Practicle intructions : Brahmacharya Antahkarana, Pancha Bhuta, Omkara Laya Chintana
Brahmacharya is very very essential Even in dreams you must be free from lustful thoughts. It requires long practice and careful watch over the mind and Indriyas. Foolish people hastily jump up to the higher courses in Yoga in vain without having this important item which is very useful for spiritual Sadhana.
Wet dreams generally occur in the last quarter of the night. Those who are in the habit of getting up from bed between 3 and 4 a.m. (Brahmamuhurta) and doing Japa, Pranayama and Dhyana, can never fall a victim to nocturnal pollutions.
That man in whom the sex-idea is deep-rooted can never dream of understanding Yoga and Vedanta even in one hundred births.
Keep the mind fully occupied. This is the best panacea or sovereign remedy for keeping up Brahmacharya. Do Japa, meditation, reading of religious books, walking, Kirtan, prayer, Satsanga, service, religious discourse, writing, etc.
Always wear a Kaupeen or Langotee. This is scientific and spiritual too. If you are a married man, sleep in a separate room from your wife. Change your habit immediately.
Be careful in the selection of your companions. Give up drama, talkies, reading novels and other love-stories. Do not use soaps and flowers. Observe Mowna. Do not mix with anyone. Read good inspiring religious books. When desires arise in the mind do not fulfil them. Crush them immediately. Avoid the company of women. No joking and laughing. These are all outward manifestations of lust only. When you walk in the street do not look hither and thither like a monkey. Do not look at a woman—even the photo or picture of a lady. Do not talk about women.
When you advance in the spiritual practice it will be very difficult for you to do both meditation and daily office and household work at the same time, because the mind will undergo a double strain. It finds it very difficult to adjust to different uncongenial activities. Therefore, the advanced Grihastha-students will have to stop all worldly activities. When they advance in meditation, if they desire to advance further, they should take to seclusion and must disconnect themselves from the worldly activities entirely. Work is a hindrance in meditation for advanced Yogic students.
Live alone. Observe Mowna and record in your diary the benefits you derive. Do not make gestures and signs hu, hu, hu. This hu, hu, hu is tantamount to talking. There is more wastage of energy in this hu, hu, hu business. Utilise this conserved energy in Japa and meditation.
Sadhakas who take up to Nivritti Marga generally become lazy after some time, as they do not know how to utilise the mental energy, as they do not keep up any daily routine and as they do not follow the instructions of their Guru. They get Vairagya of course, but they have no experience in the spiritual line. They do not make any spiritual progress in the end.
Those who want to take up to seclusion and Nivritti Marga, should observe Mowna and discipline the Indriyas, mind and body while living in the world. They should train themselves to hard, laborious life, coarse food, walking without shoes and umbrella. Then only they can bear the rigorous life of an ascetic. They should entirely give up timidity.
If circumstances prevent you from observing Mowna, strictly avoid long talk, big talk, tall talk and all sorts of vain discussions and withdraw yourself from society as much as possible. Too much of talk is simply wastage of energy. If this energy is conserved by Mowna, it will be transmuted into Ojas Shakti which will help you in your Sadhana.
Sadhaka should always remain alone. This is an important factor in spiritual progress. Mixing with householders is highly dangerous. Solitude for Sadhana is a great desideratum. All energies must be carefully preserved. After a short stay in solitude, aspirants should not enter the world. What they have gained in five years in seclusion through hard Tapas, will be irrecoverably lost in a month by mixing with worldly people. Several persons have complained to me that they have lost the power of concentration.
After attaining perfection in Yoga, one can enter world if he is not affected even a bit by unfavourable, hostile currents of the world. There is no harm if you mix with congenial company which is also devoted to Yoga Abhyasa. You can discuss various philosophical points. You can be in the company of higher spiritual personages who enter into Samadhi. Many persons enter the world before perfection in Yoga to demonstrate their minor powers in the name of Loka Sangraha and for fame. They have been reduced to a level worse than a worldly man.
Everything must be done gradually. It is very difficult for a man who was in the world to be in entire seclusion. It will be very painful and troublesome for a beginner. He should slowly train himself by observing Mowna often.
The place wherein you can get concentration of mind is suitable for your Yogic practices. This is a general rule. There will be no use if you run from place to place.
When you do Karma Yoga you must be free from egoism. You must not expect any reward or appreciation for the work that you do (Nishkama). You must have a balanced mind in success and failure.
The moment the Chitta-Shuddhi is attained, you must stop doing Nishkama Karma and take to pure meditation in seclusion.
Most of the difficulties arise in your daily life if you do not have a proper control over your mind. For instance, if a man does evil to you, instantly you want to revenge, to extract tooth for tooth, tit for tat policy, to return anger for anger. Every reaction of evil shows that the mind is not under control. By anger one loses his energy. Balanced state of mind is not possible. From anger all other impurities emanate. Anger controlled properly, becomes transmuted into an energy so powerful as to move the whole world.
A slight overloading in the stomach will upset meditation. The mind has direct connection with gastric nerves of the stomach. You will get drowsiness also. You must train yourself to ‘Mitahara’.
When you have diet restriction, in the beginning you will imagine that you are getting leaner and weaker. To add to this your friends and relatives will frighten you. Do not hear them. In a few days you will be quite all right.
In case of indigestion and constipation, take a long brisk walk in the morning. As soon as you get up from bed drink large quantity of water. Do Paschimottana, Mayura, Trikona Asanas, Nauli and Uddiyana. Do physical exercises also. In case of chronic constipation try a change in diet. If you take rice, then take wheat, and see. If you are in the same state, try fruits and milk diet. Then you will be quite all right. Change of diet is a sure remedy.
If you have the evil habit of drinking wine, toddy, coffee, etc., and if you want to stop it, go to the meditation room and promise before the deity that you will stop the bad habit from that moment. Proclaim this determination to your friends. If your mind goes to the same habit, you will naturally be ashamed to continue the habit. Several times you will fail. Still struggle hard. Take to Satsanga. Study religious books. You can destroy all impure habits. If you find it very difficult to give up, the last remedy you will have to take is in running away from the present society and you must flee to a place where you cannot at all get all these. Out of compulsion you can leave the bad habit.
If you want to stop taking mutton, fish etc., just see with your own eyes the pitiable, struggling condition at the time of killing the sheep or fish. Now mercy and sympathy will arise in your heart. Then you will determine to give up flesh-eating so that the poor innocent lives may be spared. If you fail in this attempt, just change your environments and live in a Brahmin hotel where you cannot get mutton and fish and move with that society where there is only vegetable diet. Always think of the evils of flesh-eating and the benefits of vegetable diet. If this also cannot give you sufficient strength to stop this habit, go to the slaughter house and butcher’s shop and personally see the disgusting rotten muscles, kidneys and other nasty parts of the animal and the bad smell. This will induce Vairagya in you and a strong disgust and hatred for mutton-eating.
A Mantra is a mass of Tejas or radiant energy. It transforms the mental substance by producing a particular thought movement. The rhythmical vibrations produced by Mantra regulate the unsteady vibrations of the five sheaths. It checks the natural tendency of objective thoughts of the mind. It helps the Sadhana Shakti and reinforces it. Sadhana Shakti is strengthened by Mantra-Shakti. Mantra awakens superhuman powers.
“Only the knowledge imparted by a Guru through his lips is powerful and useful; otherwise it becomes fruitless, weak and very painful.”
“Siddhau visvasah prathamalakshanam”—For success, firm belief is the first condition.
Develop the power of endurance (Titiksha), learn to bear happiness and misery evenly and to pass through all phases of life, all experiences.
The endurance of all pain and torture with patience and contentment means the exercise of a distinct force which spiritualises the whole nature. The greater this force, the speedier the spiritual growth. Patience and faith should continue undiminished all through the Sadhana period.
Chitta-Shuddhi is purification of mind. Nadi Shuddhi is purification of Nadis. Bhuta-Shuddhi is purification of elements. Adhara-Shuddhi is purification of Adhara. If there is Shuddhi (purification), Siddhi (perfection) will come by itself. Siddhi is not possible without Shuddhi.
Humility is the highest of all virtues. You can destroy your egoism by developing this virtue alone. You can influence the whole world. You will become a magnet to attract the whole world. It must be genuine. Feigned humility is hypocrisy.
Control anger by practice of Kshama, Dhairya, patience and Nirabhimanata, absence of egoism.
When anger is controlled it will be transmuted into an energy by which you can move the whole world.
Anger is a modification of passion. If you can control lust, you have already controlled anger.
Drink a little water when you become angry. It will cool the brain and calm the excited, irritable nerves.
Count twenty, one by one. By the time you finish counting twenty, anger will subside.
Watch the small irritable impulse or thought-wave carefully. Then it will become more easy for you to control anger. Take all precautions. Do not allow it to burst out and assume a wild form.
If you find it extremely difficult to control it, leave the place at once and walk for half an hour. Pray to God. Do Japa. Meditate. Meditation gives immense strength.
Very often depression comes in meditation in neophytes owing to the influence of Samskaras, influence of astral entities, evil spirits, bad company, cloudy days, bad stomach and loaded bowels. It must be quickly removed by cheerful thoughts, a brisk walk, singing His Name, and laughing, prayer, Pranayama, purgative and a dose of carminative mixture.
If you want to enter into Samadhi quickly, cut all connections with friends, relatives, and others. Observe Akhanda Mowna, Live on milk alone. Plunge in meditation.
Laziness and fickleness of mind are the two great obstacles in Yoga. Light Sattvic diet and Pranayamas will remove laziness. Do not overload the stomach. Walk briskly in the compound hither and thither for half an hour.
“Diseases are generated in one’s body through the following causes, viz., sleeping in day-time, late vigil overnight, excess of sexual intercourse, moving in crowd, checking of urine and faeces, taking of unwholesome food and laborious mental work. If a Yogi is affected by any disease due to these causes, he says that the disease is due to his Yogic practice. This is the first obstacle in yoga.”
“Disease, mental inactivity, doubt, indifference, laziness, tendency to go after sense-enjoyments, stupor, false perception, non-attainment of concentration and falling away from that when attained on account of restlessness, are the obstructing distractions.” (Yoga Sutras I-30).
If a practitioner is gloomy, depressed and weak, surely there is some error in his Sadhana. If aspirants themselves are gloomy and peevish how can they impart joy, peace and strength to others? A cheerful and ever-smiling countenance is a sure sign of spirituality and Divine life.
O emotional, enthusiastic young aspirants! Do not take the movements of rheumatic winds in the back from chronic lumbago for ascent of Kundalini. Do your Sadhana with patience, perseverance till you get Samadhi. Master every stage in Yoga. Do not take up any higher courses before you completely master the lower steps.
O impatient aspirant! Do not bother much about awakening Kundalini. Premature awakening is not desirable. Do your Sadhana and Tapas systematically and regularly. Just as the gardener who waters the trees daily gets the fruits when the proper time comes so also you will enjoy the fruits of your Sadhana when the time comes. Purify and steady the mind now. Purify the Nadis. Then Kundalini will be awakened spontaneously.
The aspirant, even though he would have awakened the Kundalini by some means, will not be benefited at all if he has not developed the necessary qualifications. It is not possible for him to feel, and manifest all the benefits of awakening Kundalini.
There are some developed souls who are in a state of Samadhi naturally from their very birth. They have not acquired this by any exertion in this birth. They are called born Siddhas. They have finished their Sadhana in their previous births.
By continence, devotion to Guru and steady practice, success comes in Yoga after a long time. The aspirant should always be patient and persevering.
“Svastika, Gomukha, Padma, Hamsa—these are the Brahmic postures (Asanas). Vira, Mayura, Vajra and Siddha Asanas are the Raudra postures. Yoni is the Sakta posture. Paschimottanasana is the Shaiva posture.”
“Control over the five elements (Bhutas) may be gained by practising Dharana on their respective seats in the body. The seat of earth extends from the foot to the knee; the seat of water extends from the knee to the navel; the seat of fire, from navel to the throat; the seat of air, from the throat to the region between the eyebrows; and the seat of Akasa from the eyebrows to Brahmarandhra.”
Nada is like a pure crystal extending from the Muladhara to Sahasrara Chakra. It is that which is spoken of as Brahman or Paramatman.
In the beginning of your practice, you may get jerks of hands, legs, trunk and whole body. Sometimes the jerks will be terrible. Do not be afraid. Do not be troubled. It is nothing. It is due to sudden muscular contraction from new Pranic influence. The jerks will pass off after some time. You will have to pass through these stages.
As soon as Kundalini is awakened for the first time, a Yogi gets these six experiences which last for a short time—Ananda (spiritual bliss), Kampana (tremor of the body and limbs), Utthana (rising from the ground), Ghurni (divine intoxication), Murccha (fainting) and Nidra (sleep).
Good health, lightness of the body, shining complexion, not to be affected by the tips of thorns, to endure hunger and thirst, to eat and drink much and to fast for a long time, to endure heat and cold, and to have control over the five elements, are some other symptoms of Yogic life.
“Only a Yogi leading the life of a Brahmachari and observing a moderate and nutritious diet, obtains perfection in the manipulation of Kundalini”. (Ghe. Sam. III-12).
Many people are attracted to the practice of Pranayama and other Yogic exercises, as it is through Yoga that psychic healing, telepathy, thought-transference, and other great Siddhis are obtained. If they attain success, they should not remain there alone. The Goal of life is not ‘healing’ and ‘Siddhis’. They should utilise their energy in attaining the Highest.
Those who can do telepathy, psychic healing, etc., use only the Prana in a different way. For producing different results, the same Prana must be utilised in a different method. You should know the technique to use this from a Guru. By long practice you also can do everything successfully.
A Yogi on the appearance of certain Siddhis thinks that he has achieved the highest goal. He may give up his further Sadhana through false contentment. The Yogi who is bent upon getting the highest Samadhi, must reject Siddhis whenever they come. Siddhis are invitations from Devatas. Only by rejecting these Siddhis, one can attain success in Yoga. He who craves for Siddhis is a worldly-minded man. He is a very big householder. Those who crave for Siddhis will never get them. If a Yogic student is tempted to attain Siddhis, his further progress is seriously retarded. He has lost the way.
Do not stop Sadhana when you get a few glimpses and experiences. Continue the practice till you attain perfection. Do not stop the practice and move about in the world. Examples are not lacking. Numerous persons have been ruined. A glimpse cannot give you safety.
You can do nothing by a happy-go-lucky life. Stick to one place for three years. Draw a programme of daily routine. Then follow to the very letter at any cost. Then you are sure to succeed.
There is no use of dilly-dallying hither and thither in search of a Guru. If you search for him, you will never get him. If you make yourself deserving by the practice of all preliminary qualifications, he will doubtless come to you. It is within the power of everybody to attain success in Yoga. What is wanted is sincere devotion, constant and steady Abhyasa.
Never allow sentiment to overcome you one way or other. Wisely utilise every condition for the uplift of the soul and Chitta Suddhi.
Unless you are prepared to give up all you have for the service of the Lord and mankind, you are quite unfit for the spiritual path.
You first separate yourself from the body; then you identify yourself with the mind and then you function on the mental plane. Through concentration, you rise above body-consciousness; through meditation you rise above mind; and finally through Samadhi, you reach the goal.
A Hatha Yogi brings down the Prana by Jalandhara Bandha; by Mula Bandha he checks the downward tendency of Apana; having accustomed himself to the practice of Asvini Mudra, he makes the Apana go upward with the mind intent on Kumbhaka. Through Uddiyana Bandha, he forces the united Prana-Apana to enter the Sushumna Nadi along with Kundalini, and through Sakti Chalana Mudra, he takes Kundalini from Chakra to Chakra. By this procedure a Hatha Yogi makes conquest over Deha Adhyasa.
Eliminate fear altogether by constantly raising an opposite current of thought in the mind. Constantly and intently think of courage. Fear is a Vikara, unnatural, temporary modification on account of Avidya. When fear disappears, the attachment for the body goes away and then it is easy for you to go above body-consciousness.
Do not be carried away by name and fame (Khyati). Ignore all these trivial things. Be steady in your practice. Never stop Sadhana till the final beatitude is reached.
Just as the man who foolishly runs after two rabbits will not catch hold of any one of them, so also a meditator who runs after two conflicting thoughts will not get success in any one of the two thoughts. If he has divine thoughts for ten minutes and then worldly conflicting thoughts for the next ten minutes he will not succeed in getting at the Divine consciousness.
Several aspirants in the name of Tapasya neglect the body. All possible care should be taken to keep the body in a healthy condition. A Sadhaka should take more care than a worldly man because it is with this instrument that he has to reach the Goal. At the same time he must be quite unattached to the body and be prepared to give it up at any moment. That is the proper ideal.
As to the qualification for renunciation, a man should have attained perfect purity of mind, stability of intellect, discrimination, disgust towards sensual pleasures and a keen desire for freedom. Unless a man has attained these qualifications, renunciation of active duties of life does not produce the desired effect.
If you want Samadhi, you must know well the process of Dhyana. If you want Dhyana, you must know accurately the method of Dharana. If you want Dharana, you must know perfectly the method of Pratyahara. If you want Pratyahara, you must know Pranayama. If you want Pranayama you must know Asana well. Before going to the practice of Asana, you should have Yama and Niyama. There is no use of jumping into Dhyana without having the various preliminary practices.
Some aspirants, when they cannot get milk or ghee, stop their Yogic practices. If you cannot get milk or ghee, you will have to take a little more quantity of bread and Dal. Dal is more nutritious than milk. It is very, very substantial. Sadhakas should not develop any habit at all. Habit means slavery. People of slavish mentality are absolutely unfit for the spiritual path. They should not be affected at all even if they are placed under the worst circumstances.
Vedantins use different methods for getting Laya, viz., (1) Antahkarana Laya Chintana, (2) Pancha Bhuta Laya Chintana and (3) Omkara Laya Chintana. In Antahkarana Laya, you must think that the mind is merged in Buddhi; Buddhi in Avyaktam; and Avyaktam in Brahman. In Pancha Bhuta Laya, you must think that the earth gets merged in water, water in fire; fire in air; air in Akasa; Akasa in Avyaktam; and Avyaktam in Brahman. In Omkara Laya, you must think that Visva gets merged in Virat (Virat in the letter ‘A’); Taijasa in Hiranyagarbha (Hiranyagarbha in the letter ‘U’); Prajna in Ishvara (Ishvara in the letter ‘M’). Jiva Sakshi gets merged in Ishvara Sakshi; Ishvara Sakshi in Ardhamatra of Omkara. Thus you can go back to the original source, Brahman, who is the Yoni for all minds and Pancha Bhutas. Brahman alone remains.
Annamaya Kosha is the physical body (Sthula Sarira). Pranamaya Kosha, Manomaya Kosha and Vijnanamaya Kosha are in the astral body (Sukshma Sarira). Anandamaya Kosha belongs to the causal body (Karana Sarira). Pranamaya Kosha contains the five Karma Indriyas. Manomaya and Vijnanamaya Koshas contain the five Jnana Indriyas.
Priya, Moda and Pramoda are the attributes of Anandamaya Kosha. Hunger and thirst belong to Pranamaya Kosha. Birth and death belong to the Annamaya Kosha. Harsha and Soka (exhilaration and depression) belong to Manomaya Kosha. Passion, hunger, greed, Sankalpa and Vikalpa are Dharmas of the Manomaya Kosha. Sleep and Moha belong to Anandamaya Kosha. Kartritva (agency) and Bhoktritva (enjoyment) belong to Vijnanamaya Kosha.
In Manomaya Kosha, Iccha-Shakti is working. In Vijnanamaya Kosha, Jnana-Shakti is working. For other detailed information consult my book “Practice of Vedanta.”
When Kundalini is awakened, it does not proceed at once to Sahasrara Chakra. By further Yogic practices, you will have to take it from Chakra to Chakra, one by one.
Even after Kundalini has reached the Sahasrara it can drop to Muladhara Chakra. The Yogi can also stop it at a particular Chakra. When the Yogi is established in Samadhi, when he has attained Kaivalya, Kundalini will not come back to Muladhara.
The body will exist even after Kundalini has reached Sahasrara Chakra, but the Yogi will have no body-consciousness. It is only when Kaivalya is attained that the body becomes lifeless.
The Sadhakas should have a pure heart and should be free from Doshas. The Mantra should have been obtained from a great man. The Sadhaka should have faith in the Mantra. In this case, Japa alone is quite sufficient to awaken Kundalini.
Jnana Yoga, Mantra Yoga, Hatha Yoga, Raja Yoga and all other methods have the 8 steps, viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. These are not the exclusive property of Raja Yoga alone. These are necessary for all Sadhakas.
Young boys have no settled mind. Many have not the power of discrimination. Therefore young age is not suitable for advanced courses in Yoga.
Many other important doubts of the aspirants have been cleared in the text.
Some Practical Hints
The actual method of awakening the Kundalini Shakti and uniting Her with the Lord in the Sahasrara can only be learnt from a Guru. I give here a general outline of the Yogic practice that will enable the Sadhaka to realise the Chit.
The Jivatma in the subtle body, the receptacle of the five vital airs (Pancha Pranas), mind in its three aspects of Manas, Buddhi and Ahankara; the five organs of action (Karmendriyas); and the five organs of perception (Jnanendriyas), are united with the Kula-Kundalini. The Kandarpa or Kama Vayu in the Muladhara—a form of the Apana Vayu—is given a leftward revolution and the fire which is around Kundalini is kindled. By the Bija “Hung”, and the heat of the fire thus kindled, the coiled and sleeping Kundalini is awakened. She who lay asleep around Svayambhu-linga, with her coils three circles and a half, dosing the entrance of the Brahmadvara, will on being roused, enter that door and move upwards, united with the Jivatma.
On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, Bija and Vritti, are dissolved in the body of Kundalini. The Maheemandala or Prithvi is converted into the Bija “Lang,” and is also merged in Her body. When Kundalini leaves the Muladhara, the lotus which, on the awakening of Kundalini, had opened and turned its flower upwards, again closes and hangs downwards. As Kundalini reaches the Svadhishthana-Chakra, that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva Matrikas and Vritti, Vaikunthadhama, Goloka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The Prithvi or earth Bija “Lang” is dissolved in Apah, and Apah converted into the Bija “Vang,” remains in the body of Kundalini. When the Devi reaches the Manipura Chakra all that is in the Chakra merges in Her body. The Varuna Bija “Vang” is dissolved in fire, which remains in the body of the Devi as the Bija “Rang”. This Chakra is called the Brahmagranthi (or knot of Brahma). The piercing of this Chakra may involve considerable pain, physical disorder, and even disease. On this account, the directions of an experienced Guru are necessary, and therefore also other modes of Yoga have been recommended for those to whom they are applicable; for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower Chakras should be pierced. Kundalini next reaches the Anahata Chakra where all which is therein is merged in Her. The Bija of Tejas, “Rang” disappears in Vayu and Vayu converted into its Bija “Yang”, merges into the body of Kundalini. This Chakra is known as Vishnugranthi (knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the Vishuddha Chakra. Upon Her entrance, Ardha-Narisvara Siva, Sakini, the sixteen vowels, Mantra, etc., are dissolved in the body of Kundalini. The Bija of Vayu, “Yang” is dissolved in Akasa, which itself being transformed into the Bija “Hang” is merged in the body of Kundalini. Piercing the Lalana Chakra, the Devi reaches the Ajna Chakra, where Parama Shiva, Siddha Kali, the Deva-Gana and all else therein are absorbed into Her body. The Bija of Akasa, “Hang” is merged in the Manas-Chakra and mind itself in the body of Kundalini. The Ajna Chakra is known as Rudra-granthi (or the knot of Rudra or Shiva). After this Chakra has been pierced, Kundalini, of Her own motion, unites with Paramasiva. As She proceeds upwards from the two-petalled lotus, the Niralamba Puri, Pranava Nada etc., are merged in Her.
The Kundalini then in her progress upwards, absorbs herself the twenty-four Tattvas commencing with the gross elements, and then unites Herself and becomes one with Paramasiva. The nectar which flows from such union floods the Kshudrabrahmanda or human body. It is then that the Sadhaka forgetful of all in this world is immersed in ineffable bliss.
Thereafter the Sadhaka, thinking of the Vayu Bija “Yang” as being in the left nostril, inhales through Ida, making Japa of the Bija sixteen times. Then closing both nostrils, he makes Japa of the Bija sixty-four times. He then thinks that the black “man of sin” (Papapurusha) in the left cavity of the abdomen is being dried up, and so thinking, he exhales through the right nostril Pingala, making Japa of the Bija thirty-two times. The Papapurusha should be thought of as an angry black man in the left side of the cavity of the abdomen, of the size of the thumb, with red beard and eyes, holding a sword and shield, with his head ever held low, the very image of all sins. The Sadhaka then meditating upon the red-coloured Bija “Rang” in the Manipura, inhales, making sixteen Japas of the Bija, and then closes the nostrils, making sixty-four Japas. While making the Japa he thinks that the body of the man of sin is being burnt and reduced to ashes. He then exhales through the right nostril with thirty-two Japas. He then meditates upon the white Chandra Bija “Thang”. He next inhales through Ida, making Japa of the Bija sixteen times, closes both nostrils with Japa done sixty-four times, and exhales through Pingala with thirty-two Japas. During inhalation, holding of breath and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, Matrika-varna) dropping from the moon. In a similar way with the Bija “Vang”, the formation of the body is continued, and with the Bija “Lang” it is completed and strengthened. Lastly, with the Mantra “Soham”, the Sadhaka leads the Jivatma into the heart. Thus Kundalini who has enjoyed Her union with Paramashiva, sets out on her return journey the way she came. As she passes through each of the Chakras all that she has absorbed therefrom come out from herself and take their several places in the Chakra.
In this manner she again reaches the Muladhara, when all that is described to be in the Chakras are in the positions which they occupied before her awakening. — SRI SWAMI SIVANANDA A DIVINE LIFE SOCIETY