Narad

 

ब्रह्मा ने चारों ब्रह्मचारी पुत्र सनकादि को पुत्रोत्पत्ति तथा सृष्टि सृजन के लिये तप करने भेजा, पर ब्रह्मा जी ने नारद को विवाह करने के लिये कहा और पुत्र उत्पत्ति की आज्ञा दी तो वो बहुत दुखी हुए। उन्होने अपने पिता से कहा कि आपने अन्य भाइयों को तो तप मे लगा दिया और मुझे विषय भोग मे लगा रहे हैं, ऐसा क्यों? यह सुन कर ब्रह्मा जी बहुत कुपित हुए और शाप दिया कि तुम अत्मज्ञान विहीन हो जाओ। तुम गन्धर्व योनि में जन्म लो, ५० रम्य नारियों के पती तथा उङ्के क्रीडामृग होकर् अवस्थान करो। इसके बाद तुम दासी पुत्र होकर जन्म लोगे तथा श्री हरी की कृपा से मेरे पुत्र हो कर पुनः मुझसे ब्रह्मज्ञान लाभ करोगे। नारद रुदन करने लगे कि मैं हरिभक्ति विमुक्त ना हूं, चाहे जहां कहिं भी जन्म लूं।

पूर्व काल में एक परम ऐश्वर्यवान हरिभक्त गन्धर्व राज थे परन्तु उनके कोई सन्तान न थी। श्री हरी कि भक्ति कर उन्होने एक परम ऐश्वर्यवान पुत्र का वर प्राप्त किया। यथा समय पुत्र रत्न हुआ जिसका नाम वशिष्ठदेव ने उपबर्हण रखा। समय आने पर उनका विवाह गन्धर्वराज चित्ररथ की कमलनयनी ५० कन्याओं से हुआ। दीर्घ काल तक उन्होने राज्या का कार्य भार वहन किया। एक बार ब्रह्मा कि सभा में उपबर्हण को श्री हरी का लीला गान करने हेतु बुलाया। उनके संगीत से सभी मुग्ध हो गये। तभी स्वर्ग अप्सरा रम्भा को देख कर उनका चित विक्षिप्त हो गया। उन्होने संगीत बन्द कर दिया जिस से ब्रह्मा जी क्रोधित हो गये। उन्होने शाप दिया कि तुम गन्धर्व योनि त्याग कर शुद्र योनि मे जन्म लोगे। उन्होने वशिष्ठ से योग विद्या ली थी इस लिये अपना शरीर त्याग दिया।

जब उनकी पत्नियों ने उनकी मृत देह देखी तो सब विलाप करने लगीं। पति के शरीर को वक्ष पर रख कर मूर्छित हो गयीं। श्री हरी की स्तुती कर पुनर्जीवन की याचना करने लगीं। पत्नी मालावति पुनः मूर्छित हो गयीं, इस तरह बहुत दिन शरीर को ले कर बैठी रहीं। पुनः श्री हरी की स्तुति की परन्तु उन्हे जीवित होता न देख क्रोधित हो गयीं।

मृत शरीर को ले कर कौशिकी नदी के तीर पर आयीं, वहां सभी देव गण को शाप देने हेतु उद्यत हुईं। तब सभी देवता भग्वान विष्णु समक्ष गये। तब भगवान एक ब्रह्मण के वेश मे मालावती के सामने उपस्थित हुए। मालावती ने ब्रह्मण बालक की अर्चना कर पति के पुनर्जीवन के लिये कहा। उसने मालावति को नाना प्रकार से उपदेश किया जिससे उसे कुछ शान्ति का अनुभव हुआ। परन्तु उसने अपने पती के जीवन दान की इच्छा ना छोडी। अन्ततः ब्रह्मण ने अपने कमण्डल से जल ले कर मृत देह पर डाला जिससे शव सुन्दर शरीर युक्त हो गया। तब सभी देवताओं ने अपने अपने सामर्थय से उसके पति को पुनः जीवित किया। मालावती ने श्री हरी कि स्तुती की। चारों ओर से पुष्प वर्षा होने लगी तथा मालवति अपने पति संग गन्धर्व नगरी लौट गयी। राजा ने इस् प्रकार दीर्घकाल तक अपनी पत्नियों सङ्ग सुख भोगा। अन्त मे योग बल से शरीर त्याग् दिया तथा मालावती ने भी पुष्कर में शरीर त्याग दिया।

कन्यकुब्ज में गोपराज द्रुमिल अपनी पत्नी कलावती के साथ रहता था। स्वामि के दोष कारण उनके कोई सन्तान नहीं थी। दोनो बहुत दुखी मन से रहने लगे। स्वामी कि आज्ञा से अच्छी वेष भूषा डाल वो कश्यप वंशी नरद मुनि के पास गई। मुनि ध्यान मे थे, इस लिये वो वहीं बैठ गई। मुनि का जब ध्यान टूटा तो उसके आने का कारण पूछा, तब उस ने भयभीत हो कर उनके समागम द्वारा पुत्र लाभ के लिये कहा। उसकी बात सुन कर वे कुपित हो गये और कलावती डर से वहीं स्तम्भित हो गयी। उधर से स्वर्ग अप्सरा मेनका जा रही थी, उसे देख कर मुनि का चित विक्षिप्त हो गया एक पत्ते पर वीर्यपात हो गया। कलावती ने उस अमोघ वीर्य को सादर उठा पान कर लिया। मुनि को प्रणाम कर वो घर चली गयी। घर आ कर पती को सारा वृतांत सुनाया तो द्रुमिल बहुत अनन्दित हुआ बोला अब तुम्हारे यहां एक वैष्णव पुत्र पैदा होगा। तुम अभी से ब्रह्मण के घर मे वास करो तथा मैं तप के लिये हिमालय जा रहा हूं। अपनी सभी सम्पदा ब्रह्मणो को दान कर वो बद्रिक आश्रम चला गया।

कलावती पतिविरह से कातर हो रुदन करने लगी और चिता जला कर अग्नि मे जलने के लिये उद्यत होने लगी। तभी एक धनी ब्रह्मण ने आकर उसे मां कह सम्बोधित किया और देह त्याग से रोका। उसे वो सादर अपने घर ले गया तथा उसकी रक्षा करने लगा। यथा समय कलावती ने एक परम् सुन्दर, ब्रह्मतेज से जाज्वल्यमान पद्म एवम चक्र चिन्ह युक्त बालक को जन्म दिया। ये ब्रह्मा के मानस पुत्र नारद ही थे क्योंकी की वे अब मुनि नरद के वीर्य से पैदा हुए थे।  नारं जलं ददादि॑, जो जल दे वो नारद। (ब्रह्मवैवर्त पुराण, १/२१/७) ब्रह्मण दम्पति के यत्न और मातृ स्नेह से नारद बडे होने लगे। शैशव काल से ही भक्ति तथा ज्ञान अङ्कुरण के लक्षण दिखने लगे। जब वे पांच वर्ष के हुए तो कई बाल ब्रह्मण घर आये जिनका ब्रह्मण दम्पति ने सत्कार किया। उन्होने ब्रह्मण भोजन का प्रसाद बालक को खिलाया तथा गृहस्वामि कि अनुमती ले कर दोनो अपने आश्रम वापिस चले गये। ब्रह्म वहां कथा करते, माता उनकी सेवा करती तथा बालक श्रवण करता। इस तरह श्री हरी की कथा में बालक कि भक्ति हो गयी, मुनियों ने गुह्यतम ज्ञान उपदेश दिया। उन्होने वो स्थान त्याग दिया। मां का स्नेह उन पर बढने लगा जिसे वो विघ्न मानने लगे। एक दिन माता को सर्प ने डस लिय जिस से उङ्का देहान्त हो गया। मां का सर्व कार्य कर वो हिमालय तपस्या के लिये चल पडे। पीपल वृक्ष के नीचे वो ध्यान मग्न हो गये। प्रभु का दर्शन भीतर प्राप्त हआ पर जब नेत्र खोले तो कुच् भी नहीं दिखा जिस से बहुत उदास हुए। अकाशवाणी हुई कि इस जन्म में मेरा दर्शन नहीं होगा क्योकि अभी भी वासना खत्म नही हुई है। साधना और सत्सङ्ग के प्रभाव से, देह त्याग कर तुम मुझ में ही लीन हो जाओगे।  यह सुन कर नारद पुल्कित हो गये और प्रभु को पुनः पुनः प्रणाम कर साधना भक्ति मे लीन हो गये।……………ॐ!.....from 'Sansmaran', Shri Purnanand Ajapa Yoga Sansthaan.

Panchdashi

 

It is said that God or Param atma has three eternal attributes which are Sat, Chit and Anand but in jeev or atma there are only two attributes which are Sat and Chit. The third attribute of Anand is totally absent in it. This confusion is dealt in Panchdashi. Similarly in wood and stones, there is only one attributes of Sat and no chit and anand because chit and Anand are taken up by jadatva or ignorance of the stone state in its stride, hence two attributes do not shine at all there.

Mind has three attributes i.e. Shaant(tranquil) – its attributes are dispassion, Peace, Pardon and kindness; Ghor(terrible) – Strong desire, Affection, wish to achieve the object of desire; and Moodh(foolish) Fear, Sammoh etc. People in whom dispassion etc peaceful attributes are not there, Ghor and Moodh attributes manifest more in them. They cover the positive attributes of tranquility etc. and ‘Anand’ or joy disappears. It means, the peaceful part of the Brahm is covered by Ghor and Moodh. It means after birth a jeev has to bear Ghor and Moodh etc attributes. Since Anand become invisible thus only two attributes, Sat and Chit are evident in it. But in atma all the three are eternally present. If anything is not visible, it does not mean that it is not there at all. It is like if we cover a painting with a cloth it becomes invisible but when we remove the covers it is seen again. In the same manner as the covering attributes of Ghor and Moodh get removed, Anand shines forth in the jeev or atma.      

Hence there is no difference in Atma and Parmatma as the three attributes are eternal in them. In Vedas four mahavakya or great sentences or gos[el truths are written, 1. Pragyanam Brahm (from Aitarya Upnishad, 5/1), 2. Ahma Brahmasmi (Brihad Aranyak Upnoshad, 1/4/10), 3. Tat Tvam Asi (Chandogya Upnishad, 6/8/7) and 4. Ayam Atma Brahm (2/5/19) respectively.

As per the 1^st one that which sees, hears, smells, tastes through the senses alone is ‘That’ or ‘Atma’. The cause of all the humans, animals with physical bodies, is Chaitanya or Brahm. In me whatever is the Pragyan that is Brahm only.

In the 2^nd gospel truth, Aham represents atma and Brahm, hence it says That which is Atma or Brahm is me. Asmi strengthens this statement only.

In the 3^rd sentence, three words are there, Tat, Tvam and Asi. Tat is That, Tvam is You and Asi is are. IT means ‘That you are’. Tat represents that truth which was present before the creation and still prevails. Tvam and Asi are associated with it only.

 4^th truth, ayam represents ‘this here or which is seen’, is Brahm only.

Thus, in the above gospel truths the words of Pragyan, Aham, Tvam, are used for the Jeeva and Brahm, Tat have been used to refer to God. Though in humans there is dearth and limited knowledge while in God there is abundance and complete knowledge, but still apart from the import of this meaning there seems to be oneness in both. But ignorance doesn’t let one understand this truth. For removal of it understanding of all the four gospel truths is must.

The next question becomes What is Ignorance. It is the synonym of maya of the lord. Some people refer to us eternal and some refer to it as non-eternal. If we take it as anadi or eternal than Brahm is never destroyed in the same manner it will also be never removed. If that be the case then what good is all the spiritual practices whose only aim is to remove ignorance and help realize the self, present inside each one of us. Then why would any one follow path of yog, path of Karma, path of knowledge or path of bhakti. It has been explained as below,

बाढ निद्रादयः सर्वेऽनुभयन्ते न चेतरः, तथाप्येतेऽनुभूयन्ते येन तं को निवारयेत् ॥ …पञ्च्दशी-३/१२.

The meaning of Nidra or sleep is Anand from sleep and not sleep alone. The one who makes one experience that anand is none else but Atma alone. The idea of anand which is present in ones intellect which happens some times only, the cause of that is Truth or Atma as its eternal and ever present. We also say that Brahm is complete without any parts then why do say that cosmos is created from it, as it cannot be divided. As per shrutis, lord leaving aside its pure form, entered into jeev form by taking up impure manifestation.

Now the question comes how to attain knowledge of Atma or Brahm. As per Ashtaang Yog, Dhyan and Samadhi are the ladders to realization. As per Karm yogis – karm alone is the cause of providing knowledge of god realization, as per bhakti yogis – total submission of the self alone is the only cause of realization, while as per Samkhya followers, knowledge alone is the cause of realization.

Reading and reflecting on scriptures and guidance of a sadguru is essential for realization. After reading of the scriptures and finding a suitable path as per the nature of a person, instruction of Sadguru is must. If due to any obstruction or lack of application, one could not realize in this life then it will be realized in the next one.  Hence one should always pray for realization of ones atma or self.....Om..Shaktanand.

Thanks - धन्यवाद

 I am very happy to inform that we have crossed 300,000 visits on our blog from all over the world. It is because of the inspiration and motivation from the readers that one is able to share on various aspects of yog and tantra for benefit of all. Thank you very much to all the followers and readers of Shaktanand Blog because without you it would never have been possible to have such a wide audience.

Soon we are going to come up with a Kundalini activation app, for practitioners, linked through our site www.nirvanasage.com. Hope you will like that too and benefit from it. .... .... ... ... .....Om! .... .... ... ... Shaktanand. 

Jap under or on various trees

 

Kulvrikshasan:

One should do 10,000 japas of a mantra at various places.

1.

By doing jap in Banana-tree-forest one propitiates Mother Tara.

2.

Doing jap below coconut tree gets kingship, under betel nut tree one fulfills ones desire.

3.

By doing sadhana under Ashok tree (Saraca acosa) one gets desired woman. By doing jap under mango tree one gets power to know everything.

4.

Doing jap under Baniyan tree provides knowledge of all the three times i.e. past, present and future, while under Peepal tree (Ficus Religiosa) one is able to control every one.

5.

Doing Sadhana under Taad (Pterospermum Xylocarpum) tree one achieves victory while doing jap under Date tree one is able to get respect in kings court.

6.

Doing jap under Plaksh tree (Ficus Lacor) one achieves great power to attract. Performing same under Shami tree (Prosopis Cineraria) one achieves great wealth, while under Jamun tree(Syzygium Cumini) one gets wealth.

Doing jap under the tree or while sitting on the tree one gets siddhi.

Kaali Tree names:

Shleshmatak(Cordia Dichotoma), Karanja(Millettia Pinnata), Bilv(Aegle Marmelos), Ashvath(Ficus Religiosa), Kadamb (Burflower), Neem(Azadirachta Indica), Vat(Baniyan), Udumbar (Blue Lotus), Champak(Magnolia Champaka), Kesar(Saffron) provides asht siddhi and moksha, person becomes jeevan mukt.

Chinnmasta Trees:

Baheda, Shaakhot(Delonix Regia), Khajoor, Pipal, Vat, Neem, Karanja, Bilv, Shaal or Taad. All these names have been given earlier.

Aagam Rahasyam - II, 14^th Patal, 526  

Gita Rahasya - Some incites

 

Srimad Bhagvad Gita, Chapter 3, Sloka 19.

तस्माद्सक्तः सततं कार्यं कर्मं समाचर,

Tasmaadsakah Satatam Kaaryam Karmam Smaachar,

असक्तो ह्यचरन् कर्मं पर्माप्नोति पूरुषः।

Asakto Hyacharan Karmam Parmaapnoti Purushah.

Word meaning:- Hence without attachment, perform your actions. Because one who performs action without attachment only achieves final salvation.

Interpretation:- A knower like this, need not perform any action but it is not for others. Since they are not having this kind of knowledge, so they must perform their actions. Try to follow the karm path without attachment, because doing like that only one’s chit gets purified, then knowledge dawns and one realizes or achieves moksha.

Spiritual Understanding:- One has to perform action but without attachment. But we all perform work with some motive. This happens because of our ego and extreme attachment to things around us. While performing action many of us thinking of the end result. We have lost many births in satisfying our senses, should we not this time, try to perform some kriyas or sadhanas to overcome our past failures to achieve the highest state of evolution..

By performing unattached action, in a short period of time, one achieves high state of kriya or action, achieving the best state of this active-state, one gains entry into param purush. The ultimate state of the kriya itself is called Parampad. Hence a human must strive to achieve this very state during this very life time.......Om!     

Karm Tyaag

 

अनाश्रिताः कर्मफलम् कार्यम् कर्म करोति यः,

स संन्यासी च योगी च न निरग्निनं चाक्रियः। अध्याय ६ – श्लोक १.

जो कर्म फल में आश्रय या अपेक्षा  न कर के कर्म कर्ता है वही संन्यासी ओर् योगि है। अग्निसाद्धय यग्यादि कर्मों का त्यागी और अग्निसाद्ध्य पूर्तादि कर्मो का त्यागी सन्यासि या योगि नही है। कर्म त्याग को कष्टप्रद जान कर उपयुक्त अवस्था से पैहले ही लोग कर्म त्याग कर लेते हैं

जो फल कि अपेक्षा के बिना कार्य कर्त है वही योगि य सन्यासी है। मै अग्नि नही छूता और कोइ कर्म नहि कर्ता ऐसा करने वाला योगि य सन्यासी नही होता। जब तक शरीर है कर्म त्याग नही हो सकता। मनुष्य दो प्रकार के कर्म कर्ता है। एक अपने लिये एक् औरों के लिये। अपने लिये कर्म करना स्वार्थ है और् दूसरों के लिये कर्म कर्न निःस्वार्थ भाव है।

कर्म कर्ता आस्तिक तथा नास्तिक दो प्रकार के होते हैं। जो शुद्ध भाव के हैं परन्तु भगवान में विश्वास नही करते वे केवल लोक हित के लिये कार्य कर्ते हैं। परन्तु जो अस्तिक हैं वो मैं लोकहित के लिये काम कर रहा हूं, वे इस् भाव से नहीं करते। वे मात्र भगवान की प्रीती के लिये ही कर्म करते हैं इस लिये उनका लक्ष्य स्वयं भगवान ही बन जाते हैं। चित के अन्तर्मुखि हुए बिना भगवान की प्रीती के लिये कर्म करना सहज नहीं होता। मन की भोगवासना जब तक शान्त ना हो तब तक भगवत चरण में समर्पण नही हो सकता। जो कर्म भगवत चरण में समर्पित होगा वही निष्काम होगा।

मन के चाञ्चल्य को मिटाने के लिये पैहले क्रिया के परम् अवस्था में पहुंचना अनिवार्य है, वहीं समझ में आता है कि कर्म मेरे नहीं हैं। मिथ्याचार से (मैं सन्यासी हूं इस लिये कर्म नहीं करूंगा) सत्य रूपी इश्वर ओर् भगवन नही मिल् सकते।

सन्यासी लोग त्यागी होते हैं, योगी लोग कर्मी होते हैं। त्याग का चरम फल मोक्ष एवम् शान्ती है। क्रियादि साधना का फल भी वासना विरहित हो कर मोक्ष प्राप्त कर्ता है। सर्वत्याग के बिना कोइ सन्यासी नही बन सकता, योगभ्यास द्वारा चित का विक्षेप शून्य हुए बिना कोई योगी नही बन् सकता। जब कर्म किये बिना कोई रह नही सकता तो कर्म तो कर्ना ही पडेगा, उसे कर्तव्य समझ कर करना पडेगा। इस प्रकार जो कर्म करते हैं वो सन्यासी भी हैं, योगी भी हैं ओर कर्मी भी हैं। कुण्डलिणि साधन रत साधक को भी कर्म फल स्पर्श नही कर सकता तथा इसका अन्तिम फल सर्वात्म भाव ही है। क्रिया करते करते साधक उसके नशे में देह को भूल जाता है, जगत को भूल जाता है, इन्द्रियां व्यापार शून्य हो जाती हैं, वे स्वभाव वश अपना अपना कार्य करती रहती हैं। ऐसी स्थिती में भी उसको कर्म फल आश्रित नहीं कर् सकता। तभी उसको सन्यासी व योगी कहा जा सक्ता है। जो सर्व सङ्कल्प शून्य है वही वस्तुतः योगी ओर् सन्यासी है, वास्त्विक वेदोक्त सन्यास इस युग में अत्यन्त कठिन है।…….श्री श्यमाचरण लहिडि श्री मद्भागवत-गीता। Om! ......................Shaktanand.

Kularnav Tantra

Keeping idea of divinity in ones own body and then entering into pooja of the divine is real meaning of Sidhantachar. 

 घृणा लज्जा भयं शोकं जुगुप्सा चेति पञ्चमी,

कुलं शीलम् तथा जातिश्चाष्टौ पाशाः प्रकीर्तिता ।

पाशबद्धः सदा जीवः पाश्मुक्तः सदाशिवाः,

एवम् ज्ञात्वा महेशानि चात्मानं तोषयेद् यदि।

स जीवः परमेशानि शिव एव न संशयः॥

'Ghrinaa Lajja Bhayam Shikam cheti Panchami.

Kulam Sheelam tatha Jati Ch Ashtau Paashaah Prakirtita.

Paashbaddha Sadaa Jivah Paashmuktah Sadashivah,

evam Gyatva Maheshani Ch Atmaanam Toshayed Yadi.

Sa Jivah Parmeshani Shiv Ev Na Sanshayah.' ......Kularnav Tantra.

As per Kularnav Tantra text, snares are of eight kind i.e. hatred, shame, fear, bereavement, loathing, clan, humility and caste.

A jeev is always snared, only Shiv is free of all kinds of snares. O Devi, knowing thus one should be busy in practice of self realization. One who does such practice alone is Shiv. This is true without doubt. 

Inner meaning of Hindi Alphabets

 

Description of various alphabets as per scriptures:

अ स्वयम्भु (श्वेत)                    आ स्वरोचिश (पाण्डु)

a Swayambhu (White)      A Swarochish (Yellowish)

इ ओतम (लोहित)                   ई रैवत (ताम्र)

‘e’ Otam (Iron colour)         E Raivat (like copper)

उ तामस (पीत)                       ऊ चाक्षुष (कपिल)

‘u’ Taamas (Yellow)           U Chakshush (Black)

ऋ वैवस्यत मनु (कृष्ण)             ॠ सावर्णी (श्याम)

ri Vaivast Manu (Black)     RI Saavarni (Dark)

लृ ब्रह्म सावर्णी (धूम्र)               लॄ रुद्र सावर्णी (पिङ्गल)

lri Brahm Saavarni(Smoky)         LRI - Rudra Saavarni (Yellowish)

ए दक्ष सावर्णी(थोडा पिङ्गल)     ऐ धर्म सावर्णी (तिरङ्गा)

E Daksh Saavarni (Little yellowish)   Ai Dharma Saavarni (Tri colour)

ओ रौच्य (बहुरंगा)                    औ भौत्य (कबरा)

O Rauchya (multi-coloured)     Au Bhautya (grey or brown streak)

क से ठ १२ आदित्य                    {Ka (क) to Tha (थ) – 12 Adityas/ different Sun}

ड से ब - ११ रुद्र;                        {ḍa (ड) to Ba (ब) – 11 Rudras/ forms of Siva}

भ से ष - ८ वसु –                        {Bha (भ) से ṣa (ष) 8 Vasu}

स - ह २ अश्विनि कुमार                       {Sa (स), Ha (ह) – 2 Ashwini Kumar }

(१२+११+८+२ = ३३ देवता)       (12+11+8+2 = 33 Divinities)

अनुस्वर( A ) - जरायुज ;                  (Anuswar – geriatric)

विसर्ग (:) - अण्डज;                       (Visarg – born from egg)

जिह्वामूलिय - स्वेदज;                   (Jhivamooliya – born from sweat)

उप्धम्निय – उद्भिज.                       (Updhamniya – Germinate or sprout up)

जो इन देवताओं को आश्रय कर कर्म अनुष्ठान करते हैं वे अर्धमात्र स्वरूप शिव् में लीन हो जाते हैं।

(Whosoever performs various spiritual procedures based on these divinities achieves a state of ardhmatra, one matra is the unit of mind when one is totally drenched in the world, and merges into Lord Siva in the end.)

जिह्वामूलिय : alphabets pronounced from the base of the tongue.

उप्धम्निय: Alphabets which are pronounced from the lips.

Some Important Tips:

Wishing everyone a Healthy, Joyous and Invigorating 'Yoga-Day'. May all follow the basic precepts of Yog to reach its lofty standards and make this world a beautiful place to live in with love, compassion, friendship, peace and drive out hatred, fear, violence from our lives. Over the time, Yog is being projected as only a system of physical asanas while its fundamental principles are either forgotten or not stressed due to many reasons. Our Rishis formulated the path to achieve self realization and not only good health. We need to introspect, where we stand at the moment. So, stop, observe silence and listen to the call of the heart to realize where one is going wrong. May all be blessed with That awakening.

On this day, let us share some more information as per scriptures on simple things (as we intend to do everytime), which we might like to perform sometime.

1.How to make Panch Gavya: 

If Cow dung = X gms; Cow Urine = 2X; Cow Ghee = 4X; Cow milk - 8X and Curd of Cows milk = 8X.

गायत्र्यादाय गोमूत्रं गन्धद्वारेति गोमयं, आप्यायस्वेति च क्षीरं दधिक्रव्णऋचा दधि,

(Gayatryadaay Gomootram Gandh Dwareti, Aapyaayasveti Ch Ksheeram Dadhikravanricha Dadhi )

तेजोऽसि शुक्रमित्याज्यं, देवस्य त्वा कुशोदकम्, 

(Tejoasi Shukrmityajyam Devasya Tva Kushodkam)

वरुणश्चैव गोमूत्रे गोमये हव्यवाहनः, दधिन वायुः समुद्दिष्टः सोमः क्षीरे घृते रविः। 

(Varunashchaiv Gomootre Gomaye HavyavaahanaH, Dadhin Vaayuh Sammudishtah Somah Ksheere Ghrite Ravih.)

.......Agam Rahasyam, Panch Gavya Vidhi-124-25/282.

For receiving Cows urine chant Gayatri mantra; for Gomaya chant Gandh-dwara; for milk chant 'aapyaayasva'; for collecting curd chant 'dadhi kraavano'; for ghee use 'tejoasi shukramasi'; for collecting kushodak use 'devasya tvaa'.

Invite 'Varun' divinity in Cow urine; 'Fire' divinity in Gomaya; 'Air' divinity in Curd; 'Moon' in milk; 'Sun' in Ghee.

Such a Panch-gavya should be used to wash the mala being made for jap by a sadhak.

2. Mantras on the mala:

With Vaam dev mantra apply sandal wood paste, offer Agur-dhoop and Offer flowers With Aghor-mantra Offer Dhoop with Tatpurush mantra: Offer Sandal and with Ishan mantra do 100 jap on each bead. 

Perform one mantra only on the Meru of the jap mala. 

3.Mool mantra of the mala:

माले माले महामाले सर्वतत्वस्वरूपिणि, चतुर्वर्गस्त्वयि न्यस्तस्मान्मे सिद्धिदा भव।

(Maale Maale Mahaamaale Sarva Tattva Swaroopini,

Chaturvarga: Tvayai Nyastasmaanme Sidhida Bhav.)

Above mantra may be used for purification of the mala.

4. Friendship and animosity among Varnas:

अ आ-कार की शत्रुता ग-कार

A and AA-kaar has enmity with Ga-kaar

ऋ तथा ॠ-कार की शत्रुता  उ-कार

Ri and Rrii-kaar has enmity with U-kaar.

ऌ तथा ॡ-कार  की शत्रुता  य-कार

Lri and Lrri-kaar has enmity with Ya-kaar.

ल-कार की शत्रुता  प-कार

La-kaar has enmity with Pa-kaar.

ओ ऑ-कार की शत्रुता ष-कार

O and Au-kaar has enmity with Sha-kaar.

ज-कार की शत्रुता ट-कार

Ja-kaar has enmity with Ta-kaar.

झ्-कार की शत्रुता ख-कार, र-कार

Jha-kaar has enmity with Kha-kaar and Ra-kaar.

ड-कार की शत्रुता  त-कार

Da-kaar has enmity with Ta-kaar

फ-कार की शत्रुता  ध-कार

Pha-kaar has enmity with Dha-kaar

य-कार की शत्रुता स-कार

Ya-kaar has enmity with Sa-kaar

So while choosing place of jap in Koorma chakra, never sit in the enemy combination place.

5. Asan: 

Asan is essential during jap, in the absence of it one should mentally form an asna and do jap on it.

Various asans used in mantra sadhana. 

a.

Padmasan, Swastik asan, Bhadrasan, Vajrasan, Veerasan.

b.

Resham, Kush, Animal Skin, Cloth, Sann, Tree Leaves, Cotton, Blanket, Wood, Black deer skin provide all kinds of siddhis. If a family person is not initiated then he/ she should use skin of Black deer. Sadhus and celibates can also use it. 

Cloth Asan - Vyaadhi naash.

Blanket asan - Dukh Naash.

Lion Skin Asan - Sarv-Siddhi

Deer Skin Asan - Gyan Siddhi

Kush Asan - Pushti Karak.

Karma Specific Asan:

Maaran Karm - Black, Bison Skin

Vashya Karm - Red Colour.

Shanti Karm - White Colour, Cow Skin Asan.

Stambhan Karm - Elephant Skin Asan.

Ucchatan Karm - Goat Skin Asan.

Vashya Karm - Gainda Skin Asan.

Vidveshan  Karm - Siyaar Skin Asan.

Earthen Asan - Dukh kaarak; 

Stone Asan - Vyaadhi - karak;

Leaf Asan - Agitation of mind.

Brick Asan - Given mental tension.

Aam, Neemb and Kdamab - Sarv Naashak.

Bakul, Palaash, Panas, Baheda not to be used by Mantra practitioner.

Red Chandan Tree Asan - Good.  

Trust above will prove useful for sadhaks (details from Agam Rahasya).........Shaktanand.

Secret Yogic Breathing Part 3/3

This can practiced by breathing through mouth or nasal passage. When air moves through different areas it generates some sound which can be shown below.

                        Inhale                          Exhale

Mouth             Aa                               Ha

Nasal               Um                              Hum

When we inhale, we suck air into our body and its pressure rises inside. After completion of inhalation i.e. Poorak, we hold the breath for a second in a state of Antrik Kumbhak. At this point the pressure of air is maximum inside. Now when we release air in exhalation it has a tendency to move out forcefully in most people. But yogis control both the inhale and exhale breath.

On listening to the inhale side through mouth we discern vibration of Aa but on exhalating through the mouth, we hear a sound of Ha instead, which according ones thinking is because of the excessive pressure built inside.

Similarly, when we inhale through nose this sound changes to Um on inhalation and Hum on exhalation, with more pressure on the exhaling breath as through mouth. One feels that inner pressure felt is more in case of nasal breathing, though it has not been mentioned in the text written by yogi. Therefore, one feels that people with higher BP etc. should not indulge in nasal breathing but rather breathing through mouth. One needs to check this aspect on various measuring instruments to be conclusive.

The Ha-kaar is the jeevani shakti or Pran shakti which we are losing in every breath. If we are able to conserve it then we will be able to live a full life. As per personal understanding, it means the whole sadhana of the practitioner is to convert Ha to Aa(mouth breathing) or Hum to Aum (nasal breathing). If we see it from the length of breath angle, then it is said that that the normal length of expiration from nose is a12 fingers. As our breath becomes more and more subtle this length starts decreasing and with each decrease in finger length of the breath, yogi is blessed with one siddhi. As his breath becomes subtlest, he just inhales from the tip of the nose and exhales at the tip of the nose only and he is called a Paramhamsa at that time when he has such a mastery on his breath. By this time his dependence on nature is almost finished and he is becomes a jeevan-mukta. One feels that as the Ha gets converted to Aa slowly, ones length of breath starts reducing finger by finger. Thus we can say that by following this Ajapa method breathing also same effect takes place which happened in reducing the length of breath from nose tip, though its one’s personal view point and not from the book of Dr. Ramesh Paramhamsa ji ‘I met Himalyan Yogi’…………………………Om!  

 

***************

Secret Yogic Breathing Part 2/3

 A plane pushes the air backwards with force to attain a lift, a rocket is lifted into space through thrust principle acting downwards provided by its powerful engines, a ball bounces back from the surfaces due to the force with which its directed. In the same manner as we are continuously losing energy from our body in normal breathing method, but if we devise a specific method so as to conserve all this energy and use it for final thrust at the right moment then we can achieve great results. Yogis and Rishis applied this method and worked on its details. They utilized the thrust of our outgoing breath to create a lift by reversing the pranic flow.

Another important aspect is shaktichalan. It’s a subtle movement of pranic energy in our body which subtle sadhaks or practitioners can experience. When we breath in, one energy current rises up and moves from the base of the spine up towards the brain and when we breath out similar current descends downwards from the brain towards the base of the spine. This movement is of pran and occurs in our subtle body while the movement of breath occurs in the gross body.

In the stomach area we have Ha-kaar, in the throat area we have A-kaar while in the forehead area we have U-kaar.

The whole process is divided into Physical-stage, Psychological-state, Para Normal-state and Vibration-less-state.

Thus in the first stage, we need to have smooth flow of air and not allow it to get struck somewhere, which can occur due to wrong breathing method or wrong food intake. Dearth of oxygen and excess of oxygen both are not good for the system. The presently discussed method does a lot of cleansing on the way to qualify or raise us to the next level of psychological breathing. It starts the breathing from the bottom end or base of spine and moves up towards the brain, inhaling more oxygen.

Our physical parts have a limit. When thrust of breath exceeds them then it connects with our Medulla-oblongata which is controller of our respiratory system. The psychosomatic diseases can be controlled by the upward moving energy impulses. The repeated thrust of our breathing system obstructs the downward flowing energy. As these downward energy impulse get trapped, slowed down, we gain more control over our breathing process, hear beat, blood pressure and can control them in much better way. Since the unrhythmic system is always stress, tiredness inducing, thus we get more and more relaxed, mind clears and consciousness becomes more and more clear.

Normally a human being is regulated through five senses and he sees the whole world through the lens of its five senses which on one side is provider of a wide horizon to experience the world, while on the same level it is also a limiting factor for him. As different senses overpower us during our reception of worldly impulses, our brain releases different enzymes in our body, generating different reactions from various organs in our body. Thus different vibrations are produced inside us, as in the end it is all a play of energy which travel in certain value(Hertz) and certain wave form(Sine, Square, Sawtooth or Triangular). The waves can be in visual spectrum or Infra red region or Ultra violet region. All the waves exist around us but normally we can see only visual spectrum. Changing of this spectrum requires special techniques which only a guru teach or explain.

Generally observing, when we receive a worldly impulse it changes the balance of energy in us and create a higher energy state which are affected by entanglement of our senses with that impulse. Due to that we move to experience that sense objective. Thus, we generally see the end of impulse as movement in us. But actually it is not. For example, while driving a car, we see a hording of ice cream on the road and we immediately want to have it. Which means that hoarding has caused a state of higher energy in us and making us to experience it. We turn our car to the nearest ice cream parlor and buy our desired object. After eating it we get satisfied and come to rest. In this whole process, one thinks that the cause of movement is of experiencing the ice cream. But in actual, the goal of the movement is no-movement or stillness. So in the above example our sense of sight saw the hoarding, it conveyed it to our brain, who checked all the past records about its feeling and found that it was very tasty during last experience, it achieve it it directs our karm indriya to proceed to that place where this desire can be realized.

Thus, one has to learn the process of converting relative movement into pure stillness or absolute motion where time and space do not exist. It occurs in the absolute consciousness where all the wave forms turn into a minute line or point. We have shared one example here but like wise there can be many such example of different senses which can be seen as different tributaries in which we are moving forgetting the main current of Pranic energy which is the cause of all of it. Had we taken the support of that current we could easily have been saved from the movement to experience the senses. Upward movement of this current is life and downward movement of this current is death. It is gateway to our knowledge and wisdom. It is our dearest friend. Just by knowing breathing, one can know life and death as without it we will not be able to survive. Thus, we can see that one may indulge in anything but should not lose the sight of the One behind all, is the key to realization.........concept from 'When I met a yogi'.

Secret Yogic Breathing Part 1/3

 To promote health to some extent deep breathing is very useful. It gives more oxygen to lungs to exchange with blood and thereby attach more oxygen into blood which nourishes innumerable cells of whole of our body.

Alternate breathing like Anuloma-Viloma and Nadi Shodhan, as the name itself suggests, it cleanses our channels.

While Kapalbhati or abdominal breathing moves our diaphragm and lungs together and help enhance lung capacity and remove more stale air out of the system by utilizing the whole lung capacity instead of a part of it as done by most of the people. A child at birth engages in abdominal breathing while as we grow older we forget it and start breathing through chest.

Breath retention, either inhaled or in exhaled position is an essential technique for calming of the mind. According to yogis real pranayam start with retention of the breath while earlier practices are only prelude to it. According to yogis the retention of the breath is for achieving Samadhi. There, they slowly increase the time of breath holding.

According to the yogis there are six centers of energy in our body and an individuals energy is struck up in any one of these and thus he or she will be reflecting attributes of that very energy center. Entire personality of the individual will be dictated by that very center and diseases faced will also be according to that. If our energy is struck up say in stomach, one will be selfish and face problems of that very part. We have also tested that if flow of energy is struck up in the specific areas of the brain for more than three  months then ailments get reflected in our physical body. This means that if by any method we are able to remove those blocked area and convert them to free flowing areas we can easily ward off the onset of diseases at the brain level itself and not let it enter our physical bodies.

There are many different forms of yoga which stress on one or the other aspect. It is like when we are moving, when one gets tired they stop and rest at a place. This resting at a place by someone may be due to lack of energy, lack of enthusiasm or lack of knowledge. In the wider perspective many people are held at the same point of evolution in their life. From childhood to old age they do not progress at all and in-fact wasted whole of their life. Thus various yogic method got developed due to local and individual notions. One common thread which binds all of them together is the continuously flowing river of Pran or life force.

In our bodies too, there are six different rest centers or power houses. We have to transcend them one by one and some times get struck in one of them for whole of our life. These can be Brain, Neck, Chest, Stomach, Cleansing or elementary area, Sex. In the normal sense of the creation, the movement takes from Brain to Sex organs but for evolution this has to reversed i.e. from Sex to Brain. One has to maintain balance of these centers to achieve the maximum benefits. For example overindulgence in the sexual activity will lead to imbalance, tantra has devised many ways to control this center. While in the center of heart, love and devotion is prevailing attributes and to maintain their balance bhakti yoga was developed. In the elementary canal area major requirement is cleansing, hatha yoga serves that purpose very much. While in the area of stomach, the requirement is food and nutrition and the required yoga is Karma yoga for better digestion. We should be moving and not lazy, hording things. Throat is the area of vocal chords and creativity. It provides us the space of chanting mantras to achieve the desired results. Yoga for it is Kriya yoga. Brain is the controller and seat of knowledge thus this center is developed with the help of Gyan Yoga or Samkhya philosophy. Here we transcend all duality and arrive at the only duality i.e. self and guru. At the top is the ultimate merger, where our self also is decimated and one realizes ‘Aham Brahm Asmi’. The yoga for it is Laya yoga. All these stations are transcended one by one and not in one go.  One has to swim in the main river and not in the tributaries and believe them to be the main river, which most of the people do. All our energies are flowing downwards , we have to arrest that movement  of direction and reverse it. Flowing downwards, we will never reach the goal which is the source and can only be attained by travelling in opposite direction. Medulla is the part through which these impulses travel.

The normal pranayams being practiced by general people are nothing but actual one is closely guarded by yogis. Non rhythmical and improper breathing leads to various diseases, pains and headaches etc. which can be cured by simply breathing in proper rhythm, in people..........concept from 'When I met a Yogi'. 

Varna Details - Vijyottar Malini Tantra.

As per Vijyottar Malini Tantra various varnas represent different attributes as below:

Lam, लं                 Vairagya, वैराज्ञ

Vam, वं                  Aishvarya, ऐश्वरय

Ram, रं                   Gyaan, ज्ञान

Yam, यं                  Dharma, धर्म

Ham, हं                  Naal, नाल

Rim, ऋं                  Adharam, अधर्म

Reem, ॠं             Agyaan, अज्ञान

Lrim, लृं                  Avairagya, अवैराज्ञ

Lreem, ॡं           Anaishvarya, अनैश्वर्य

Ong, ओं                 Kanchuk, कञ्चुक

Aun, औं                 Maya Beej, माया बीज

Hah, हः                  Kalakanchuk, कलाकञ्चुक

Ka to Bha, क-भ    Sparsh Varna, स्पर्श वर्ण

Visulaize Eight Petal lotus in them as per following details:

Ham                      Vama                    Poorvdal

हं               वामा            पूर्वदल 

Haam                    Jyeshtha               Agnikon

हां               ज्येष्ठा          अग्निकोण

Him                       Raudri                   Dakshdal

हिं               रौद्री            दक्षदल

Heem                    Kaali                      Nairittya Dal

हीं               काली            नैऋत्य दल

Hum                      Kal-Vikarani         Paschimdal

हुं               कलविकरणी       पश्चिम दल

Hoom                   Bal-Vikarani         Vaiyavyadal

हूं               बल विकरणी      वैयव्यदल

Hem                     Bal-Pramathani     Uttar Dal

हें               बलप्रमथनी       उत्तर दल

Haim                     Sarv Bhoot           Ishaan dal

   Damani

हैं               सर्व्भूत दमनी     ईशान दल

In the creation of cosmos Agni is called Pramata(प्रमाता), Surya is called Praam(प्रमाण) is called maan and Moon is called Prameya(प्रमेय). Sha/श is Parthiv Mandal; Shha/ष is Prakritya Mandal and Sa/ स is Maayaand and Ksha/ क्ष is Suksham Mandla. Ksha/ क्ष can be known only ith Devi’s blessings alone. This beej is known as a symbol of Ishwar or Sadashiv prate.

After these three shoolshring come which are Apara(Vaam Shring/ वाम्श्रृंग़), Para(Madhya Shring/ मध्यश्रंग) and Parapara(Dakshin Shring/ दक्षिणग). Joom bej is considered there asan………..Shri Vijyottar Malini Tantra.

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