Poornima and Amavasya in Breath

To understand the process of breathing along with the meaning and philosophy behind it essential for any yogi. When one breaths in, Pran enters Sun because of absence of Moon form Apaan its called Krishna paksha or night of waning moon. Moon starts giving away its piyush varshini kala and dharma of this kala is Apyayan. By the time it reaches 15th tuti (outside world it can be compared to Panchadashi, 15th night ), offering its kalas one by one, its kala expansion stops. The point where this kala expansions stops, is called Dwadashaant. This place is also a place of strengthening Panchadashi. Because of depletion of the kala expansion, the moon merges into the Sun. It is essential for a middle yogi to experience it while taking breath. 

The above mentioned point is the point of end of Prana and start of Apana and is known as sandhi sthal. One inhale and exhale represents one day in which it travels 36 fingers while inhaling and 36 fingers while exhaling and thus total length of 72 fingers is achieved. This distance of 72 fingers is divided in two parts of 15 tuti each. Though one Ahoratra is of 32 tuti, but two tutis are represented as 1/2 each in the place of Heart and Dwadashaant and they become the facilitator for combining of day-form Krishna-paksh and night form shukla paksh. Thus, they are known as Paksh sandhi (as per Hindu Calendar, 15 days represent one Paksh).

The first half of this half tuti is resting place of no-moon-night or amaavasya. Because of entry of Apan-form Moon in to the Pran-form -Sun,  its called Amavasya tutyaardh(half tuti). In similar way when the pran-hamsa reaches its resting space, when Shukla tattva arises, then coolness of Apaan-form-moon starts spreading. This half tuti is called Pratipada or prathama of first day-night.  

While in Kumbhak some time this smooth flow gets hindered, one might do coughing, as a result the natural division of pran and apan gets disturbed. This momentary lapse in pranachar is called Rin and same thing in exhaling side is called Ghan. Rin causes reduction in tithis and Ghan causes increase of tithis in our Hindi calendars. 

As per Jyotish Shastra, in Amavasya eclipse of the Sun takes place while in Poornima eclipse of the Moon takes place. Similar thing happens in our breath too. During inhalation at the time of lapse of tithi, due to higher flow of pran it enters into Pratipada or Prathama and Solar eclipse take place at this very point. Here Moon enters into Sun. At this point Rahu starts drinking the nectar of moon. This chance of nectar drinking represents eclipse state. In this talk of eclipse Moon(Prameya) and Rahu (Pramata) are not able to merge but only able to cover or overlap, thus Apan (state of Moon merged in Sun) drinks the nectar. This is the period of eclipse. That is why this time of equanimity of the two is called Punyakaal. It provides great fruit to the yogis and sadhaks both.

After this in the same flow, entry of Pran in the heart, Sun of the chit keeps fulfilling the Apan-Moon till 15th tuti Poornima arises. After this comes Paksh-Sandhi(change over space). Eclipse occurs and this time is for realization of the sankalp. Thus outer month movement is represented inwardly in our breath...................Tantrasaar.

Hope readers will surely understand some practical tips from above if not whole at start. With practice one will realize the whole with Her grace...............Shaktanand. 

Ajapa Sadhana:-

Vishuv are of 7 kind, Pran Vishuv, Mantra Vishuv, Naadi Vishuv, Prashaant Vishuv, Shakti Vishuv, Kaal Vishuv and Tattva Vishuv.

Pran+Atma+Mind is Praan Vishuv.

To perform mantra believing Naad as ones own atma is called Mantra Vishuv.

6 Chakras, 12 Granthi, Mooladhar to Brahmrandhra all are chanted with naad coming from top are called Naadi Vishuv.

Emotion steeped with power of mantra up to Naadaant is called Prashaant Vishuv.

From Naad to beyond time Unamana thinking is called Kaal Vishuv.

There is no kaal in Unmana but even that is not real tattva. Naad alone is the representation of Tattva. But till naad is also not transcended, real experience of tattva does not dawn. Tattva Vishuv alone is the place of experience of chaitanya. After this only is param pad. From Naad till Samana is Shakti Vishuv and beyond the cacophony of 6 shunyas, 5 states and 7 Vishuv is parampad. As per Tantra practitioners, after repeating a mantra for 10817 times, naad is annihilated and knowledge of tattva arises and parampad is achieved. Poorn-Param-Ishwar is the real guru of all the mantras.  From His mouth alone mantra arises and gets established. Knowledge of this whole process is the real knowledge of the Kram of a lineage. Research on oneness of Parmeshwar, Guru and Self is the meaning of Nigam. Oneness of Chakra, Devta, Vidya, Guru and practitioner is called Kaulikarth. Kundalini vidya established in mooladhar is the atma of an individual. 

A sadhak with the power of his spiritual practice can convert 'Hamsah' to 'Soham'. Thus the door of knowledge of the self opens, the crooked flow of pranic energy in Ida and Pingla converts to easy flow in the Sushumana, which is Brahm-marg. The percentage by which the pranic energy is attracted into Sushumana by that much amount duality is removed and the closed door of the self realization starts opening slowly. Without entering Sushumana, upward movement is not possible at all. That what is called as Kumbhak by the yogis is achieved through this only.

A snared self moves in two directions only. The crooked movement of these two direction is, one inside the body and other inside the time or kaal. Breath moves 12 fingers distance from the nose tip on exhalation. Longer this length of 12 fingers, stronger the effect of Kaal on a person or jeeva. With practice this movement can be reduced. 

A human breathes 15 times in a minute. This can vary due to different circumstances and due to state of physical body too. In a healthy person, 12 finger length of breath and 15 times a minute is considered normal. In kumbhak, 12 is reduced to 0 or to the tip of the nose and 15 is slowly reduced to minimum. 

Atma is represented by Hamsa. Ha-kaar represents Purush, Sa-kaar represents Prakriti. In the Hamsa yoga, Purush and Prakriti join. One whose pragya is more refined, for them Ha-kaar is Apaan and Sa-kaar is Praan. For them, joining of Pran and Apaan itself is Hamsa Yog mystery. State of still higher evolved practitioner is still different and it points towards Atma. For them, Ham is the first part and Sa is the second part of swan of Atma. Hence, jap is done as per sadhaks or practitioners qualification. 

When there is no rechak and poorak, Pran-Apan are totally balanced, then is the time for tasting nectar falling from Sahasrar. Instead of drinking it oneself, one should perform abhishek of Mahadev in the navel chakra repeatedly chanting Hamsa..Hamsa...Hamsa. This is the real yajna inside the physical body.

Pran moves from Ida to Pingla and Pingla to Ida. This itself is called Uttaryan and Dakshinayan. It is the duty of the yogi to chant the Hamsa mantra with Sahit or Kevali pranayam. Converting Hamsa to Soham is the real spiritual practice. Meaning of Ajapa is also this. This alone is known as Shambhavi in general language. After this, mudra dharan happens on its own. This alone is Chin-mudra. Meaning of mudra is 'to perceive nothing as different from the self'. To be always moving in the realm of Soham, this is the real evident yaag or yajna. Through Pingla, pran gets established in Kundlini, this is alone is spiritual eclipse of Sun. 

The procedure of Ajapa of Yogis is as follows:

1.Sit in Siddhasan.

2.Tighten the anus.

3.Collect pran in mooladhaar.

4.Raise it upwards. it will result in balancing of Pran and Apan. 

5.Raise the fire in the triangle of mooladhaar and join it with Pran and Apan, thus Kundalini will take form of Shakti.

6.Entering mooladhar, performing dhyan on Bindu or Turiya bhoomi, Kundalini gets urdhav/upward movement.

7.Then do 3 circumambulations of Swadhishthan and move to Manipur chakra.

8.Then piercing Vishnu granthi or knot enter the heart chakra. 

9.In the bindu of it, perform dhyaan of Turiya.

10.Here Savikalp Samadhi arises.

11.Enter Vishudhi Chakra. Follow the middle path, pran will stop, piercing Rudra granthi enter Ajna chakra. Doing dhyan of its bindu, yogi joins all the three i.e. Moon, Sun and Fire. From it arise a great effulgence and eternity is achieved.  Other name of this state is Paramhamsa.

Hamsa Mantra : Rishi - Brahma; Chand - Gayatri; Devta - Atma; Shakti - Sa(Vidya); Beej - Ha(Paramshiv).

Out of the 12 petals of Heart lotus, four petals have no connection with breath. Hamsa does not touch these four petals while it moves on the balance 8 petals continuously. In the chitt of a jeev limitless different emotions arise every moment. Still yogis have divided them into 8 categories. When pran is moving over this lotus, which ever petals it touches, that kind of emotion arises in the jeeva. From East to Ishan there are 8 petals. 

The knowledgeable have explained the specific petal with specific emotion. Every lotus has two parts, Dal or petals and Karnika or the central round portion holding the pollens etc. When Pranic energy moves over the petals one gets outward oriented and when it moves over the inner circle or Karnika then it develops dispassion/ virakti from all  things other than self. The ego gets reduced to half or is stated as dream state, while in the petals it is called fully awake state (in the world). When one enters the central bindu in the Karnika then Sushupati or sleep state is achieved. Crossing the bindu or Shunya one reaches Turiya state where ego gets annihilated and no connection with lotus remains. This is the state of realization of the self. At this point, atmic form Hamsa is exhibited as Param-Atma. Mind slowly loses itself and Unmani state dawns and this is Turiya Avastha. Therefore, Inhalation and Exhalation is the mantra of Atma. As by the downward movement of the Bindu physical sensuous body is generated similarly by upward movement of the it generates Divya deh or Divine body. Cause of whole agitation of the self is 'I am the one who sees all around'..........(translated from Tantric Sadhana & Sidhant).........................Om!....Shaktanand.            

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