcends and permeates.Infant State : Half moon opens upwards is visible some times, some where or can appeartogether at many places in the infant stage.Young State : It is of two half moons opening either upwards or oblique and flickeringsometimes visible, sometimes not visible, like light of fire fly. The two moons are united at thecentral place which in infant state they are separate and appear united.Old Stage : Developed form, visible as stable figure in light, One form only first becomesmanifest on the right then gradually moves towards the centre or the eye brows and stabilizes.The central knot is clearly visible. The light is made up of three half moons (Fig. 15). Theposition of sun and moon above indicates the light of Brahmanda which it is lighted. The seed



alphabets Vam, Vam Nam appear here and take rest and merge here.The practical manifest form of Aum :By long practice along with the grace of the Master results in perfect complete visualization ofthe old stage form of AUM. Keep this form permanently in your eyes. (Fig. 16).The attainment of yoga starts with this vision form. The path way to Antaha Karana starts inthe knot of Aum. Where the three moons meet, a small dark spot is visible there inspite ofintense light. This is the gate for the entry in the Antaha Karana.The practical visualization of Aum is essential for searching, the door way to Anataha Karana.Otherwise it is impossible to have the experience of God. It is therefore that AUM has beenconsidered as a significator of God.The Sadhaka's Place in the form of AUMThe three half moons, Brahma. Vishnu and Mahesh, Sun Moon and Fire Sat, Raja and Tamas,Manas Intellect and Chitha have infinite forms and attributes and many divine powers exist inthem and repose when necessary. At the time of the great dissolution the half moon light closetheir mouths and protect them from the attack of the five Tatwas. When the five tatwasbecome quiet the mouths reopen and Vishnu and Mahesh again, according to their attributes,start their foundation. It is in this way that the being at the time of dissolution or death takesshelter in this form of AUM and saves itself from the effect of Karmas. It is like the Bhoura(Bee) who reaches the flower humming and tastes the ambrosia and becomes intoxicated tosuch an extent that it becomes oblivious of the flower closing or opening. The yogin is like aBee, Aum is the flower, the half moon its petals which offer protection when needed and pullaways the sadhaka from the wheel of life and death. It is therefore that the Aum is worthworship and contemplation, magnanimous and worth realisation. The devotional desciplinebegins with AUM and terminates in AUM. The manifest also. This is truth.The Seed form of AUMJust as all the parts, qualities, colours etc. of a big Banyan tree are encompassed in its smallseed and when it is time this seed assumes the form of Banyan tree, similarly all the alphabets50521000 are enshrined in AUM. It can be proved by practices as under :i) Aum is a sound made up of A.U.M. letters. Sit in the posture of adepts and gentle breathedeeply so that it touches the navel and when one feels its touch at the Mooladhara thencontract and expand the rectum. Repeat it many times. Now press the rectum with the heeland give tankore of prana and udana into Apana. The sound so generated is directed to Agnyathrough the sushumna pathway.The first tankore of the prana is on the Vishuddhi chakra in the neck where one hears thetrumpeting of the elephant which can be heard by closing the ears. After many days practicesthe alphabets from A to Angh in the neck and Ham and Ksham at Agnya become clearly visible.It means that seeds from A Ham Ksham are parts of AUM. A is at the navel Oo is the neck andM is above it. From Ang to HANG to seed = A and Hoo Aha = A to Kshaya which meansunmanifest form.2. Aum means A + O + U + M + EA : shining sunO : Very brilliant sun of Mid day which is cool and quiet in the mornings and evenings andreflecting the moon at the night.U : Like a circle which unites the light of the sun and moon. It is made up of the two moonsand gives cool light.M : Bestower of the results of all good deeds, of the nature of mother and worth obeisance.E : Generating horizons.3. Aum that is Ang + UM + MUM + NAMAng : ApanaUM : UdanaMUM : PranaNAM : TankoreThrow the apana by udana and give tankore of prana into udana and carefully observe light inthe centre of the eye brows and hear the sound so generated in the right ear.The Japa of AUM : Along with the Breath the Japa of Aum is called pranava japa and it is of twotypes (i) Eternal japa which always goes on (2) The japa which is done along with the breathexercises called Ajapa Japa.i) External Japa : After perfectly mastering the fifth sixth and the seventh richas, this japaalways goes on in Antaha Karana by the grace of the Master despite the worldly activities ofthe sadhaka.The memory of Aum mostly remains during this time which is not related with the movement



of the breath. It is being pronounced by the paravani ( Speech ).ii) Ajapa Japa : It increases the power and purifies the prana for the rays coming from the sunpierce the atoms of the pure prana. The rays perform three types of functions by entering intothe Pranas of the being which may be small medium of of high order.According to the attributes of prana the rays of the sun influence them. The practices of thehigh order are performed in the pure prana and the sadhaka manifests auspicious signs. Duringthe practices of the medium types the rays of the sun coming from the atmosphere result inthe activation of the prana and their storage.During the practice of the small order unauspicious signs appear. In order to save oneselffrom these signs one should practice on high mountains, should breathe in fresh air and mustincrease store house of the prana atoms. For the purification of the prana by Ajapajapa and forperforming correct practice by the rays of the sun, the details are as given below : Sit in aneasy posture keeping the body straight, breathe in through the nose and when it reaches thenavel recite mentally Aa. During breathing out recite Oo in the neck and when breath isexhaled through the mount recite 'M'.This will create an order of AUM and japa of Soham, Vam, Vam, Mam, Orsam, Vam, Ham alongwith Aum individually or together can be done by mental Yoga.2. Sit in an easy posture breathe through the left nostril and try to visualize the place which theprana touches while reaching up to the navel. After touching the navel visualise the fourth andfifth richa (chakra) upwards and then turn towards Brahmanda with the inner eye.During this phase do the japa of Ham, Ram, Eem, Aung, Ong, O and Mum during pooraka. Afew days practice makes these alphabets clearly audible as Hreem Aum or Aum Hareenmantra. This is the second example of the pranava Jap. It can be performed at any time, atany place and in any state. The japa of Ham is done first because it represents Shiva. The formof Aum in Agnya chakra should be studied in the chapter on the kundalini Yoga.The practices for the visualisation of AUMThe following must be kept in mind by the sadhaka while doing the practice for visualisation ofAum.1. The knowledge of Tankore.2. Separation of apana, udana, prana and to generate prana.3. The practice of concentration.4. Surrender unto the Master.5. Satvik food is essential otherwise AUM will not be perceived.The practicesSit in a easy posture, direct the prana atoms, to the centre of eye brows, drink nectar and hearthe Anhad sound , give the tankore of seed alphabets Vam Sham again and again on the knotof the centre of the eye brows. This practice should be done for there to six minutes daily inthe early morning between 400 AM to 500 AM. One will achieve early success.2. Sit on your seat and throw out the inner air completely, repeatedly. In hale forcefully so thatprana reaches the navel, press the navel chakra and activate it. When a sleepy state is aboutto develop direct the prana to agnya and practice to hold it there for a long time, repeat thispractice at least seven times. A fire like light starts becoming visible at the navel and the lightbecomes intense as it goes upwards. A U M or AUM becomes visible united together or asseparate alphabets the practice of holding the breath for one and a half to three minutesquickly clarifies the seed alphabet. If any obstruction is experienced drink for strength, hearthe anhad sound for bliss during the phase of holding breath.3. First completely activate the light in the centre of the eye brows and breathe naturally andperform japa of 'A' during the inhaling and 'O' while holding, and close the mouth and recite 'M'and concentrate in the centre of the eyebrows. The breathing should be natural. In thispractice, A U M or AUM will be clearly visible in a few months. The japa will be done mentally.4. Stand facing the sun on the left foot with right leg bent, inhale and look at the sun for a fewmoments, and close the eyes, Now stand on the right foot and lift the left foot and bend the leftleg at knee when the image of the sun disappears again open the eyes and visualize it. Movethe hands forward and backwards and repeat the process of standing in the order describedabove. The wheel of prana becomes active and fire like light is visible first, then one sees themoon light of medium intensity and finally the light of the sun is visible along with the vision ofAUM is the centre of the eye brows.One should constantly pay obescience to OM the manifest form the God who quells physical,the metaphysical, and the spiritual obstacles.

Aum Shantih Shantih Shantih



Yogi Raj the Master



MUDRAS

By joining the fingers and thumbs of both hands different shapes are conceived and differentparts of the body are touched, this constitutes different Mudras. Out of many Mudras, a few arebeing given below :1. Yoga Mudras for activating the 84 yoga points.2. Gyan Mudras.3. Mudras for increasing health.4. Mudras for salutation.5. Mudras for invitation etc.Here only four types of Mudras are being described :1. Mudra : Close the fingers and make it a fist, the thumbs should be upwards and keep themon the thighs and sit in a position.2. Mudra : Keep the fingers straight and the thumbs also and bring in all the five tips togetherand keep them on the tihgt separately.3. Mudra : Make a counch like figure and keep the hole straight from above downwards and putin on chest.4. Mudra : Flex the 2nd, 3rd, 4th fingers of one hand and press them with the thumb keepingthe index finger straight. Keep the 2nd, 3rd and 4th fingers of the other hand straight and flexthe index finger and unite it with the thumb. Keep the hands on their respective knees with thepalms facing upwards. This is the Gyana Mudra.Mudra No. 1, 2 and 3 are for the prana to enter the Nadis, which bestows knowledge. TheMudras cause an increase in the circulation of blood towards BRAHMANDA. This results ingreater availability of atoms of Tatwas in blood for the creation of Prana. The mudras alsoinfiuence various nerve centres and the flow of prana is always present from below upwardstowards Brahmanda.Since these are not very important as compared to Tankore therefore it is being discussed inbrief. If the Sadhaka practices the above mentioned Mudras in his daily practice the lightintensity increases easily.

Aum Shantih Shantih ShantihYogi Raj the MasterDISCUSSIONSThere are many paths of Yoga, a few are being described below :1. Yoga Practices.2. Kundalini Yoga Practices.3. Nada Yoga Practice.4. Devotional Yoga Practices.5. Hatha Yoga Practices.6. Tantric Yoga Practices, Mantra and Yantra Sadhana.All the practice need the Master, but even then till Master is achieved the various practices canbe carried out. The sadhaka will of course not only well utilize his time during practices butshall make himself fit to be a disciple. Mantra practices are also done for the attainment of theMaster.If somebody wants to have some spiritual experience he should practice any of the describeddisciplines with faith. If by doing a practice one gets even a little experience, he shouldcontinue the practice with full faith, devotion according to the prescribed procedure. Thesuccess of each practice augments the desire for Yoga. The sadhaka should in the meantimetry to search for the Master and if fails, one should establish a mental Master.Those Sadhakas who have the guidance of the Master, they are advised to accept the orders ofthe Master as Supreme and do those practices which the Master ordains.The influence of the practices on the Body :On closing the eyes an ordinary individual sees darkness all around. This darkness isappreciated by internal eyes. In the beginning the Manas is unstable because of thoughts,doubts, reasons and illogical argument, which keep on haunting the Manas. The success in oneor many practices bring faith in the Manas of the Sadhaka. The darkness gradually lessens andis replaced by atoms of light, point, a line, clouds, clusters of stars, and different colours. Thecolours may be red yellow, green, rosy, violet, blue, orange and can be visualized either



separately or in a mixed form. These colours are some times visible in the form of lines, pointsor circles or in each other or are, sometimes seen clearly. These may appear like colouredlines flowing from below upwards. Gradually after the visualization of these colours theyappear to be of high, medium intensity or of darker ones. Thus seven colours because ofdifference of intensity become 21 which lend capacity to the sadhaka for activation of completelight. The colours of five 'tatvas' are visible at the respective places. Hence one should not getconfused by ordinary colours. The colours of a tatva can be activated by the process ofTankore. The appearance of the colour is an indicator of tatvic activity. Once the tatva isactivated it is subjected to Tankore by Prana. The Prana is made to flow upwards. Thereforethe earth tatva should be activated first :The practice of the Prana assumes special importance in increasing inner light. The success ofevery practice in fact depends on the energy of the Prana. Therefore the Pranayam practicesmust be practiced efficiently.The Pranayam is of varlous types. The internal Kumbhaka and the external Kumbhaka arepracticed for Yoga. The former increases the strength while the latter activates the seedalphabets. It is essential to have the complete knowledge of Apana. Udana and prana foractivating the prana atoms from the prana.Prana are flowing both in the gross and subtle body. Everything is active and alive, because ofprana ; it is made up of very fine praticles of light. These are generated by tankore andcollision. By collision, heat and sound are also produced along with light . the sound isproduced according to the places. Thus there are fifty seed alphabets at different places of thebody. In fact the 50 seed alphabets are contained in the five tatwas. These generate the seedalphabets. From the Nada practices different sounds are gradually differentiated withindulgence into different sound and should be heard individually. This gives rise to theknowledge of the places of its origin, e.g. if from the sound of Anhad the sound of Ang bedifferentiated and analysed it reaches the neck root or vishuddhi chakra immediately. It is ofcourse difficult to hear the sound of the different seed alphabets in the Anhad sound. It will beeasier if the external ears first hear the sound of the seed alphabets and get used to it.Similarly one should get used to hearing the sounds of the seed alphabets individually in theArti aound. The mixed sound is made up of the Nadas of the seed alphabets, the sound of theseed alphabets originates from the rays of the sun, and from the collision of particles of lightand electricity in the body. The particles which generate electricity by Tankore catch the soundsof these seed alphabets from the rays of the sun. These are first audible and later on visible.Later on these sounds get converted into the Ishta Mantra and become visually appreciable.One should repeatedly request the Master for its detailed understanding. For the realisation ofYoga, the practice of Nada is very easy and absorbing for the Manas runs after the object of itsdesire. Once the divine Nada is heard the Manas wants to hear it again and again. It is a proofalso for the Anahada Nada. Hear this Nada daily and the Manas will become stable in it and thestability goes on increasing gradually every day. When one experience that the time has cometo a standstill during the practice of Nada hearing, one has acquired the process of samadhiautomatically, try to follow it in toto. The stability of the mind gives birth to vibration in theManaschakra. These vibrations result in the activation of the subtle body. The other practicesare in fact included for the activation of the subtle body which results in quick attainment of thedesired results.For maintaining strength in the body good nutritious food and for increasing the Satvicparticles, Satvic food and drinking of nectar is essential. The nectar fluid is just like waterwhich gets converted into light in Antahkarana. The Nectar drinking gives greater benefit tothe subtle body. It is done by touching the tip of the Uvula and the pharyngeal wall. Themeeting of the two tips results in the flow of Nectar. It has no taste. Along with this thesadhaka should also try to learn three more practices from the Master :i) How to attract the electricity of the clouds, for this very electricity is present in theBrahamanda of the pinda i. e. physical body ?ii) How to attract the rays of the sun towards Antah Karana responsible for the creation ofdifferent seasons ?iii) Practice of Yoga to be performed 45 minutes before sun rise for the protection from the evilinfluences of the evil planets. It means that in AntahKaran, group of clouds are visible whichproduce heat in the body from the sun by the flow of prana through the right nostril. Thecollision in clouds by heat produces electricity.In order to unite the inner sun with the outer sun try to visualize the sun repeatedly. It shouldnot be done in the afternoon. For the collision of sun's rays, in the Antaha Karana, Pranayamand pure feeling are helpful.



The particles of pure prana move about in the atmosphere at dawn. The sanskaras of theprevious life make the practicles impure and produce evil effects. This is called the evil effectsof the planets therefore it is advised to make a store house of these pure Pranas early in theMorning.A huge store of these particles of pranas increases the intensity of the light of Antaha Karana.The evil thoughts producing impurities in the Manas are automatically depleted. This results inthe experience of peace. In this light Nadis become visible and prana start flowing throughthem. It is impossible to have the knowledge of Nadis, until the white light is obtained. Amongthe Nadis one should try to attain maximum knowledgeabout Sushumna, Ida and pingla forthese take the substance of prana flow after collecting it from all parts of the body, towardsBrahmanda. Sushumna Nadi should be realized in an orderly fashion. The knowledge of theBRAHMANDA Nadi is obtained only after having attained the knowledge of the above mentionednadis by the grace of the Master, otherwise it is not possible.After the regular practices laid down in various disciplines and by analysis of the experience soobtained one definitely concludes that activation of the Nadis, Yoga points, generation of theatom of Prana, increase in the light, stability of the Manas by pranayam etc. are all based onthe energy of prana. The energy of prana is likened to the strength of the elephant. Byestablishing control on the elephant i. e. pranas in Mooladhara one attains entry in Sushumnaand by control in Vishuddhi chakra one obtains Nectar drinking, Swara grace of lord Shiva andcontrol over Manas Chakra etc. are achieved.By the trumpeting of the elephant the sounds of the 16 vowels are activated in Vishuddi chakra.By these sounds one can proceed towards the centre of the ten sense organs. Here the soundsof the alphabets and the sense organs meet. Meditation on this spot increases the peaceexperience. This is the peace of Yoga.Even in this stage of peace the Sadhaka has a normal behaviour, some impure thoughts keepon coming in small quantum but the pure intellect quietens them gradually, automatically thesuccess is quickened.If somehow impure thoughts influence the Sadhaka then before practice, one should commandthem to leave the place for you have to indulge in good realization. Your own faith and thedesire to realise God will help you.The peace experienced during practices is the experience of BRAHMA in a very small quantum.Gradually with a few months practice the Sadhaka experiences the self realization. Thissprouting tendril of selfrealization gradually starts assuming a larger form because of dailypractice and by the grace of the Master is converted into mature BRAHMA KNOWLEDGE. All thepractices described here have been learnt from the Master in the pure form. Each practice hasits effects. For God realization many practices are to be performed for each practice has itsown limits. ( By success in one practice God cannot be realized. It is essential to keep onmentally analyzing the practice along with their practices ) .

Aum Shantih Shantih ShantihYogi Raj the Master



PRACTICES FOR ENTRY INTO ANTAHA KARANA

When one is able to visualize light in all parts of the body, then only one can perceive the pathway to Antaha Karana. It is a round hole, closed by a lid. It is in fact static but appears mobiledue to the unstable modifications of the Manas of Sadhaka.It is very essential for the Sadhaka to clarify this opening and enter it for the knowledge ofAntaha Karana bestows the knowledge of the body and Brahmanda. The knowledge regardingthe gross body and the subtle knowledge of the subtle body increases in Antaha Karana only.The moon, stars etc. cannot be clearly perceived in a mystified glass and can be clearlyappreciated in a clear mirror only. This exactly is the difference between antaha light and thelight of the Antaha Karana.

The Place of Antaha KaranaIt is spread over in the area between the Heart and Brahmanda. The Brahmanda of the grossbody is a part of the Antaha Karana occupying the highest place in Antha Karan.

The Orifice of the Antaha Karana : It exists at two places :a) Mooladhara : Takes the Kundalani towards Brahmanda.b) Agnaya Chakra : It gradually starts from the Navel.The Recognition of the AntahaKarana's Orifice1. Mooladhara : When the yellow colour become clarified then by the Tankore of Pranas atriangle becomes visible. It is made up of the light of sun, moon, and fire or made up of Ida,Pingla and Prana particles. It is an active form. In fact entry into Sushumna means entry intoAntaha Karana. A black dot in the centre of the triangle is the opening for and entry intoSushumna, It is only practised in Kundalini discipline :2. Agnya Chakra : After visualizing AUM give Tankore on its knot by Prana. Repeatedlyconcentrate the Manas. A dark spot in the shiny knot is the opening for entering into AntahaKarana. The grace of the master reveals it. The sadhaka endowed with satvik attributes anddesirous for the knowledge of BRAHMA can only perceived it. The others can not even see it.

The Rules for Entry into ANTAHA KARANA1. The Sadhaka should be desirous for the knowledge of BRAHMA.2. The one who can visualize AUM.3. He should be the knower of the process of activating the subtle body.4. Should be perfect in the process of Tankore.5. Should be capable of collecting Prana at the Agnya, for the Prana always flow from Navelupwards.6. Should be expert in stabilishing the modifications of Manas.7. Should be one 'Graced by the Master'.PRACTICES : Mooladhara :After remembering the master, sit straight facing east early morning, 12 hours before dawn.Void out the Apana from the body and sit in a posture of adepts or in any easy posture. Keepthe body straight. Breathe slowly but deep. Try to recognize the movements of Prana and whenone starts appreciating it up to the navel direct the Prana to mooladhara by mentalconcentration. When the vibration is felt in Mooladhara then meditate and see with inner eyes.The yellow colour is activated in Mooladhara. Keep on viewing it for 2+3 minutes. Thebreathing should be natural.When the yellow colour becomes clear and stable and white particles start shining then by thecollision of Udana and Prana by pranayam generate the atoms of Prana. When the abdomen isexpanded the prana gets accumulated at Navel. Now constrict the abdomen and direct theprana to Mooladhara. The concentration should be at Mooladhara, When the particles of Pranatouch the mooladhara, it starts shining. Hold the breath as long as possible in Mooladhara.Revolve the vision in Mooladhara. The black dot in the yellow colour becomes visible after thepractice is repeated three to four times.The black dot may appear jet black or light black or sometimes dark blue. Examine this dot andits surrounding carefully. Many small light particles like sun will become visible which will bereflecting this dark spot so that the Sadhaka may not have any difficulty in piercing it. Thepractice of clearly visualizing this dark spot should be carried out for a few days. This spotmust become clearly visible before Tankore is practised otherwise the Tankore will be of no



use. Once the pranas, intellect and chita confirm this dark spot, do the following :Sit in posture and take the activated prana particles to mooladhara. Keep the gaze in thecentre of the eye brows meditate upon the Mooladhara Chakra. Drink nectar and hear thesound of AUM by both ears. Gather the prana practicles repeatedly and during the process ofholding the breath hit the dark spot by the process of Tanlore. After two to three tankores thedark spot disappears and its mouth opens like shining sun. Practice should be continued for 37days. Examine this shining sun and find whether it contains any dark spot.When you find the shining spot does not contain any dark spots, then repeat the above practiceand with full force at your command strike this shining sun by a process of tankore during theperiod of holding of breath. The prana practicles enter the orifice and the light of the sunspreads and the red, yellow, colours disappear. The pressure of prana decreases for it hasescaped into sushumna and the uneasiness of the period of breath holding disappears. Duringthe flow of prana in sushumna the lines of three colours or seven colours become apparent.This whole practice takes 2141 days.Entry into the Agnya Chakra :The entry into Agnya Chakra becomes visible in Yoga Practices,A) The first step is the visualization of AUM creation in an orderly fashion.B) The second step is concentration on the knot of AUM, after AUM is activated. It appears likea dark sun in the white light then it turus red and from red it becomes yellow and finally intowhite, which is absolutely pure. A view through this hole resembles the vision of the telescope.THE PRACTICE FOR ENTRY INTO THE KNOT OF AUMFirst activate the centre of the eye brows and visualize AUM. AUM first clarifies its ownanatomy and can be either seen revolving inside the chakras and may number from 11000.This number goes on decreasing and finally only one AUM remains. The sadhaka with rajasic ortamsic modifications of Manas can not enter into it. In an unstable mental state AUM will not bevisible. This must be practised in peace and the aim should be only the attainment of Godotherwise the process will not be successful. It should be done in the following way :1. Sit straight in an easy posture and drink nectar. 2. Hear the sound of NADA.3. Flex the neck so that it touches the chest, and meditate in the centre of the Eye brows.4. Generate Prana and direct them to the centre of the eye brows.These four practices combine to form a single practice. The establishment of prana at thecentre of the eye brows results in the perception of AUM. Clarify the knot of AUM. Do thispractice in the morning at least 36 times and a few practice convinces the Sadhaka.The second step is to activate the subtle body and request it to come at the Agnya chakra.Perform the above exercise. This should be practised for 721 days. When the practice issuccessful, invite the subtle body on one edge. Perform all the four practices and hit the darkspot with prana, with all the available force. For this with a jerk direct the prana from navalupwards. The jerk of prana in fact opens this hole.It is black in the beginning then appears like a shining red sun and finally yellow spot remains.Even this yellow colour is lost and it becomes a white shining sun. Now the path has opened,when the jerk is being given request the subtle body to accompany which means the tankoreshall be given by prana and by the subtle body. When the white sun starts shining and the lidlike dark spot disappears the following practices should be performed :(A) The entry of subtle body in Antah Karana :Make the active subtle body sit on the gate way, drink Nectar, bend the neck so that the chintouches the Chest and hear Nada, perform mental japa of AUM. Collect the Prana in the centreof the eye brows and visualize AUM. Repeat inhaling and exhaline many times and breathdeeply and hold it; contract the abdomen with a jerk and gather the prana particles at the placeof the yellow colour. Keep the subtle body along with it. As soon as there is lightening, enterinside. It means when the Brahma door way opens there is lightening and thunder like sound.This is sure indication for opening up of the door. The subtle body enters Antaha Karanathrough the light of this gate.Practice it for 37 days which brings maturity to it. The sparkle of lightening is clarified whichis broad in front and narrow behind. It is in a twisted form. It indicates activeness and powerwhen the subtle body runs after this form to catch it, the subtle body also gains energy.

THE SECOND PROCESS :If success eludes in the above practice then do this practice and clarify the Brahmanda doorway and then perform the above practices. Vam is Varunadeva and Sham is situated above theorifice at the place of Shiva. Sit in a posture and drink nectar, hear the Anahad sound,



establish Prana in the centre of the eyesbrows, and meditate in Agnya chakra and apply gentlepressure on the eyes with fingers.Perform the japa of Vam, Vam, Vam, Sham, Sham, Sham, seven times. Vam is God Varunaand Sham is God Shiva's abode situated over the Gate way. Hit the know by tankore seventimes by VamSham japa. The gateway and its lid will become clearly visible.ORRemember the AUM's anatomy again. See the three moons in one line and the meeting pointsof these three moons is marked by three dots, having millions of rays. When the meditationbecomes stable only one AUM remains, which is pervading all the beings and universe. Make the prana contact with each part of AUM again and again. It will be going round AUM. Onrepeating it a few times the knot of AUM will become clear.ORVisualise the Hexagon in Agnya ChakraThis is only possible when Ida, pingla, sushumna, Vajra, Chitrini and Brahama Nadies areactivated. See the centre of the hexagon and the following rays of Light will be visible in it.Make an attempt to see the central four rays. These are circular and represent the form ofsushumna, vajra, chitra and Brahm Nadi. Before touching the central spot proceed from theoutermost line to the inner most line by the tankore of Prana. The hexagon tends to disappearin light and very intense light becomes visiblethe indication for the Sadhaka to understand thatthe gate way has opened up.ORTake a pot full of water and close its opening and boil it. The steam tries to escape when thewater boils through any lacuna in the lid. Similarly fill the body with prana so that there is noplace left empty. Close all the openings through which the prana can eacape. Now press theabdomen so much that it finds an exit automatically. If the pressure is optimum the pranasenter the Antaha Karana.The anal opening should be closed by the heel and by contraction the mouth, the nose and earsare well closed by fingers and thumb. This must be practiced in advance so that during holdingthe breath, there is no difficulty.Increase in the intensity of light and visualization of various forms and ease in pressurebecause of the entry of prana into Antaha Karana are sure signs of success.The following are the proofs of entry into Antaha Karana : 1. Disapppearrance of the dark spot on the knot of AUM.2. Clear visibility of red yellow and green colour in lines.3. Increase in sound intensity of AUM.4. To visualize thousand hooded serpent. It can be visible in dream or at any other state even ;it indicates that the seed alphabets are activated .5. Desire by Manas, intellect and chita to enter AUM repeatedly.6. To have visions of sun, moon, stars different lights, beings springs, lakes seas etc.

The position of Vam and Sham on the Brahma gate way :The three God, Brahma, Vishnu and Mahesh are situated in the three parts of AUM. The sun,nadi is on the right and the moon Nadi is on the left of it.Vam : Varun, Indra i.e. Sun Nadi (Heat + Water).Sham : Shiva i.e. Moon Nadi (coolness + Air ).Vam, Vam, Vam, Vam, Vam, Vam, Vam (Seven times) means the thunder of Indra God andclouds.Sham, Sham, Sham, Sham, Sham, Sham, Sham (Seven times) means coolness provided byShiva and attration of Pranas.It means that Varuna and Shiva powers rule this centre hence by Tankore of Vam and Shamthe orifice opens up.On opening of this orifice the prana enters, then the sound of Ham is perceived. The prana ofthe energy of an elephant has been made to enter, i.e. Vam, Sham and Ham seed alphabetjapa completes the task. Vam, Sham Ham adopt the form of SHIVA. SHIVOHAM, HAM,respectively which will be discussed in next chapters :WHO ENTERS THE ANTAHA KARANAThe Prana of jeeva along with all tatvas, subtle body, external and Anahad sound centresRichas and Tyachas and other lights manas, intellect, and chita enter the Antaha Karana. ThePinda body has therefore established contact with Antaha Karana so that the two may becomeone.



Aum Shantih Shantih ShantihYogi Raj the Master



PRACTICES OF ANTAHA KARAN

To perform practices for the realization of Antah Karana is the second step for the attainmentof Yoga. Different practices are practised are practised for the relization of the following aims:

1. Establishment or identification of different gross body organs in the Antah Karana.2. Identification of 84 yoga points, richas, tyachas, chakras etc. in the subtle body andestablishment of unison between the subtle body and the gross body.3. To make the subtle body fearless and Powerful.4. To contact various body organs with the subtle body.5. To merge manas, intellect and chita along with the Ten Sense organs in Brahma Jyoti.6. To offer the oblations of prana as sacrificial offerings into BRAHAMA JYOTI.b7. To clarify different chakras.8. To hear the discussions amongst the Masters regarding eternal knowledge.9. To carry out practices for BHARMANDA realisation.10. To practise Samadhi.11. To make oneself capable for realization of 'Kaivalya'.If the sadhaka has developed properly the Antah light and has entered the realms of AntahKarana, the sadhaka must have concluded that the energy of prana is the generation of successto all the practices. It is possible to activate the subtle body also by the prana energy.Therefore increase in power of prana and the store house should be such that there shouldnever be a depletion of light. The following practices should be carried out daily for it. Theyshould be repeated 37 times morning and evening.1. To effect separation of Prana, Apana and Udana and then generate prana from udana andprana and store this generated prana at Agnya.2. To hear Anahad sound.3. To drink Nectar.4. To close all the orifices for the escape of prana from the body and then apply tolerablepressure on the closed eyes. To flex the neck and touch the chest. To concentrate in the centreof the eye brows and visualize with the help of inner eyes.EFFECTS OF THE ABOVE PRACTICESJust as one needs a container, cotton wick, butter oil and fire to keep lamp buring. Similary forthe Antaha light one needs the container in form of Gross body with pious sanskaras as cottonwick and the butter oil is the store of Prana energy and the fire is the light generated by thepractice of the discipline ordained by the Masters. The more the butter oil, the greater is theintensity of light and longer it lasts. Similarly the flame is produced by the practices taught bythe Master and in order to keep it burning one should possess a store house of pranas andpious deeds.The above mentioned four practices keep the Antaha Karana always enlightened with whitelight, different colours of lights keep appearing indicating different places. If one come acrossdark practicles, clouds, or spots, conclude that the intensity of light has lessened hence go onperforming prana practices correctly. The clouds and dark spots merge with each other.Endowed with the knowledge of the entry into AntahaKarana the Sadhaka sometimes fails toperfect different prana exercises. At that time the particles of Apana gain access to AntahaKarana. These particles appear as dark spots. These apana particles should never be utilized bythe sadhaka.Avoid constipation and the food should be light. Such actions which deplete the body, energyand increase Apana are forbidden. Observance of these regulations during practice sure to leadyou to success undoubtedly. A disciplined life, balanced diet, controlled modifications of Manasand the grace of the Master are sure to bestow success in acquiring knowledge regardingAntaha Karana with great ease.



THE ORDER OF THE DIFFERENT PRACTICES(1) Activation of BRAHMA Flame : When the prana of the physical body pierce AUM, then lightis first experienced. It is dim to start with but gradually becomes clear. For activating itpractise the following :i) Sit in an easy posture facing east. Keep the body straight and light a butter lamp and gazeon its flame. The breathing should be normal and Manas, intellect and chita, should be mergedinto the flame. The vision will be as given below :When the three parts in the Jyoti clear up and a shining dot at its base becomes visible, closeyour eyes and visualize the centre of eyebrows. Such a figure or form will be again visible indifferent colour but finally it merges into white light. It should be done for atleast 721 days.ii) Perform the four practices of Antaha Karana and contemplate the external butter oil flame atyour Agnya, and visualize the above mentioned luminous spot and strike with Tankore of pranaat the lower end of the flame. Practise it repeatedly. Visualize the flame and give the Tankoreof prana. When the flame disappears then open the eyes and visualize the flame again. After afew days the outside flame will not be needed and the Branma flame will be visualized.iii) Examine the Brahma flame on all sides and gradually it will also be clearly visible like theexternal flame. Visualize it as long as possible. Kumbhaka, i. e. holding of breathing makes itclear for pranas. Kindle the flame when three portions become visible into the flame, it is asure sign of its complete activity.iv) Divide the flame in three parts :a) External layer.b) Central layer.c) Inner layer.The inner layer is blue and clear like the sky. The luminous Brahma point is situated in itslower end. It is very small but extremely radiant. Search this point, the storehouse of pranawill make it quickly visible. It will have the following shape :This point is extremely radiant even in white light. There are three small forms or particlesabove it. These will be visible only in deep meditaion. This Brahma flame can be visible in twoforms.1. When visualized by inner eyes it is a flame of white colour surrounded over by dim light,some part of the flame has a dim dark covering. If the Apana is not purified the dark point canbe seen revolving in this flame. Void out the apana completely and gather prana by pranayam.Repeat it many times and the flame will become clear.2. By collecting pure pranas and by directing the sublte body towards the flame, it will bevisible as given in the diagram.



(2) Antaha Flame or the flame of PranaThe light of AntahaKaran radiates due to the Prana of the physical body. Pour more and moreprana particles into it. The increase in the intensityof light of the Antaha Karana depends uponthe Tankore of Prana. Hence practice it daily, Merger of the sense organs, Pranas, Subtle Body,Manas, Intellect, and Chita is accomplished in this flame by the following practices.1. SENSE ORGANSSit in an easy posture and perform the four practices of AntahKaran. Draw the Prana fromevery organ of the gross body and direct it into Sushumna. Mooladhar, Navel, Heart, Vishuddhi,and Agnya Chakras are used for it. When the Pranas are drawn from the gross body the bodyparts become loose. Merge these Pranas into the particles of the Pranas generated by the airand make them enter in the AntahKaran. The japa of AUM, hearing of Anhad sound andpressure on the eyes should be continuously done. The practice of drinking nectar has greatestimportance at this stage. Give the tankore of the Pranas on the flame again and again theexternal Sense organs start merging in the flame. If these start merging then 9 centres insidethe flame start contracting. It is a proof of the success of the practice.2. Sacrificial offering of the Prana practicesThe four practices should be perfected : Remain hungry for one to two days. This helps ingeneration of Prana and offers easy directional control over them. The Apana is thrown out ofthe body completely. The flame is visualized and the practice is done as follows :It should be done after the bath, before sun rise on a full moon day or the eighth of moon or ona Sunday. Sit in an easy posture, breath in through the mouth and nose, close the eyes andperceive the light. If the dark particles are visible then increase the time of holding the breathand breathe in and out with force. Keep on viewing the light. A crescentic form will becomevisible in this light with the two circles at two ends. In fact the crescent is the mouth and twocircles are the eyes. When this becomes clearly visible the nose can also be appreciated above



it. Sometimes flames can be seen coming out of the mouth. In the beginning these flames arein the form of a stream. The eyes and nose are not visible because of this fire stream. Mergeyour Prana into this fire stream which means the unison of the Prana of the physical body withPrana of the AntahKaran. Thus the the sacrificial offering of the Prana. Repeatedly collect yourPrana and give Tankore in this fire. Sometimes, during this process seed alphabets becomevisible. Observe the upward going top of the flame which further increases, it the practices aredone correctly. The point where this flame ends should be kept in mind for it is the opening ofthe Brahma Nadi.

(ii) Offerings with the Japa of Mantra; The nine spots in the Brahma flame represent nineplanets and are connected with the following portion of the Gayatri Mantra.AUM, Apo, Jyoti, Raso, Amritam, Braham, Bhoor, Bhuva, Swah, Rom.First activate the inner light and when the nine spots in the Brahma flame become visible thendo the japa on each point. Repeat many times in a day. After some time, the Mantra AUM, Apo,Jyoti, Raso, Amritam, Braham, Bhoor, Bhuva, Swah, Roma becomes automatically audible asign of successful practice. After this the Sadhaka should mentally analyze his ownachievements and critically view his modifications of Manas.(iii) The nine spots in Brahm flame are in fact the spots of Ida, Pingla, Sushumma, VajraChitra, Brahma nadi, Moon and Varuna. Sit in an easy posture and activate all the Nadis. Fill inthe abdomen by breathing in, contract the abdominal wall forcefully and repeat it many times.This activates Sushumna. By Tankore of Prana on the Mooladhar activate the Brahm Nadi,Chitra and Vajra. The sun and the moon are activated by revolving the prana on both sides ofthe Agnya and Varuna Deva is activated automatically by collecting the Prana at the Agnya.Now activate the Brahma flame. Give tankore by Prana at all the nine spots of the Nadisthroughout the body separately. The intensity of the flame light increases. Practise it for 721days.3. PRACTICES OF SUBTLE BODY : The subtle body has an important background in theAntahKaran. To recognize everything absorb energy from them and reduction of one's own size intosmallest dimensions is the job of the subtle body. The subtle body when reaches the AntahKaran, after entering through the orifice, carries along with it the Manas, Intellect, Chit and Egoalso.The subtle body carry the collected form of Manas, intellect and chita into the Brahma Gate.The modifications of Antaha Karan are Satwik. Repeated entry into AntahKaran increase theSatvik attributes, activate the subtle body and touch the Manas Chakra and along with the purePrana enter the Brahma Gate. Daily practice of this discipline quietens the manas and bringspeace.After entering, the subtle body finds everything new now what to do ? The directions are sentfrom the physical body by a pledge that the subtle body has to perform such and such anactivity. The state of the subtle body while receiving orders can be understood by the followingdiagram.The subtle body can visualize a very radiant particle in the Brahma Dot. It emits light & itsknowledge is very essential for it is stable. The subtle body after recognizing this pointassumes its seat and from here the subtle body can be directed any where. This small point ofthe size of the tip of the needle emanates light, which is unblemished, cool and bestows bliss.



First perform the practices. Take the subtle body and Manas Chakra along with it and visualizethe Brahma Dot. Give Tankore of prana again and again. By the grace of the Master you willhave visions of many Deities in it and they appear as if they were coming out and mergingback into it. This Brahma flame is the point of the God manifesting and merging back into theunmanifest. The light of Brahma Flame is in fact from Brahma Point or dot. The Prana particlescause an increase in its intensity.When one visualizes the divine forms merging into the Brahma flame and one gets the ordersof the Master then the Sadhaka should get ready to offer the subtle body also as an offeringinto this Brahma flame. It should be done in the following way :Sit in the presence of the Master. The mind and the body should be calm and quiet. It should bean auspicious day and it would be better, if one is fasting for one or two days. Generate theprana at the navel and establish then in Agnya. Hear the Anhad sound and drink nectar, fix thechin on the chest, apply a little or more pressure on the eyes and close the openings of nose,mouth, ears and the Rectum. Hold the Breath with full force and quickly direct the subtle bodyalong with Manas chakra to visualize the Brahma Dot in the lower portion of the Brahma flame.Order the subtle body to merge into the flame and the subtle body does it, without any delay.This should be practiced for 2141 day.

NOTE : 1) If the practice is done by the Master also, along with disciple the prana of theMaster, disciple and subtle body become one.2) The japa of AUM, Apo, Jyoti, Raso, Amritam, Brahm, Bhoor, Bhuva, Swaha bestowsperfection quickly. This mantra is for be getting the flow of nectar from the Brahma flame.3) The nine planets should be worshipped first, for the dragon's head produces abnormalities inthe light. Prayer unto him is offered that one should be able to perceive things as they are andthere should be no distortions. The God saturn protects the Manas from becoming unstable.Similarly, the rays of the other plancts function.After this practice one should not talk and see any body else for at least 20 minutes. Thefollowing are the proofs that the offering of the subtle body has been done :i. Decline in the urge of sex and anger etc.ii. The subtle body always remains active and some times practically visible and solvesproblems regarding Yoga.iii. To visualize different divine powers by the subtle body.iv. To exercise complete control over the Prana.v. The perfection of Tankore practice.vi. To reach the point of origin of Anhad sound.



vii. To perform Antah Karan practices.viii. Gradually the flame of light disappears and only a fine dot remains.The form of the subtle body after it has offered itself into the Brahma Flame :The subtle body is in fact a part of the Prana i.e. it becomes active only because of Energy ofPrana particles. The way the prana of the individual after their merger in Brahma Flamebecomes one with the prana of Brahma and the intensity of light increases in the Brahmaflame, the subtle body also after the merger occupies a place in those manifest forms ofdivinity which were appearing from the Brahma Flame and merge back into it. It can thereforenow assume the form of an Atom or a universal form.ATOMIC FORM : Equal to the tip of a needle merging into light.UNIVERSAL FORM : Very big form, able to touch the sky.Description of the subtle body :Eyes : Red, Open, Rays of light coming out of them.Face : Happy.Mudra : Sucking its own thumb or sitting quietly or moving about.Head : Very scarce hair on the head but light radiating out.Nails of Hand and Feet : Red light radiating out.Body : NakedKnowledge : Completely knowledgeful, full of the knowledge of brahma, free of bad thoughts,obedient to the Master and a loving dear disciple.Power : Uncomparable and undescribable.Speed : Many time more than the velocity of light.Attributes and qualities : Himself devoid of any with but obedient to the orders of the grossbody, practising Samadhi, capable of approaching all divine powers, endowed with Satvicmodifications of Mans, desirous of obtaining Kaivalya and keen to achieve his father the GodAlmighty etc.The states of human consciousness : Dream state, Deep Sleep, awakened state, Turiya andbeyond Turiya are the state of the subtle body and not that of the gross physical body. Theseare all completely awakened states. The deep sleep state is of ignorance.DIFFERENT FORMS OF THE SUBTLE BODY : The sadhaka activates the subtle body by prana orUdana. The following practices are performed by the active subtle body in AntahaKarna :1. To hear the sound of seed alphabets.2. Visualization of divine Gods.3. Dialogue with divine powers.4. Form at the time of total dissolution.5. Journey to Brahmanad and practices of samadhi are done by it.6. To find out Brahma Randhra.7. To pierce the BrahmaRandhra.1. To hear the sound of seeds : The subtle body hears A. U. M. and Vam Vam Mam or seedalphabets from Ang to Ham and is capable of appreciating different sounds of seed alphabetsby reaching different chakras and becomes ecstatic. This is the first sign of Samadhi.2. Vision of Gods : When the pranas are united with the subtle body the vision of gods isalmost a natural phenomenon. To touch their feet and hear their sound becomes a play. Orderthe subtle body to desire kaivalaya only. He should not ask for anything else otherwise thepath ahead becomes blocked and will wander away from the divine path.When the subtle body visualizes different palces, bliss is experienced. This is the bliss ofheavens. It is peace all over and the animals, birds, Gods etc. all are peaceful and have allcomforts, whatever is needed is readily available. This is the place where one can get deviatedfrom Yoga, hence one should be extremely careful.Whenever one visualizes a divine form, a request should be made unto it for the unfoldment ofits unmanifest form.3. Dialogue with Divine Powers : The Japa of the seed alphabets of mother Durga and Kali andother divinities are results in the manifestation of the power of the Master and these should besearched at different places in AntahaKaran. Sometimes the seed alphabets Kam, Dam, ortheir natural forms appear and becomes manifest. These advice the subtle body to increase itsstrength, if the subtle body desires to go to other lokas. These divine powers provide suitableprotection. They talk in divine language and the subtle body can very well understand it andcan perform practice under their guidance. It is an extremely difficult process but becomeseasy under the care of the master but such Masters are rare.The form of the subtle body at the time of total dissolution At this time, the subtle bodyresides in the knot of AUM and it is protected from external attacks Even if complete yoga



has not been achieved it is not necessary to have a physical body. The practices can be doneby the subtle body and kaivalya is obtained. One can be reborn after enjoying the results of itsSanskars. During the great dissolution the subtle body keeps on lying on a form like that of leafPipal Tree and keeps on sucking it own thumb, hears AUM sound and keeps on swimming overwater. At this time the power of the Master is poised in the root of the leaf and the rays of thesun keep on providing knowledge to the subtle body.

s



Aum Shantih Shantih ShantihYogi Raj, the Master



PRACTICES FOR VISUALIZATION OF THE SEED ALPHABETS

By the collision of the different pranas at different place many sounds are produced. Thesedifferent sounds merge to form the Anahad sounds, and its division are called seed sounds e.g., the sound of AUM has got the sound of A, U, M, in a mixed form. If the sound of A isdifferentiated and clarified then it is called the sound of the seed alphabet A.The Generation of Sound :There is a movement of prana in each part of the body. The channels through which thesepranas are blowing are narrow at places and wide at other places. Different sounds areproduced at different places by the force of the prana and according to the anatomy. There is adefinite limit of movement of the sounds of the seed alphabets.Therefore all the sounds of the seed alphabets are limited to live elements i. e. the fiveelements contain the sound of all the seed alphabets individually. By the Tankore of pranaswhen the Tatvas are subjected to friction by them the light of tatva and the sound of the seedsare generated. In the beginning the internal ears of the Sadhaka are not developed to an extentthat he may be able to hear the sounds. By constant practices and one pointedness inmeditation one can hear the sounds of the seed alphabets :Rules for Practical Visualisation :1. The knowledge of Antah Karan and the visualization of Brahma flame.2. Visualization and complete activation of the subtle body.3. Hearing of the sound of Aum and the knowledge of differentiating different sounds.4. To generate light at the tip of the nose.5. The knowledge of Tankore.

Classification of the Seed Alphabets There are 50 seed alphabets from A to Ksha, The inclusion of trai and gnya makes them 52.Therefore generally in Yoga, we speak of 5052 seed alphabets. Ksh, trai and Gnya are mixedseeds but are most effective. The classification of these seed alphabets can be done in thefollowing way :1. According to the three attributes.2. According to the tatwas.3. According to the tankore.4. According to yoga centres.5. In thousand petalled lotus.

1. According to the three attributes : The seed alphabets can be satvic, Rajasic of tamsic :Stavic form A to Ah ** 16Rajasic form Ka to Ma ** 25Tamasic from Ya to Ha ** 08Total 492. According to Tatwas :Earth Tatwa : Vam, Sham, Sham, Sam 4Water Tatwa : Bam, Bham, Mam, Yam, Ram, Lam 6Fire Tatwa : Dam, Dham, Nam, Tam, Tham,Dham, Dam, Nam, Pam, Pham 10Air Tatwas : Kam, Kham, Gam, Gham, Gang,Cham, Chham, Jam, Jham, Gnyam,Tam, Thaam 12Ether Tatwa : A, Aa, E, Ee, U, Oo, Ree, Rre,Lree, aye, ayee, O, Aou, Ang, Ah 16Light Tatwa (Atma Tatwa) : Hang, Kshang 2Total 50Brahma Tatwa (Brahmand) : Trang, Gyang 2Complete total 523. According to tankore :i) The body is shared amongst seven seed alphabets Lam, Vam, Ram, Yam, Ham, Aum andSham. It means many sounds are mixed up in the sounds of these alphabets the sound issimilar in physical and the subtle bodies. Their description has already been given in thechapter on activation of the subtle body.



ii) Aa, Ee, U, Aou, Ang, Ah These vowels when used in tankore produce an increase in itsintensity. A is in fact mixed up with all the seeds and Aug = Aum, Where the use of M ismaximum. Therefore the seed alphabets from A to M are mostly used in yoga for increasingthe intensity of light and are hence most useful.4. According to the yoga centres : The light of 84 yoga points gets concentrated at 12 pointsaccording to satvic. Rajasic and tamasic attributes. These 12 centres merge into one point anddisappear. It can be understood in the following way. The light of 84 yoga points is centred inseven chakras i. e. 84/7 =12 center. These 12 centres are divided according to three attributes12/3 = 4 centres. The light of these 4 centres merges into one centre in the equipoise state i.e. 84 points merge into 12 centres which in turn merge into 4 centres and the process ofmerger of light of 4 centres into one point completes the order of the seed alphabet. Ang,Kang, Chang are visible first. Thang, Tang, Pang, Yang, Shang (Five alphabets). Veem, Doom,Ayeem, Hang ( Vang, Dang, Aeng, Hang ). Ushang = I (s seen in the end) Kshang =Kshya =the Light of all centres merges into one point and this one point the Brahma point.5. The order of the seed alphabets in Brahmand :In lalna and the thousand petalled lotus the seed alphabets become manifest in an order. Theseare 64 in Lalna and about one thousand in thousand petalled lotus.For the knowledge of the seed alphabets the thousand petalled lotus is only important. Thelatter is like an opened out lotus a place for yoga practices. It has many sounds, colours,lights, divine figures and is a place for the vision of gross Brahmands. It is fully described inthe chapter on Kundalini Yoga. The seed alphabets can be activated in two ways In thephysical and in the subtle body. Secondly it can be done by Antaha Karan and Brahmanda.The activation of Seed alphabets in the body :It can be activated by the following practices :1. By Tankore.2. By Jap of Seed alphabets.3. By Jap of garland of letters.4. By visualization of Gods.1. By Tankore : The tankore is practiced as follows :Generate light on the tip of the nose and give repeated tankores on the place of the desiredseed alphabets to be activated. The light on the tip of the nose enlightens the desired spot andby tankore first the sound is produced and later on the seed alphabets can be visualized.Example : Sit in a posture and generate light on the tip of the nose by pranayam practices.Direct this light to Mooladhara which in turn activates mooladhara and a yellow light becomesvisible in Mooladhara. Strike the centre of the yellow light by the particles of Prana repeatedly.The collision between the earth Tatwas and the Prana particles generates the sounds of lamand later on lam becomes clearly visible. By doing this practice for 21 to 41 days, Vam Sham,Sham, sam seeds sounds and forms become clearly visible. The Tankore is always given in theinternal kumbhaka.By the subtle body : Sit on the seat in the morning time and fill yourself with fresh airrepeatedly. By doing it many times the light of Antah Karan becomes white. Activate the subtlebody and direct it to the knot of the Agnya chakra and order it to reach the place of a particularseed alphabet. It should clarify the sound and form of the seed alphabet. See with inner eyesthat the subtle body has reached there or not. The breathing should remain normal. Collect thePranas at the navel by collision of Prana and Udana and take a ling deep breath and hold it.Contract the abdomen and establish the Pranas in Agnys. Keep the internal eye stable on theAgnya and direct the Prana for Tnakore to the required place. Drink nectar and flex the neck sothat the chin touches the chest and close both the ears. I'ress the eyes gentle with fingers andgo on increasing the pressure. The third, fourch, fifth and sixth practices should be donequickly.The sound is generated at the place of the tankore and this can easily be heard. Repeat thispractice again and again. The seed alphabets become clearly visible.2. By Japa of Seed alphabets :The japa of each seed results in practical visualization of that seed. Do it in the followingmanner :

1. It should be done either before sunrise or in the night when there is all quietness, it isbetter.i) Sit in an easy posture facing east or North. Keep the body straight.ii) Fill in fresh air and the stomach should neither be full nor empty.iii) Meditate on the Agnya chakra and do the japa of one seed alphabet at least on thousand



times. The japa will be performed mentally.iv) During the japa the sound should be directed to the place of the seed i.e. recite the seedwith mental contemplation at the place of the seed. For example, for the japa of a, o, japashould be at its place in the vishuddhi chakra, but it should be visualized in the centre of theeye brows.v) Drink nectar and order the suitable body that it should hear the sound clearly in the rightear. If the mind is stable and the place is quiet and pure the japa gives quick results. Thepronunciation should be correct otherwise the japa will have no effect. The correct way is asfollows Sham, the half moon on the word sha and the point on the moon is the sun. The Moonis emitting dim light and this is in the form of the fire. Like this in one seed alphabet sun,moon, fire and the part of divine powers exist. It is a complete monifestation of divine powers.Shang should be pronounced as Sham. If AUM is prefixed and Namah is suffixed then itbecomes the Mantra of that Divine power : For example, Aum, Sham, Namah etc, for thepractical visualization of the seed only Sham, Sham, Sham, is to be recited.2. Sit in a pure atmosphere quietly with a pure body and do the following :i) Breathe in through the left nostril and hold it for some time and exhale. Do it 37 times.ii) Inhale by reciting the desired seed alphabets once, perform holding the breath by recitingthe seed alphabet once and exhale by reciting it once.iii) Inhale by the right nostril, hold it, and exhale. Repeat the seed alphabet only once eachtime. This will be the japa of one seed alphabet.iv) Increase the number of japa of the seed alphabets during inhaling, holding and exhaling inratio of 142. The concentration should be in the centre of the eye brows during japa. 10 lakhjapa of any seed will activate it. This is called the seed japa by pranayam. It bestows bliss.3. Activation by the Japa of the garland of letters :First remember the 50 alphabets and practise them in the ascending and descending orders.There should be no mistake about it and practise it as follows :i) Sit on a seat while keeping the body straight.ii) Concentrate on the centre where the seed alphabet is to be visualized.iii) Do the external Kumbhaka.iv) Do the japa in the ascending and decending order. For example, it should be like this Vam,Sham, Sham, Sam, Sam, Sham, Sham, Vam, and again Vam, Sham, Sham, Sam. Repeat it 7times for atleast 41 days. It quickly give good results.v) Go upwards from Mooladhara and do the japa of 50 alphabets while holding the breath orpractice on each centre. It can be done with ease. When the practice of japa on the centres inthe ascending and descending order is completed then do the japa of the complete garland ofletters in the thousand petalled lotus. This is only possible when the breath can be held for along time. If the japa gets discontinued, do the whole practice a new.4. The Activation of seeds by the Vision of Gods :Activate the light in the Antaha Karan and visualize the radiant Brahma Point. Let the subtlebody have the vision of subtle Brahma and practice as follows :Do the japa of kram, Kreem, Kroom, Krayaem, Kraoum Krah (6 seeds) in the Antah Karan. Thedivine eye of the subtle body should keep on viewing the Brahma point. This japa is to be donefor many days and only while holding the breath. It means during the process of holding thebreath give the tankore of the 6 seed alphabets into the Brahma Point again and again. Thelight of the subtle Brahma point spreads and a Divine figure appears in this light of blueradiance. This is the form of Mother Kali or the Kam seed. She is supporting a garland aroundthe neck made up of small sun points and is radiant. The sun points give the illusion of thebeads of human heads. Touch every luminous point with Pranas, and ask the subtle body toobtain blessing of the Mother. The feet must be touched first. She appears standing with onefoot over a dead body with the garland of seed alphabets around her neck and is expressinghappiness. The garland of letters from Am to Ksham i.e. 50 seeds are fromleft to right and thejapa should be in descending ascending descending orders. Gradual practice clarifies theseed alphabets.ORBy the Tankore of 6 seed alphabets of mother Kali, many garlands will be visible which will beaccording to the order of the Tatwas. Repeatedly perform Tankore on the beads of the rosarywhich are like pearls i.e. Ham, Ksham, Ksham, Ham, Ham, Ksham, After a few monthspractice seed alphabets become clear and the sound is clearly heard in the right ear.



ORDo the japa of 3 seed alphabets, Bhram, Bhrum, Bhroom and give tankore. The above garlandswill become clearly visible.ORDo the japa of Hram, Hreem, Hrum, or Hram, Hreem, or only of Hram the garland of seedalphabets become visible. The Tankore of each seed alphabets is performed on the BrahmaPoint.

Visualisation of Sentences by the Vision of Seed alphabetsThe vision of seed alphabets is only possible when the subtle body is activated otherwise it isan illusion. The vision of the seed alphabets is possible anywhere and the first to becomevisible are Sa, Tam, Ram or Pum, Eem, or AUM, or Hreem. The seed vision may be anywherebut it is blue, yellow, green or red and all of them have got the signs of sun and moon. Thespot at which the vision occurs must be kept in mind and once one seed is visualized all theseeds can easily be visualized, Do the following practice for attaining the vision of any oneseed alphabet or for all the seed alphabets.PRACTICE :i) Lie on your abdomen, catch hold of the feet by the hands and pull them up. Flex the neck andopen the mouth and breathe forcefully. When the pranas are generated close the eyes. TheBrahma flame is visible in the centre of the eyebrow. Invite the desired seed alphabet into it.The seed alphabets materialise their form and are clearly visible. This practice leads perfectionin a few days.ii) After this practice the desired Mantra can be visualized by invocation.iii) Sit in an easy posture and activate the Brahma flame. Do nectar drinking and collect thePrana in the centre of the eyebrow and hear the Nada. Flex the neck so that the chin touchesthe chest, close the eyes and drink nectar. Recite the Mantra, all the alphabets of the sentenceseparately, It should be done neither very slowly nor very quickly. Give the Tankore of eachseed into the flame. One can visualize the Mantra alongwith its sound.iv) After these practices invite the subtle body and order it to write down that Mantra or thesentence.Repeat it atleast 8 times. The Mantra will be visible as if it is being sculptured. When thishappens the knowledge regarding the seed alphabets is complete.WHY IT IS NECESSARY TO HAVE THE VISUALIZATION OF SEED ALPHABETS?The knowledge of Yoga is infact knowledge of the subtle activities of nature. In Yoga practicesthere is collision between many things it generates sound, light and heat. The intensity of heatis quietened by practices. The light now becomes pleasant and meditational practices can becarried for a long time. In the knowledge of light, to generate complete light is the aim of thesadhaka. This is only possible when the pranas have been conducted through each body organandlight generated by it. The movement of prana activate different forms of light and sound.These are the seed alphabets. They are visualized according to their sounds and formation. Inorder to know the flow of the Prana within the body whether it is pure or impure and whichpart of the body have developed full light and in which parts of the body the prana have yet tomove, the knowledge of seed alphabets is essential. It is not possible to have the vision ofBrahma without visualising the garland of letters because the orderly visualization of seedalphabets is a proof of the flow of pure pranas through the organs of the physical and thesubtle body. Otherwise the practices are illusory. This statement is absolutely correct.

THE ORDER OF THE SEED ALPHABET IN KUNDALINI YOGA :



Kundalini Yoga is a perfect and independent process for God realisation. All Yoga practices areincluded in this discipline. Its detaileddescription is given ahead.THE FORM OF THE SEED :i) The light forms which appear after the collision of the particles of pure Prana take the formof Divine powers or seed alphabets . ii) The light of Antah Karan is Satvik, devoid of impurities, hence the form of the seed isprimarily satwik.iii) The seed alphabets or Divine forms arise from the Brahma flame and merge back into it.This flame is responsible for the manifest and the unmanifest GOD.iv) Separate meditation and visualization of the seed alphabets from the Branma flameproduces manifest results bestowing siddhis. These manifest perfections (Siddhis) bind thesadhaka with Karmas and destroy the store house of pure Prana particles. The sadhaka thenremains devoid of the Brahmanda practices. Therefore once the seed alphabets or the divineforms are visualized repeated prayers should be done unto them for the realisation of theunmanifest. The Sun and Moon on the seed represent flow of few of the God's unlimitedattributions and without these points they represent its unmanifest form. For example, Hamrepresents Shiva and Shakti, Ganesh, Sun, Elephant, Hakini, Manas Chakras, Subtle body andone seed of the Agnya Chakra.HAM : Represents the unmanifest form of Shiva Shakti which does not need sun, moon andstars for its radiance. The light is gradually merging into full light. The whole seed is merginginto light and only dim blue light is left behind. The order is as given below. It means it hasmerged into its own origin.

There is one place which is manifest as well as unmanifest :This is Ham, Different rays are coming out of it and these are the vowels and consonants. Fromthis chakra of 21 letters, 50 seed alphabets are generated which occupy different places in thebody. Once this Chakra of 21 letters is clearly visualized the Richas of Vedas become visible.One can hear their sounds produced by the pronounciation of the subtle body automatically.This chakra must be perfected for the visualization of letters or sentences. PRACTICE :1) Sit in an easy posture and quickly perform the four practices of AntahKaran. Activate theBrahma Point in the Brahma Flame. Light blue rays appear to be coming out of it.2) The Brahma point is the place for Bam, Give the tankore of 21 seed alphabets into it. Whenthe chakra is clearly visible, increase the store of pranas and again meditate.



3) Seed alphabets or sounds or Mantras or richas of the Vedas become visible according totime and modifications of the Manas. Order the subtle body to hear this sound and enjoy thebliss. This is the ecstasy of Yoga.

Aum Shantih Shantih ShantihYogi Raj, the Master.

DISCUSSIONS

The physical body is the store house of impurities where one or the other impure thoughtsarise. This is directly related to Apana because the increase in Apana makes the mind unstable.It is therefore ordained again and again to get rid of Apana completely from the body. Thesubtle body has no impurities of its own because the pure prana particles derived from Udanaand Prana are established in the subtle body. Therefore the subtle body always works withbenevolent feeling. On realizing the subtle body the sadhaka can definitely state that there isnothing like impure in the Antah Karan. When the feelings of the Sadhaka remain with thesubtle body they are pure, and when they are with the physical body they become impure. Thisin fact is the state of knowledge and ignorance and hence the sadhaka should keep his feelingsin the subtle body as long as possible.It is only after entry into Antah Karana that one can differentiate between inner visions and thevisions of the light of Antaha Karan. There is no scope for imagination in Yoga. In Yoga theSadhaka perceives as things are in their true form this is called the knowledge of yoga.Knowledge by Yoga cannot be attained by external knowledge or by hearing any body.In the practices for Antah Karan sound, light, prana and nectar drinking are practiced incombination. The results of all the practices by all the routes is the same here. This results inthe activation of Brahmanda and an attempt to understand the form of God.The prana Yoga consists of the knowledge of the subtle body, entry of Prana into Antah Karanand unison with the other pranas pervading in Antah Karan it maintains the flow of pure pranasin the gross and subtle body. It means that the sadhaka has united the gross body with thesubtle body and has establish union with the divine prana. This bestows the Sadhaka withDivine bliss. The experience of different visions appear to the sadhaka as a play of light, whereat places there are lights and at places there are seed alphabets and at places different typesof scenes appear and disappear.The visualization of the seed Hreem bestows the vision of the divine master. This itself is theMaster, Hreem, is equal to HREem, which means the knowledge bestowed by God is true. Thepractices are correct and whatever he has learnt so far is also correct. It is useful to have theknowledge of Grammer for realising the meaning of seed alphabets. The realisation of AntahKaran makes the modifications of the mind introvert. These appear and keep on disappearing.After sometime the sadhaka quietens them also and wants to experience complete peace. Hewants to remain in a state where there is no desire or modifications of mind or sankalpa etc. itis only possible when complete light is generated by samadhi.

Aum Shantih Shantih ShantihYogi Raj, the Master.



BRAHMANDA PRACTICES

There is a place in Antah Karan which has the maximum light and where many flame, divineforms, seed alphabets, or other forms can be visualized. This is called Brahmanda. It issituated just behind the Agnya chakra. The centre of Brahmanda is the knot of the AgnyaChakra that is way it is stressed that the knot must be clarified and meditated upon. There is apoint bestows the knowledge of the Brahmanda. This luminous knot. The realisation of thispoints bestows the knowledge of the Brahmanda. This luminous Brahma point of the stablepoint of subtle brahma is known by many names. Just as by concentration on a small point thelight spreads similarly when concentration is done for some moments on this point the lightspreads. This spread of light represents Brahmanda. All the divinities and the seed lettersmerge into it and emerge from it. This fact prove that in one small point many forms canmerge. The Brahmanda of the man gets merged in a point light which is having the dimensionsof the tip of the needle. In addition to this the external Brahmanda and many otherBrahmandas are merged into the Brahmanda of the individual. Therefore many Brahmandasare being contained in one and the same dot is permeating many Brahmandas.

THE PLACE OF BHAHMANDA :Following practice should be carried out for realization of Brahmanda.i) Sit with ease and do the four practices of Antah Karan and activate the Brahma flame. Thereis a luminous point in the lower part of the Brahma flame and under this is a dark spot. Thisdark spot is the gate way to Branmanda.

ii) Sit with ease and perform the four practices of Antah Karan and activate Ida, pingla andSushumna. Then visualize the three nadies in the light of Antah Karan. This is the place of thethree spots. Give the Tankore of prana on this spot. The light which is activated above. It is ofthe Brahmanda.iii) See carefully the movement of Sushumna Nadi from below upwards. Clarify chitrani, vajraand Brahma Nadi in separate dots. Brahmanda starts where the Brahma Nadi ends.iv) The fontanalle is a very thin place in the head of an infant where there is no bone andpulsations can be felt there. This the top most part of the head.

ACTIVATION OF BRAHMANDA :The following practices can be done for activating the Brahmanda :(1) BY PRANA :i) visualize the Brahma flame. Identify a luminous point under which lies the dark spot. When itis clearly visible then give the tankore of prana with full force.ii) This dark spot is in fact of a deep blue colour. It has red, violet and green colours. Thesecolours become visible by the tankore of the pranas.iii) Repeated tankore for 4½ minutes results in disappearance of all the colours and white lightis generated.



iv) Merge the pranas for a few moments into the white light which is a minute dot. This is theuniversal form of the dot.v) When the light is generated do not hold the breath. The breathing should be easy andcontinuous. The scene of completely activated Brahmanda becomes visible.(2) BY BRAHMA NADI :a) Throw out Apana and sit with an easy posture or posture of adepts. Make the prana directlyenter Sushuman at the Mooladhra.b) Watch the flow of prana in Sushumna Nadi. The Prana can be seen ascending up as if somefluid is flowing in a glass channel. Follow it till its end. A place will come in Antah Karan whenthe flow is not visible. This point is the end place of Brahma Nadi. Always keep it in mind thatthe end of BrahmaNadi is situated at the knot of Agnya. Touch it with your finger and be sure.c) Do all practices of Antah Karan and give tankore on the end point of Brahma Nadi. The lightof Brahmanda becomes activated.(3) BY THE SUBTLE BODY :a) Sit easy and activate the Udana and direct it to the subtle body and activate it.b) Direct the subtle body to Brahma flame and perform the four practices of Antah Karan.c) Attract the prana from each part of the body and make them enter into Antah Karan. Boththe great toes will show light vibrations.d) The light is the proof the activation of Brahmanda. The vibration is because of themovement of the subtle body.THE NATURE OF BRAHMANDA :The light of Antah Karan is all pervading but it is maximaly concentrated at the centre ofBrahma flame. It is known by the names of subtle point, subtle brahma, Radiant. Brahmapoint, stable Brahma point etc. when this light expands then it becomes Brahmanda, or theUniversal form. The subtle body has seen each seed and the divine forms merging into thesubtle point and arising out of it but in Brahmanda these move about in their own spheres. Allthe things like richa, tyacha, chakra, kundalini, Divine powers which are present in the grossand subtle body are visible here. With this universal vision the subtle body it should beunderstood as follows :a) When the prana enters the Brahmanda, the subtle body and the pranas are one and pranascan be termed as subtle body and vice versa.b) Sushumna etc. do not exist in Brahmanda. Here there are Gyanvardhana PrakashdaayineeNadies mainly which sometimes manifest their form.c) Each seed alphabet, it situated here in an order.d) Master Yogins, rishis Munis Hans, Param Hans devotees and divine powers keep onmanifesting there according to the modification of the Manas.e) The practice of Brahmanda realisation depends upon the divine will. The power of the Guruhas special importance here.

THE AIM OF BRAHMANDA PRACTICES :1. To enlarge the subtle knowledge gained by the sadhaka by various practices.2. To have vision of divine powers.3. To visualize the seeds.4. To have the knowledge of BrahmaRandhra.5. To learn the practices of leaving the body.THE VISION OF THE UNIVERSE BY THE SUBTLE :The eyes of the subtle body are divine and minutest things can be seen withthem. The inner



eyes cannot see the most minute points. For example the Luminous point in the lower part ofthe Brahma flame appears as the white dot by the inner eyes, from which the radiating rays oflight are not visible. But by the divine eyes a small point of the size of the tip of the needle andof light blue radiating colour can be clearly seen in the luminous dot. Radiating rays of light canalso be seen in this dot. The Universal form is only visible by the divine eyes for very minutethings are hidden in it. For the activation of the divine eyes do the following practices :1. To visualize the Brahma flame repeatedly and offer pranas as an oblation into it.2. To merge the subtle body into Brahma Flame.3. To visualize the Brahma point repeatedly and practise to visualize it always even whilemoving about or in any state.When the Divine eyes are seen by the Inner eyes they appear red but are extremely radiant.When the divine eyes and inner eyes meet then the rays of light coming out of the divine eyesmerge into the inner eyes. When it happens the subtle body directs its powers of knowledge tothe gross body. Hence attempts should be made for the two eyes to meet with each other andfor this do the following practice :a) Sit easy before sunrise and activate the subtle body and the Brahma Flame.b) Repeatedly request the subtle body to manifest completely.c) The subtle body is visible sucking its thumb, made up of blue colour.d) See into the eyes of the subtle body with your inner eyes. When the sadhaka has becomeconfident that he has obtained divine eyes he should contemplate the following :1) Conclusions of the practices carried out so far.2) Visualization of the manifest Divine Powers arising out of Brahma flame and merging backinto it.3) Light radiating out in all directions from the subtle Barahma point.4) The degree of satisfaction of the soul. On contemplating one will realise the following.i) The physical body and the subtle body though appear as separate entites but are the parts ofthe same being, that is, the sadhaka exists into two forms.ii) The prana which is flowing in this world is the same which is flowing in the gross subtlebody, Antaha Karan and Brahmanda.iii) There is something or the other hidden in each part of the body and all of them are visiblein Antah Karan and Brahmanda at one place.iv) The energy for activating all the things has been obtained from Prana only.e) Sound, seeds, divine forms cannot be realized without the knowledge of pranas. The samepower which exists in the point is manifest according to its different attributes.f) Just as the powers permeating the Brahmanda are parts of the divine powers, similarly thesubtle body is also a part of the Brahma. It means everything which is visible in Brahmanda isthe manifest form of Brahma. The subtle body is a witness of the above conclusions. When thePranas of being enter Brahmanda the disturbances disappears. But the desire of the subtlebody to gain more knowledge remains which means that there is still more to known.

The Practices of Brahmands :These are mainly divided in the following categories :1) By the subtle body.2) By Prana.3) By the subtle body and the Prana.

1. BY THE SUBTLE BODYThe following should be practiced in Brahmandaa) To have divine visions and the knowledge of the directions by the subtle body.b) To talk with divine powers and Masters through the subtle body.c) To recognize the BrahmaRandhra.

2. BY PRANAa) To activate the divine powers who had been inactivated for years and to appease theappetitc of Rishis and Munis.b) To activate Prana in the Nadis of Brahmands.d) To practise disciplines which produce nectar increase light and energy.



3. BY SUBTLE BODY AND PRANAa) To break open the Brahma Randhra by the subtle body after they have accepted the pranasor after they have been activated by Pranas.b) To merge in the power of the Master or Divine powers etc.These practices should be performed in the following way indicated in secret note.The four practices of Antah Karan :1) Sit in an easy posture and generate Prana from Udana and prana at the navel.2) Visualisation of light at Agnya and by contracting the abdomen establish prana in the centreof the eye brows.3) Touch the chest with the chin, close the ears and hear Anhada and increase the lightintensity by gradually applying pressure on the eyes.4) To drink nectar.These practices result in complete knowledge of the following :1) Complete control over Prana.2) Use of Tankore in different practices.3) To generate light like fire at any point by Tankore.4) To activate heart and neck chakras by Tankore and to control them.5) To throw out pranas through the ears along with impure particles with the help of Tankore.6) To activate very minute sounds by Prana.7) To activate other points by the subtle body and prana after they are activated by sound.8) To unify all the activated parts and finally merge with them.The knowledge of Tankore is most essential and the attainment of Yoga depends upon it.After attainment of and with the knowledge of the above eight practices the light in Brahmandais activated, the following practices are done.1. Visualize different lotuses, their petals and chakras.2. To poise the subtle body and the prana in different chakras after recognizing them.3. To clearly visualize the subtle body and to catch the rays of light and experience their 14colours.4. To gain complete control over prana and then to direct them to any spot in the body.

PRACTICES IN BRAHMANDA IN THE SUBTLE BODYBy now the Sadhaka must have realized after the activation of the subtle body that the sleepingsubtle body lies on the right side of the Agnya chakra : By the Tankore of prana close to Hamseed the subtle dody gets activated. From the navel udana is directed and filled in it. It nowgathers energy for movement and even for flying. It gathers so much energy from differentsources that it never sleeps again and always remains active. The following are the steps forthe complete realization of the subtle body :1. To reeognize the subtle body (Already discussed)2. Activation of the subtle body ( " )3. To make it move about ( " )4. To gain control of the physical body by the subtle body.

How to make it move about ? It is the active subtle body only which can be made to move



about It is very much like a small child first made to sit, walk, run freely and learn directionsetc. The subtle body after doing different practices returns back to its position of rest andkeeps on watching the internal activities of the sadhaka. To invoke the activated subtle body atthe gateway of Antah Karan, to visualize the light flame of Antah Karana and to realize visuallythe subtle Brahma in the Brahma flame, the visualization of the creation and merger of theseed alphabets, the subtle body becomes active. These practices also result in opening of thedivineres of the subtle body and now it can decide independently after visual impressions. Thesubtle body is to be watched carefully for its activity by the inner eyes, for after activation, thesubtle body is to be carried like infant in arms to the desired place and is asked to perform aparticular practice. This is an immature stage. For its maturation the following practices shouldbe carried out :1. Increase the store of udana and bestow it to the subtle body. The udana particles provideenergy to the subtle body for moving, running and even flying.

PRACTICE : The opening of the udana nadi is at the navel in the form of a small orifice. Thisstraight reaches the subtle body and directs udana prana through it.Take an early posture and separate udana from other pranas. Contract and expand theabdominal wall again at least for 21 times. Breathe through the open mouth or both thenostrils. Then take a deep breath and expand the abdominal wall and apply pressure over thenavel. Visualize light at Agnya. A dark spot can be seen at the navel. Direct the prana into it byTankore.Now contract the abdominal wall with a jerk. The pranas enter the subtle body. Repeat thispractice at least for 7 times for few months.2. After clearly visualizing the place of rest of the subtle body make your activated pranaparticles contact it repeatedly. If the subtle body is active the rosy or red colour will be visiblehere. A red line can be perceived going from the right side to the left. There is rosy colouraround it. Direct the subtle body to move along with this red line and reach Brahmanda.Practice is to be carried in the following manner :i) Sit it an easy posture, activate prana by udana and prana and take it to Agnya Chakra. Nowdirect the prana towards the Right side of Agnya and there the subtle body is visualized. At theend of the sun Nadi a red line arises and proceeds towards Brahmanda. Grasp this line.ii) Drink nectar, flex the neck forwards apply light pressure on the eyes and do not beconcerned about sleep. Otherwise the subtle body will halt to hear the Nada and not proceedtowards Brahmands.iii) If the subtle body has reached the Brahmanda, the rosy and red colour mix up to make itdeep red (mahavari), It is because of the mixture of the nectar. The development of Mahavaricolour indicates the arrival of the subtle body in Brahmanda.3. Activate the different nadis. The three points of Ida, Sushumna, and Pingla should be clearlyvisible in Agnya. Here Vam (Brahma), Vam Brahma and Brahma and Mam (Mahesh and Shiva)are present. The blue, green and white colours of these gods become visible. Meditate on thegreen colour and give repeated Tankore by Prana. A Particle or a form swimming in the greencolour becomes visible. This is the subtle body, which is swimming n Brahmanda. The greencolour bestows peace.4. Sit in an easy posture.i) Breathe though the left nostril, hold it and breathe out through the right nostril. Repeat it atleast 108 times. Meditate in the centre of the brows. The Sun and Moon appear on the right andleft. The light of the sun twinkles and the sun is visible at the end point of the sun nadi in theform of a small light spot. The moon is visible in the form of a crescent or full moon, at theend of Moon Nadi.ii) View the light of sun and moon for some time and you will realize that the sun is visibleafter the activation of Moon, and that the activation of the sun and moon mutually increasesthe intensity of the light of the Antah Karan. Many colours become visible in Antah Karana,after the vision of the sun which may be 7 or 14 in number.iii) It is in a form of rainbow or in lines of different colours. Watch the green colour and startmoving from the sun point till the Brahmanda is reached. It is clear from this practice that thesun is activated after the moon and the sun reaches Brahmanda along the light. It is thereforealways useful to practise Yoga practices when the moon nadi is active.Fill in the breath by the Moon Nadi and exhale through the right nostril. The pranas are made toexit in this order at the time of death. The subtle body of the Sadhaka along with the light ofthe sun disappears in the Brahmands. This is called the northerly direction while opposite to itis southern direction and bestows rebirth. The sadhaka of Yoga should adopt the northerly



directed path :When different colours become visible and one can identify the green colour and the subtlebody in it, do not stop the breathing beeause only on the incoming of Prana the outer prana canmeet the Brahmanda prana and become one. One should keep in mind the following in theabove practice.1. The breath is held till the subtle body reaches the Brahmanda and after that no pressure orcontrol is necessary.2. The subtle body is not allowed to hear the sound of Nada otherwise it will come and sit inthe right ear.3. The subtle body gets energy from Udana which is green in colour. If you perceive greencolour in Antaha Karan then the Udana particles have entered Antaha Karan. Udana and Pranameet to form the red or yellow colour while udana plus prana plus samana unite together toform the blue colour. When the subtle body leaves its place of rest and enters the Brahmandathen samana is made to enter which becomes possible in ordinary movement, of breathingautomatically, like this all colours first arise and are visible separately then the subtle body isestablished in the green colour and directed to the Brahmanda. All these colours unite to forma blue colour which is clear like the sky sun and whatever visible in it, will be clearly visible.This colour denotes that the sadhaka has reached Brahmanda, and this is completely activatedBrahmanda. Full practice of the above makes them easy and they can be accomplished easilylater. The subtle body now can easily go and come back from the Brahmanda. After this thefollowing practices are done.1. To give tankore in Brahmanda by the subtle body the subtle body when enters Brahmandaand its coming in the going out of the Brahmanda become a simple affair then the subtle bodyreaches any place which it desires and keeps on enjoying the bliss. Usually it takes rest closeto the place of Sun and Moon (The empty places outside the eyes can be felt by fingers) Theidea of producing pressure on the eyes by fingers is to move the subtle body from these placesand direct towards Brahamanda. Therefore by pressure on the eyes the light increases and thesubtle body starts movements. For giving Tankore in the Brahmands practice this :i) Sit in an easy posture and search for the subtle body. They can be seen the Inner eyestaking rest some where like a child. Bring him to the nave. :ii) Eight fingers above the navel is situated the subtle body which should be activated,completely. It is possible by activating and establishing udana. iii) Take the subtle body from the point situated eight fingers above the navel and quickly enterthe Brahmanda. The more speedily you take it up the more sound will be generated. iv) Waves are visible in the light of Brahmanda. This is a proof of the perfection of the Tankorepractice.v) By tankore, sound waves, light in the form of seeds and energy from the light is generated.By striking with the subtle body sound, light and energy are perfected. By this practice any ofthe seed alphabets can be visualized. Only request is to be made to the subtle body.vi) The sound waves from the place where tankore is given are generated and spread all over,which are visible. This is called Ulpha practice which is described in detail in the chapter forpractices generating Nada and Antaha Chakra.2. The visualization of seeds by the subtle body :i) Sit is an easy posture and activate the prana and take them to the left side of Agnya chakraand wait for some time and touch the Ham seed on the right side.ii) During holding the breath sham, sham, sham, sham, sham, sham, sham, ham, ham, ham,ham, ham, ham, ham, japa should be done and do the four practices of Antaha Karana.iii) Touch the Manas chakra with Prana.iv) Quickly take the subtle body to Brahmanda.v) Do the japa of Ham, Ksham, Lam, Kam, many thousand time when their sound is activated itcan be heard along with mental Japa.vi) First the seeds Ham, Sham, Lam, Kam are clearly seen and then the subtle body enteringinto them becomes visible.



vii) Ham, Ksham, Lam, Kam, that is blue, yellow white some times red and sometimes rosycan be seen changing. After this many seeds are seen.These seed alphabets are clearly visible by internal eyes and the divine eyes.3. THE DIVINE VISION BY THE SUBTLE BODY : The sadhaka should decide as to which divinepower he wants to visualize and then he should practice here. Because the subtle body cannotbe given directional instructions after it has reached Brahmanda. Now do the following practices :i) Sit easy visualize AUM, and quickly perform the four practices of Antaha Karana.ii) Do the japa of Vam, Vam, Mam and seed alphabets many times from the time of the visionsof AUM, till one reaches Brahmanda. Brahma, Vishnu, Mahesh the three gods are visualizedclearly. By their grace the vision of other gods is also obtained. The meaning of visualization ofVam, Vam, Mam seed alphabets, is the grace of these three gods.iii) Take the subtle body to Brahmanda and make it sit at any place, In a few moments thedivine power becomes visible. Request this divine powers to give you the vision of itsunmanifest nature.iv) Go to your Ishta Deity daily and do this practice whenever you want. It can be done evenwhile lying straight. The manas does not have vision because of impurities, only they are felt.The signs of complete activation of the subtle body and its Power : Request your teacher oryour cobrothers that he should hide some seed alphabet in the Brahmanda. If your subtle bodycan find it out then you can conclude that the subtle body has become perfect. It is satvikperfection. Hence it will be utilized only in Yoga practices.ii) The energy of prana is absolved by the subtle body, and therefore where ever the pranareaches the subtle body can reach in a moment.iii) To pass message to any body and to take message and to teach yoga practices is just like aplay.iv) By absorbing power from the seed alphabets the various forms and attributes of god can berealised. v) Once the subtle body is perfected it is not necessary to do practices, by the physical body.There is complete control of the physical body.vi) In samadhi, practices are automatically done by the subtle body and the subtle body passeson all the experience to the physical body.PRANA PRACTICES IN BRAHMANDA : Prana, Udana and Samana are made to enter Brahmandaby different practices. Of these the Udana is meant for the subtle body. The samana is for thegross body and strikes balance between the pranas of the physical body, subtle body andBrahamanda. By the pranas many inactive places of Brahamanda are activated and later on allthe pranas are mixed with each other. In this way leaving apana all the pranas are to made tounite in Brahamanda.1. ACTIVATION OF ALL THE PLACES IN BRAHMANDA :i) Sit in an easy posture breathing in and out through the nose or mouth atleast 21 times sothat each organ of the body is full of prana.ii) Collide the udana and prana at the navel and establish prana in the Agnya.iii) Do the four practices of Antaha Karana quickly.iv) Move the prana into Antaha Karana, in all parts and directions of the Brahmanda again andagain forcefully



v) Repeat the practice many times, at places Devas of Rishis and Munies can be seen withmouths open. Give then your pure prana. As soon as they get fresh prana they are satisfied. Inturn they bestow their knowledge and power.vi) Bhu, Bhuva, Swah, or Bhu, Bhuva Swah, Maha Jana Tapa and Satyam japa of these wordsmust be done many times in Brahmanda. Use AUM as a prefix three times or seven times.Many Nadies of the Brahmanda are activated by this sound and they glitter in the light.vii) The three spheres develop into 7 spheres. Therefore by tankore of these seven seedalphabets the whole brahmanda trembles and at many places small or large flames of light ofdifferent colours become activated and this is the proof of the activation of the wholeBrahmanda.2. Practices bestowing bliss and increasing energy and light.i) Practice which increases light : Practice to sit for a long time in an easy posture, breaththrough the left nostril without any movement with complete relaxation, hold the breath andexhale through the right. Increase the time for holding the breath more and more and when itcan not be tolerated exhale slowly. Drink nectar and apply pressure on both the eyes andgradually go on increasing it. Hear the Anahad Nada by the ears atleast for 11 minutes. Thisproduces intense light in the body., whenever necessary repeat the process.ii) Practice for increasing Energy : Sit in an easy posture and visualize the point in the knot ofAgnya chakra. Take the prana fire form the navel to the center of the eye brows and fill thethroat with the Prana. Now give offering at the tip of the tongue and do the japa of AUM.Increase the intensity of light by pressure on the eyes. Hold the breath as long as possible andwhatever fluid is generated in the throat drink it.iii) Practice producing bliss sit in an easy posture and close the orifice of the body by fingersand thumbs. Contract the anal canal and close the mouth with the teeth pressing each other.Hold the breath and do the japa of AUM at the navel and take it to Agnya. Listen to the sound inthe right ear. Here many sounds are activated and in the end of the sound of SAM RAM GAMMAM PAM DHAM NAM are heard enjoy them as much as you want once the sounds are clearlyheard do not hold the breath.The above mentioned 3 practices must be done daily. First these are practiced individually andlater on these three practices are mixed to gether and converted into one practice. The alreadydescribed four practices of the Anataha Karana and these three practices and up to make 7practices. When the seven practices are merged into one practice knowledge of the entireantaha karana and Brahmanda can be obtained.

The subtle body and practices of Prana :( Mixed Yoga practices ) : These are the practices of Samadhi which will be describedseparately.

Aum Shantih Shantih ShantihYogi Raj the Master.

DISCUSSIONS :The order of the attainment of Yoga is destined according to natural laws. By not conforming toit the vision to the body object is illusory i. e. the object does not appear in its true form and atits right place, for example to imagine the knot of AUM and to enter it without its vision. Thedifference between Bhakti and Yoga is of sentiments. Yoga has no sentiments. Whatever isexisting visualize it in the same form and understand and go ahead. The divine powers guidethe sadhaka in the path ahead but obstruct the path of those who are undeserving. Theobstructions in the path are not produced by any weapon or stick but the intellect of theindividual itself becomes illusory. He cannot recognize the true objects and by spending histime in false things brings an end to his life. This happens according to the Karmas of theindividual.By practice different karmas are produced and the generated sanskaras spread everywhere.The strong sanskars gain energy from their own pranas and become so strong that theydestroy the results of the bad sanskaras of previous times. Like this a battle goes on betweenthe good and bad sanskaras developed from the activities of the gross body. When many illfeelings and doubts arise in the Manas of the sadhaka the antaha karan provides solacebecause of the good sanskaras. When the sadhaka in antahkarana visualizes many things,visions of light, seed alphabets of divine powers clearly or vaguely then the confused intellectbecause of bad sanskara starts differenting between truth and falsehood, automatically. Thefaith of the attainment of truth permeates the Manas and the brain of the sadhaka. In this way



the sadhaka starts progressing towards truth and deviates from false activities.The light seen by the inner eyes is white but is not completely white as it has got a shade oflight yellow, therefore all the yoga points, richas tychas, chakras nadies and other things areclearly visible, After identification of this light all things become clear and they appear as ifseen with the external eyes. The practices of Prana are most essential for the increase of light.There are thousands of Prana practices of which a few are useful, e. g. the collision betweenprans and Udana resulting in the generation of Prana. Its establishment in the centre of theeyebrows and tankore by Prana. Any centre can by visualized when the light is clearlyactivated, First every object appears in slumber, that is, there is no flow of prana. All thecentres of energy, light and prana which are present in the body of yogi are also present in anordinary human body but they are not activated. The adept yogi has completely activated allthe tatwas and places and has complete control over them while in an ordinary man it is notso. The sadhaka must have the full knowledge of prana of their directional movement andcontrol. One should master tankore and then by practising it with practices sadhaka can attainYoga. There is no doubt about it. It is difficult to understand Tankore. By the grace of theMaster and repeated practices tankore can be understood. If one does not understand he shouldrepeatedly ask the Master and practice it again and correct his mistake. Tankore helps in theactivation of Antaha karana and its various places otherwise the Sadhaka will keep on doingfalse practices and will also imagine that he has attained kaivalya. Kaivaly is not animagination but is obtained by divine vision. You will believe this statement only, when youhave visualized the prefect form of Divine Light.Yoga automatically bestows knowledge. It is first little and later on universal. The sadhakagradually does many practices but has not attained full faith in realization of God and in objectsof the Antaha Karana but should keep on doing practices with full faith in the Masters words.When he gets success and visualizes different things in Antaha Karana, then he develops faith.He can now provide confidence to others and can definitely proclaim that God is present withinthe Antaha Karana etc. Like this gradually he progresses from, the state of ignorance to theattainment of knowledge. The practices are responsible for knowledge of yoga. The practicesgive rise to Yoga in turn gives rise to knowledge. This happens because of the experience ofthe sadhaka, which results in maturity of thoughts. Manas, intellect and chita do not affect thesadhaka much now i. e. the sadhaka is not scared of Manas, whether it would be stable orremain unstable during practice. The poor Manas also gets tired and becomes quit and cuts offits relations with the sense organs and starts enjoying itself in the Antaha Karana. It getsinvolved in different chakras or beautiful places and keeps on enjoying there.The ego resides in the gross and subtle body the being starts experiencing according to Unionaffacted. For example in the gross body it is impure, in subtle body it is devoid of impuritiesand in conjuction with Parmatama it becomes complete Brahma. Therefore in conjunction withthe subtle body the sadhaka attains the state of Liberation during live time i. e. jeevan Mukta.In communion with God i. e. during samadhi, it is of the form of God and on coming back intothe gross body, it is again surrounded by different impurities i. e. engaged in sleeping, gettingup, eating attending the call of nature performing activities for the maintenance of livelihoodand activities for father, mother, children etc.He should spend as much time as possible with comfort and ease and should remain busy inSadhana and whatever he does he should surrender unto God. Activities surrendered unto Goddo not constitute sanskaras and therefore the sadhaka is not afflicted by bad and good deeds.Like this the order of sadhana keeps on its continuity. The success of practice, the vision ofdeities or the visualization of seeds does not mean that every thing will be available at homewithout any effort and that the sadhaka will not be afflicted by evil or pious deeds. The karmadoes have its effect. The existence of the gross and the subtle body, itself means that someKarmas are still left behind and when no karmas are left then these bodies cannot exist and theindividual becomes God himself. One shall have to do karmas. It may be in any form thereforeone should always perform activities with the idea of surrender unto God. The karmas whichbring unhappiness and unstability of mind should be avoided. It means one should be a followerof non violence i. e. do not inflict injury to others. This will be of immense benefit to theSadhaka.The knowledge of the gross body and in the gross body light in the Antaha body and AnthKarna, their combined knowledge, realisation of their individual indentities and then to leavethe gross body and with the help of the subtle body to attain the knowledge of Brahmanda etc.are different stages of development of the Sadhaka. God is permeating every thing. Therealisation of God attained by practices is the manifest form is little knowledge, In its universalform God is present at every place and in every form and can be experienced just as one feels



the touch of air and the temperature of heat etc. That the quality or energy attributes in objectsare manifestation of God. The God which was being visualized in its manifest form can now beexperienced in its unmanifest form. For a clearer understanding of this we will have to take thehelp of gross and subtle bodies. The prana will help in this process, for the flow of pranaexsists from God unto the gross body and in nature. This very order will take you upto God. Forthis we have to be conversanta with the external air, different pranas in the body, the pranaparticles, the subtle prana and the universal prana, This experience can be obtained by hardpractices only. The realisation of subtle prana and to merge them in universal Prana can beaccomplished by the practices of Samadhi. In fact, the gross and the subtle body are borne bypranas. In one sentence the whole sadhana can be summarizedunderstand and realise Prana.Prana is God and contains the power of Brahma. The change in form the unmanifest to themanifest is a divine play. The Yogins are the spectators of the divine game and when they aremature they also join the game.

Aum Shantih Shantih ShantihYogi Raj the Master.



SAMADHI PRACTICES

Practices under taken when the Chitta is stable are called Samadhi practices.Classification of Samadhi1) Tandra2) Moorchcha3) ArdhaSamadhi4) Samadhi5) Poorna SamadhiTandra : It is a yogic sleep state in which Manas, Prana, Heart etc. keep on functioning.Moorchcha : Here the Manas and Prana become quiet.ArdhaSamadhi : Prana, Sushumna, Sun etc. perform activities along with Tatwas. This is for asmall span of time.Samadhi : AntahPrana is not standstill. The phenomena of inhalation and exhalation maycome to a halt.Poorna ( Complete ) Samadhi : The breathing is normal, the Chitta is stable. The vision of AUMis persistent and the japa of AUM is continuous, Prana flow is uniform and all the modificationsof Mind and attributes are in equipoise.

Rules for Samadhi :The following are to be observed for Samadhi :1) Practices should be performed before sun rise.2) The atmosphere should be pure.3) Always face North during practices.4) Obeisance should be paid to the Masters before the start of practice.5) Complete knowledge of prana is essential and reverence paid to it repeatedly i. e. Pranalead to the perfection of Samadhi.6) AUM should be meditated, visualized and japa of AUM carried out in AntahKarana.7) Complete knowledge of the subtle body.

Medicines helpful for Samadhi :Food consumed daily gives rise to flatulence which is obstructive for Samadhi, hence beforepractising Samadhi the quantily of food consumed should be as less as possible. For nondepletion of energy the aspirant should use the following medicines :1) Ripe figs as much as one can eat, even one fig is very useful.2) Seeds of Shyama Tulsi at least one Tola should be chewed and gulped with water.3) Red or white Onga Make a drink of it without sweetening it.4) Make a Milk pudding of seeds of Poppy ( Poshta ) and eat it.The figs and seeds of Shyam Tulsi are extremely beneficial.The three states of Samadhi are :1) Visualization of the flame of Atma.2) Visualization of the centre of the flame of Brahma.3) Evolution of complete light from the upper part of the flame and to develop light on the noseand to merge it into the flame.Visualization of the flame of Soul or "Brahma"It is visible just as one enters the realms of Antah Karana. The Sadhaka should perform thefollowing for the merger of the flame of the soul and the external light :i) Sit in the easy posture and perform the four practices for Antahkarana and activate theBrahma flame.ii) Concentrate on the tip of the external flame and visualize it clearly.iii) After seeing the external flame, close the eyes and merge the two flames.iv) The merger of the two flames, clarifies the flame of Brahma still more. Specificallyrecognize the already described spots in the lower part of the flame.v) Merge all the sense organs.vi) Stabilize Manas, Intellect and Chita.

VISION OF THE CENTRAL PART OF THE FLAMEAfter the above practice the lower part becomes completely developed and the middle partbecomes wider and more radiant. Perform the four practices of Antah Karana, this gives



complete knowledge of Tankore and if nectar drinking process is being correctly done, a dropof nectar as soon as it drops, the light of the flame will become wider. This is termed asofferings ( Ahuti ) by nectar.

"VISION OF THE DEVELOPED FORM"The radiance of the light appears spreading in Brahamanda. Sun, Moon, groups of stars,different chakras, Nadis, Psychic Centres, seed alphabets and Divine powers start manifestingin this light. In order to maintain this universal aspect of divine light one has to perform, nectarproducing practices, light increasing practices and energy generating practices daily.For the perfection of the flame of soul or Brahma it takes about 1 to 3 days. For themaintenance of brilliance in the flame, meditate on its middle portion. The perfection of Jyotior flame bestows the Sadhaka the knowledge of the following :1) Storage control and direction of Prana.2) Activation of the flame by Prana.3) To effect unison of Manas, Intellect and Chita.4) To have vision of AUM in the flame.5) To have vision of Kundalini.6) To unite all the flames of the Brahmanda into one.7) To have vision of seed alphabets and Divinities.8) To activate light flames at different places.9) To activate sound of the seeds.10) To merge the subtle body into the flame.11) To offer the Ahuti or offerings of Prana.12) To unite the Atma Tatwa with Brahma Tatwa.13) To realize the manifest and the unmanifest.If the aspirant has visualized the flame of Brahma completely he will automatically get theknowledge of above.The perfection of Tankore practice causes the manifestation of the above.The Samadhi practices should be performed as under :

Tandra :Sit in an easy posture and relax and breathe in and out with force through the mouth at least2021 times. The breath should not be held. Concentrate in the centre of the eye brows. Applypressure on the navel and expand the abdomen fully and then contract with full force. Therepetition of this process 3 to 7 times results in Tandra. The Sadhaka can fall down hence nosolid object should be kept close. After some time the Sadhaka comes back to normal. Onesees extremes of light and consciousness is lost and one gets the sensation as if Pranas havebeen dragged out of the body. This is called Tandra.

Moorchchha :Exhale and inhale with full force and press the abdomen completely and Tandra startsdeveloping , but the practice must be continued.After some time when consciousness returns search in the memory as to what had happened inthis period. One shall not be able to recollect any thing. This is Moorchchha. Keep some oneclose in attendance while doing the practice. If Pranas do not return then the attending personshould make some sound in the Right ear. The pranas come back instantaneously. Theexperience of Tandra and Moorchchha are pleasant. The subtle body also becomes fearless.Other practices are also carried out because the external and internal prana do not merge intoeach other.

ArdhaSamadhi :i) Sit in an easy posture and do the four practices and visualize AUM.ii) Enter the Knot of AUM along with the subtle body.iii) See the Black spot in the lower portion of the flame of Brahma.iv) Give tankore with prana and the subtle body on the black spot.v) With the disappearance of the Black spot universal light appears. The small dots of light,clusters of stars, SunMoon, Many Gods, Rudra, Warriors, Gods with Ferocious Faces, Gods withSaintly faces, Rishi and Munis doing Japa with rosaries, flowing water, high mountains, whitemountains, flower gardens, birds, huge serpents, handsome Ganas Ganas riding respectivelyproducing sounds and Rishis performing Yagnas and Yoga are seen.vi) Collect pure prana and again give Tankore the above scenes will disappear and universal



light shall now appear. Some times only Sun, Moon and Stars are visible and appear rising andsetting. Their light radiates In all directions. This light is for the help and guidance of the subtlebody. The subtle body becomes quiet on seeing this light and bows down to God Almighty againand again. Here only the sound of AUM is heard. The light of Sun, Moon & Stars is cool.vii) The subtle body tries to merge in this cool light. The lights of the the Sun & Moon comeclose to the subtle body in form of circles and then recede. The subtle body merges into thoseactivities of light and keeps on enjoying the bliss. At this stage it assumes the form a very fineshiny dot. It can be visible either moving about or stationed at one place. The Brahma Binduhas a fixed place in the flame of Brahma at the knot of the Agnya Chakra but this spot of thesubtle body can be visible anywhere.viii) Keep on drinking nectar and increase the store of Prana and enjoy the bliss of samadhi aslong as you want.ix) By regulating pressure on the eyes maintain the intensity of light.A) By regulating pressure on the eyes maintain the intensity of light.B) Recognize the three points of Ida, Pingla and Sushumna in Agnya Chakra.C) Give Tankore on the end point of Sushumna and merge Ida and Pingla into it by Tankore. Agreat flood light appears. The three end points disappear in this light. Pale, Red and Greencolours in patches or in particles can be seen in this light, give Tankore of Prana in thesecolours and search the subtle body in the green colour. The subtle body appears in absolutepeace. It can be directed to any spot and the bliss enjoyed. If the black dot appears rememberthat the subtle body has disappeared hence repeat the practices of Prana.Bydirecting the subtle body to the Ishta Deva or the Master one enjoys the bliss of halfsamadhi, for the subtle body is given directions for reaching at a particular place by followingand searching it with inner eyes and visualize the subtle body and Ishta. This is devotionalsentimental half Samadhi.

Half Samadhi :1) Prana, subtle body and meditation are united together.2) The store of prana is increased by Kumbhaka i.e. holding the breath which helps inincreasing the light and the intensity of meditation.3) If the light decreasing, or if the Manas becomes unstable the Prana practices are furtherrepeated.4) Once the practices are mastered the Sadhaka has not to interfere with Prana. Do not makeefforts to control it. The Prana of its own accord becomes normal and minute.5) When the prana becomes natural and normal the Sadhaka should do the japa of Soham andshould try to combine this Japa with the sound of the breath. When the inhaling is done there isthe sound 'So' and when it reaches the navel it is 'Ham' and when there is exhalation the soundof 'Mam' is heard. The sound of 'Mam' seed should also be listened to in Brahmanda. Theconcentration should be at the tip of the nose or in the centre of the eye brows. Try to mergethe sound of Soham japa and breath with the automatic sound of soham in Brahmanda.6) These practices should be carried out every day for at least 8 minutes. Pay repeatedobeisance to the Masters and make all out efforts to keep your Antah Pranas pure. The purityof prana is responsible for the success of Samadhi practices.

SamadhiMastery over half Samadhi leads to success in Samadhi practices. During Samadhi the Sadhakaautomatically gains the knowledge of the following:1) The knowledge of the form of the Master and his visualization.2) The experience of oneness of the soul with Brahma Tatwa.3) By Samkalpa the yogin can attain the knowledge of any thing in the universe and completerealization of Thousand petal lotus along with seed alphabets.4) Realization of the eternity of the self :Genesis of SamadhiMany Nadis come and meet at the navel from different parts of the body gathering prana fromdifferent parts. From here the prana travels upwards via Ida, Pingla and Sushumna toBrahmands. This effects the merger of the prana of the being with prana of Brahmanda. Thustheir complete merger gives genesis to Samadhi. The navel centre is the point of genesis ofSamadhi.When the prana travels towards Brahmanda from navel the intensity of light increases. Thusthe light on centres 1,2,3 is less as compared to Brahmands. The main aim of Samadhi is tomaintain constant light in the Brahmanda.



The Gateway to Samadhi :The magnifitient central spot of the hexagon, the opening of Brahma Nadi is the gateway ofSamadhi. The Hexagon is made up of Ida, Pingla and Sushumna, Air Sphere, water sphere andthe sphere of Fire. It is described in details in the chapter on activation of Nadis.1) First define the Hexagon by practices already described.2) After performing the four practices of Anthakarana give the Tankore on the opening of theBrahma Nadi.3) Direct the subtle body into the intense light and stabilize the prana.4) When the prana is stabilized, the subtle body Manas and Chita become stabilizedautomatically.If the light radiations are so intense as to resemble the brilliance of many Suns then rememberthat the gateway to Samadhi has been obtained i.e. the Orifice of the BRAHMA NADI hasopened up. Contemplate and visualize this light for many days.Yantra for Yoga perfectionThe subtle body visualizes the following Yantra in the state of Samadhi.

This yantra is being illuminated by many suns radiating in Brahmanda hence here the worshipof Sun is of Prime importance. Pay obesciance to the suns repeatedly and visualize theirpositions. All the suns are reflecting on the central cardinal Bindu situated in the centraltriangle. Direct the pranas to this point and bid them to enter it. The process of Tankore helpsthem to enter it. All the seed alphabets, chakras and Dieties become one here and in this greateffulgence some one or the other (either Chakra or Diety) becomes illuminated and activated.The intensity of light can be diminished or increased by pressure on the eye lids. It will berealized that vision is always more elear in light. Thus it is stressed that pressure must beapplied on the lids and regulated from time to time. This process is also helped by the light ofthe Antah Sun and Moon, so that the scenes may be clearly visible.When the Tankore of Prana is directed to the central cardinal Bindu of the central Triangle ofthe yoga yantra then the movement of the Prana becomes still more subtle and by coming intouch with different chakras, Suns and Moons it becomes universal. The subtle body experiencea sense of universalism and visualizes every thing under the control of its own prana.The subtle body visualizes many places and keeps on enjoying them. This is the bliss ofSamadhi. It has the vision of many rivers, ponds, mountains, gardens, animals and birds. Itgets into the practice of moving from one place to another in a moment. At this time rays fromthe central point of the thousand petalled lotus get activated and illuminate the subtle body andattract it towards themselves.It catches these rays and follows them and visualizes his Master i.e. Lord Shiva himself.The visualization of Shiva and Shakti :Shiva and Shakti are visualized in the State of Samadhi. They are the Masters, The subtle bodyknowingly and unknowingly keeps on searching them in Brahmanda. The Master tests hisdisciple and when he is convinced that the disciple is really in quest of divine knowledge, thenhe graces the disciple and manifests his form, such a disciple who has visualized his Master inthis way becomes a yogi.First Practice



1) Sit in an easy posture before sun rise and perform practices of the Antahkarna, nectarproducing, energy increasing and light bestowing.2) Contact the gateway to Samadhi and activate complete light.3) Give directions to the subtle body to find out the highest peak in the range of the mountainsand to reach there.4) Perform the Japa of Sham, Sham, Sham, or Vam, Vam, Vam, Sham, Sham, Sham, orShivoham Shivoham repeatedly.5) Request for Master's grace.6) Shiva in Samadhi will be visible. First of all the feet will be visible.7) After many days practice flowing river Ganges, Trident, Damru and Nandia the OX will bevisible.8) ShivaParwatiGanesh along with Nandia the OX and Lion comprise complete vision.9) On an auspicious occasion one can also visualize many Rishis and Munis.10) When complete vision is achieved the breath should not be held. It is allowed to move inthe normal natural way. The vision can be had as long as desired. The instability of Manasresults in cessation of this vision.Second Practice :Concentrate in the centre of eye brows while adopting an easy posture and perform all fourpractices of the Antah Karana.Perform the japa of Sham, Sham, Sham, Sham, Sham, Sham, Sham, Ham repeatedly.Do repeatClearly visualize the form of an elephant. It happens because of Sankalpa. Give Tankore by theabove mantra on each part of the elephant.Repeat this process many times then direct the subtle body for the vision of Lord Shiva. Theeffort for vision will be successful.Third PracticeIt is done in the standing posture. The two hands should be tied with ropes so that one does notfall. After the process is mastered it can be done even while lying down.1) Throw out the Apana completely.2) Apply pressure on the navel through prana by expanding the abdominal wall repeatedly.3) The breathing should be long and deep and quick. It results in Samadhi like State.4) Keep the concentration in Agnya Chakra.5) The great effulgence arises and many seed alphabets, Shiva, Parwati and Ganesh and otherdeities are seen.

The Fourth Practicei) Sit in an easy posture before sun rise and do the following.ii) Perform all the four practices and activate the alphabets Ham and Ksham in Agnya Chakra.iii) Give the Tankore of Prana in Ham and from here the subtle body after activation directlyenters the Antahkarana and the Chitta becomes steady.iv) Quickly direct the Pranas to follow the subtle body into AntahKarana.v) As soon as thunder and lightening are appreciated start a continuous japa of Ham Ham Ham.It is also called the roar of the Lion. The subtle body on hearing this roar proceeds to any placein Brahmanda and enjoys the bliss of Samadhi.vi) Initially this Samadhi is for a few moments and the duration can be increased with practicegradually.

Fifth PracticeDo the practice in either Lotus posture or the posture of adepts.1) Apply air pressure on the navel by expanding the abdominal wall again and again.Concentrate at the centre of the eye brows.2) First Blue colour is visualized which turns into Green gradually.3) Give the Tankore of Vam and Sham seed alphabets. One can perceive AUM or Swastika in it.4) Shiva's vision is in the form of a Sadhu with Trident, Damru, illuminated by the rays of thesun.5) During Kumbhaka ( holding of breath ) the flickering Sun and the Moon become visible andin between is Lord Shiva. He is clearly perceptible in the middle of the AUM. It is also visiblesometimes like an eagle sitting on the hood of a snake.6) Some time a dark or a blue point appears coming from the Right and remains perceptiblethis is the gateway for BRAHMARANDHRA.



Sixth PracticeSit anywhere in an easy posture in a peaceful atmosphere.1) Perform the four practices of Antah Karana and increase the store of Prana.2) Let Prana be established in any part of the body and direct the subtle body on to the spot.3) Concentrate, stabilize the mind and enjoy the bliss of Samadhi.If the store house of Prana gets depleted then repeat the practice again. Decrease in intensityof white light or Dark spots or clouds or waves indicate depletion of Prana.

Seventh PracticeIt is done while lying over water.1) While swimming over the surface of the water the Prana movements becomes controlledautomatically. By keeping the abdominal wall expanded the Nadis, Ida, Pingla and Sushumnaget activated and keep on receiving the Tankore of Prana.2) By filling air in the chest the light in Agnya Chakra increases and this light one can havevision of many Gods.3) Make the subtle body travel in this light and finally stabilize any where.4) Activation of Agnya leads to a merger of Sat, Raj & Tam, modification which finally assumethe form of one Rasa or humor.5) Prana, subtle body, Brahma Tatwa and Atma Tatwa all unite into it and the Sadhaka enjoysthe bliss of Samadhi.Eighth PracticeSit in an easy posture and throw out the impure air through the ears.1) Perform all the four practices of Antah Karana and clearly hear the sounds. Hear the soundof AUM. The subtle body comes into the right ear and enjoys the Anad Sounds.2) Once the Agnya is activated do not hold the breath any more and let it go on in natural way.3) Perform japa of HREEM or HAM, Ram and EEM on the Knot of the Agnya Chakra.4) By the Tankore of seed alphabets, vedic Mantras complete in parts or full become isible.Pure food, stable mind and completely peaceful place is essential.Ninth PracticeSit in an easy posture 1) Activate light at the tip of the nose.2) Do not blink but keep on looking at light.3) Try to mix up the Sound of air going in and coming out with japa done by the yogi and thesounds generated in Brahmanda of Shivoham, Sohama or AUM.Tenth PracticeSit in an easy posture in dark where there is no sound.1) Do the four practices and increase the intensity of light.2) The dark spot in the knot of AUM is activated. Direct the Tankore on it by prana. Green,violet, red, and orange hues appear. By repeated Tankore of Prana all these colours unite toform the great white effulgence.3) In this great intense light the subtle body along with its Pranas disappears but only thesound of AUM remains.4) Increase the concentration and let the breathing go on with ease and enjoy the bliss ofsamadhi as long as you like.Eleventh Practice Perform it in an easy posture. It is done at night time.1) Perform the four practices of Antankarana, activate the light and sound and drink nectar.2) By japa of sham sham give Tankore on the tip of the nail bed of Right and left great toes.3) If the toes start trembling or vibrating then the entry of the subtle body into Brahmanda isindicated and waves will be visible.4) Recite sham seed alphabet by the subtle body and give Tankor. It will bring samadhi. Onewill not be conscious of happenings all around. When the quantity of Pranas become lessconsciousness shall be regained. For greater bliss the practice can be repeated.

Practices for 'Clear Visualization of BRAHMARANDHRA'The Anatomy of the RandhraThe orifice through which the utmost minute Satvic Prana escape out or the body and mergeinto Brahma Prana for ever is called Brahma Randhra or AndhaRandhra. It is covered over bya shining slimy membrane which is further covered over by a net work of nerves. It can onlybe realized and recognized by Divine vision.The anterior fontanella in an infant represent Brahama Randhra. The powerful pranas can exert



a pull on this membrane and bring it to the knot of Agnya Chakra. It is impossible to realize itwithout the Master's grace. Lord Shiva is himself present in his Rudra form at this place. Thedeserving Sadhaka is helped by Raudra who points out the Brahma Randhra by his trident but ifan undeserving person tries to realize it, the Lord Rudra presents him many gate ways and thisconfuses him. Thus the whole effort of the Sadhaka without the grace of the Master has nomeaning. The Master is none else but Lord Shiva himself.

Here three orifices are visible. The real one is realized by the Master's grace.

To make a contact with the Randhra The following practices are helpful in attaining a contact with the Brahma Randhra.1) The knowledge 0f the end points of Ida, Pingla and Sushumns.2) Brahmanda practices of Udana and Prana.3) To establish Prana anywhere in the Brahmanda.4) Complete knowledge of Anahada sound.5) Complete knowledge of the thousand petalled lotus and activation of seed sound by tankore.6) To increase the intensity of light and maintain it always in Brahmanda.7) The grace of ShivaParvati and Ganesh i. e. ( the grace of the Master )Practice :Sit in an easy posture and do the following :1) Perform the four practices of Antahakarana and close all orifices through which the air canescape and apply gentle pressure on the eye lids.2) Direct the subtle body to Brahmanda.3) Make the subtle body sit on the orifices of BrahmaNadi and hear the sound of Aum and doits japa.4) When the light is fully illuminated then let there be normal breathing and keep the subtlebody steady on the opening of Brahma Nadi.5) From the end point of Sushumna a Nadi proceeds towards BrahmaRandhra which sometimes shows brilliance.

When this Nadi shines a jerk is experienced in the neck region. Catch hold of this Nadi i. e.direct the subtle body to find out the end point of this Nadi. This point is BRAHMARANDHRA.



To clarify the RandhraThe practice of trataka is necessary for its clear visualization. There can be infinite light on asingle point by Trataka. This Trataka on the end point of Brahma Nadi gives immense light andthe above scenes are visble in that light. This is the kingdom of Shiva and Shakti. The Kundalinistops here and remains here in company of Shiva and Shakti.Practice :Sit in easy posture and do the following :1) perform the four Antah karana practices and collect a huge store of Pranas in Brahmanda.2) Clarify the end point of Brahma Nadi.3) Perform Trataka on the end point of Brahma Nadi by inner eyes ( Antah Netras ) and Divineeyes.4) In the light so generated search for the hole in the slimy membrance.5) Take a forceful inspiration and hold it. Give Tankore by Pranas and touch the BrahmaRandhra.6) On touching many colours become visible, and the net work of nerves covering it becomesclear.7) By touching with the subtle body it appears very slimy and shining.It is difficult to stay here for more than a moment.If the whole picture is vivid it indicates that the grace of Shiva and Shakti i. e. (Master ) hasbeen received and you have reached BrahmaRandhara.

To perforate the BrahmaRandhraThe yogi should practice Trataka more and more so that his vision remains steady. Thispractice is essentially of great benefit at the time of death. The following knowledge isessential:1) To contact all the places of the seed alphabets in the thousand petalled lotus and to activatethem and hear them.2) To activate the twelve petalled lotus situated above the thousand petalled lotus.3) To visualize Brahma Randhra clearly.4) To activate Brahma, Vishnu, Mahesh and do the japa of Vam, Vam, Mam and then toactivate AUM seed alphabets.5) To recite repeatedly sham, Vam, Ham, seed alphabets and to give Tankore by Sham seedinto the Brahma Randhra repeatedly.These should be followed by the following practices :1) Perform the japa of seed alphabets sham, vam, ham repeatedly after clarifying them inBrahma Randhra and give tankore on the Randhra.2) Breathe forcefnlly twentyone time and then slowly seven times and then again with force 21times.3) Trataka should be done on the Bindu of the Lid. The force of breathing increases thetemperature in Brahmanda and the membrane melts. It should be kept in mind that themembrane cannot be broken. It only gives way after melting. Some fortunate one only besuccessful in this process.4) Only fire remains on the opening of the Randhra. Hence in Yoga Fire is the last to beworshipped. The sun and moon clarify the Randhra by their rays and help the Sadhaka inidentifying it. Thus by the help of Rays of Sun and Moon the Sadhaka clarifies the Randhra andoffers his Prana as offerings into the fire. In fact when the Brahma Rundhra gets perforated thePranas are automatically offered as offerings and the Yogi gets liberation. When the membranemelts the randhra is visible as shown below.



5) At this stage on the spots 1, 2, 3 & 4 the Yogi should worship the related deities. After thisattempt should be made to enter the BrahmaRandhra and for this do the japa of the followingMantra of Seed alphabets.Sun : Ham seed or Sooryam Shaswatamidam.Moon : Sham seed or Chandram Shaswatachandray namah.Fire : Ram seed or Agni Shaswata Agnaya namah.All Devas : Am seed or Sarva Deva Devaya Namah.Aumkar, Pranava, Poorna Brahma Sarva Devaya Namah.Activation of BrahmaRandhra :The membrane covering the Brahma Randhra melts away because of the heat generated byYogi's Pranas and the gate way to Brahma Randhra opens. Scenes viewed after the worship ofSun, Moon, Fire and other deities are indicative of an active Brahma Randhra. These should beunderstood as follows :When the sound of Am, Kam, Lam, Ram, Sham, and Ham merge into each other only the soundof Ham remains and finally the seed alphabet Ham is visible here. It is just above the place ofLord Shiva and is a clear proof of the activation of Brahma randhra.Practice :1) Do Pranayam in an easy posture. Perform all the four practices of Antah Karana and fill upthe inside with Prana while reciting AUM.2) Quickly visualize Am to Ham seed alphabets of the thousand petalled lotus.3) Visualize Lord Shiva in the centre of the thousand petalled lotus and have the vision of Shamseed alphabet.4) Ham is situated over Sham and now view it clearly.



5) The vision of Ham seed clarifies Am, Kam, Lang, Ram, Sham and Ham or one gets thevision of Kam, Lam, Ram, And Vam. The sound close to Shiva resembling Kalarava means thisin fact.6) This practice should not be done for more then three minutes, and one must keep in mindthe place of Brahma Randhra for the last journey.The auxillary orifices of Brahma Randhra : Randhra he can use navel as an alternate channel.Proofs for the entry of a yogi into Brahma Randhra : When a yogi melts away the membrane covering the Brahma Randhra by the heat of his Pranaand enters it, he has different experiences. The important ones are the following :1) Vision of intense light without any beginning and end.2) Antah eyes or Divine eyes cannot be fixed for long on Brahma Randhra.3) There is no divine form and neither there is any impure vibrations of Manas, intellect andChita.4) The subtle body does not move or become invisible.5) Definite knowledge regarding manifest and unmanifest God.6) Practical realization of the Divine power of God.Atma Tatwa :Atma or the Atma Tatwa is the sixth one apart from the five Tatwas. The subtle body whenbears it and rests close to the heart is termed Jeevatma. It means that when complete light iswith limits it is called Jeevatma and when it has no limits it is called 'ATMA'.The form of the ATAMA :It is an endless light without any colour or form and one cannot stay in it for a long time andits vision provides liberation from thoughts and the instability of the subtle body. An objectwhose vision or mere contact gives the knowledge of unmanifest and manifest, where noquestion arises and if at all any question arises then the answer to that question is also gotautomatically, such experience are only obtained when 'Atma' or 'Atam Tawa' is Perceived.Please Keep in mind that :1) The idea of obtaining complete knowledge of Atma, Atma Tatwa or Brahma Randhra is torealize God.2) The idea of melting the membrane and breaking it away does not mean the exit of Pranasout of the physical body. They leave the body at the fixed time.3) In complete effulgence there is no distinction between manifest and unmanifest. Whatever isvisible here it is in the unmanifest form and remains permeating in the endless effulgence.This complete activated light is in contact with Brahma. It means that Atma Tatwa itself getsconverted into the Brahma Tatwa. The meeting place of these tatwas is called the sphere ofShiva and Shakti.The Domain of Shiva and Shakti :The limitless effulgence which is nothing but absolute peace starts gradually becoming less andless and gets converted into such a light which cannot be compared. The nature of thiseffulgence can only be experienced by one's own self.The place where the light of Atma merges into the light of Brahma is called the Domain ofShivaShakti. The manifest Shiva who rules the whole universe is Lord Shiva and the one whokeeps this universe active is Shakti. Thus creation and control, are respectively known asShakti and Shiva. They are realized in one form. Shiva cannot be separated from Sham, Sham,Sham, Sham and Ham is generated. The japa of this mantra helps in the realization of Shivaand Shakti.Practice :1) Sit in an easy posture and completely relex.2) Do not comtemplate any manifest form of God and neither keep any form in front of theeyes.3) Perform the four practices of Antah Karana and activate complete light and clearlydemarcate the Randhra.4) Breathing should be easy.5) Dig into the great effulgence with meditation and visualize the subtle body. You will realizethat the subtle body is not visible anywhere and neither there is any sound or colour in thatlight. Experience this light of the soul for many days.6) Do the japa of Shiva Mantra. On attaining Shiva's vision give the Tankore of Sham seed oneach part of Shiva's body including the Trident and Damru. The rays of light keep on emanatingfrom the head. This is the Ganges and maximum visualization should be of Ganges. The greatBull 'nandia' sitting close by must be saluted. If Parwatiji is present in the vision, do search herlap. The child Ganesh is poised here. The lion stays close by. This completes the Shiva family.



This family is to be meditated upon as long as one lives. This can also be visible in the form ofSham.7) After the visualization of Shiva family the yogi can also have its vision through AUM.Concentrate only on the Moon and Sun Bindu of Ham seed otherwise the subtle body remainsengulfed in the manifest form of Shiva and does not obtain the knowledge of the unmanifest.8) The Sun and Moon dots disappear and only light remains. On observation you will discoverthat the flow of breath has become very minute. It appears as if there is no exhalation. This isthe state of complete Samadhi, one can enjoy it as long as one likes.Shiva is the main deity :Do practices for yoga or for the control of nature etc. shiva is mainly worshipped. It can beunderstood as follows :The five tatwas unite for creation. These are joined by Brahma Tatwa and a being is produced.It is essential that the five should unite in fixed proportions and that they should not remainactivatedotherwise nothing can be created e. g. the active fire element. Means high leapingflames and if any other element is mixed into it no creation is possible. The same is true of theother tatwas.The work of mixing the tatwas in proportion and their control is effected by Shiva throughShakti. From time to time and according to the need this Shakti assume many forms and keepsLord Shiva pleased. During Yoga when the Sadhaka first causes his prana to rise, then at leastone of the 84 yoga points becomes activated. The Bindus are related to the Antah Karana andeach other hence even the activation of one point, some part of the Prana, may beinfinitismally small, reaches the Brahmanda. The Shiva Ganas inform Lord Shiva that theSadhaka is practising. The 84 yogic points are in fact the 84 Shiva's Ganas.In the gross body the element Earth is very important. This gives grossness to the body andthe person is engulfed in activity, works etc. This is controlled by eleven Rudras. This control iseffected by the particles of Prana. The eleven Rudras are busy actively effecting control at thenavel. The eleven Rudras at the navel means that there is the union of eleven Nadis. It can bepicturized as follows :



If it is analyzed from another angle the conclusion will be Shiva i. e. Nature. Thus the Masterwho is present in every particle or his power is Shiva itself and none else, this is Truth. Shivais known by many names e. g. Baba, Bhole, Nath, Aajnma ( never born ), Ajar ( Never old )and Amar Briddha Purush ( The eternal old person ).The sharp flow or flare up of tatwas is controlled by Lord Shiva. Thus Shiva is extremelypowerful and quiet. Thus he cannot be disturbed by disturbances of any magnitude. He isalways in samadhi. For the disciple he sends his particles through his Ganas. He is responsiblefor the liberation of the beings i. e. he protects from impurities. Thus Shiva is most venerableand is and the Master of Yoga. The protection from impurities is possible only by Samadhi.Thus the knowledge of complete Samadhi can be obtained by the grace of Lord Shiva.Complete Samadhi :To have complete Samadhi means to have no thoughts and no impurities and to get establishedin one's own form, these are also called ' Laya Practice ' and are of two types :1) External practices.2) Internal practices.External practices :These are meant to generate complete light outside the body. When the internal and theexternal light are merged into another the yogi merges into his own form. It should be done inthe following way :1. By a lamp flame :(i) Keep a burning lamp flame in front and perform Trataka the its flame. Do not blink and do itas long as possible.(ii) Breathing should be normal.(iii) The flame disappears and there is nothing but light every where. The disapearance of theflame in the light signifies that practice has been done successfully.

2. By many lamp flames :(i) Keep seven such flames in front separated by small distance and do Trataka on any of theflames.(ii) After some time it will be observed that all the flames have united and become one andthere is maximum light.(iii) The flow of breath should be easy.(iv) Activate light on the tip of the nose and fix it with your own vision. There will be lightevery where.3. By Shadow person :



(i) Keep a lighted lamp at your back, your own shadow will be in front, see the head and neckof the shadow.(ii) Let the breathing be normal and fix the place of vishuddhi Chakra in the neck. Do Tratakathere.(iii) Gradually the activated light spreads in the whole shadow. Later on this also disappears inthe light.4. By meditation on stars :This is done on a dark night by lying straight in a relaxed posture. Practices Trataka on a star,after some time there will be light every where, and other stars disappear in that light.5. By Meditation on Moon :Do Trataka by lying down or practice the shadow person in a sitting posture. Once practised insitting posture the shadow person can also be practised in the standing posture.Internal Practices :1) Practice Trataka on any inner ( Antah ) point. Do not hold the breath. There should be noobstruction to breathing. If external Trataka has been practiced the internal trataka becomeseasy and quickly the body disappears in light.2) By the mixed practices of Pranayama light can be generated in Antah Karana. Havingdeveloped complete light outside and inside the body, do the following practices completesamadhi.i) Sit in an easy posture, pay obeisance to the Master and relax.ii) Activate light on the nose tip and do Trataka on this point.iii) Drink nectar.iv) Breathing should be easy. Observe how far is the flow of breath. You will find it is reachingup to the navel and disappearing there.v) Breathe through the mouth and do the japa of Sham seed at the Navel. The Prana ascendsfrom the navel then do the japa of Vam at the root of the neck and touch the Brahmanda anddo the japa of 'HAM' and when it goes out do the japa of Sham. This will form an order ofSham, Vam, Ham.vi) Gradually increase the duration of this practice. Ten minutes per day is benefical.vii) After full practice is achieved, merge Sham into Aam and Vam into Um and Ham into Mam.That means do the japa of these pairs. Thus mix Aum into Shivoham.The success of this practice bestows complete Samadhi. Here you will experience how the bodykeeps on getting energy and what status the Manas and sense organs are every thing is quite.One is not conscious of body, and no experience of any sound, form or Deity is felt. This is theexperience of Unmanifest BRAHMA. It is experienced only in complete Samadhi.Brahma Tatwa :1) It is that power of God who is activating all things, Devas, seeds, alphabets sound etc. andthey are merging back into it.2) The power of the attributes of any Tatwa and the capacity to experience it.3) To continue life by prana and to get results by Karma automatically, free of any bondageeternal.4) Experience or knowledge gained by practices or by analysis whatever is left as a conclusion.5) Action done by various God forms, and their attaining the Unmanifest form.6) Not connected to the impurities of body in any way and always in own state.7) Creator of the five Tatwas but not engulfed in them.8) Not related to any of the five elements. The fire cannot burn it, the water cannot decomposeit and the air cannot dry it and the sword cannot cut it.9) Always established in its own form, devoid of desires and sex distinction is the BrahmaTatwa i.e. God.

Aum Shantih Shantih ShantihYogi Raj The Master and Mother Gayatri.

sadhana

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