Tuesday, May 24, 2022

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'.

Friday, May 20, 2022

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'. 

Wednesday, May 18, 2022

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, ऋ             Agyaan, अज्ञान

Lrim, लृं                  Avairagya, अवैराज्ञ

Lreem, लृऋं           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


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/ is Parthiv Mandal; Shha/ is Prakritya Mandal and Sa/ 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.


Friday, May 13, 2022

Kala Details Above Agya Chakra (आज्ञा चक्र् से आगे कलाओं का विवरण)

 Ardha Chandra(अर्ध चन्द्रा)

Jyotsana(ज्योत्सना), Jyotsanavati(ज्योत्सनावति), Vimla(विमला), Shiva(शिवा)


Rundhani(रुन्धनी), Rodhini(रोधिनि), Raudri(रौद्री), Gyanvedha(ज्ञानवेधा), Tamopaha(तमोपहा).


Indhika(इन्धिका), Deepika(दीपिका), Rochika(रोचिका), Mochika(मोचिका).




Sukshama(सूक्षमा), Susukshama(सुसूक्षमा), Amrita(अम्रिता), Amritsambhava(अमृतसम्भवा), Vyaapini(व्यापिनि).


Vyapini(व्यापिनि), Vyomroopaa(व्योमरूपा), Anantaa(अनन्ता), Anatha(अनाथा).


Sarvagya(सर्वज्ञा), Sarvga(सर्वगा), Durga(दुर्गा), Savanaa(सवना), Sprihna(स्पृहणा), Dhriti(धृति).

Thursday, May 12, 2022

Bhairav and Bhairavi in Breath - Vigyaan Bhairav

Heart to Dwadashaant is place of Pran and from Dwadashaant to Heart is the place of Apan. Para itself appears in two form of vibrations and being Bharita/ भरिता shakti (filler) of both the spaces of inside and outside, is called Bhairav/ भैरव. That which moves from Heart to Dwadashaant/ द्वादशान्त् is called Pran and that which moves from Dwadashant to Heart is called Apan. This continuous movement of Pran and Apan is called Paradevi/ परादेवि. It is ever present in the breath and affecting chanting of matrikas.

The space between Heart and Dwadashaant without merging into Heart or Dwadashant, thus established in the central naadi or madhya naddi or Sushumana, which is without any sankalp or vikalp, that state is provider of Bhairav Tattva. The state which is without Kriya or Pran and Apan, that itself shines as Bhairavi.

The flow of Pran which cause the subjective experiences move into respective senses is called Urdhav. The Jeev, which has entered into all the sense experiences  and move in a subtle manner inside is called Apan and that movement is called Parashakti.  Place which consumes the subtle flow of Pran is called Heart/ हृदय and the other and is called Dwadashaant and the flow which takes place in between these two is called Unmesh/ उन्मेष or Sanghat/ संघट्ट. Since Pran and Apan does the work of filling and hence are called Bharita shakti. Pran and Apan are also referred as 'Unmesh' and 'Pad' respectively. The a-kaar(अ-कार) pervades every alphabet i.e. no alphabet can be spoken without the support of A/ अ and is called Urdhav and last letter Sa/ स-कार is called Adhah/ अधः. Thus the power which moves from SA-kaar to A-kaar and from A-kaar to Sa-kaar and the end of which Ha-kaar is shown is called Parashakti. It roams in the whole creation in duality by suppressing the differentiating elements with its effulgence. The joining of A-kaar and Ha-kaar which takes place in the path between Heart and Dwadashant is called Parashakti. Because of being higher, being cause of flow of Pran in the whole creation, the spread of three forces of Desire/ Iccha, Knowledge/ Gyan and Action/Kriya is called Urdhav. Due Vimarsh shakti, that form which is desirable is called Jeeva.

That which is in the form of Soma and cause of life or establishment of the Jeevas is called 'Adhah'. Thus in the form of Para, Apara, Parapara, the triad of three powers of lord itself are called Bharita. These are spread throughout the creation and at the time of rising of the Ishwar they are called Unmesh/ उन्मेष and during His establishment period, they are called Pad. As oil exists inside the sesame seed, in the same manner another power resides inside the triad of Para-Apara-Parapara and is called Turiya. Turiya infact is called Bharita Shakti or Parashakti. 

ह-कार is called Urdhav and Sa-kaar is called Adha. Heart and Dwadashaant, both are the places of rising of Hakaar and Sakaar, they provide strength to Shakti, thus are known as Bhiaravi Bhaav

Pran and Apan keep moving between Heart and Dwadashaant which is place in the forehead or a place 12 finger length away from nose tip outside the body, When it is about to move away from Dwadashaant and when it is about to return from Heart, in that state Bhairav form Bhairavi or Bharavi form Bhairav is realized. It provides bliss in anatahkaran. Shiv-Shakti appear in the dual form of Dharmi and Dharma or Prakaash-Vimarsh/ प्रकाश-विमर्श, but in actual, they are same or one element alone. It can be said, in the lotus of the heart, Pran arises and travels up to 12 fingers length in front of the nose out of our body. Till that length, it is called Pran. After that its movement stops, for a moment till Apaan arises in it, it is known as Bhairav. After that when Apan movement arises in it and it starts it return journey, then arising from Dwadashaant located outside at 12 fingers length till it reaches the heart it is called Apaan movement. Inside the heart lotus Apaan sets and till Pran arises, that very moment of no movement is called Bhairavi Shakti. (As per yog when one's breath becomes more and more subtle its effective length outside the body also gets reduced respectively from 12 finger to 11....to 10.....to 9 and at the end reaches 0 i.e. when one breathes from the tip of the nose and releases breath at the tip of the nose alone, that state of the yogi is called Paramhamsa. At that moment his dependence upon prakriti, five elements becomes negligible and he is his own lord.)

Heart lotus is the point of generation of Pran. When Pran moves from heart to the dwadashaant and has not started return journey, that state of Shunya is called Bhairav state. After this apan rises and starts moving till heart lotus. On reaching Heart it subsides. The moment when Apan has finished and pran has not arisen afresh to reverse the movement, its called state of Bhairavi

Thus in this movement of Praan and Apaan from Heart lotus to Dwadashaant and back Bhairav and Bhairavi arise, one who realizes them, achieves Moksha. A person may do anything, eat anything but remain continuously aware of these Shunya states, where Pran subsides Apaan arises or Apaan subsides and Praan arises, when he realizes these two states of Kumbhak i.e. Antrik Kumbhak and Bahiya Kumbhak, he is said to be a Non-doer. Knowing them one gets free of the cycle of birth and death.

When arising from heart movement of praan arises on its own it is called Rechak. Leaving the space of heart, Praan vaayu while going out touching every part on its path, this state is called Pran Vayu Poorak. When Aran vayu has subsided and Apan has not arisen yet to start the return journey to heart lotus, the state is called Bahiya Kumbhak or Apan Kumbhak.  From outside when Apan starts returning to the heart lotus while touching all the parts on the way back, it is called Apaan Poorak Avastha. On reaching the heart lotus when Apan totally subsides and Pran has not arisen a fresh yet, the state is called Antrik Kumbhak or Pran Kumbhak. 

The state which symbolizes absence of movement of both Pran and Apan is called Bhairavi state. Equipped with this Bhairavi shakti when yogi realizes Bhairavi mudra he transcends into Anav State. (Anav means from Anu/ Atom). While performing Rechak, when outward moving pran gets completely annihilated and Apan has not arisen yet to start its return journey, that state is Kumbhika Shakti. Similarly to gain access to inward space, when Pran vaayu relieves itself of the pran and has not embraced the Apan form yet that state is called Kumbhita State. This Bhiarav or Bhairavi state and its also called Shanta Shakti. During this alone, peace dawns and knowledge of the Param tattva arises. Pran while moving out, leaves its pranic nature and till it has not embraced Apanic form yet and the point in the heart when Apan has totally diminished and has not acquired the state of Pran yet, at these two shunyas one realizes the Bhairav and Bhairavi and state of 'I am That'. (23)

When the power of Pran or Apan through Rechak and Poorak is held in Kumbhak, it is called Shanta Shakti. It is named thus because it is at total peace, beyond name, with param swabhav, provides ultimate knowledge. 

........from Vigyaan Bhairav.


Tuesday, May 10, 2022

Chandraakrishtikar Yog(Attraction of the Moon)


It should start when Sun enters Mesh Rashi(Aries) and tithi is Shukla Paksha Dwitya.

On the day of start keep fast, take bath, perform all the poojas which one dies everyday properly and whole day meditate on self. One should abstain from all worldly pursuits.

Shukla paksha, dwitya moon is though small but is very important. The moment it becomes visible, one should start this yog. Moon has 16 kalas but on dwitya it has only two. Rest of the 14 kalas are absorbed in Parashakti. Every day one should add one kala to moon till all sixteen are realized inside it. 

One should choose a place which is peaceful, without any kind obstruction in continuity of ones practice. Mind should be totally focused and one should always be meditating of Lord Shiv. During this practice eat or drink only those items which are made of milk. While eating them also, one should focus on moon only. 

When moon rises, one should perform tratak on it till it sets down. One should continue it daily.

Keep doing above practice till full moon night. So in a way this practice is for 14 days. When one is going for sleep one should imagine Parashakti in the form of Soma-shakti in the image of the moon. Especially on full moon night/ Poornima, one should look at moon the whole night and meditate on the Parashakti inside its form.

On the day of poornima when whole of the world is drowned in the state of Sushupti, which Lord Krishna calls as Sarvbhoot Nishaa, the time when Chandrakrisht practitioner is awake and meditating on moon, a great event happens. 

In that form of moon, one gets a darshan of mahayogini Parashakti on a lotus, in yognidra, in a beautiful form of a youthful woman, wearing white clothes, wearing precious stones, her body smeared with white chandan, which is shining with effulgence of millions of moons together and as if rain of nectar is falling from her divine form which is satiating the whole creation. By such a darshan, the practitioner gets blessed, there is no doubt about it. 

One should focus on her form fully and try to attract her closer towards ones own self with one's Chetana shakti. This process should be continuously followed till Her divine form appears just in front of ones face. At that moment, one should open ones mouth wide and swallow it inside and establish that divine effulgent form of Parashakti in one's heart. Perform her poojan there inside the heart. At this point, a great miracle of yogvidya dawns.

All pains and diseases get removed, power is increased many fold, in a way one attains victory over death, one develops such great qualities that one's fame, glory, praise is spread everywhere. He develops power to divide himself in many forms thus appear at many places though dwelling at one place. Whole world comes under his spell. He can live for aeons and achieve ultimate salvation in the end at the time of mahapralaya.............................Om!  . 

This yogic method was explained to Mother Paarvati by Lord Shiva, excerpts from Shri Malinivijyottar Tantram......translated by Dr. Param Hamsa Mishra.



Friday, April 22, 2022

Suryakrishtikar Yog

 This yog was explained to Mother Parvati by Lord Shankar as explained in the Vijyottar Malini Tantra. It is provider of instant siddhis to yogi. Its duration is four months and eight days (4 months and 8 days). One should realize it in this very specific time period by doing it continuously without any break. 

One day night comprises of 8 Prahar, 4 prahar for the day and 4 prahar for the night. 

Eighth part of a prahar(प्रहर) is called Nadika (नाडिका). 

One Prahar is of 3 hour duration as in 24 hours there are 8 Prahars. 

1/8th part of  Prahar(प्रहर) = 180 minutes/8 = 22.5 minutes, represents unit of a Nadika(नाडिका). 

1/4th part of Nadika(नाडिका) = 22.5/4 = 5.62 minutes. 

1/8th part of Nadika(नाडिका) = 22.5/8 = 2.8 minutes.

Should be performed at such a place where one can clearly see the Sun from rising till setting.

Place should be totally silent and peaceful, where one can do one's sadhana without any obstruction, fear or ill-effect on one's health.

The sadhana should be started only when Sun enters into Makar Raashi (Capricorn). One should enter into this sadhana with full bhaav and one must be prepared for the cold weather too.

The details for same are as follows:-

On the prescribed date, observing fast, sitting on his asan, performing asan pooja, Sankalp. Viniyog, nyas, stotra, Kavach, etc., a sadhak with peaceful mind, without any thoughts of the world, with full focus, without any changes in the mentioned timings, should do tratak on the Sun for a duration of 22.5 minutes. (After this one should increase the time by 5.62 minutes every day for 4 months and 8 days progressively. i.e if first day one does tratak on sun for 22.5 minutes, then on seconds day 22.5+5.62 minutes, next day 22.5+5.62 + 5.62 minutes and so on. Thus increasing by 5.62 minutes every day till the end.) 

Perform nyas of Ashtaar chakra, Shadar Chakra and Dwadashaar Chakra in the Sun.

(In the language of Sun six seasons, Varsha, Sharad, Shishir, Hemant, Basant and Grishm are called Shadar Chakra and 12 months which go as per the Nakshatra movement, are called Dwadashaar Chakra.  When we talk of Ashtaar Chakra, it refers to Nyas of 8 Bhairav in the Sun.

Inside our body, Ashtaar represents Eye brow centre, Dwadashaar represents Anahat Chakra while Shadar is represented by Swadhishthan Chakra. From the point of view of Sun image, here inside the body Shadar represents the 6 seasons and Dwadashaar represents 12 months. Ashtaar should be considered as form of 8 Bhairavs. 8 Bhairavs are explained in Swachand Tantra.) 

When the required time of tratak is done on day, one should completely close ones eyes and enter into a space where there is no light at all and should be completely dark. After reaching in such dark place sadhak should open his/ her eyes. A reflection of Sun will be seen direct in front of the face. Keep looking at it till it disappears. This rule should be followed everyday without any fail, it is the instruction of lord Shiva. Even when the reflection disappears keep staying in that darkened room for some time till eyes start feeling normal. Following this method for one month, the reflection of the Sun will become still in front of our eyes. In the rest of the time of the day he should dwell on thoughts of Sun.

Doing this for two months, one starts having darshan of Sun every where. Since Sun can see everything in the world such a capability dawns on the Sadhak too. This is the result of unbroken sadhana done with full faith.

In three months, Sadhak will be able to see everything in the reflection of the Sun. 

As Sun keeps on travelling from one Rashi to the next, one should continue ones Sadhana and a time will come when a sadhak will start having darshan of  Prameshwar in side it. He will start having his divine darshan with Gada, Chakra, Padma and Shankh.

When he starts having darshan of the divine form of Parmeshwar, then he should open his mouth wide and try to swallow the form inside his mouth. Then he should establish it in his heart and with peaceful mind continue his sadhana. 

He should feel that his own Atma and Parmeshwar are one. At that time, it will be felt, like he is located in mandal of the Sun and not the Earth. Now sitting at that very place, he can have darshan of the whole world. 

Thus the sadhak becomes the lord of the Yogis. Such is this practice. Trust all readers will benefit from it. Next Candrakrishti Yog (attraction of the Moon) will be shared soon............Om!...........Shaktanand.       


Saturday, March 26, 2022

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. 

Sunday, March 13, 2022

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.            


Friday, January 21, 2022

Some Important Upcoming Dates


Maagh Navratra                    2nd-10th Febryary, 22

Shri Lalita Jayanti                 16th February, 22/ Wednesday

Holika Dahan                       6th March, 22.

Chaitra Navratra                   2nd – 10th April, 22.

Shri Maha Taraa Jayanti       10th April, 22/ Sunday

Shri Maatangi Jayanti           3rd May, 22/ Tuesday

Shri Baglamukhi Jayanti       9th May, 22/ Monday

Shri Chinnmasta Jayanti       16th May, 22/ Monday

Shri Dhoomavati Jayanti       8th June, 22/ Wednesday

Sri Ganga Dashehra              9th June, 22/ Thursday

Ashaadh Navratra                 30th June-8th July, 22.

Guru Poornima                     13th Jly, 22/ Wednesday

Shri Krishna Janmashtami     18-19 August, 22/ Thursday-Friday

Shri Mahakaali Jayanti         19th August, 22/ Friday

Shri Radhashtami                 3rd September, 22/ Saturday

Shri Bhuvneshvari Jayanti    7th September, 22/ Wednesday

Pitra Shraadh                        10th – 25th September, 22.

Sharad Navratra                    26th September – 4th October, 22.

Vijaya Dashami(Dushehra)   5th October, 22

Shri Kamla/ Luxmi Jayanti   12th October, 22/ Wednesday

Deepawali/ Maha Luxmi      23-24 October, 22.


Shri Tripur Bhairavi Jayanti  7th December, 22/ Wednesday

Shri Lalita Jayanti                 5th Feb, 23/ Sunday

Maagh Navratra                    22nd-30th February, 23.

Shri Maatangi Jayanti           3rd May, 23/ Tuesday


Thursday, October 07, 2021

Important Time Slots

While undertaking any important work during any day, one may consult following details or auspicious and inauspicious time slots.

Day                        Inauspicious time(Rahu-time)            Auspicious time
                                  (90 minutes time slots)

Monday                         7.30-9                                               6-7.30; 16.30-18.

Tuesday                         15-16.30                                          10.30-13.30.

Wednesday                    12-13.30                                         10.30-12.

Thursday                       13.30-15                                         4.30-6; 9-10.30; 12.30-13.30

Friday                            13.30-15                                         7.30-9.00; 12-13.30.

Saturday                        9-10.30                                            4.30-6.00; 15-16.30.

Sunday                          16.30-18                                           4.30-6.00; 9-10.30; 13.30-15

Trust above will be useful for all...........Om!

Wednesday, June 16, 2021

Adi Guru Shankaracharya


Jagadguru Shankracharya was a divine yogi, an un-parallel teacher, great organizer and an extraordinary revolutionary holy man. Great saints with such great wisdom and brilliance do not take birth again and again not only in India but on the whole Earth. In his one great personality many different kinds of meritorious personalities were contained. Looking at his great works he accomplished in his lifetime, one cannot easily believe that such a superhuman personality appeared on this Earth. Almost 1200 years before he appeared, but in even today his efforts are totally secure. Religious institutions established by him, scriptures written by him and even the spiritual practices established by him are still in vogue without any break.

His Divine birth

Many differences are found regarding birth of Shankaracharya according to different scholars but most agree that his birth was in 685 and death occurred during 713. Many different books were written on his life in many different languages. These are about 32 scriptures in Sanskrit language alone in which material on his great personality is collectively published.

Acharya Shankar took birth in Kaladi village of Kerala and his parents were Namboodiri brahmins. Namboodiri brahmins are loyal, righteous and followers of Vaidik tradition. Acharya Shankar’s father’s name was Shiv guru while his mother’s name was Sati. Both mother and father were great worshippers of Lord Shiva. They had no child. After getting happy with their bhakti and prayers, lord Shiva granted them a boon of a child with condition that if they want an all-knowing child then he will have short life span but if they want a son with long span then he will not be fully accomplished. His father requested to lord Shiva to grant him fully accomplished son only as what would he do with an ignorant son in his old age. Lord Shivas boon totally manifested. Acharya Shankar was born on 6ht day of Vaishakh Shukla paksha. Though he left behind his body at a young age of 32 years only but he is counted among the top most acharyas, philosophers, poets and holy men in the world.

Stupendous Child Shankar

Acharya Shankar was a great personality right from his birth. His sharpness was evident from his childhood itself. At the age of three he gathered good knowledge of his mother tongue Malayalam. At the age of five, he went to study under an Acharya to learn Sanskrit. Within two years only he returned home after not only learning Sanskrit but also studying various scriptures at Guru ashram. By the age of seven he started teaching children elder to him. Fame of this child guru spread far and wide and many erudite scholars use to come to cheque his scholarship but retuned after bowing down to his great knowledge. When the king Raj Shekhar learned of this amazing child, with great respect he extended an invitation to him through his courtier to visit his palace court. Child Shankar neither accepted the gift sent by the king and nor accepted the invitation to visit his royal court. The king himself came to meet the child yogi in his village. The king was a high degree scholar of Sanskrit, poet and play writer.  He read three of his Sanskrit plays to child Shankar. After listening to them carefully, Shankar enumerated on the virtues and vices of the writings. On hearing his scholarly description, the king was elated. After this happening, scholarship, dispassion and teacher-hood of Shankaracharya specially got established.

Miraculous deeds of child Shankar

Child Shankar was not only extraordinarily wise but also, he had many divine powers. When he was studying at his Guru’s ashram then all the students have to go to villages to beg. One day to seek food, he stopped at the door of a poor brahmin woman. The poor brahmini had nothing to offer to child Shankar but an amla (amalica embilicus) only. On seeing her plight child Shankar was filled with pity. Hence, he prayed to Goddess Luxmi with his whole heart. Next day Brahmini’s house was filled with golden amalaa fruits and her misery was removed for ever.

Few years after his Shankar’s birth, his father died. The family had only a widowed mother. Mother used to go for bath daily in a nearby river. One day to too much heat she swooned and fell on the way to the river. Due to this mother loving Shankar felt great distress.  At night time itself Shankar prayed to his family deity of Lord Krishna for removal of this problem. Nest day in the morning her mother saw that the river has changed her course and now is flowing nearer to her village Kaladi.

Right from very young age, Shankar wanted to become a monk but mother never gave him order for this. One day Shankar went to the river with his other to take bath. A crocodile caught hold of his foot. Shankar shouted but nothing could be done to free him. On realizing that his last time has come, so he requested his mother to allow him to become a monk, so that he could die as a monk and achieve final emancipation.  To fulfil her child’s last desire, mother immediately gave her permission to become a monk. He immediately took emergency Sanyas. On hearing his shouts many fishermen came there and with their help Crocodile released Shankar’s foot. At that time, he was only eight years old. The mother had many worldly desires from her only son but this even appeared to be a great hit on her all such desires.  Now child Shankar could not live like a normal family person in his house and he also never wanted to live like that. He sought permission from his mother to take initiation from a right Guru as per proper method. She being bound with scriptural decorum, making heart strong, she gave him permission. After making proper arrangements for upkeep of her mother in his absence, he left his house in search of a right guru for himself.

Stopping the flood in a river with the help of a pitcher

Celibate Shankar had heard from his Guru that sage Patanjali has rebirth in the form of Govind Bhagwatpaad and is doing austerity in a cave somewhere in North India by the river Narmada. Shankar had great desire to learn Yog and Vedant from him only and hence he walked in that direction only. Crossing many obstacles on the way, he reached that place where Govindacharya or Govind Bhagwatpaad were busy in his tapasya or austerity. He was taken aback by the great intellect of the child. With great pleasure he accepted Shankar as his disciple. He made him wonder struck by learning the great knowledge of Brahmsutras and Upnishads in just three years’ time. Not only this, Shankar gave him an idea of his austerities and accomplishments to his Guru. One day Govindacharya was sitting in a samadhi in a cave on the bank of river Narmada. At that moment, river got flooded and water quickly started filling the cave.  All the disciples were greatly concerned by it. Nobody wanted to break the Samadhi of guru Govindacharya but also none could come out with any plan to save him from the rising waters. When disciple Shankar came to know of this problem, he charges a pitcher with mantras and placed at the mouth of the cave. The flood water started going into this pitcher. As the water started rising, it only went inside the pitcher. When Guru came out of his samadhi, he was overwhelmed by the scene. He strongly realized that this is not any ordinary child.

Extrication of Statue in Badrinath

On the orders of his Guru, Shankaracharya arrived in Kashi. All the saints, scholars and monks of Kashi entered into debate with this special child and got defeated. Many old people became his disciples. A desire to write commentary on Brahmsutras, Upnishad etc arose in the heart of Shankaracharya. For this work, the cave of Vyas ji in the Himalayas seemed best suited to him. Hence, he left for Badrinath from Kashi. At that time, this travel was extremely difficult but fearless twelve-year-old child along with his disciples and devotees kept moving and reached Badrinath. At that time this sacred place was very neglected. In the main temple of the Badrinath there was no statue. From the local people it was informed that because of the fear of Chinese plunderers, the statue was thrown into the Narad Kund. But later even after searching for it, it was not found and that is why the temple is without any statue. Shankaracharya became ready to search for the statue himself. But local people desisted saying that the Narad kund is connected with Alaknanada from below and hence he would put his life in danger. Without paying any heed to them, Shankaracharya descended into the Narad Kund. When he took first dip, the statue which came into his hands was a broken one. He thought that Lord Badrinath’s statue can not break so he cast the broken statue into the Ganga waters and entered into the river, a second time. But his time again he found that broken statue in the kund and he again cast it into the river. When he entered for the third time, the same statue came into his hands again. He heard a prophecy that in this Kaliyug time, this broken statue of the Lord has to be worshipped. Hence, he established this very statue in the temple and prepared a procedure to worship it with vedic method. Thus, through the hands of Shankaracharya, Badrinath dham was re-established. Even today, the procedure established by him to worship the lord is still in practice. People from different parts of the world come here and earn virtues.

One to one meet with Maharishi Vedvyas   

Acharya Shankar established Jyotirpeeth at a little distance from Badrinath. Then he started the work of scripture writing living in the Vyas Gufa. Staying in this very cave, Vedvyas ji wrote Mahabharat. Acharya Shankar not only did his writing work only here but used to teach a few of his selected disciples and gave them instructions in Yog. One day a brahmin came and asked his disciples as to who their guru was and why did he teach there. Then disciples informed him that he is their great guru Acharya Shankar, who is a great knower of Upnishads and Brahmsutras and he has written a bhashya or commentary on Brahmsutras. Expressing his surprise, that Brahmin said that who in this kaliyug can know the real meaning of Brahmsutras? He has been in search of such a person and he would be very happy if their guru can clear some of his doubts.  Disciples made this Brahmin meet Shankar. He gave answer to Brahmin’s question in great detail. This debate carried on for seven days. Brahmin was elated with the explanation of Shankar and when he showed his real form then everyone came to know that the Brahmin was Rishi Vedvyas. Shankar’s age was only 16 years, Vedvyas ji gave him an of 16 more years.

Overcoming everyone in all the direction 

At that time Vedic dharma was almost in tatters. Due to missionaries of Baudh and Jain dharma, in the hearts of followers of Vedic dharma there was great despair. Acharya Shankar in this difficult time, vowed to restore the vedic dharma. Coming down from Himalayas, Acharya Shankar started roaming in India. Writers of his life stories gave it a name of Shankar’s Digvijay. Actually, Acharya Shankar went in various direction in India and wherever he met people against Vedic dharma, he defeated them in debates and well organised the followers of vedic dharma. In Sanskrit, many scriptures were on his such travels. From reading them it becomes evident that he went to main cities like Uttrakhand, Ayodhaya, Kashi, Prayag, Delhi, Ujjian, Karnataka, Kanchi, Kaamroop, Gaya, Gokarna, Chidambar, Jagannath, Dwarika, Naimish, Pandarpur, Mathura and Rameshwaram etc, spread in all the four directions of India. 1000 years earlier, such travels were extremely difficult. Due his such travels, an end was brought to the hypocrites and antagonists of dharma and a great opportunity arrived for the establishment of the Vedic dharma. During the travels of Acharya Shankar many miraculous things happened which have been explained in details in various Sanskrit writings.  Many times, his antagonists tried to kill him but he got saved in miraculous ways. During one of his travels, he brought to life a dead boy even.

Debate with Mandan Mishra and Parkaaya pravesh

During the times of Acharya Shankar there was a great scholar by the name of Mandan Mishra. He had great reputation among scholars. He followed a path different than Shankar’s non-dual path. His wife Bharti was extremely knowledgeable. Shankar went to debate with Mandan Mishra and his wife Bharti was made the judge. Mandan Mishra got defeated in this debate. Bharti was annoyed by this defeat of her husband and she expressed her desire to debate with him.  Shankar happily agreed. During debate, Bharti asked him some questions regarding Kaamshastra. Since Acharya Shankar was celibate from birth, he could not answer her question, did not accept defeat but asked for some time from her. One day by coincidence Shankar while walking in a forest, he came across dead body of a king on a rock.  Probably while chasing a pray, he got separated and died because of extreme heat. Entering his body, Acharya Shankar, thought of experiencing the knowledge of Kaam shastra. He conveyed his decision to his disciples. That king became alive while Shankar’s body lost its consciousness. This body was kept inside a cave and his disciples guarded it as per the instructions of Acharya Shankar. Acharya Shankar starting living in king’s palace while in Kings body. During this period, he studied the kaam shastra in great depth. After sometime he again entered his body kept inside the cave. The King again died while Shankar came back to life (in his own body). From there he came to the wife of Mandan Mishra Bharati and debated as decided earlier. Bharati was defeated. As per promise made at start, Mandan Mishra renounced the world and became Shankar’s disciple and was later became famous by the name of Sureshvaracharya.      

Establishment of an ideal state

In a way, Acharya Shankar had established an ideal state. To run this state in right manner, he made many disciples, devotees and bhaktas. He had established many organisations in the country and had re-established many temples and mathas. Acharyas Shankar’s four disciples are worth mentioning, namely, Sureshvaracharya, Padmpaadacharya, Hastamalkacharya and Totakacharya. All the disciples were extraordinarily knowledgeable, had great dispassion, supernatural monks. To establish the concept of ideal state, Acharya Shankar established four centres or mathas’ in four directions. He made his four disciples as the heads of these centres. Out of these, Govardhan math is in the East of India (Jagannath puri), Jyotir math known as Joshimath is in the North established near Badrikashram, Shardamath is established in Dwarikapuri under Kathiawar area and fourth one in Mysore is known as Shringeri math. Apart from these main four centres, there are other centres too. Heads of these centres are also called Shankaracharya. There are elaborate procedures for running them. There system is going on for centuries without any break. For governance of various works of Dharma and Karma no great person could ever establish such a widely spread and well organised system.   These centres provided greatly unparalleled contribution towards the development and safeguard of our culture.

Acharya Shankar established Daashnami system to join all the monks in the country. Under this system comes the monks who take ten different titles, namely, Tirth, Ashram, Vann, Aranya, Giri, Parvat, Sagar, Saraswati, Bharati and Puri. These ten branches have big organisations.

Acharya Shankar apart form being greatly dispassionate, renunciate and skilled organiser, was unparalleled Acharya of six different philosophies and an excellent poet. He wrote many books which can be broadly divided into four different categories, namely, Bhashya Granth, Shraut Granth, Prakaran Granth and Tantra Granth.  Under Bhashya granth commentaries on Brahmsutras, Geeta and Upnishads are main; under Shraut granth are the hymns written in a very lucid manner, in praise of Ganesh, Shiv, Devi, Vishnu etc various male and female divinities. These writings are around 240 in number. Under Prakarn Granth come the explanations of various teachings of Vednata in very simple language. In these Aprokshanubhuti, Atmabodh, Nirvaan Manajari, Vivek Chudamani, etc. 40 books come; Under Tantra granths Sanudarya Lahiri and Prapanchsaar tantra are main. In this manner in a short span of 32 years, he wrote hundreds of scriptures. Later on, people attained great respect and glory by writing explanation on these. Hundreds of explanatory writings have been devoted to hundreds of his texts and are even being written till now. All this work of his is an evidence of his supernatural status.

Establisher of Srividya

Shankracharya was a high level sadhak and knower of Tantra knowledge. In tantra, Sri Vidya Sadhana has a very high level of place. Its proper adoration and worshipping procedure, was established by Shankracharya which is being practiced even today through various established centres. In his text ‘Saundarya Lahiri’, he has expounded the deeper meanings of it in a poignant and touching manner.

Shankracharya in Garwhal

Date of birth of Shankaracharya is quite debateable. It can only be said that he took birth around 7th century sometime in Southern India. In his very young age, acquiring immense knowledge he proceeded on his path of dharm-vijay. In Kashi Lord Vishwanath showed him his divine form and instructed him to write commentary on Brahmsutras written by Rishi Vyas. He decided that he will write it in Badrinath only. Near Badrinath only is the cave of Rishi Vyas, sitting in which Rishi Vyas wrote all the Brahm sutras. Via Haridwar Acharya reached Rishikesh. There he came to know that the statue of the lord has been thrown into the waters of the Ganges due to fear of Chinese plunderers. With the efforts of Acharya, from one of the places on the banks of the river Ganga, a statue was found and it was established in the temple. After that he started towards Badrik ashram. On the way, human offerings and many tantric procedures were more in practice, which Acharya stopped with his efforts. In the main temple of Badrik Ashram, Lord’s statue was not there. The pandits told that due to attacks from Chinese side they have thrown the statue of the lord in to the Narad kund in Ganges. Acharya reclaimed the statue from the Narad Kund and established it in the temple. It is a statue of the lord sitting in padmasana whose left corner is broken.

Living in the Vyas tirth for four years, Acharya wrote commentaries on Brahmsutras, Bhagwat and main Upnishads.

After this Acharya reached Kedarnath, after that visiting Uttarkashi he reached Gangotri. In Uttarkashi, he met Rishi Vyas. Here only he came to know that Kumaril Bhatt was on the banks of Triveni in Prayag. Walking along the bank of the river Yamuna probably, he reached Prayag to meet him.  (Baldev Upadhyay – Shankaracharya P.no 45-46).

Acharya established Jyotir peeth near Badrikashram and made his disciple Totakacharya as the head of it.         

Ref: Uttrakhand ki Sant Parampara – Giriraj Shah – Vishvavidyalaya Prakashan

Thursday, April 08, 2021

Important Ayurvedic Aspects as per Indian Calendar System

Six seasons as per Indian system:

1.Shishir – Magh and Phalgun         2.Basant – Chaitra and Vaishakh

3.Grisham – Jyeshtha and Ashadh   4.Varsha – Shravan and Bhadrpad

5.Sharad – Ashwin and Kartik          6.Hemant – Margshirsh and Paush

Assimilation, Aggravation and Neutralization of various humors in the six seasons: 

Dakshinayan and Uttrayan

Dakshinayan : Varsha, Sharad ad Hemant.

Uttarayan :       Shishir, Basant and Greesham.

In the three seasons of Uttrayan Sun gets powerful while in the three seasons of Dakshinayan, moon attains power. In Uttrayan power of the jeevas get increased and so do Bitter, Astringent, Tart ras (रस) develops; while during dakshinaya Sour, Salty and Sweet ras (रस) get increased in the creation.

Humor        Season of Aggravation

Vaayu          Varsha, Hemant and Shishir.

Pitt               Sharad and Greesham

Kaph            Basant

Day-Night Divisions                            Humor Affect

1st Prahar of Day – (Basant)           Kaph Aggravated and Pitt stabilized

2nd Prahar of Day - (Greesham)     Vaat Assimilated

3rd Prahar of Day – (Pravrit)           Vaayu aggravation and stabilized

4th Prahar of Day – (Varsha)            Pitt Assimilation

5th Prahar of Day – (Sharad)            Pitt aggravation and Vaat stabilized

6th Prahar of Day – (Hemant)          Kaph Assimilated

                     VAAT                    PITT                      KAPH


Assimiltion  Grisham                 Varsha                    Hemant

2nd Prahar of day    4th Prahar of day     Previous night

                     Vaish. & Jyes.        Bhdon & Kwar       Paush & Magh

                     (Maesh & Vrish)     (Singh * Kanya)     (Dhanu & Makar)


Aggravation Pravat                     Sharad                    Basant

                     3rd Prahar of day     Mid night               1st Prahar of day

                     Asha & Shravan     Kartik & Aghan     Phalgun & Chaitra

                     (Mithun & Kark)     (Tula & Vrishchk)  (Kumbh & Meen)


Balance        Sharad                    Basant                    Pravrit

                     Mid Night              1st Prahar of Day    3rd Prahar of day

                     Kartik Aghan         Phalgun & Chaitra  Ashad & Shravan

                     (Tula & Vrishchk)  (Kumbh & Meen)   (Mithun & Kark)       

                         Reference from Chikitsa Chandrodaya, Babu Haridas Vaidya, Publisher: Haridas & Co Pvt. Ltd.