Naad Tattva-II : (नाद तत्त्व-२)

 Naad Tattva-II : (नाद तत्त्व-२)

Mahamaya in  the form of Kundalini (कुण्डलिनी) is the cause of the world but its is not seen. But when it acquires dynamism to fulfil the desire of the lord then Bindu gets agitated and is formed. Then from that bindu, naad and jyoti appear. Every where in the process of creation, dual trade takes place. At the base of one is 'swabhav/ ' and at the base of other is 'Iccha (इच्छा) /desire'. In the first there is no need of any desire as all work happens just by proximity of that satta or entity. While in the second, when desire arises then a power is there which fulfills it. But if first one is not there then second one cannot be achieved. For example, air continuously flowing unseen in the space, light rays are continuously coming from Sun, none can initiate it or stop it. because this is their swabhav. But one has to direct this flow, for that we need first desire to achieve something and the action to guide the flow. From desire, seed of karma arises, when it gets ripened it leads to fruit. At the start of creation kala (कला) is spread on its own but tattva (तत्त्व) is not expanded like that.

Movement of the pran (प्राण) is in two ways. One is through vibration and is natural and from this path varnas or alphabets (वर्ण) are generated. While other is dynamic where effort has to be applied. This path involves mantras. The mantras are generated by the desire of the yogi for achieving a particular goal. So his desire, his effort is needed and for this pran has to arise. But for appearance of varnas desire and effort is not needed, it happens on its own. 

Chitt shakti (चित्त शक्ति) is vibrational and from it arises Pran (प्राण) which further leads to creation of Kaal (काल) or time. Whole creation is based on Pran. Where pran exists, there exists the flow, which is known as Saral (सरल) path. But later on it becomes Vakra (वक्र) path. The highet form of naad is generated from Saral path, that is always effulgent and never wanes. But other grosser naad has both rising and falling. Both come under the creation of varnas. Anahat naad is the form of param varna. This sound reverbrates in the heart of all jeevas. 

The hoghest form of naad has no start and end but lower form of naad has both aspects. Gross varnas are generated in the form of Vargas, which are eight in number, namely A (अ), Ka (क), Ch (च), Ta (ट), Ta (त), Pa (प), Ya (य), Sha (श). Pran moves a distance of 36 fingers in our body from heart to crown. 18 fingers going up and 18 fingers coming down. In eavry 4 1/2 fingers one of the eight varga arises. Thus we can say that in 8x4 1/2 finger distance which is equal to 36 fingers all the eight vargas are generated. Pran movement takes place 900 times in Sankranti, there are 12 sankrantis during the day and 12 during the night. Thus 900x24=21,600, breaths take place. 

Similarly, when a child is born it takes 216 breaths for one alphabet to establish inside the body. So it takes 216x50=10,800 breaths to establish in the child, when all the 24 sankrantis are passed in 24 hours, 21,600 breaths establish all the fifty matrikas inside the child and thus he or she is now completely under the control of maya.  Thus 21,600 times any healthy individual breathes in 24 hours. 

Varna, parnaad, par jyoti are all actually shakti of chid, which is referred to parvaak. Chinmaya (चिन्मय) or matrateet-naad (मात्रातीत नाद) descends form above into the eyebrow centre for deliverance of the world. As the river Ganges appeared from the toe of Vishnu into the world for deliverence of all the jeevas in the same manner Naad-Ganga also descends for deliverence of every jeev iin the cosmos. In the eye brow centre, the location of Chit is in the bindu. Her nature guarding Ham (हं), Ksham (क्षं) and Ldam (ळ), descend in the creation. The afore mentioned three varnas are always protected in the eye brow centre. Then with the help of Chitt sutra, three realms are created in the creation, namely, Chandra mandal/ चन्द्र मण्डल (realm of moon), Surya mandal/ सूर्य मण्डल (realm of Sun) and Agni mandal/ अग्नि मण्डल (realm of fire). All the 16 vowels/ स्वर (अ से विसर्ग तक) come under realm of moon, first 25 consonants/ व्यञ्जन (क से म तक) come under the realm of Sun and balance 9 (य, र, ल, व, श, ष, ह, क्ष)come under the realm of Fire. From the realm of Moon, Causal Body is generated, from the realm of Sun, Subtle body is created and from teh realm of Fire, Gross body is generated. As these realms are created, simultaneously Desire, Mind and Pran are created. When this much alphabetical creation work is completed, the shakti descends further down into the ocean of ignorance and sleeps there. In this stage of ignorance it is called Kundalini (कुण्डलिनी). This is the sleep stage of conscious varnas. 

Naad alone is the cause of the whole creation, it only appears are Pran and life force in the  whole creation. As per Agam it is referred to as Ham (हं), Sah (सः), during this stage Naad is not seen only pran is seen. When naad keeps the whole world in its womb, its called Para Kundalini (परा कुण्डलिनी), when its is expereinced in the form of vibrations it is known as Varna Kundalini (वर्ण कुण्डलिनी) and when it goes in to the deep state of slumber of ignorance, its known as Pran Kundalini (प्राण कुण्डलिनी).

Ha kaar is Haan or Tyag or exhaltion and Sa-kaar is Samadaan or acceptance or inhalation. Hence Hans form prans swabhav is acceptance and relinqushing or giving out. When mind (मन), pran (प्राण) and Kundalini join together then they enter and rise up in Sushumana. When its moving up it generates sound (नाद) which are of 10 different types. First 9 of them are to be left behind and 10th one is to be held. As we move from 1 to 10th sound subtleness (मन की सूक्षम्ता) increase. Though Sushumana Nadi is Brahmnadi, but till its connection with othere nadis is not severed, realm Brahmnadi state cannot be achieved. Vajra (वज्रा) and Chitrani (चित्रणी) are the premonition of Brahm nadi only. With Naad jyoti is associated, as naad changes so does corresponding jyoti (colour) too. Vishudh jyoti is colourless. Vishuddh-naad also is that only.

After M-kaar this ucchar or upward moement enters in to the eye brow centre and takes the form of Bindu. Where A (अ), U (उ) and M (म) establish together, that is known as bindu. In the nine states of yogis, bindu is first. Before bindu, the unit or matra of mind is considered as one. But when it pierces Bidnu it, it becomes 1/2. Thus, we can say that this is the most important and difficult part of sadhana to reduce matra of mind from 1 (which represents gross mind) to 1/2. One can not enter the state of 1/2 matra with gross mind. Bindu represents the point of focus and victory over mental propensities. As a result of it knowledge arises, if this knowledge is directed towards Siddhi/ Vibhuti then all knowing state is achieved but if it is towards effulgence of Chitt, then victory of tendency to know all and discrimination (vivek) dawns. Sampragyaat or asmita (अस्मिता) is the knot. On piercing of this, even if one has not attained complete freedom, the flow of discrimination keeps going on and slowly one is directed towards banisment of worldly thoughts or propensities (वृत्ति शमन और निरोध). This state is known as Unmani (उन्मनी) and in it there is no kaal (काल). The state of mind here is 1/512, which is considered almost as no mind as per scriptures, though mind can never be zero, however small it may be. Kaal and mind coexist, if one disappears other also disappers. Upto Agya chakra its Sakal (dual), from Ajna chakra to Unamni Sakal-Nishakal (Dual - non dial), only Mahabindu (महाबिन्दु) is Nishkal/ निष्कल (Non-dual). 

Bindu above Ajna chakra in the forehead is circular and is protected by five other circles from entry of unqualified into. These circles are represent by Nivratti (निवृत्ति), Pratishtha (प्रतिष्ठा), Vidya (विद्या), Shanti (शान्ति) and Shantyateet (शान्त्यतीत) Kalas. Shantyateet is in the middle of the bindu (बिन्दु) itself. 

Bindu is the gateway for both coming into the world as well as entering into the higher realm i.e entry into Vyashti/ material world where we live (व्यष्टि) and entry into Samashti/ the causal world from where this world is created (समष्टि). On this side of the bindu, the matra (मात्रा) of mind is said to be one. The time taken to chant one alphabet is known as Matra (मात्रा). On piercing of this bindu only seed for seeing chid are laid. Without entering here, worldly knowledge will not disappear and other world knowledge will not down. Other side knowledge also dawns in steps as the gross of mind matra is reduced  to 1/2.

After bindu comes ardh chandra where mind matra becomes 1/4, 

then comes Nirodhika (निरोधिका) where it becomes 1/8 (piercing of it very difficult, as even the five powers which manage the world cannot pass it. Only yogis can go beyond it.), 

then comes Naad (नाद) where its value is 1/16 (innumerable mantra maheshwars are sitting surrounding the naad. Its place is in the mouth of brahmrandhra (ब्रह्मरन्ध्र). Vishudh Chitt (विशुद्ध चित्त) flow starts from here), 

then comes naadant (नादान्त), this is the third shunya where the value becomes 1/32, it has closed the doorway to moksha or final freedom, 

then comes Shakti (which is the sixth chid realm, which beyond Brahmrandhra (ब्रह्मरन्ध्र) and is also known as Urdhav Kundalini (उर्धव कुण्डलिनी), unmanifested world is located in its womb, it is surrounded by four kalas. Anand is experienced here. ) where value becomes 1/64, all the bhuvanas (भुवन) are under Shakti tattva/ शक्ति तत्त्व, it is also called Anashrit (अनाश्रित) bhuvan (independent realm) i.e. realm which is not dependent on anything. This shakti is surrounded by four other kalas or shaktis, from Shakti/ शक्ति to Unmani/ उन्मनी all the realms are effulgent like effulgence of 12 Suns risen together. Shakti is called Anashrita (अनाश्रित) Bhuvan (independent realm) and is surrounded by Vyapini (व्यापिनि), Vyomatmika (व्योमत्मिका), Ananta (अनन्ता) and Anatha (अनाथा) shaktis respectively.  

then comes Vyapini/ व्यापिनि, where the value becomes 128, in the 05 shunyas this is the fourth shunya. Shiv tattva is established here only. It is the kala located in the middle of Shakti (शक्ति) but it is different. In the centre of Vyapini Shiv tattva is established. Vyapini (व्यापिनि) should also be visualized as Shunya. Some people have referred to it as Mahashunya (महाशून्य).  

then comes Samana/ समना where it is 1/256, this is para shakti. This is the support of all the Andas (अण्ड) or realms. Riding it alone, Shiv is able to discharge all five duties of his in the creation.  It is a place outside Brahmbil and beyond mind. Though actual information about beyond-mind-state is derived from Naadant only. Samana is the causal of all the causes and para-shakti (पराशक्ति) of Maheshwar (महेश्वर). 

Next comes Unmani/ उन्मनि where it becomes 1/512. This is even beyond mindless state of Samana as it cannot be spoken. Nad (नाद) form Shabd Brahm/ शब्द ब्रह्म loses its existence in it. This is the fifth shunya and 9th of the 9 naads. Information of Naads which one gets in Bindu (बिन्दु), culmination of same takes place in Unmana (उन्मना). Without the total grace of Shri Mata, none can transcend it. Om!   shaktanand.blogspot.com

from Tantrik Vangmaya Mein Shakt Drishti, written by Pt.Gopinath Kaviraj and translated in Hindi by Pt. Hans Kumar Tiwari. 

Naad Tattva-I : (नाद तत्त्व-१)

Under the heading of Chakra Piercing Part I and Part II, we discussed various aspects regarding the kundalini and its rising, piercing various energy centres called Chakras. From there, we concluded that Naad is an extremely important part of it. Hence, naturally understanding of same becomes essential for any serious sadhak. During this article, we will try to go deeper into this subject, so that we get a better grip on our spiritual practices. 

We understood that 'Vrittis', arose from 'matrikas or Varnas', matrikas from 'Naad', Naad from 'Jyoti' and Jyoti from 'Bindu'. Bindu itself is known as Kundalini and it comes from Para. Varna is the snare which binds our mind to maya, so to get free of these snares is first objective for a sadhak for freedom from maya. During creation process, first Bindu is formed and then whole creation comes out of it, in the same manner during process of annihilation every thing merges into Bindu and Bindu into Shunya. This cannot happen till the source of Vrittis i.e. matrikas or varnas are not converted into Naad. That is why it is said that understanding of naad tattva is extremely important. 

We agree to the presence of Purush and Prakriti or Shiv and Shakti during the process of creation. During earlier articles, we also discussed concept of Panchdashi, Shodhashi and Saptdashi. Fifteen kalas of prakriti come under Panchdashi, when it Shiv connects with its Shiva, Shodashi gets established but when it is realized that Shiva too is also Shakti, this represent the 17th tattva or Saptdashi. Shakti in its earliest manifestation of Saptdashi state had two flows: 1. In the form of Swar, which are represented by vowel Beejas or seeds; 2. Second is the collection of consonants/ Vyanjans. Swars are also called Shiv or seed and Vyanjans are called prakriti and yoni or womb.

Purest tattva of Shiv is established in grosser form in Atma as 'Paravaak/ परावाक'. On the level of pure knowledge, mixing with maya or illusion, it exists as mantra or mantra devata or mantra guru. In the realm of illusion it exists as Varna or alphabets. Through Pashyanti (पश्यन्ति), Madhyama (मध्यमा) and Vaikhari (वैखरी), it becomes usable. But at the start, they (alphabets) do not have any power. Only when they are provided with power, they can give Bhog and moksha/ मोक्ष (ultimate freedom). All this happens in a moment. Those who have sakshatkar (experience), they alone can be a witness to all this play. This is the state of highly qualified sadhaks.

In case of lesser qualified sadhaks, they pass through a particular sequence, for them Satark (सतर्क), Sad guru (सदगुरु) and Updesh (उपदेश) / sermon is essential. For them the basic impurity, 'I am' has to be removed. Impurity can only be countered with Purity. Only when grace of lord falls on the sadhak this impurity gets removed. Then one enters partattva. Partattva/ पर तत्त्व is independent of pure of impure vikalps or alternatives. Agam is pure truth. When guru gives strong Shaktipat (शक्तिपात) which is given by guru from Agam, then Satark arises. Flow of this satark is knonw as Bhavana (भावना). We can say that flow of unblemished , without doubt, pure alternatives (विकल्प) is known as Satark (सतर्क). 

Sadhaks who have still lesser qualification, for them the above proces is not workable. They have to undergo another step sequence: 1. Dhyan or meditation which is the work of intellect (budhi/ बुद्धि); 2. Uccharantamak or spoken of varnas which is the work of Pran and 3. Kriyatmak or action orientation, which is achieved through physical body and senses. 2nd and 3rd are the activities of physical body and 1st is of intellect, hence higher than those two. 

The One pure Samvit/ सम्वित्त, for the purpose of play, divides itself into many. This division is because of some lack (because if one is satisfied why would one change), hence is known as Shunya/ शून्य. The lack is absence of all dharm-adharm (धर्म अधर्म), good-bad, klesh/ क्लेष etc. One who acquires this state is known as Shunya pramata (शून्य प्रमाता). Since mind is not here yet, one cannot experience it. 

When the above shunya becomes outward oriented, it converts to Pran, one who carried pran is know as Pran Pramata. This happens only when Shunya pramata experiencing some dearth, attracts things other than its self. Thus an outward tendency is developed. This preliminary stage of spandan or vibration is called Pran prasar/ प्राण प्रसार  (spread of pran). Thus Chitanya (चैतन्य) or conscious after developing Shunyata a (स्पन्दन)s earlier, now develops the form of life force/ Pran (प्राण) becuase intellect needs support of pran to establish itself. We have discussed in previous articles that for any shakti or power to descend, sone kind of platform is needed, which is also called a base, which is tantra is known as Yantra. Thus for Pran, this yantra is physical body. Speech, Uccharan (उच्चरण), upward movement is known as pran. 

Pran though is gross but it can certainyl help us attain subtle. One who has pran, has ego and one who has ego has desire for knowledge, which leads to action and for action a physical body is essential. Hence working thorugh our physical body, we through the process of Uccharan, attain self realization. Thus pran which seem to be gross, is infact free-chit-shakti of the lord. Basic dharma of Pran is Ucchar (उच्चार) or upward movement. Its has two attributes,

1. General vibration of vrittis without any duality,

2. In the form 5 parna {Pran (प्राण), Apan (अपान), Saman (समान), Vyan (वयान) and Udan (उदान) respectively}.

First is the cause of second and it keeps the physical body under control. Body though unconscious is expereinced as conscious. From the movement of the pran an incesant sound is generated which is called Anhat Naad (अनाहत नाद). It resides naturally in the heart of all living beings. All varnas are present in it in an unseen manner. These varnas are responsible for creation of words, sentences and language etc. 

Anahat Naad is represented by 02 seeds or beejas, Ham(हं) and Sah (सः). Ham is known as Param Purusha (परम पुरुष) and Sah is known as Prama Prakriti (परमा प्राकृति). When we go deeper into the seed or pran, we arrive at the first vibration of the Chidakash (चिदाकाश). Vibration of Chidakash arises becasue of the yoga state of Purush and prakriti (पुरुष-प्राकृति). This alone is the power, which takes all the forces of the creation in its fold. From this only, the trade of inhalation and exhalation is manifested. Ha-kaar (हकार) is outward flow, of Shiv dhara (शिव धारा) or Nirvana dhara (निर्वाण धारा) while Sa-kaar (सकार) is inward flow, Brahm dhara (ब्रह्म धारा), Hans flow. The controller of these both flows is sitting in Kulakul or Sahasrar chakra in the form of Param Hamsa (परम हंस). This is known as Ajapa mantra and is being chanted by jeeva 21,600 times in 24 hours, 900 times in an hour.      

During process of creation, Shabd (शब्द) travels from Paravak (परावाक) to Vaikhari while in the reverse process i.e. process of annihilation it travels from Vaikhari (वैखरी) to Para (परा). Vaikhari issues from mouth and heard through our ears, hence it involves desire and ego both. After repeating the guru mantra, a state comes when one does not have to chant the mantra, as it is heard clearly on its own without any effort. This is known as the preliminary stage of mantra realization. 

Perentage by which mantra is energized by that very percentage idea that 'I am the doer' becomes less and less. This is known as Vakr gati (वक्रगति) in tantra. Following of Ida-Pingla (इडा-इङ्गला) infact is known as Vakragati (वक्रगति). When by dint of Sadhana the opposit flow of Pran (प्राण) and Apan (अपान) is made equal then madhya nadi/ Sushumana (सुषुमना) opens, kundalini awakens and starts moving upwards in Suhumana and this is called real 'uccharan/ उच्चरण'.  Movement in Sushumana is known as Saralgati (सरल गति).

With awakening of kundalin mind and Pran attains sanskaar. Kundalini is shabd matrika (शब्द मातृका) or  Bindu (बिन्दु) or Shudh sattva/ pure truth. When mind and pran face upwards, then they get agitated and Naad (नाद) gets generated. The support of Naad is Sushumana (सुषुमना). After piercing all the chakras it rests, this point of rest above the crown/ brahmrandhra (ब्रह्मरन्ध्र) is known as Naadant (नादान्त). After merging here it appears in the heart of all the jeevas. 

Thus before the appearance of Anahat Naad (अनाहत नाद), activity of Ida (इडा) and Pingla (पिङ्गला) gets reduced and many different called soothing naads are heard. These different sounds are of 9 forms. Rising of continuous naad is indication of madhyama vaak (मध्यमा वाक). Actually, these are not actual naad, sadhak must dispossess them. Still the jyoti does not become stable.  All naad, they are impediment in the path of his evolution. One should always seek refuge in param naad. Slowly the gaze becomes interiorized, heart gets purified, lotus of the heart develops and opens upward. All the above naad do the work of Bhoot shudhi (भूत शुद्धि), Chitt shuddhi (चित्त शुद्धि) and Nadi Shodhan (नादि शोधन). Then all sounds disappear, tamas (तमस) bhav is removed and mind merges in to anahat naad (अनाहत नाद) in the heart. On disappearance of all kinds of sounds, in the inner sky or chidakash, a jyoti mandal arises like outer sun in the sky. This is a symptom of nearness of Pashyanti vaak (पश्यन्ति वाक). We can say that as the naad converts into particles of light, jyoti becomes stronger and stronger. First the jyoti is in the form of a bounded circle with well defined circumfrence and central bindu. As effulgence becomes more and more, its circumfrence melts away and a vast boundless ocean of effulgence is seen. Thus, we can say that the naad converts to light, hence more naad is there in the state of Pashyanti (पश्यन्ति), lesser effulgence will be seen. On seeing of complete effulgence, no naad will be heard by sadhak in his right ear. When there is no naad, it means mind is overcome and that is considerd the position of mantra sakshatkar. This is exhibition of Shodashi or shodash amrit kala. 

In Vaikhari there is difference between word and its meaning, in madhyama some time it is there and some time it is not there but in Pashayanti there is no difference at all, that is why its called mantra sakshatkar or realization of mantra. After this only completeness develops and atma prakash is achieved. Paravak is parmeshwars param shakti and one with it. In Pashyanti unbounded jyoti is experienced, when one is able to pierce this in the chida kash then self effulgence dawns. Then even chidakash disappears. 

But as the light in jyoti mudra will diminish, naad will reappear. This reappearance will keep on happening till one will not be able to cross the bindu and thereby enter Brahm nadi (ब्रह्मनाडी). Thus from Vrittis (वृत्ति) to Naad, Naad (नाद) to Naadant, Naadant (नादान्त) to Jyoti (ज्योति), Jyoti to bindu and Bindu (बिन्दु) to Paravak (परावाक), this is the path of evolution of sadhak to become a yogi. Paravak itself in known as Brahm-form-realm of Sun and to establish in  one'sown self after its piercing is the fruit of great knowledge or mahagyan. ....to be continued to  part II. Om!...............................for more such readings, please go to shaktanand.blogspot.com.

from Tantrik Vangmaya Mein Shakt Drishti, written by Pt. Gopinath Kaviraj and translated into Hindi by Pandit Hanskumar Tiwari.  

  

Chakra Piercing (Chakra Bhedan/ चक्र भेदन) - Part II:

Completeness (Poornatva/पूर्णत्व ) of Chakra piercing: 

Any power which has to stablilize, must have a base on which it must rest. This base on which any power is made to rest is called Yantra/ यन्त्र. Since all the alphabets known as Matrika shaktis are also different powers, they also need a base on which to rest. A group of matrikas shaktis’ which rest in a particular yantra is known as Chakra. Mooladhar chakra or yantra has 4, Swadhishthan chakra or yantra has 6, Manipur chakra or yantra has 10, Anahat chakra or yantra has 12, Vishudhi chakra or yantra has 16 and Ajna chakra or yantra has 2 matrikas in it. These matrikas separately or by mixing with other generate different vikalps (विकल्प)/ vrittis (वृत्ति)/ propensities in our mind.

These vrittis has to be melted (vigalit/ विगलित) and this is achieved with the help of ‘heat/ taap(ताप)’. This heat is not generated from any other outside fire but inner Chid agni (चिद अग्नि) or fire of kundlini. Hence awakening and raising of Kundalini is essential for this process to initiate and culminate into victory over jeev bhav. For moving upwards mind (मन), pran (प्राण) and chid agni (चिद अग्नि) have to join together. When rising from chakra bindu, it first appears in mooladhar chakra, it melts the four Vam (वं), Sham(शं), Shham(षं) and Sam (सं), alphabets or matrika shaktis, as a result of which gets converted into naad (नाद) and they move into the bindu of the chakra. From there, they are sucked up through Sushumana into the Swadhishthan chakra from below. When chid agnin reaches into the karnika of Swadhishthan, then it again melts the 6 matrika shaktis located there Bam (बं), Bham (भं), Mam (मं), Yam (यं), Ram (रं), Lam (लं) converting into naad (नाद), they all now move into swadhisthan chakra bindu. Thus the chakras become empty and bindu of lower chakra (mooladhar) merges into the bindu of upper chakra (Swadhishthan) with all its matrikas. Thus all the five chakra bindus and matrikas are to be merged into one entity. From 5^th Vishudhi chakra, shakti is again moved upwards into the 6^th chakra of Ajna having two petals  with alphabets Ham (हं) and Ksham (क्षं). Thus all the 50 matrikas are collected into bindu of Ajna and bindus of lower five chakra merge into the bindu of Ajna. When they are further raised and merged into Bindu above Ajna, third eye opens or awakening of Ajna chakra. Opening of third eye, represents, losening of Jeev bhav and attainment of Shivabhav (शिवभाव). This is because Jeev does not have three eyes, only Shiva has. This is also known as death in Kashi (Kashi Mrityu/ काशी मृत्यु ). Here all the fifty matrikas has been converted into Naad (नाद).  In the base of all this, is power of Guru. From here movement towards Sahasrar (सहस्रार) is initiated, that is known as movement towards attaining Paramshiv (परम्शिव) state.

From Naad (नाद) in Bindu (बिन्दु) above Ajna (आज्ञा) light arises, which is seen in the jyoti mudra (ज्योति मुद्रा) by sadhak. This light is in the form of a circle and as the sadhak progresses in his sadhana, it converts to a square. We can say that the form which was earlier bound by circle becomes formless like disappearing banks of a river. The effulgence spreads every where. By entering in to this effulgence, jeevhood gets removed for ever and one establishes in Shiv state. Ego gets decimated, body consciousness removed, establishment of self in unnatural state or real state. Now only, Upasana is possible. Without becoming Shiv, how can one do upasana of Shiv. A jeev cannot do upasna of Shiv.

All the six chakras lie in Vyashti realm and after piercing them, one enters realm of Smashti. Gross body, pran, mind, intellect etc. are all gross parts of atma. Humans, right from their birth are guided by all of them and in fact making them more and more prominent in their lifes. Till we get rid of them, we cannot enter the true path of self realization. For treading path of pure truth, one has to separate body consciousness from atma. This is not possible till we develop real knowledge through opening of the third eye. All chakras are bindus and they must be merged into one above Ajna chakra (आज्ञा चक्र) to achieve the desired state. When all the six bindus are merged Pragya Chakshu (प्रज्ञा चक्षु) or third eye opens. One achieves vishudh (विशुद्ध)/ pure-jyoti/ light (ज्योति). 

Entering bindu of above jyoti, one leaves Vyashti realm behind and moves into Smashti realm. For understanding it better, people have referred to Vyashti, Samashti and Mahasamashti respectively. Vyashti means human body or pind (पिण्ड), Smashti means Brahmand (ब्रह्माण्ड) which are innumerable and Mahasamashti means collection of innumerable brahmand (ब्रह्माण्ड). This is the limit of Bhav Samashti (भाव समष्टि). After this there is another Shunya (शून्य) or space. There is no bhav existing in it but it is still under creation. When we move from Vyashti to Samashti, we pass a shunya and when we move from Samshti to Mahasamashti, we again pass through a shunya called Charm-Shunya (चरम शून्य).  

By piercing of the 6 six chakras, we gain entry to Smashti realm. For example when a child is not born, he lives in the womb and for him that is a realm/rajya (राज्य). When he is born, he comes out of the womb and enters the realm of time of kaal rajya (काल राज्य). Now he cannot go back into the womb of mother. Till yogi has to stay in the mortal frame, he cannot go beyond, for which overcoming his comes his ego is required. But its not possible to decimate Ego, it persists how ever subtle it may become as yogi goes higher and higher. Vyashti ego is gross, when he transcends it, subtler Smashti ego appears , after it more subtle Maha Samashti ego comes. When yogi pierces all the six chakras then attaining cosmic ego upper journey is continued. There also many centres like six chakras as explained earlier exist. Yogi keeps on transcending them and acquires more and more awakened conscious state. Knowledge dawns, when third eye is opened and after this great knowledge arises. When one transcends the realm of knowledge to enter the realm of great knowledge, he pierces the upper Bindu of brahmand. This only is the opening of eye of knowledge of cosmic-purush. When this eye is opened, one can see the path leading to great knowledge realm, which realm of whole cosmos.

Visualize many islands in an Ocean, which can be named as Karan samudra/ कारण समुद्र (causal ocean). All the islands can be perceived as different Brahmands or cosmos. Collection of all these islands, which divide the ocean in many parts can be known as Mahasmashti (महासमष्टि) of islands. Even by stationing on the top point the cosmic bindu, one becomes aware of smashti realm of great knowledge (mahagyan). For this, eye of knowledge of brahmand located Purush has to open, transcendence of that realm has to be achieved, middle shunya (between Smashti and Mahasmashti) has to be pierced and then various realms can be approached. This mahasmashti can be called Adi Srishti (आदि सृष्टि) and causal ocean can be termed as Great space or vyom/व्योम or akash/ आकाश in which various nakshatras are seen.

From the ignorance of Vyashti, ignorance of Smashti is more subtle. From smashti, maha smashti ignorance is more subtle. Though subtle ignorance is still ignorance but ignorance of Mahasmashti is the basic or causal ignorance. Purush of Mahasmashti is called Adipurush (आदिपुरुष). This Alone is to be called Jeev (जीव). After this, there is no jeev bhav. This jeev alone is reflected as innumerable jeevas. After transcendence of Mahasamashti, the knowledge developed is complete knowledg and this is called Atmagyan or knowledge of atma.

Without going to the other side of the causal ocean, this ego (aham) cannot be experienced. This ego without a second, is divided into aham (अहम) and idam (इदम) later. Thus in order to complete the knowledge, one has to pierce all the Shunya/ शुन्य one after another. After it, Maha-shunya/ महा शुन्य and Ati-maha-shunya (अति-महाशून्य) also exist. After Atimahashunya (अति-महाशून्य), there is no more shunyas. This ati maha shunya/ अति महा शुन्य is called Charam Shunya/ चरम शून्य. From the point of gaze of duality, no piercing of Shunya can be achieved here, hence chit and achit togetherness, jeev and Ishwar oneness is not experienced here. But yogis who are able to pierce this also, they remain totally detached, as there is no place of Idam/ इदम many here. The entry point to this space is called Bhrmarguha/ भ्रमरगुहा. It exists between Charam shunya (चरम् शून्य) and complete truth (परम सत्य). Here there is no division of day-night, chit-achit, creation-annihilation etc. Time becomes a servant here, which is always at the beck and call of the Guru, it is the real realm of guru…..Om!

Renderings from Tantrik Vangmaya mein Shakt Drishti, written by Gopinath Kaviraj and translated into Hindi by Pt. Hans Kumar Tiwari.

Chakra Piercing (Chakra Bhedan/ चक्र भेदन) - Part I:

Completeness (Poornatva/पूर्णत्व ) of Chakra piercing:

Goal of any spiritual practice is attainment of completeness or Poornatva (पूर्णत्व). That which is known as poornatva (पूर्णत्व) cannot be attained till the six chakras located inside us are not pierced. As per all the mystics, jeev is not different from Shiv. Though being same as Shiv, still being snared by ignorance of maya or illusion, thinks to be different. We understand three cosmic states, i.e. creation, sustenance and annihilation but three other states of nigrah (निग्रह) or Tirodhan (तिरोधान) or Anugrah (अनुग्रह) like divine shakti forces are also operative. Shiv is one and its shakti is also indistinguishable from it. Shiv with his own desire, covering itself by contracting its own power converts itself into a jeev. This attribute is called Tirodhan (तिरोधान) or nigrah (निग्रह). Covering its own atoms with different veils appears in mayic body or deh. After completing its goal, again annihilates that mayic form. Then those particles again merge in to the womb of maya taking all the sanskars with them. This work is being enacted in Vyashti (व्यष्टि), Samashti (समष्टि) and Mahasamashti (महासमष्टि). When the sanskars (संस्कार) ripen, then to experience fruit, those chidanus (चिद् अणु) again take refuge of physical body through a womb. Thus process of creation starts again. This play is continuously enacted in the realm of kaal or time.

When anu (अणु) form jeev's fruit ripens, then grace of lord provides great knowledge to jeev and one establishes into its real own Shiv state. This is the fifth aspect of the lord and is known as Anugrah (अनुग्रह). With Nigrah and Tirodhan power of the lord, creaton of jeev starts, thus it is the cause of fall of Atma. In the same manner, with the power of anugrah (अनुग्रह) of the lord, the process of creation of jeev gets reversed. Jeev leaving behind jeevatva attains Shivatva. This is the complete history of a jeev.

In the process of evolvement of jeev, human form is essential. After moving through 8400,000 forms one gets to chance of coming into human form. Before getting into human form, only two koshas (कोष) are developed out of the total five (annmaya, pranmaya, manomaya, vigyanmaya and anandmaya). They are Annmaya-kosh (अन्न्मयकोष) and Pranmaya-kosh (प्राणमयकोष) respectively. The third Manomaya kosh (मनोमयकोष) is present only in humans and none other form. This process of manomaya kosh (कोष) starts and goes on working for a long time through lives and lives. Due to the ego that ‘I am the doer’, newer and newer karmas (कर्म) are performed and hence repeated births are experienced. When after a long time one keeps on enjoying the fruit of karma, one gets dispassion and the out-ward movement of chit is stopped and gets directed in-ward.  At this point, power of Guru starts working on the jeev in a secret manner. This is the grace of the lord in the life of a jeev. Due to the effect of guru’s power, Shiv lying dormant inside a jeev is awakened resulting in annihilation of state of jeevhood and attainment of Shiva state, this alone is known as piercing of Six chakra (षडचक्र) or Shatchakra bhedan (षडचक्र भेदन).

The six chakras, which are continuously rotating are forcing the atma into the world. The rotation of the chakras can take place in two ways, clockwise and anti clockwise. Clockwise rotation of the chakras represent creation aspect, here we are forced outward into the world, leading to pravritti marg or Brahm marg. While in anticlock wise rotation we are directed towards the bindu, leading to nivritti marg or Shiv marg. Riding on their movement, atma is forced to live a snared life in the creation forgetting its original self.  First five chakras are connected with five elements (Earth, Water, Fire, Air and Space) and sixth is representing mind. When power of atma paravak (परावाक) takes control of  jeev bhav, it makes it forget its true identity and forces it to spend time under its control and simultaneously many different choices or alternative ideas are developed in its mind. Then it descends into Pashyanti (पश्यन्ति), Madhyama (मध्यमा), Vaikhari (वैखरी) and drowns into ignorance in the bindu (बिन्दु) of mooladhar (मूलाधार).   

From Vaikhari (वैखरी), sound form alphabets/ varnatmak shabd (वर्णात्मक शब्द) arise. Varna/ वर्ण (alphabet) generates Shabd/शब्द (word), Shabd/ शब्द (word) generates Pad/ पद, vakya/ वाक्य (sentence). From sentences, a language is generated. All the varnas or alphabets are known as Matrika Shaktis (मतृका शक्ति) and they are responsible for generating all kinds of different worldly thoughts in our mind, which stop us from going in the direction of real knowledge of the self. Till alphabet is not converted into Naad (नाद), the thoughts being generated cannot be stopped. This will not happen till naad (नाद) is established in Bindu located above Ajna chakra, 6^th chakra. To attain, this we have to collect all the particles of that bindu (बिन्दु) spread in our self (during process of creation) and bring them back to it. This is the first goal of yogi who wants to perform all 6-Chakra piercing. He must collect all the spread around (in the lower centres) light particles of the bindu in the body, move them upwards and lead them back into bindu. This path moves through Sushumana (सुषुमना) in the spine. Sushumana is for leading upwards or inward, while Ida/ इदा and Pingla/ पिङ्गला is to lead the jeev downwards or outward...to continue in Part II...Om!

Renderings from Tantrik Vangmaya mein Shakt Drishti, writeen by Gopinath Kaviraj and translated into Hindi by Pt. Hans Kumar Tiwari.

Glands and their Effect on Spiritual Aspect

 Lymphatic System: 

Lymphatic glands supply raw material 'lymphs' to the 'glands'. After usage what ever is extra goes to the brain and provides food for the nerve cells in the cranium. When lymphs come in contact with the activated glands, then hormones are secreted.

Raw material of the testes is (lymph) hormone generated by lymphatic glands (regional). The lymph gets converted to semen in the testes. When lymph comes to the solar plexus then feeling of love and affection for children develops. Solar plexus cannot work properly if regular supply of lymphs is missing. For spiritual aspirants the supply of lymphs to solar plexus is high, so 'love of children' gets converted to 'love for supreme'. So we can say that lymph is the cause of psychic change.

While in female bodies ova's are created in ovaries. Some other lymph keep proper energy in the body and also enhance physicality, in female a certain portion is  utilized for production of milk. In adolescents the lymphs convert into sensation in genitalia from where the young people get the feeling or sensation of vigour which propels them to work. In hot climate this occurs in the boys of 17 while in girls it occurs around 16th year. While in cold climate countries it is a year or so later. 

If hot or static diet is consumed,lymph production gets reduced while its conversion into semen will increase. This will lead to intellectual backwardness. Those who eat animal protein they produce many children.  Carnivores may be cunning but less intellectual, while in case of granivorous, brain development is more.  Lymph is required for milk production, hence girls are quick before giving birth but slower afterwards. Deer are granivorous, hence can move faster but give less milk, as their lymphs are consume in running and jumping. Their brain is also more developed.

Animal protein has less chlorophyll as compared green vegetable proteins, maximum lymphs are produced from vegetable proteins. While on the other animal protein generate lot of heat in human body, so lymphs get converted into semen. In case of monkeys and deer this does not happen and hey run and jump abundantly. Lymph converts to spermatoza and then to seminal fluid. Chlorophyll accelerates this process.

Positive and negative environment and thoughts are also catalytic agents for increased production of lymphs’ while negativity reduces it. We can say lymph his a kind of initial hormone and is converted to other hormones by various different glands.

Lymphatic System: 

Lymphatic glands supply raw material 'lymph's to the 'glands'. After usage what ever is extra goes to the brain and provides food for the nerve cells in the cranium. When lymphs’ come in contact with the activated glands, then hormones are secreted.

Raw material of the testes is (lymph) hormone generated by lymphatic glands (regional). The lymph gets converted to semen in the testes. When lymph comes to the solar plexus then feeling of love and affection for children develops. Solar plexus cannot work properly if regular supply of lymphs is missing. For spiritual aspirants the supply of lymphs to solar plexus is high, so 'love of children' gets converted to 'love for supreme'. So we can say that lymph is the cause of psychic change.

While in female bodies Ova's are created in ovaries. Some other lymph keep proper energy in the body and also enhance physicality, in female a certain portion is  utilized for production of milk. In adolescents the lymphs convert into sensation in genitalia from where the young people get the feeling or sensation of vigour which propels them to work. In hot climate this occurs in the boys of 17 while in girls it occurs around 16th year. While in cold climate countries it is a year or so later. 

If hot or static diet is consumed,lymph production gets reduced while its conversion into semen will increase. This will lead to intellectual backwardness. Those who eat animal protein they produce many children.  Carnivores may be cunning but less intellectual, while in case of granivorous, brain development is more.  Lymph is required for milk production, hence girls are quick before giving birth but slower afterwards. Deer are granivorous, hence can move faster but give less milk, as their lymphs are consume in running and jumping. Their brain is also more developed.

Animal protein has less chlorophyll as compared green vegetable proteins, maximum lymphs’ are produced from vegetable proteins. While on the other animal protein generate lot of heat in human body, so lymphs’ get converted into semen. In case of monkeys and deer this does not happen and hey run and jump abundantly. Lymph converts to spermatoza and then to seminal fluid. Chlorophyll accelerates this process.

Positive and negative environment and thoughts are also catalytic agents for increased production of lymphs’ while negativity reduces it. We can say lymph his a kind of initial hormon and is converted to other hormones by various different glands.

Testes and Ovaries:

These develop around the age of 13 in hot countries and around 14 in cold countries in humans due to secretion of a special kind of hormone. Testes and Ovaries are the glands which convert lymphs into semen. As soon as they produce semen, the nerves are affected and there are changes in the thoughts of the person. In fact it is the pituitary gland which tells the testes to convert the lymphs’ into semen (testosterons and spermatic fluid) . When it is produced more, it generates desire of sex and comes out of the body. 

During normal production a sense of dutifulness is created in the person.If they are overactive, then more hormones will be secreted then a youth develops  the spirit of rationality. The pubic hair growth is due to activity of testes. Development of the rationality is the psychic effect, the nervous system also gets affected. If not hindered by nature it leads to hair growth in the arm pits by the age of 15-17 yrs in hot countries and 17-18 in cold countries. A sense of rationality grows. Normal secretion leads to sex longings.

If under secretion occurs, then their will be less hair growth, sex glands will not develop and will lead to cruelty in behaviour of the person. Such children will not like to socialize, develop less kindness, they will support dogma, not have strength to protest against dogma and not support new ideas.  

If secretions are in excess, the it leads to power to transform longing into universality. Idea to become great comes to the mind in those who have leaning towards the spiritual awakening. If there is no hindrance from lymphatic glands, and testes function normally, intelligence develops. Without testes solar plexus will not develop and intelligence will decrease.

Prostrate Gland:

It gives rise to feeling of shyness. While a child can walk naked in a street but an adult cannot. Its over secretion develops melancholia i.e. what is the need of this creation, nobody cares for me etc. 

During under secretion one would develop fearful nature and suffer from psychic hellucination. May even see ghosts in broad day light. Lower plexi are more dependent on upper plexi. Surplus supply of lymphs goes to the brain and nourishes the neurons of cranium.

Solar Plexus:

Located in the middle of the chest. Developed solar plexus leads to love for children. Its common in animals, birds, mammals and humans. When testes and ovaries are developed, glands starts functioning to make human milk, love for children start increasing. On development of solar plexus bear grows, low secretion leads to thinner beard. Low secretions leading to eunuchs, love for children is lacking. 

In case of over secretion, with spiritual leanings, thick beards and development of breasts may also result. A person cannot survive if body is dissociated from solar plexus. 

Thyroid and Parathyroid:

Voice and moustache grows in males due to development of thyroid gland. Quality of self reliance also increases. In men if they do not have developed thyroid, they will become more quarrelsome. Women will also be like that and will also be irrational. Under secretion of para thyroid leads to vanity in nature. 

These glands develop by age of 24 in males of hot countries and by 26 in males of cold countries. Its functioning deteriorates by the age of 50 in hot countries and 51 in cold countries. Thinking power also get affected by the age of 60 and 61 respectively as mentioned above. 

Pituitary and Pineal gland: 

Its said that at birth pineal gland, also known as Shiv granthi, is working and the new born child carries all the memories of the past. Pineal gland is just like magnet for fluorides coming into our bodies. When new born child drinks various liquids all the fluorides (f) accumulate around pineal and slowly it stops working. Then our Pituitary, Vishnu granthi takes over. After 13 years of age when sex glands are developed fully then Pituitary starts working. If one has tread the path of spirituality in previous life, thirst for it becomes much more stronger. If one gets proper guidance now, progress takes place else downfall is very fast. 

After getting guidance from spiritual person, mind starts rising higher and one transcends Pituitary and elevates towards Pineal gland. Through concentration and meditation, one reactivates Pineal gland and starts one's journey on the path of salvation. 

There are four dimensions of Yoga psychology, representing four levels of meditation are

1. Mooladhar to Manipur Chakra,

2. Manipur Chakra to Vishuddhi Chakra,

3. Vishuddhi Chakra to Ajna Chakra,

 &

4. Above Ajna Chakra.  

Most of the glands work in the first and second level of psychology, Pituitary works in the third dimension while Pineal works in the third and fourth dimension. Thus purification of Pineal glands essential for any serious spiritual seeker. Pituitary gland is psycho-spiritual in nature while Pineal gland is spiritual in nature. Secretion of upper glands effect the lower glands. 

Various Plexi mentioned in the body are bio-psychological secrets of living. In inanimate objects there is no secretion of glands and hence in them the expression takes place through expansion and contraction of their inter molecular and inter atomic spaces. Positive vibrations work through various plexis, Pineal and Pituitary glands, negative energies cannot effect them. When a spiritual aspirant attains certain level of concentration and meditation, sweet aroma is experienced and mind becomes peaceful and calm........Om!..Shaktanand.

main content from Yoga Psychology by Shri Shri Anandmurti with a few other informations added from own side.

Rendering from 'Yoga Psychology'

Renderings with Personal thoughts for viewers calrifications: 

World quickly moved from Physicality to intellectuality. Soon a time will come when they will move from intellectuality to spirituality. Generally, three kinds of people exist, namley, 1. Physical (Animalistic), 2. Psychic (Humans) and 3. Spiritual beings. 

For evolving on spiritual path, spiritual practices or sadhanas are required for which role of chakras become important. When we talk of Chakras (चक्र) then two things are most important, 1. Chakra Shodhan (चक्र शोधन) or purification and 2. Chakra Niyantran (चक्र नियंत्रण) or control. In our bodies chakras are located at tht points where pychic-spiritual pathways of Ida (इडा), Pingala (पिङ्गला) and Sushumana (सुषुमना) meet each other. 

Our mind is in constant flux of thoughts, they are being generated and are being lost or dissolving too. These thoughts are being generated from our Vrittis (वृत्ति) which in turn arise from bank of Sanskars (संस्कार) accrued inside us over many past births. The Sanskars of a person are deeply rooted and not easy to fathom so easily but when they are agitated through certain process then they arise as vrittis which can be observed in a person. These vrittis are dependent and can be  controlled through Chakras. The afore mentioned vrittis are 50 in number and also represent the 50 alphabets of our Devnagari lipi. These 50 alphabets as per the tantra language are called Matrika shaktis (मातृका शक्तियां). These are considered to be the building blocks of the universe. 

The vrittis are expressed internally or externally in the form of vibrations, which emanate from chakras. These vibrations from any chakra in turn vibrate the glands locaated around of it. Vibration of the glands arouse them and make them secrete their respective hormone. Thus, we can say that all the hormonal secretions in our bodies can be controlled with the help of chakras. 

Mooladhar Chakra         Terranean Plexus        Bhaum Mandal

(मूलाधार चक्र)                                                     (भौम मण्डल)

Swadhishthan Chakra    Fluidial Plexus            Taral Mandal

(स्वाधिष्ठान)                                                          (तरल मण्डल)

Manipur Chakra            Igneous Plexus            Agni Mandal

(मणिपुर चक्र)                                                      (अग्नि मण्डल)  

Anahat Chakra              Solar Plexus                Saur Mandal

(अनाहत चक्र)                                                     (सौर मण्डल)

Vishudhi Chakra           Sidereal Plexus           Chandra  Mandal

(विशुद्धि चक्र)                                                     (चन्द्र मण्डल) 

Ajna Chakra                  Lunar Plexus              Nakshatra Mandal

(आज्ञा चक्र)                                                        (नक्षत्र मण्डल)

Thyroid Gland is called Brihaspati Granthi (बृहस्पति ग्रन्थि), Para Thyroid is called Brihaspati Upgranthi (बृहस्पति उपग्रन्थि), Pituitary is called Mahayogini Granthi (महायोगिनि ग्रन्थि) and Pineal is called Sahasrar Granthi (सहस्रार ग्रन्थि).

Most of the heat is geenrated in our Manipur chakra (मणिपुर् चक्र), as all the digestive organs are located there, hence its called Agnashaya (अग्नाशय) and since it is the centre of our body its also referred to as Mahashaya (महाशय). It contains 10 glands and sub glands around it. When a person is cremated, navel never burns fully. Its is collected by the relatives and generally put in a sacred river due to respective religious beliefs for higher evolution of departed being. This is because its point of burning is higher than the temperature of funeral pyre. For its complete burning, we will have to use higher temperature and longer duration of time. .........Om.  from 'Yoga Philosophy' by Shri Shri Anandmurti. Shaktanand.

  

Chakra Vrittis or Propensities

 Mooladhar Chakra (मूलाधार चक्र):

The whole body is balanced on this chakra. It has four vrittis/ वृत्ति (propensities) namely Dharma/ धर्म (psycho-spiritual longing), Artha/ अर्थ (psychic longing), Kama/ काम (physical longing), Moksha/मोक्ष (Spiritual longing).

Swadhishthan Chakra (स्वाधिष्ठान चक्र):

Located in the spinal column directly behind the genital organ. It has 06 propensities, namely, Avijina/ अविजिना (belittlement of others), Murccha/ मूर्छा, psychic stupor, lack of common sense, Prashraya/ प्रश्रय (indulgence), Avishvasa/ अविश्वास (lack of confidence), Sarvanasha/ सर्वनाश (thought of sure annihilation), Krurataa/ क्रूरता (Cruelty).

Manipur Chakra:

Located at the navel and controls ten propensities Lajja/ लज्जा (shyness), Pishunta/ पिषुणता (Sadistic tendency), Iirasha/ईर्षया (envy), Sushupti/ सुषुप्ती (sleepiness, staticity), Vishada/ विशाद (Melancholia), Kasaya/ क्षय (peevishness), Trasna/ तृष्णा (yearning for acquisition), Moh/ मोह (attachment, infatuation), Ghrina/ घृणा (hatred, revulsion), Bhaya/ भय (fear).

Anahat Chakra:

Located in the region of chest, controls 10 propensities in sadhak, namely, Asha/ आशा (Hope), Chinta/ चिन्ता (worry), Cheshta (effort), Mammta/ ममता (Attachment), Dambh/ दम्भ (Vanity), Vivek/ विवेक (conscience),Vikalta/ विकलता (mental numbness due to fear), Ahamkar/ अहंकार (Ego), Lolata/ लोलता (Avarice), Kapatata/ कपटता (hypocrisy), Vitarka/ वितर्क (wild exaggerated argumentation), Anutapa/ अनुताप (repentance). :  

Vishudhi Chakra:

Located in the region of throat, controls 16 propensities in sadhak, namely, Shadaj/ षडज (sound of Peacock), Rishabh/ ऋष्भ (Sound of Ox or bull), Gandhar/ गन्धार (Sound of goat), Madhyam/ मध्यम (Sound of deer), Pancham/ पञ्चम (sound of cuckoo), Dhaivat/ धैवत (sound of donkey), Nishad/ निशाद (sound of elephant), Onm/ ॐ (accoustic root of creation, preservation and annihilation), Humm/ हुं (Sound of arising kundalini), Phat/फट (putting thery in practice), Vaushat/वौषट (expression of mundane knowledge), Vashat/ वषट (welfare in the subtler sphere), Swaha/ स्वाहा (performing noble action), Namah/ नमः (surrender to Supreme), Visa (repulsive action) and Amrata/ अमृत (sweet expression). When any theory is put into action then , the process is made effectively chanting humm, phat, vashat, Vaushat, Swaha and Namah,

Ajna Chakra:

Located between the brows and has got two propensities, namely, Apara/ अपरा (mudane knowledge) and Para/ परा (spiritual knowledge). By doing certain asnas, one can control the propensities lying in different chakras enumerated above.

Mayur Asan/ मयूर आसन for Manipur Chakra/ मनिपुर चक्र, Fear of public speaking means our Manipur chakra is weak. Extreme fear causes pressure and tension on it. Our afferent and efferent nerves work during the condition of fear, tension of the nerves reaches brain so that excessive pressure does not occur. If information carried by efferent nerves is not allowed to reach the Manipur chakra from brain then imbalance can cause a blockage in the Anahat chakra. It may cause palpitation, pressure on heart, inability to think decisively and even heart attack.

In Vishudhi (विशुद्धि चक्र), thyroid and Parathyroid are more developed than lymphatic system (saves us from infection and keeps healthy fluid balance through our body). Earlier lymphatic system was more developed but now, thyroid and parathyroid are more developed, which are connected with psychic developments. And intellectual evolution. While lymphatic system is associated with more physical activity.

Hair grow near the lymphatic glands. When we remove hair from those places then lymphatic glands become more heated and give more secretions, this in turn lowers the secretions of thyroid and parathyroid. Both lymphatic and Thyroid-parthyroid are inversely connected. Hence joint hair should not be removed. from talks of Shri Shri Anandmurti........ Om!              

Karma Trade (कर्म व्यापार)

Renderings:

The karmas which give immediate result ae called Guru karma. This karma bears fruit in the same life it is performed. After this comes Marnappan karm. After death, how would the next life be, this karm tells. But of Guru karm is left then that becomes the deciding factor but they get exhausted then marnappan karm is the deciding factor. So the last thought at the time of death becomes the cause of next of birth. Hence in all the religions it is said that when a person is dying, people should do kirtan, jap, reading of scriptures etc. to make the Marnappan karm stronger. The dying person does not have that much strength to make them stronger. So it is the duty of the well meaning people around him/ her to strengthen the marnappan karm so that it can convert to janak karm. 

After this is Acharit karm. Good deeds should repeated in one's life. These karmas if performed regularly turn into Sanskar in the chit of the person and help him in his upward movement in evolution of the soul. 

Ignorance is the cause of pain and pleasures in the world and also cause of creation. Ignorance (अज्ञान) can also be understood as non-discrimination (अविवेक). Five different kinds of kleshas are the cause of every thing in the world, they are Ignorance (avidya/ अविद्या), Pride or Ego (asmita/ अस्मिता), Anger (Raag/ राग), Hatred (Dwesh/ द्वेश) and fear of death (Abhinivesh/ अभिनिवेश). Ignorance gives rise to ego, which leads to rising of anger and hatred in one's Chitt which ultimately leads to fear of leaving the body or death. 

From Karm arise ripening or maturation (Vipak/ विपाक), by which one should understand three things: 

1.Caste (जाति) & Birth (जन्म) : with the help of birth one achieves physical body with which one is able to perform work or karma.  

2.Life span (आयु): How much duration an atma will stay in the physical body to complete his  or her quota of karmas is called Life span. 

and 

3.Bhog (फल): the karma performed in the body received is the cause of his life span as well as it will decide what fruits the person will exprience in his life span.

Karma (कर्म) by which persons life and fruits are decided is called Prarabdh (प्रारब्ध). One indulges in karma only when one thinks that he is this body but if he experiences his self as extension of cosmic self then he can not perform karma and his sanskar will also not arise. From innumerable past lives, his karmas are being collected in his chitt, they are known as Sanchit karma (सञ्चित कर्म). From these sanchit karmas Prarabdh karma (प्रारब्ध कर्म) arise. What karma one performs during present time are all called Kriyaman karma. With the help of kriyaman karm (क्रियामान कर्म) at the point of leaving the body during death, prarabdh karma arises. Generally, prarabdh karma causes a particular birth but in some special cases it is the cause of many births. Fruitation of karma is under the control of kaal or time. Many sanskars lie in a dormant state in the realm of kaal because they have not found any supporting entity yet but this does not mean that their sanskar (संस्कार) is dead. 

Some time while doing a good karma, some bad karma also get performed. One would get fruit of both in his life. So their resultant fruit will be provided together. Thus we can say one will taste the fruit of both (good and bad karma performed) together and such kind of karmas are called Avapgaman karm (आवपगमन कर्म). If one has performed something bad and he has remorse in his mind for its performance, then the effect of that karma reduces. If the intensity of good or bad karma is very strong then receipt of fruit of it will also be immediate. Karmashaya (कर्माश्य) is the cause of birth while vasana () or desire is cause of raising of animalistic sanskar (पशुत्व संस्कार).   

At the end Karmashaya Sanskar arises (कर्माष्य संस्कार). These arise only in human atmas. From ignorance arises kleshas/ क्ले which lead to difficult tasks (klisht karma/ क्लिष्ट कर्म) and ignorance means not understanding difference of purush and prakriti. Karmas which arise with Vivek khyati state in back ground are called easy karmas (Aklisht Karmas).   

Whic karma will bear fruit to under stand this we must know another term called Javan, which menas intensity of flow. For this yogis have mentione 7 moments (kshan) called Javans. 

During first Javan Chitt is without any activity. Here desire or will is not perceived. Hence this kshan or moment is very weak in nature. Thus in this moment any karma cannot be practiced. But its sanskar is expereinced in the present life itself. But if due to some reason it does not get ripened then it gets destroyed. 

During 2nd Javan, will or desire becomes more appreciable or e can say self awareness arises. 

3rd and 4th Ksha or movements become more stronger. 

5th, 6th and 7th again become weak. Fruit of seventh kshan avtion is very weak so it does not fructify in this life but in the next birth only. If fruit does not get ripened it also gets weak. 

All middle ones remain till nirvan is experienced and never get destroyed.....Om!

Akhand Mahayog ka Path and Mrityu Vigyan, written by Pt. Gopinath Kaviraj and translated into Hindi  by Pt. Hans Kumar Tiwari. shaktanand.blogspot.com/ www.nirvanasage.com.