Mudras, bandhas, postures and exercise

Yoga Texts

"Guruji, I was reading Hatha Yoga Pradipika. The technique to float on water, is that Plavini pranayam?"

Guruji: "Yes, it's a simple technique. You basically 'eat air', so that your intestines are filled with air and then you’d float. This is one technical way. Now, kriya yoga practice also creates buoyancy that even without being filled with air the yogis can float. Their weight won’t reduce but there will be lightness in their body. It won’t be dense. Even with weight they don’t feel heavy and can easily float on water. This is due to changes in the body due to pranayam. It also means that their grossness is reduced.

"You can even observe difference in shadows of a yogi compared with a gross man who eats meat and does not practice yoga. The shadow of a yogi will be much lighter. These are subtle changes that take time to absorb. Body is just an expression of the mind. Whatever happens with the mind will reflect on the body. Something tremendous changes somewhere.

"[About a pranayam] these are locks that cannot be opened without the help of a guru. The eight kumbhakas are different stages of the same pranayam. ....the location goes down from throat, then bronchial track, etc, then upto anahata chakra.... It's an art that takes a lot of practice to understand it’s beauty.

"No book compares to Hatha Yoga Pradipika! It's the most mystical work, in addition to Shiva Samhita. Everything about yoga is comprised in these two books, including the most profound secrets of Nath yogis. You can read all four vedas and eighteen puranas and still won't learn these secrets. Take Khechari mudra, for instance. Despite all controls of the tongue - don’t speak evil, don't talk too much, don't eat a lot, etc, you'll never learn the actual mudra!

"It's our good fortune that we got to learn about this art. If we didn’t have this information, we wouldn't know what we are missing. That is the real tragedy! People don't know what they are missing. Nothing we can do about it, only one in a million gets this knowledge."

"Guruji, is Swatmaram Yogi (author of Hatha Yoga Pradipika) from recent times or old times?"

Guruji: "Very old; he is directly connected with Gorakh Nath and Matsyendra Nath. He was a direct disciple of Gorakh Nath. Some scholars say Gorakh himself might have written this book, but let's take Swatmaram's word for it. "Amaraugh Prabodh", "Vivek Martand" and other works prescribe only Mahamudra, Mahabandha, Mahavedha, and Khechari for attaining immortality. These practices are said to make the body diamond-like (vajra kaya) which will naturally make it immortal.

"We also found in Sanskrit dictionary that what Nath yogis say 'aadesh' literally means 'yoga'! The call 'alakh niranjan, aadesh guru ka', implies that the truth is alakh niranjan - beyond carbon - and not visible. To take up to there is guru's yoga, practice it!

"Only with years of practice you become aware of these things. Naths' program was amazing! Even with as much asana practice, a modern yoga enthusiast will remain away from the secrets of Hatha Yoga Pradipika. That's the beauty of it! It is an original text of kriya yoga. Upto 4th kriya is to master the Jalandhar Bandha. There are 10 mudras and there are also 10 kriyas. We are practicing pure Hatha yoga. Bengalis have destroyed its beauty, those so called gurus who went to America to earn dollars and establish missions."

ASANAS

About the asanas and certain postures: did you learn them from the book?

Guruji: There was a group of people who learned Kriya yoga in Gwalior; I started to attend – and there were some people who were trying to do some asanas. I also tried; in the beginning the body was stiff, but I could do most of them within 3-4 months. Then I came across a copy of Hatha Yoga Pradipika. I started to do those asanas, and continued till my Guru initiated me into Kriya yoga. Then the understanding of different mudras came. And after experiencing my first Samadhi I almost stopped doing postures, concentrating more on weight training – which actually helped me revive myself from the effects of post-samadhi. Now I do only mudras, padmasana and nauli. But I will say: if you have practiced those asanas – only then you can do the practice of mudras successfully. It will give you different control of your body, different feel.

Q: What was the most challenging asana – if there was any challenge in them?

Guruji: Of course there was! Purna matsyendrasana – it was very difficult. But I was able to do that. Then, after my first meeting with Babaji, I became broader and bigger. I cannot do these two asanas now – purna matsyendrasana and baddhapadmasana.

You speak about nauli – will it help in future at certain stages, when the air is exhaled?

Guruji: It will give a final refined touch to mahamudra. That is the main point there.

In your sadhana – does weight training affect your system more than postures?

Guruji: Postures work from an isometric principle: they will strengthen your ligaments and especially joints. Weight training concentrates more on musculature. Of course, everything else is also involved; but asanas have a more isometric effect on the physical body. A combination of both is very much recommended. Always have a wider perspective: do not say “ I will always do only postures, I ’ ll not do weight training” or “ I will only do weight training – I ’ ll not do postures.” Both are good: there should be a balance in your practice.

but if we take Hatha Yoga Pradipika they start from shatkarmas and then go higher?

Guruji: that is important; but even to do shatkarmas you have some conditioning of the body. Suddenly no one could do nauli. 100 every day, remember.

HATHA YOGA PRADIPIKA, BHASTRIKA

Only in baddhapadmasana nadi shodhana will take place, this is most important ingredient for that.

what about Bhastrika?

Guruji: also; Bhastrika maybe prelude to nadi shodhana.

all the pranayamas from Hatha Yoga Pradipika must be done in baddhapadmasana?

Guruji: no, only specific.

for what this special lock of hands is needed?

Guruji: toes are considered as extreme potent marmasthana; also they are considered as one of the 16 adharas which holds you. If you’re holding your toes – certain action in your pranic movement will take place. At the same time you’re squeezing your spinal column in a very different way, opening of your lungs also, so your heart will have the different effect. Blood, flowing in the calf muscles will almost stop; that will give the extra support to your heart, because the reciprocal heart action will cease. It will create the very different chain reaction inside you. More blood will go to the brain and so many dormant things – whatever you call them – may become active.

what will be position of the hands?

Guruji: left first, right second.

HATHA YOGA PRADIPIKA, MAHAMUDRA

in description of mahamudra it exists the state which is similar to death?

Guruji: yes: you see, when prana entering sushumna and you’re holding your breath – mental waves will go flat: that is the state, similar to death. When you’re bending holding the breath – the brain waves become flat. That is as good as death and they described it as deathly.

how we can do anything, if our brain waves are going flat?

Guruji: that’s the beauty! Conscious mind is becoming unconscious and subconscious is wondering what’s happening?

who is counting in that moment?

Guruji: you. It’s highly technical thing, not just a physical posture.

we think that if it’s the state which is similar to death, it could be 2 processes: one – the heart will stop and another – the brain waves will go flat?

Guruji: here only the brain wave will stop, because we’re trying to expand of the consciousness. Everything else will keep on working; maybe heart will slow down after you have done the practice. Here we’re dealing with the mind, the brain: so that death-like state will follow.

I don’t understand how I can continue to count?

Guruji: that is Kriya yoga: that means you’re inducing that state – flat line, but you’re not dead. So you’re experiencing something beyond the death. You will become aware of the spirit – that’s why it’s step up program. Without the experiencing flat line kutastha will never appeared. Even in yoni mudra your brain waves are flat. I’m not thinking any other system can say this. It’s very sophisticated method.

something is wrong if it appears not in mahamudra but in the other technics?

Guruji: no, nothing is wrong. It’s not normal, it’s mystical.

…it is useless to discuss it before – otherwise people will be frighten: o, something will go wrong, will I die or go into coma – and no journey come. ignorance is bliss! That’s why we say that every experience in mahamudra – every successful experience in it is an experience of death in a way.

if in mahamudra while holding the breath we’re not experiencing kutastha – it’s not in sushumna yet?

Guruji: because of this it will start enter sushumna. When all the things happen – prana start to be in sushumna: that’s why yoni mudra is in the end.

so it mustn’t come while holding the breath?

Guruji: it may come; after certain years - it will come. but usually – flat line.

in mahamudra we experience one of these symptoms: straight line; and in shvasahita samantra as I understand the second must also come?

Guruji: heart will slow down, yes. It is complete program. And I’m sure – nobody’s discussing these things we’re discussing. Mainly they’re too much into philosophy.

could we say that consciousness is near to body or somewhere – because the brain waves are flat?

Guruji: no, it’s inside you. You’re becoming aware of the deep consciousness: otherwise how it will develop? And another thing: practice of mahamudra stops old age and death.

am I right: if the brain waves are going really flat while doing kumbhak in mahamudra – the other percents of dormant consciousness starts to activate?

Guruji: yes

who is counting – that other percent who were asleep?

Guruji: no that part: you’re just making it like suspended animation – but you’re alive: otherwise how you can be dead without dying? Consciousness remains. You remember when I show the flat line – I was talking, I was fully aware – but that thing was showing on the machine. Even though – I was not aware that when I will stop my pulse they will become flat. Because medically speaking they become flat after 3-4 minutes of heart stop. How it can happen instantly? Give me great respect for Kriya yoga. We have really learn something very mysterious.

so brain is just the receiver of the consciousness?

Guruji: seat of the mind, yes. It’s like a car driver: he can drive or he can just seat on a passenger’s place.

HATHA YOGA PRADIPIKA, MAHAVEDHA

what someone will do if he attain immortality?

Guruji: he will do 1000000 mahamudras. What else you can do? You will continue to develop your mind. Even immortal mind. And remember what Matsyendranath remind to Gorakhnath: it is just a physical achievement, you need to cross over the ocean of samsara. When you finish 1000000 mahamudras – you will start counting from 1.

Nobody searching beyond postures.

what do You think about Gheranda Samhita?

Guruji: amazing book. I believe that whatever is written here is a fact. We’re not discussing anything figurative.

what is this triangle in description of mahavedha in Hatha Yoga Pradipika?

Guruji: they were trying to show the cavity and the tongue which will hit here. And the brain looks like hips: to strike the hips with the tongue – it will confuse everybody. Who knows, that “bhoom” means ground – but it means the tongue also. He has the great subtle sense of humor. Who can try to find the hips in the brain? Shailendra Sharma pointed it here. I think we create some disturbances.

again from the chapter on mahavedha: ida, pingala and sushumna unites – then immortality comes by that; where they unites?

Guruji: in your head. Inside your brain.

in bhrumadhya?

Guruji: it starts from that point.

but anatomically – is it point of their connection?

Guruji: it’s just a place of pituitary – and when it is open and you become aware of that void, which is surrounding pituitary – a different type of nada will be experienced and you will have access to inner things.

so now they are united physically, but we have not the access because it is blocked?

Guruji: yes. By doing it continuously your consciousness will enter that void: that’s why void is so important; and that particular energy which is vibrating there – you will become aware and go further.

void is here, inside the skull?

Guruji: inside, around the pituatory: sealed container with empty space.

but all this will be possible only after we pierce all the six chakras?

Guruji: even in mahavedha you’re very near to it.

very near – but not open it?

Guruji: step by step: keep walking.

will it create some physical feeling?

Guruji: they will come – very extraordinary feelings, very different feeling will come.

like some electric shock or how?

Guruji: not like that – but your mind will feel very different, nervous system will feel very different.

are we understand correct that mahavedha is the state of mind, where conscious mind falls asleep? It becomes to be in sleeping state?

Guruji: let’s say – feeling very high and again the flat line is appearing; so you’re feeling very high.

then when we do exhale – we obtain some another state?

Guruji: the brain waves activity again started – but with the memory of what happened; so it’s another state.

is it the beginning of state in between? We’re having some third state after that two?

Guruji: yes, and the access is going through your conscious mind becoming unconscious. Then turiya comes – the fourth state beyond that: when your subconscious becomes conscious.

It’s common belief that mind should remain calm and steady; but I will say that mind should also remain active. It should remained focused on what you want to achieve: and then you will experience concentration and feel steady in that concentration. And active body is needed to support the very active mind. This is what I feel. If you’re relaxing too much – then no progress. Learn from weight training: progressive resistance training – that is the technical term for weight training. The more resistance you will provide to your muscle – they will grow. That means: the more resistance or problem your mind will face – it will become stronger. Keep it active!

what type of resistance we need?

Guruji: any resistance – it maybe different heavier weights or facing any physical limit. Resistance is resistance. When you will go out to make some career – you will always feel resistance. So make you stronger. And if you will come back home and start to complain: oh, world is such a bad place, nobody assessing me, - that means you have divine help. So never do it!

SAMADHI MUDRA

there is shlok about Mahabandha: it is said that Mahabandha is stopping the motion in all the nadis, which are in the head?

Guruji: yes.

the question is: first we are doing the practice to open all the nadis and expand the consciousness and trying to create the movement of prana in that nadis…?

Guruji: that is a different principle: Mahabandha is consisting of Jalandhar bandh also; and that is exactly Jalandhar bandh which is stopping all which is coming from the head to your body: so, separating the head and the body.

Mahabandha means all three bandhas together; Jalandhar bandha stops all the shiras which are coming down. We need to understand that the brain is controlling the whole system.

could we say that in the nadis in the body the motion also stops?

Guruji: see, the navel has a different consciousness: that’s why in Uddiyana bandh the navel is specially worked. In Nabhi Kriya also. And Mulabandha is activating the earth element in your body. They were very wise people.

as I understand, the Jalandhar bandha stops the movement in the nadis which are in the head; but Uddiyana and Mulabandha also stop the movement in the nadis in the body – or not?

Guruji: no, bank naal is activated in Nabhi.

then why we should stop the movements in the head?

Guruji: they are not stating to stop: they were using the word “baddh”: to tie up the movement. Stopping is the different and tying up is different. Tying up will lead to the control. We are trying to control the movements inside the head and to understand them as well.

so, first we create – or we just start to feel the movement in the nadis?

Guruji: if you will do this in unclean nadis - bad results will follow. Remember baddhapadmasan: you’re not trying to stop the padmasan, it’s a special sort of tie up. The movement of life continues; but unnecessary movements you are controlling; so you will be able to direct energy to the particular channel: that’s the main thing. In a particular way you will be able to direct your energy. In any particular direction you want to.

And it will lead you to the state to superconsciousness: this is what we are trying to do – develop more and more consciousness.

PADMASNA VS SIDDHASANA

The difference between padmasana and siddhasana: you just at somebody sitting in padmasana, both knees touching the ground: from head to the knees a different type of triangle is forming, which is creating a very different type of shakti inside you, which will fuse prana and apana together.

Look at the siddhasana: legs are more out and the triangle which is forming - it is much more near to the pyramid which we see. It will create a different power inside you and your nervous system so you can tolerate the most deepest of the Naad sound: that will guiding you further for attaining samadhi. Siddhasana is especially for experiencing Naad; always with khechari with the particular high position – and you merge your mind into the Naad: that is the speciality of the siddhasana. And the triangle.

PRITHVI NAMASKAR OR SURIA NAMASKAR

according to physical training what is better to do – Prithivi Namaskar or Surya Namaskar?

Guruji: Prithivi Namaskar is always more recommended than Surya Namaskar. We have seen the difference.

is it important to do it with mantra?

Guruji: yes! Saying loudly! If you will not say the mantra loudly – special breathe pattern will not come.

is it possible to pronounce mantra a little bit faster than in record of mantra?

Guruji: no( smiling)

but it’s too difficult!

Guruji: ok(smiling). Mind is different; keep trying!

There is so much talks about yoga postures – about their difference, affect and so many other things. I will say this much: the word, original word asana, yoga asana. Asana is not literally translated as posture. Asana is the seat on which is sit. That is called asana. That means that your body itself is a seat or the asana for the spirit. By providing it in different ways where it can sit on you in peace.

Yoga Sutras also says – the definition of yoga asana is sthiram sukham asanam. The pleasure of stillness is asana.

That means – when our body is always moving, always doing something – spirit is not feeling peace in that. These asanas is not exactly postures: they provide the very comfortable seat for the spirit – so it will be peaceful and maybe start to be your friend. This is what I think of yoga asanas. They are very important and much more than physical fitness program.

so asana becomes asana only when our spirit becomes very calm in it?

Guruji: your body is the seat for the spirit – I think everybody will agree with it. By doing asana you making your spirit very comfortable. And until unless your spirit is comfortable inside you – it will never accept you as a friend.

so the real discipline of yoga begins only when the spirit is comfortable?

Guruji: it starts from the day one when you’re trying all those asanas, all those mudras and all those pranayamas – they are just to say hello to the spirit.

how we can understand on the physical level when the spirit is comfortable?

Guruji: very simple: remember the first sutra from Patanjali’s Yoga Sutras.

Yoga is chitta vritti nirodhah.

And if you will consult the Sanskrit dictionary – chitta means atma, and vritti – whichever disturbs you. And what is disturbing your spirit? – your body. So by providing different asanas you’re making it comfortable – so the spirit is comfortable. Only if somebody is absolutely comfortable – it will have very friendly thought about you. You see, any guest which comes to your house, what are you saying? – oh, make yourself comfortable, what do you like to have – tea, coffee? You try to make your guest comfortable. All these things are to make spirit comfortable.

Whatever we sat upon is called asana.

if we do postures, which are not in Hatha Yoga Pradipika – they are not asanas?

Guruji: in Hatha Yoga Pradipika and most ancient books is given most comfortable asanas for the soul inside. If you continue to create different asanas without providing them to a spirit – so what for they used? Ok, if some guest comes to your house you say: I will create a very good chair for you, just wait a little- and you continue to work for years and a guest standing here waiting when the chair will be ready and he will maybe make himself comfortable. You have to do it quickly, very intelligently and perfectly. In all books they agree on one thing: siddhasana is the best, also padmasana. All ancient texts agreed on this.

it is said that Shiva Ji knows how to do all of them?

Guruji: 8,4 million, yes.

what does it mean? If we take chakrasana – how it became real asana and real steadiness is achieved in that?

Guruji: for achieving samadhi siddhasana and padmasana are described. All other are there to make your physical body steady.

does it mean that Shiva Ji can be in samadhi in any of them?

Guruji: he is the first Guru, giver of yoga and he is immortal – so He has eternity to perfect all these things(smiling)

When your physical body is absolutely steady then your spirit will be comfortable inside. When the spirit will feel comfortable – he will be ready to communicate with you.

why spirit feel himself comfortable when we don’t move?

Guruji: see, you’re sitting on the chair which is always moving and wobbling: I don’t think you will feel comfortable or confident sitting on this chair: you will want to leave it as soon as possible.

why spirit like steadiness?

Guruji: who doesn’t want steadiness? Steady relationships, steady job, steady bank account – everybody wants steadiness.

when the spirit signs the contract for the job: I think he understand that the man or woman will move all his life?

Guruji: that’s why he keeps wander: find another chair.

Sometimes to describe something they need to use the words, which later create a lot of confusion; but that is good – if there will be no confusion what you will remove?

in samadhi we achieving absolute steadiness; so it goes from gross to subtle?

Guruji: it is always from gross to subtle.

when we achieve this steadiness, what after?

Guruji: 100% brain will wake up and you will know so many things.

because we’re not steady – we cannot perceive all these things?

Guruji: also it is not ambition of many to perceive all these things. Only those seekers – they actually try to have this experience and they work for it. For a person, who have no ambition it’s a useless thing.

first it will happen in padmasana?

Guruji: first it will happen in padmasana- then you can take it in shavasana or any asana; but I’ve never seen anyone doing it in chakrasana or shirshasana.

when in pictures are some position of the fingers - it’s not the mudras, it’s hastas?

Guruji: it’s hasta mudras.

I think when someone who are not aware of yoga could see the yogin, who is counting his circles of pranayama – he could decide that it’s some mudras, what do you think?

Guruji: in many tantric rituals so many hasta mudras are used. You know the tantric yoni mudra? I ‘ll show you.

and what is the use?

Guruji: when they are worshipping Shakti, they do like this( do like puja circles)

could something be changed just by holding of some position of the fingers?

Guruji: I’ve seen so many of them, that I don’t believe in that mudras anymore. Many great things are described – this will happen, that will happen, actually – nothing. Like if you will read Yogini Hridaya Tantra. They are describing ten mudras, so you will become immortal – for Shri Vidya. Yoni mudra, maha mudra and others; and they also keep saying that in yoni mudra the great light will be seeing and bindu will appeared but in the commentary is said that if you will do this( hasta yoni mudra) – the effects will be there. But we know Kriya yoga, where yoni mudra is absolutely different.

so the text is genuine, but commentary is absolutely useless

Guruji: that’s the point. Texts are always genuine. That’s why I keep saying to all my friends that always go for literal translation. Because you are practicing yoga, your understanding always be different and much more deeper.

Guruji, have you ever heard about text named “Spanda karika”?

Guruji: I’ve heard about it. They say that in the beginning of the creation starting with spandan- spandan means the vibration. It is true.

it’s yoga text?

Guruji: some yoga is there, because in every ancient text some yoga is described. They say the spandan, the vibration, or some beats – they started the creation.

It gives you no result. But people believe – I’m doing Shakti puja, I will show it to Shakti and she will be extremely happy and she will grant me extraordinary powers, but nothing happens. I’m very sorry that ladies are watching this.( demonstration on video). This is tantric yoni mudra, and you just keep showing it to Shakti and worship her, and no result will come. But if you show the finger to the strong man – the immediate result will come. So be careful.

WHAT IS THE REAL VIPARITA KARANI, THE SECRETS OF THE GREAT YOGIN

Hatha Yoga Pradipika: talking about viparita karani – it is said that maha bandha is taking place but with khechari and jalandhara; so it is like maha mudra?

Guruji: it is elaborated part of it. And also second level is involved in it. Straight legs are not described there. “shira” means veins; but mostly it is translated as “head”. Urdh: when you do padmasana – strong padmasana – you pull up the blood flow. When you practice higher Kriyas – your prana and apana will viparita karani, that’s the point.

Most of the people took this shloka like “put your legs up”, like sarvangasana – but it’s nothing. In lotus your feet are facing up. Your heels should give the strong pressure, it will be deep padmasana so the blood flow will be much less in your legs. Because calf muscles are reciprocal heart action: doing this they are in a sort of suspended animation, no blood flowing and the heart have extra power; when apana will replace prana in the heart – no harm will come. it’s a technical point. It’s like a lock for the lower body. Why? – because prana is flowing with blood. When you’re locking your lower flow of the blood that means you’re getting some control of the flow of prana. Prana and apana doesn’t mean only breathe. The whole circulation prana is flowing there.

apana is also flowing with the blood?

Guruji: because of apana prana remains inside. Then you change it: apana will hold the heart and prana will come down and they will go to sushumna.

when apana is in the heart, heart is not beating?

Guruji: the blood is not passing through it, but the little contractions remains.

it could be seen on the pulse level?

Guruji: pulse will stop. Especially in the hands; on the neck the very less pulse will be, because you don’t have to stop the blood flow in your brain: otherwise the whole concept will fail. You need to awaken the brain.

does it require some special position of the hands to stop the pulse?

Guruji: no, it stops with pranayama. Only with legs the deep lotus is needed – you will stop the veins.

better to do the deep lotus?

Guruji: yes, to stop the second heart.

Get the flow of the vayu viparita and open the door. Strike the heart and open the door. It’s the same thing – viparita karani.

we cannot say that viparita karani is one special pose?

Guruji: no. it’s not sarvangasana( smiling)

CONCENTRATION IN SHAMBHAVI

where must be concentration in shambhavi?

Guruji: inside your subconscious mind.

but in front of the nose – where is it?

Guruji: only your vision is centered there, your mind is inside.

but where must be centered the vision – on the tip of the nose, 10 cm front or where?

Guruji: they say “nasikagram” – most of the people translated it as the tip of the nose.

But nasikagram means in front of the nose, less than 12 fingers.

Many people say that nasikagram is between the eyebrows; but they keep forgetting or maybe they was not taught right: your vision should remain in front of the nose but your mind should be in the center of your subconscious brain. Antarlakshan, bahir drishti.

it connects with the first dwadashanta?

Guruji: no, it’s just the way to keep your eyes steady when the mind is inside. If some object will come to your vision – it may distract you from inside.

where is actually the point between the eyebrows – on the surface or inside?

Guruji: mind should be inside; but eyebrows are in front – so the point is also there.

Shambhavi and samadhi are synonyms.

VADJROLI AMAROLI SAHAJROLI SHAKTICHALINI

practice of vajroli mudra includes amaroli and sahajoli – or it’s three different?

Guruji: when he was a child, then teenager and then become and old man – is it different men or one person? It’s a progression.

sahajoli looks like the very prolonged samadhi? For what it is needed?

Guruji: it is not needed – they are just describing this state after achieving vajroli. It will follow. When you have reached – it will follow.

in the description of kundalini: caught by the tail she becomes straight?

Guruji: I will give you an example: if you stir up the snake – it will stand upright, same way Kundalini awakens. It’s just an example how it happens.

when we’re talking about 3,5 coils – that half is going inside sushumna?

Guruji: this half will happen when second awakening will take place: that is the half which remains unseen. Literally it’s the head of the snake, not the tail.

this half goes up to the nabhi?

Guruji: this you will realize it when your subconscious brain when kundalini is sleeping and you wake it up – then you will know. When you see naga and provoke it – he stands upright. We provoking the power we’re awakening: they were trying to give an example of similarity with cobra.

these technics – vajroli, amaroli and sahajoli – comes after you achieve samadhi?

Guruji: I’ll give you the simple explanation: vajroli – vajra, thunderbolt: vajroli is the only way the biggest charges of electromagnetic fields in your brain will begin. When you’re sort of easy with these currents – then comes amaroli. when your currents will become like vajra – amaroli will follow.

When you have mastered mahamudra, mahabandha, mahavedha, khechari, jalandhara, uddiyana and mulabandha - with the power of mulabandha power of the fire in the earth element will wake up and make it go up. That will stimulate your brain to the level that brain is working with the electromagnetic currents: so 100% brain begin to awaken, the vajra – the electric current will be like thunderbolt: from that point vajroli will begin.

And when you are sort of tolerate that – then it will become easy, sahajoli: the tolerance of these currents will be highest and subconscious mind awakening. When you will become easy with that – the body will transform. Sahajoli is the tolerance of that thunderbolt.

When the Shakti has been awakened – then you will learn how to behave with it and Shakti Chalini will take place. Then Shambhavi is waiting.

You cannot practice them separately – it’s an extension, evolution, which starts with the perfect practice of mahamudras.

After practicing Shakti Chalini you learn how to be in more friendly term with it.

that is Shambhavi?

Guruji: I will give you very mundane thing: you see the girl, then you’re able somehow to talk with her, then somehow manage to introduce yourself and she accepts your introduction and becomes friendly. After that you both go for a walk – that is Shakti Chalini.

perfect vajroli mudra leads to the vajra kaya?

Guruji: it will start with that, but it will take time. Tremendous electromagnetic currents becomes tolerable and leads to the flow of the nectar of immortality; then you will take it to the heart and heart will distribute it all over the body – that is the best middle part of it.

NAULI+500

PUSH-UPS

Hatha

Yoga Pradipika:

rotate the abdomen muscles from right to left and left to right with force.

With force!- that is called nauli by the siddhas. I have two disciples who can do it without any

support – just slightly bend and do it.

where should be the hands?

Guruji: on the hips or on the knees –

someone is doing it with the hands on the knees. For success in Kriya yoga

it is highly recommended. With 500 push-ups.

If one is to complete the 144 mahamudras, I’m not there yet but I’m trying very hard, can the body and the nervous system withstand the rest of the practice or should we just focus on mahamudras for that duration?

A: 144 mahamudras should be done beside your regular practice and when you have given it enough time for some time, then your nervous system will be ready to tolerate it.

maybe on this meeting he received that knowledge that he will die in accident?

Guruji: yes, he was born with that

impression. First his cousin became my disciple – he is a good disciple; and by

the influence of the cousin he also come with him to see me. Then after 2 years

he asked for initiation which I did- but he didn’t practice much.

if he will be the good practitioner – his destiny may change?

Guruji: he would accepted the faith with

open arms instead of trying to move away from it.

if he will do 144 mahamudras every day?

Guruji: that will change something .

It will change all planetary influence, all his karmas and his destiny will be

different.

so there is no connection between shavasana and shava sadhana?

Guruji: they were not yogis. Shavasana – when your own spirit will dance on you. And your subconscious mind become conscious – yoga is very different from these things. Most of them are actually depending on certain strong spirits, to do certain things for them. Yogic shavasana is for going into suspended animation.

Surya Namaskar

From where this technic appears? Who started this and what for? Is it real or not?

Guruji: about Surya namaskar- it is a mystery, because its reference is not found in any ancient text of yoga. Every book on yoga- I mean from Hatha Yoga Pradipika, Gheranda Samhita, Gorakh Samhita, Yoga Martanda, Amrodh Prabodh - all those original texts of yoga does not describe surya namaskar. And we don’t know who created that. But over the years I’ve been observing many people who are doing surya namaskar and a strange phenomena came to my notice- that everybody who is doing surya namaskar very regularly- somehow they begin to age much more faster than a normal person. And it should not be. Than I thought that being is because of god of death- Yamaradj is the son of sun god, and we are offering our pranam to sun god, so maybe the son also is looking at us. Or some other thing – it needs to be done more research, what is this in surya namaskar, which somehow speed up our ageing.

Prithhvi namaskar (full sequence)

But in the kriya yoga lineage we willing- our body is earthly, it belongs to Earth, it is surviving on Earth. Our food, our shelter, - whatever we have is coming directly from the Earth. So Prithivi Namaskar was given to us. I’ve been noticing it for many years on myself, on my friends and my disciples that whoever I doing Prithivi Namaskar very regularly – his body is becoming very strong, his mind is becoming very stable and focused and his consciousness begins to expand. And also somehow after sometime he also begins to look much younger than his contemporaries. Maybe because Mother Earth is happy with us – I don’t see many people actually offering their respect to the Mother. Everybody just paying respect to some unknown god, who suppose to be living in heaven, but it is the Earth, which is supporting us, providing us with everything we have. And maybe she is on an unknown journey and taking us somewhere. So as a kriya yogi I believe that Prithivi Namaskar is much more important and gives far more better results comparative to surya namaskar. This is what I think.

how much repetitions you recommend to do?

Guruji: minimum 3 and to 36 anywhere.

morning or evening?

Guruji: whichever time, you just be regular and you need to find out time suits you and then stick to it. Some people- they feel better in the morning, some people feel better in the afternoon, some people feel better doing it in the evening even in the night. So you need to find out. And I think – I’ve also observe it – it somehow depends on your time of the birth. With your first appearance on this planet, when you are expose to the planet – that is the most suitable time, if you can manage it.

it is good for practice for kriya yogi?

Guruji: it is part of the preparation for higher practices of Kriya yoga. It will prepare your mind – so you will have a source of energy which will created by the very good practice of Kriya yoga; and it will prepare you- body and mind - for achieving Samadhi. So it is must teaching for Kriya yogi.

and better do it before practicing kriya?

Guruji: always good to do it before practice. It will prepare your body and mind, and your practice will be extraordinary.

time to time the question appears- about headstanding and handstanding?

Guruji: I will recommend that instead of shirshasana you should do handstanding. It is much better because shirshasana again is a very mysterious practice. I’ ve never come across someone…

In some books kapalasana – standing on your skull – but if something goes wrong, it may do some serious damage to your cervical region. And if you do handstanding – then your neck is free, head is free and your arms and shoulders become stronger. And I’ve seen then if your shoulders and arms are strong- somehow it directly supports your heart. And if you just observe the people suffering with high blood pressure and some heart disease – they shoulders and arms are always weak. And they rarely look up- they usually look down. So to avoid that condition strong shoulders and arms are very important. Handstand is very good for that.

again very important question about shavasana? You described it in Hatha Yoga Pradipika…

Guruji: shavasana - I will say – this is not a relaxation technic, it is a posture for going into suspended animation; when the body will become like a dead body, like dead – and you are in suspended animation;- for this shavasana is recommended. Not for relaxation.

so impossible to give shavasana in yoga class?

Guruji : no, you must introduce it, but you must also caution it that it is only asana for going into suspended animation. And also I have seen that if you just do shavasana for relaxation as is been told in so many classes- again, the death-like sympthoms will start appearing, that is old age. They grow old much more faster.

but what we could use for relaxation? Lieing on the belly?

Guruji: lieing on the belly is much more recommended.

if the person just lieing like the dead body- it’s not shavasana?

Guruji: no. but in this pose when we will teach you to going into suspended animation- this is the safest posture for that. No chance of falling down, no chance of any damage, but you need to be careful about insects and ants. That also we will teach you how to avoid them.

so shavasana can be called shavasana only if the person, lieing like a dead body, is going to suspended animation- heart beat stops…

Guruji: yes, heart beat stops, breath stops, even your brain waves go flat- that means your conscious mind is unconscious and you have the access into your subconscious mind. It is as good as Samadhi. This is shavasana. But to introduce it- it’s fine. I’ve seen many people – when they are doing postures, they are very much in a hurry to go into shavasana. Somehow they think that they are doing great postures, but they are in a hurry to lie down in shavasana. To avoid this – it is better to caution them before. If they want to relax – they should relax in sitting crossleg or in lotus or in siddhasana. You should learn to relax in them, because these postures are going to play very important role in future practice.

is it very important to touch your knee by forehead in mahamudra?

Guruji: very much important.

but if I have a big belly and couldn’t do it?

Guruji: keep practice and it will disappear. You could change it during very regular practice. You could not have big belly and big buttocks if you are good in practice. It must disappear.

why you don’t recommend to lying on your back on yoga classes?

Guruji : Lying on your back is for going into suspended animation – then it works. When you practicing asanas – then you lie down face down: it will relax you more. But when you’re going into suspended animation – then shavasana will be suggested.

it is more suitable for suspended animation even more then padmasana?

Guruji: if you’re going into suspended animation for a long time – 3-4 days or even more – then. For 2-3 hours padmasana is the best.

what body position is the best for sleep?

Guruji: any way where you feel comfortable. Don’t listen somebody’s opinion – listen to your body and it will tell you what is more comfortable.

and direction to the side is important?

Guruji: I like to sleep my head towards to the north. Very deep sleep comes. Towards east is also good.

Guruji, you were telling that if you’re lying on your back after practice – you will grow old faster?

Guruji: much faster. Shavasana is the dead man’s pose – and old age is connected with death. Be careful that. Only if you’re going into suspended animation: then your ageing stops – it’s different thing.

what is the difference between shanmukhi and yoni mudra?

Guruji: in shanmukhi just some feeling of relaxation will come. it is used just for relaxation and to make low the blood pressure – that is what yoga instructors are saying. It is done without retaining the breath.

HOW DO

YOU NEED ASLEEP AND HOW TO RELAX

if we just lie on the ground like in shavasana – does it make it shavasana?

Guruji: no, you can relax.

but what make such lying exactly shavasana?

Guruji: when you’re lying like a corpse;

not with the arms under the head or wide open – it’s the relaxing pose. Every

dead body is lying like that – that’s why it is called shavasana. In suspended

animation you have no fear to fall and harm yourself unknowingly.

but many yoga instructors are worrying now because of Your words that lying in shavasana makes your body grow old faster?

Guruji: yes, that is true.

what if we lye like this and sleep – it is also shavasana?

Guruji: if you will lye like this you will

have nightmares; suppose your hand is on your chest – you will think somebody

is strangling you. The best sleep is suggested when you’re on your side.

I’m sleeping on my stomach…

Guruji: if face down – it is the best.

so every time we lye like that – it is shavasana?

Guruji: temporarily you can go like that,

but don’t go asleep. If you want to relax – better to lye face down, that is

better idea. And after the postures – better to go into yogasana, which will

relax you in 2 seconds: sit in lotus and put your hands to the ground palms up.

Whenever you need to feel relax – sit like this: it is yogasana and this is the

best for relaxation.

what is the dangerous time frame to lye in shavasana which will make you to grow older?

Guruji: if you’re doing shavasana after

every yoga posture class. Most of the people I know – they are hurry into

lye in shavasana and their desire to work hard is gone. First inertia

will come into your mind, then the body will feel it and begin to age faster

for final shavasana. It’s the instinct from your subconscious mind. If you want

to relax – lye face down or sit in yogasana.

so even 1 minute in shavasana…?

Guruji: I don’t recommend it at all.

Yogasana is better. When a question comes to me – this is my duty to answer it

correctly. Whatever I’ve observed during the years – I’m sharing with everybody

now.

does the changing of the position of the hands depend?

Guruji: it will. Put them under the head,

palms locked elbows to the sides. This is the best. When your hands are up – it

will immediately low your high blood pressure. I’ve noticed that who suffered

of heart condition or high blood pressure – they never look up and they never

take their hands up.

I think it’s important because in mostly yoga classes shavasana is done after

Guruji: but you should put your hands behind

your head – it is not exactly shavasana with the head a little bit off the

ground. This is Indian old tradition: when a person is lying down, straight, we

don’t do pranam to him till he lifts hid head; because it will be like doing

pranam to a dead body. This is what we believe in. whenever somebody do pranam

– they lift their head.

if we put something under the head like a pillow?

Guruji: that is sleeping pose, not

shavasana; dead body doesn’t need a pillow. But the hands must be behind the

head.

What is the difference between Padmasan and Siddhasan? It's very obvious. You just look at somebody sitting in Padmasan with both knees touching the ground. From head to the knees a different type of triangle is forming, which is creating a very different type of shakti inside you, which will actually fuse pran and apan together. And just look at the Siddhasan. legs are more out and the triangle which is forming, it is much more nearer to the pyramid which we see. It will create a different power inside you in your nervous system so you can tolerate the most deepest of the nādh sound and that will actually guide you further into attaining samādhya.

Siddhāsana is especially for experiencing nādh. always with khetri, with that particular eye position and you merge your mind into the dark. That is the speciality of the sedha-sen and the triangle. Wow, amazing. Thank you.

Mahavedha, Classic mistake

Most of the yoga instructors will invite you to put two hands on the ground, lift yourself in the sitting position a little above the ground, and start to smack your buttocks on the ground, holding your breath. By spanking yourself in this manner, holding your breath, and concentrating on your Muladhara Chakra, you are supposed to awaken Kundalini. Good luck with that...

When I analyzed the actual meaning of the Sanskrit words step by step and compared it to the widely known version, I laughed for days...

The basic mistake in the understanding of Mahavedha began when a description of two parts of the front lobes of the brain was taken as the description of two buttocks. So people started putting their hands on the floor, raising their hips from the ground and forcing them back on the floor...

Yogis had described the brain in very exact terms, but people got it totally wrong.

Let's go through it. The original shloka in Hatha Yoga Pradipika states on Mahavedha: “Equally join your hands together” Not put them on the ground. There is a word ‘bhumau’ which is translated literally as ‘the ground’. But the Sanskrit dictionary gives you another meaning of it – ‘tongue’. So the shloka continues, “With bhumau you stroke the hip-like structure.” If you open the medical books with an anatomical image of the brain, you will see that the front lobes look like buttocks.

So, you have to perform Mahavedha by putting your hands together in Namaste, holding you breath, and sitting in the formal Padmasana. Then you have to raise your tongue in Khechari Mudra, inserting it into the nasal passage and stroking your brain with it (the hip- like structure – front lobes).

Lifting your hips from the ground and beating your buttocks against the floor has nothing to do with the original Mahavedha. That's how some hilarious misconceptions have crept into yogic texts. And for several centuries hundreds of people have smacked their buttocks on the floor mercilessly in hope of revelations...But then again, some spanking is good from time to time...

Shambhavi

… we were discussing of Shambhavi mudra, the state of Shambhavi mudra. Many yoga instructors are take it as a some sort of practice, when you put your eyes this way or that way, that they called shambhavi, but sophisticated yogis in Hatha Yoga Pradipika written: that when your conscious mind is unconscious and your subconscious mind is conscious, and actually your concentration is centered on the feeling of being inside your subconscious mind; and you are looking outside, but your mind is concentrating in itself – that state of mind is called Shambhavi mudra. You will have no breathing then; if you will breathe, it will be at least one breathe in one minute, no more than that – that will happen. And your eyes will be unblinking, and your heart will be slow down maybe to 10-12 beats par minute. That is the state of Shambhavi.

Yoga instructors

… all these are different type of contracting; because sitting on the heel is very important part of mula bandha. Without that, only simple contraction will not give you the same results. And perineum is the one of the very strong pressure point. It’s somehow create the very different type of energy inside your body. Sitting on the heel and doing that also – some mystical things. I will rather go with the books written by masters then to follow modern schools of yoga or some yoga instructors. Look at the yoga instructor very carefully – how he is behaving, how he is looking, is he at peace with himself, is he happy or he just posing to be happy like a priest, always smiling , but most of the time his smiles are empty. When I was small, because I was sick – in 2007 I was very thin, many people come to me – maybe that time I was looking as yoga instructor. But only after my 54th birthday this effect begins – I have so much new grown hair. It gives you hope.

Dhautis are of four kind: they clear of the impurities of the body. They are antar dhauti, danta dhauti, hira dhauti and mula shodhana. Antar dhauti are of different type: vatasara, varisara, agniisara, bahis kritam.

Vatasara: he is describing more dhautis then any other book available. Vatasara means – you drink air, making your mouth like a beak of a crow. Fill your body, your stomach with that air, move it in your intestine, then release it. It is not easy practice. Eat the air – it is not given anywhere – continue to eat the air as long as your all intestines are full. First your stomach will be full, then you move it downwards so it will just fill up all your intestine – then move it in your intestine and release it from your behind.

Q: is it close to plavini pranayama?

Guruji: in plavini we don’t release it. But the basic technic is the same, like plavini. Vatasara is the very secret process: with air – it’s very secret process. It destroy all diseases and increases the gastric fire. Increasing the gastric fire is very important, because ultimately it help to activate your Kundalini also – which you will read, when he is describing mula bandha. They are specially mentioning this gastric fire – jathara agni – and when you combine these two fires – then Kundalini wakes up.

Varisara I think you know already by different name: varisara is the dhauti with the water. It is known like shankhaprakshalana. Body becomes very pure and begins to shine. Then agnisara – you also know how it is done. He just saying that you should contract your navel hundred times in one bout, keeping your breathe out – that is agnisara. This thing will actually enable you to control those certain muscles – so you will be able to do nauli and also uddiyana in high practices. Without nauli uddiyana is not possible.

That’s why I keep suggesting that: you do 100 agnisara and 100 nauli every day after brushing your teeth.

Bahiskrita dhauti: after this agnisara there is another dhauti described. With the kaki mudra – with making your deep – you fill up your stomach with air, hold it there for 1,5 hour, then force it down toward intestine and release it. This is the very secret practice.

Q: it looks almost the same like the first one?

Guruji: but here they are describe it to hold for 1,5 hour: only after going through this your intestine and stomach will be strong enough to hold the air for so long.

Q: how?

Guruji: when you have eaten it, when it is in intestines – it is possible to keep it there more than 1,5 hour, then you expel it through the lower part.

Q: so in vatasara dhauti we are deliberately make it to going down …

Guruji: immediately with nauli and all other technics and here you must keep it inside for 1,5 hour.

Q: why exactly this period?

Guruji: actually it is special time: even Shakti Chalini is for 1,5 hour. In 1,5 hour it starts some sort of different type of reaction inside. Or it may prepare your intestines for the kevala kumbhaka also.

Vomiting is also part of cleansing your heart – it’s directly related to the heart. He is describing cleansing of the heart: hrid dhauti. It is of three types: one by danda – stick, vamana – vomiting and vastra – eating a cloth and taking it out. It actually has a direct impact on heart.

Q: I think danda should be something like a rope?

Guruji: it is a stick – they are talking about plantain stick. You see banana plant? You just take of the outside – and in the middle it is the very soft thing – that should be put inside. And if a sword-swallower can put the sword inside – I think you can put a stick. He is saying – by this danda dhauti every kind of heart disease is surely cured – so it is for the heart.

I will say – it’s not only cleaning, but it give you certain kind of control over so many impulses inside. And those control over impulses maybe having a direct effect on your heart. All these things actually granting you certain muscle control or the nerve control inside, which a normal person never ever think of.

Q: so in Hatha Yoga Pradipika – asanas for heart control and here – such simple things for heart control?

Guruji: yes. Then he is talking about vomiting: “ after the meal let the wise practitioner drink water full up to the throat; then looking for a short while upwards – let him vomit it out. By daily practicing this, disorders of phlegm and bile are cured.” Even vomiting is a sort of control over your certain nadis and vayus. All these practices will give you extraordinarily inner control – that maybe the purpose.

Then vastra dhauti: let him swallow slow the thin cloth in his throat – then let him out dry it again: this is called vastra dhauti. Disorders of phlegm and bile disappears and day by day practitioner gets health, strength and cheerfulness.

Then mula shodhana. Apana vayu does not flow freely as long as a rectum is not purified; therefore with the greatest care let him practice this purification of large intestines. By the stuck of the root of the haridra – turmeric – or the middle finger the rectum should be carefully clean with water over and over again. This destroys constipation, indigestion, dyspepsia and increases the beauty and vigor of the body and kindles spheres of the fire – the gastric fire. So your both ends should remain absolutely clean. I think shankhprakshalana is also cleaning absolutely: it’s a good practice.

On the part two they are describing basti: jala basti – drawing water from your rectum. Sukshma basti is just drawing air from your rectum. Water basti is done in water and dry basti – always on land. Then they are describing how to draw water and bring water up to the navel and assuming a posture called utkatasana. Let him contract and release the muscles of the anus – this is called jala basti. This cure for main urinary disorders, disorders of the digestion and krur vayu – disorder of the wind. The body becomes free from all diseases and becomes beautiful as that of the god Kupid.

Now he is describing something which no other book describes. First assume the posture pashchimottanasana. Then let him move intestine in pashchimottanasana – slowly-slowly and practice ashvini mudra – contraction and dilation of the anus. That is called the real basti. By this practice of yoga constipation never occurs and it increases the gastric fire and cures flatulence. But I think – moving your stomach in pashimottanasana needs very great muscle control.

Q: what do you mean – moving stomach? Like nauli?

Guruji: like nauli. It is easy if you know how. I mean – this thing is not for a newcomer.

Q: it looks like mahamudra?

Guruji: yes. Then neti – same thing which you already know. Sutra neti and jala neti. They said – by neti-kriya one obtains the khechari siddhi, destroy the disorders of phlegm and produces the clairvoyance or the clear sight. Neti is somehow connected with clairvoyance; only he is writing – nobody else is writing.

Now he is saying about nauli: he is calling it lauliki yoga. With great force move stomach and intestines from one side to another – this is called lauliki yoga. This destroys all diseases and increases the bodily fire.

I think 100 agnisara and 100 this lauliki yoga is must for everybody.

Then tratak. Gaze steadily without blinking at any small object until tears begin to flow – this is called tratak by the wise. By practicing this yoga shambhavi siddhi are obtained and certainly all diseases of the eyes are destroyed and clairvoyance is induced.

Then kapalabhati is of three types: vamakram, vyutkram and sitkram. Draw the air through the left nostril and expel it through the right and draw it again through the right and expel it through the left: this inhalation and exhalation must be done without any force – this practice will destroy the disorders of phlegm.

Then vyutkarm kapalabhati: draw the water through the two nostrils and expel it through the mouth – slowly and slowly. This is called vyutkram: it destroys disorders of phlegm.

Then sitkram kapalabhati: suck the water through the mouth and expel it through the nostrils – by practice of yoga one becomes like god Kupid. No old age will come; old age will never disfigure him, the body becomes healthy, elastic, and disorders of phlegm are destroyed. This is the result of cleansing the body.

He is describing 32 postures. I think you can do everything.

Q: 16 in Hatha Yoga Pradipika and 32 here – it’s twice bigger?

Guruji: one is called yogasana, which I find described only in Gheranda Samhita. You sit in lotus. It is simple – I’ve been telling it to Russians. Put your hands down on the floor by your side – it will relax you immediately. This is called yogasana.

And they start by siddhasana, padmasana, bhadrasana, muktasana, vajrasana, svastikasana – they are more or less the same. Singhasana, gomukhasana, virasana, dhanurasana, mritasana: mritasana is shavasana. Guptasana, matsyasana, matsyendrasana, pashchimottanasana.

Q: matsyasana and matsyendrasana: is it twist there?

Guruji: they are different. Make the padmasana posture then lie down. Put your hands like this – this is matsyasana. Matsyendrasana: keeping abdomen risen at each like a back, bend the left leg and put it on the right thigh; then place here the elbow of the right hand and place the face on the palm. You sit like this – it is matsyendrasana. And fix the gaze between the eyebrows – this is called matsyendrasana. So that thing, which is really difficult – may not be the real matsyendrasana. Because this variation is given in many others – even in Hatha Yoga Pradipika they are describing this. It is very easy to think, that yogin in matsyendrasana sitting in Samadhi like this for a very- very long time.

Pashchimottanasana – same way, gorakshasana- same way, utkatasana – same way. Sankatasana: placing the left foot and the leg on the ground, surround the left foot by the right leg and place two hands on the two knees – this is sankatasana.

Mayurasana almost look like same: place the palms of the two hands on the ground, place the umbilical region on the two elbows, stand upon the hands and legs been raise in the air and cross like padmasana – this is called mayurasana. Always with lotus is mayurasana.

The peacock posture destroy the unwholesome food, it produces heat in the stomach, destroys the effects of deadly poisons, it easily cures diseases like gulma and pile and fever.

Q: it cures the high fever?

Guruji: yes. They mention fever with mayurasana only, that it cures fever.

Kukuttasana – same, kurmasana – same. Uttankumasana – same and mandukasana – same; uttanamandukasana – almost same. Vrikshasana – you must be knowing it in different name: tadasana also, tree pose. Stand on one leg and put another like this. And they end with yogasana, which we already discuss.

Q: and again about trataka…

Guruji: trataka will actually prepare for shambhavi mudra and even khechari mudra. Trataka is to keep your eyes on any point as long as you can. But as Gorakhnath describe – you do trataka on your big toe. That is much better and convenient. Or you can do it on your thumb. Trataka will prepare your eyes and make them strong enough so you will be comfortable in concentration. And remember: they say the mind is fickle – it is not very easy thing to control your mind. Your eyes also are very fickle – it is not very easy to keep your eyes unblinking very long time. If your eyes will remain unblinking for a long time – refer to my commentary at Yoga Sutras – simply remaining your eyes unblinking you will be able to control the kurma vayu, which remains here( eyes); and only with the control of kurma vayu will able you to enter Samadhi. This tratak and khechari and shambhavi goes very long. Without stopping the blinking of your eyes you will never ever be able to control the kurma vayu, which remains in your eyelids. That’s why in khechari you remains eyes up, in shambhavi also – in trataka you practice for this. It will enable you to control the kurma vayu. Shambhavi – when you are already established you consciousness in unconscious, then you are already beyond looking somewhere; eyes will remain half-opened, half-closed but they will see nothing, because you are observe inside. It’s different state. Not many people could stop the blinking of the eyes for the long time, it’s directly connected with the mind. Mind is always moving – so you keep blinking your eyes also. Udana vayu remains in your spinal cord. Only when kurma vayu is still – highest stay of the mind; eyes are steady- mind is steady. If eyes are fickle – mind is also fickle. It is easily seen on anybody. It may sound simple, but it is not so simple. It’s fantastic: to control your mind you need to control your eyes.

And a sinless yogi while practicing these pranayamas and kumbhakas – he should also practice three bandhas. By contracting your throat you put your chin on your heart – that is called Jalandhara bandha. After kumbhaka when we exhale – before exhalation we do uddiyana. Pulling your stomach inside with air inside, not the air outside – in that case it is agnisara. But without nauli and agnisara you will never be able to feel the actual contraction of the muscles. So that is also needed.

In mahamudra you practicing almost two bandhas are done.

48 shloka: they are simply saying that sitting in vajrasana hold your feet and hands strongly. If your feet are not strongly held that asana will not be possible. Simpliest way is the best: sit in siddhasana and press your knees – so they will not sprawl.

So for this, with very pure intellect, with pure thought the one should practice pranayama( shloka 62). And by continuous practice the mind will remain inside sushumna. And when the mind will remain inside sushumna – the prana will follow it.

Q: what does it mean- mind inside sushumna?

Guruji: you will continuously moving your mind up and down in your sushumna; when it is perfect – you mind will enter sushumna; and where mind is- prana will also enter. And you will do it special bhastrika also, shvasahita and other next technics – mind and prana will become one, your sushumna will wake up and different things come to happen. I will say- it is a gradual process; suddenly no current will pass. Step by step every thing.

In shloka 63 they are saying: forcibly drawing apana upward; the strong sound will click this apana upward. But they are concentrating too much there on mulabandha.

There are 2 ways: in 64 shloka they are saying that contracting – then mulabandha will take place. But what you should contract- nobody is writing. But if you remember exact description of vajroli mudra in Hatha Yoga Pradipika: while you are urinating- you stop the flow, and again urinate and then stop. That will enable you to control certain muscle inside – for boys and girls both. That contraction will trigger something else inside. It is not easy; but only by that you will be able to do that. You will know exactly how to do it. And the second way is contracting the anus.

I think it is again the very technical question here: in Hatha Yoga Pradipika they say –sit on your heel, then contract. And what you will contract? Your heel is already pressing. Contraction what? The same muscular contraction, which you will contract when you stop the flow of urine. Then, with both these things- pressure with the heel and that contraction- then real mulabandha will take place. Simple thing. Contraction is that – heel press is that.

Placing both the soles of the feet on the inner side of
the thighs, sit with a straight and balanced body. This is
called Svastikasana.

Take your left ankle on the right side near the right buttock
and right ankle on the left side near the left buttock, and
make the shape of the cow’s mouth. Hold the knee with
both your hands. This is called Gomukhasana.

Place one foot adjacent to the opposite thigh and the
other foot under the same thigh. This is Virasana.

Control the anal orifice firmly with the ankles placed in
opposite directions. This is called Kurmasana.

Sitting in Padmasana, insert the hands between the thighs
and the knees. Placing them firmly on the ground, raise
the body in the air. This is Kukkutasana.

Sitting in Kukuttasana, join both the hands at the
shoulders and lie flat on the back like a turtle. This is
Uttanakurmasana.

Holding the toes with the hands, pull them up to the ears
as if drawing a bow. This is called Dhanurasana. Do it with
both the legs.

Put your right foot on the left thigh and then from near
the knee do the twist and hold your foot. After doing
this do it by changing the position. By this the fire inside
increases and all the diseases perish. It increases the di -
gestive fire to such an incredible extent that it gives the
capacity to remove every disease and thus awakens the
Kundalini and brings equilibrium in the bindu.

By stretching your legs in the front like a stick, hold your
toes with both the hands and put your forehead on your
knees. This is called Paschimottanasana.

The effect of this is that the vayu starts to flow in Sushumna
and the digestive fire in your stomach becomes very pow-
erful. It makes you slim and the belly disappears.

Put your hands on the ground. Then put your elbows on
both sides of your navel and lift your legs up in the air like
a stick – like a peacock’s tail. This is called Mayurasana.
By mastering Mayurasana exact muscle control for do-
ing Uddiyana Bandha will develop.
”
Commentaries of Shailendra Sharma are marked with this sign.

It is the remover of all diseases, all disorders, and every
imbalance in the body – vata, pitta, and kapha. And, it
simply incinerates the food taken indiscriminately, ig -
nites the digestive fire and even enables the destruction
of Kalakuta (the deadliest poison).

Lying flat on the ground like a dead body facing upwards
is called Shavasana. It removes tiredness and enables the
mind to relax.
This is the best asana for going into suspended animation.”

Eighty-four asanas were taught by Shiva, and out of these,
I will now tell you the four most important ones.
These are the four main asanas: Siddhasana, Padmasana,
Simhasana, and Bhadrasana. Always sit comfortably in
Siddhasana because it is the best.

Press the perineum with the heel of one of the feet. Place
the other foot on top of the genitals. Having done this,

put your chin over the heart. Remaining still and steady
with the senses controlled, gaze steadily between the eye-
brows. It breaks open the door to liberation. This is called
Siddhasana.
According to others, placing the heel above the penis and
the other heel on top of it is Siddhasana.

Some call this Siddhasana, some Vajrasana. Others call it
Muktasana and it is also called Guptasana.
As moderate diet is (foremost) among the yamas and
non-violence among the niyamas, so is Siddhasana fore -
most among all the asanas, according to the words of the
siddhas.
Of the 84 asanas, one should always practice Siddhasana.
It purifies the 72 000 nadis.

When the yogi, who contemplates upon his atma and eats
a moderate diet, practices Siddhasana for twelve years, he
attains perfection.

When Siddhasana is perfected, the flow of prana is stabi-
lized, the breath stops spontaneously (Kevala Kumbhaka)
and a mindless state (Unmani Avastha) is reached. Why
do we need various other asanas?

By perfecting Siddhasana alone, the three bandhas occur
by themselves.
There is no asana like Siddhasana and no kumbhaka like
Kevala. There is no mudra like Khechari and no laya (ab-
solute harmony) like nada.

Place the right foot on the left thigh and the left foot
on the right thigh, cross the hands behind the back and

firmly hold the toes. Press the chin against the chest and
look at the front of the nose. This is called Padmasana,
the destroyer of all diseases.

Place the feet on the thighs with the soles facing upwards,
and place the palms on the groin, facing upwards.

Gaze in front of the nose, keep the tongue pressed against
the root of the upper teeth and chin firmly against the
chest, and slowly raise the vayu upwards.
This is Padmasana that destroys all diseases. This posture
cannot be attained by just anybody; only the wise attain it.

Sitting in Padmasana, keeping the palms one above the
other, the chin on the chest, concentrate the mind (chitta)
on Him (the self). Draw apana up and bring prana down,
again, and again. This way one gets the highest knowl -
edge by awakening the Shakti.
“[…]” is prana and “ […]” means apana. The union of
prana and apana is Hatha Yoga and this is the basic con -
cept of Kriya Yoga as well. The yogic art known as Hatha
Yoga in ancient times is now called Kriya Yoga. As taught
by Babaji, the aim of Kriya Yoga is to offer apana into prana
and prana into apana, thus neutralizing them both. Shri
Krishna also mentions this technique in Srimad Bhagavad
Gita in the 29th and 30th shloka of the fourth chapter.

”

The yogi, seated in Padmasana and inhaling through the
entrances of the nadis and filling them with maruta (vital
air), gains liberation; there is no doubt about it.

Place the ankles below the scrotum, with the right ankle
on the left side and the left ankle on the right side of the
perineum.

Then put your palms on the knees, with all your fingers
spread out. Keep the mouth open and gaze in front of the
nose with a concentrated mind.
This is Simhasana, held in great esteem by the great -
est yogis. This most excellent asana facilitates the three
bandhas.

Place the ankles below the genitals on the side of the peri-
neum – left ankle on the left side and right ankle on the
right side. Hold the feet, and sit on the heels remaining
motionless. This is Bhadrasana, remover of every disease.
The accomplished ones also call it Gorakshasana.
Thus, the yogi should practice the purification of nadis,
mudras, pranayamas, and all these asanas until he feels
no pain or fatigue.
Asanas, various kumbhakas, practices called mudras,
and concentration on the inner sound (nada) comprise
the sequence of Hatha Yoga.

A strip of cloth, four fingers in width and five hand spans
in length is made wet and slowly swallowed and then
taken out very slowly as instructed by the Guru. This is
known as Dhauti.
hasti
vitasti

“[…]” means the length from the elbow to the tip of the
fingers. The width of the cloth should be equal to the width
of the four fingers of the yogi. The size of the cloth differs
with every yogi’s individual hand size. Dhauti triggers that
particular muscle control in the body of the yogi which
makes the drinking of vayu possible.
There is no doubt that cough, asthma, disease of the
spleen, even leprosy, and twenty different kinds of dis -
eases caused by excess mucus are destroyed through the
effect of Dhauti Karma.
”

Sitting in Utkatasana navel deep in water, insert a tube
into the anus and contract the base. This cleansing with
water is called Basti Karma.

Get into the water, sit in Utkatasana, and do contrac -
tion and Uddiyana Bandha – and the water will go inside
”

even without inserting the tube. After sometime expel the
water. Do this four to five times in a row and you are clean.
This also enables you to develop a certain kind of inner
control in your anal area and lower intestine, below the
navel, which directly helps you to perform Nadi Shodhan
perfectly. I have also seen some yogis living in jungles us -
ing chillam instead of the tube to practice Basti.
Enlargement of the glands and all diseases arising from
excess of wind, bile, and mucus are eliminated from the
body through the practice of Basti.
By the practice of Jala Basti the appetite increases, the
body glows, excess doshas are destroyed, and dhatus (main
constituents of the body), senses, and mind are purified.

Insert a soft thread of the length of one hand span through
the nose so that it comes out of the mouth. This is called
Neti Karma by the siddhas.
The size of the soft thread varies individually as the size
of the hand changes the size of vitasti. Every yogi should
measure the soft thread from the size of his own hand.
It cleanses the cranium and gives clairvoyance. It also de-
stroys all diseases which manifest above the throat.
”

Looking intently with an unwavering gaze at a very small
point with a very calm and concentrated mind until tears
are shed is known as Trataka by the Gurus.
Trataka erases all eye diseases, fatigue and laziness, and
also closes the doorway that creates these problems. It
should be carefully kept secret like a box full of gold.
This is a preparation for mastering Khechari Mudra
and Shambhavi. When a yogi sits in Khechari and looks up
between the eyebrows or in front of the nose, a very fine
point of very bright light appears. The yogi should con -
centrate on that with an absolutely peaceful mind till tears
begin to flow from his eyes. This is known as Trataka.
”

Lean forward, protrude the abdomen and rotate the abdo-
men muscles from right to left and left to right with force.
This is called Nauli by the siddhas.

Nauli is foremost of the Hatha Yoga practices. It ignites the
digestive fire, removes indigestion, sluggish digestion, and
all other disorders or doshas, and brings about happiness.
A very strong practice of Nauli everyday increases the
fire element in the body.
”

Perform exhalation and inhalation like the bellows of
a blacksmith. This is called Kapalabhati. It destroys all
disorders related to mucus.
By shatkarma one is freed from the excesses of doshas.
Then pranayama is practiced and success is achieved
without strain.

Mahamudra, Mahabandha, Mahavedha, Khechari,
Uddiyana, Moola Bandha, Jalandhara Bandha,
Viparita Karani, Vajroli, and Shakti Chalini are the ten
mudras, the destroyers of death and old age.
It is stressed over and over again that there would be
no old age and no death. In one of his poems Gorakhnath
says: “If somebody is a yogi, he should remain young; if
somebody is a doctor, he should never be sick; if some -
body is an alchemist, he should never beg for money; and
if somebody is a brave warrior, he should never have a
wound in the back. ”
”

Adinath says they are the bestowers of the eight divine
powers. They are held in high esteem by all the siddhas
and are difficult for even gods to attain.
These should be kept secret just like a box of precious
stones and should not be talked about with anyone, just
as one does not tell others about his intimate relations
with his wife.

Press the left heel into the perineum, straighten the
right leg, and with the hands firmly take hold of the out-
stretched foot.

By locking the throat and retaining the breath, the prana
rises up. Just as a snake, when struck with a stick becomes
straight, so does Kundalini Shakti become straight im -
mediately. Then the two, Ida and Pingala, become lifeless
as the Shakti enters Sushumna.
The chin down in the center is Kantha Bandha. When
the left hemisphere of the brain is active that is Pingala and
when the right hemisphere of the brain is active that is Ida.
Simply by observing which nostril you are breathing from,
you can make out which part of your brain is active. The
main aim of practicing all the mudras is to activate both
sides of the brain equally at the same time. By activating
them equally the consciousness of the yogi becomes aware
of the middle path or the Void. There are two main symp-
toms of death – the first is the failure of the heart, and the
second is the death of the brain when the brain waves go
flat. In the description of Mahamudra it is mentioned that
”

a death-like stage follows. It means that at that particular
time the brain waves go flat, which is one of the two main
symptoms of death. But here, the heart of the yogi keeps
working and the yogi experiences death without dying.
Then exhale very slowly and gradually, never quickly. This
is described as Mahamudra by the greatest of the wise.

Mahamudra removes the worst afflictions (the five kle -
shas) including death. That is why it is called Mahamudra
– the great mudra, by the ones with the highest knowledge.
There are five kinds of afflicting and non-afflicting
impressions which confine the unmanifested immense
consciousness within physical limitations. These impres -
sions are: intelligible form of body, destruction of body,
being confined to body assuming oneself as either female
or male, remaining dormant or ignorant about one’s im -
mensity, and on account of being confined to a body con-
sidering oneself as no more than a body. These are the
five kleshas which are removed by a thorough practice of
Mahamudra.
”

After practicing on the left side, practice on the right
side. When the number of rounds is even, discontinue
and release the mudra.
When you press your left heel to the perineum, it acti-
vates your Ida Nadi which means the right hemisphere of
the brain. When you press your right heel to the perineum,
it activates your Pingala Nadi which means the left hemi -
sphere of your brain. Along with this, use your tongue in
Khechari mudra to block different nostrils from inside
your nasal cavity.
For the one who practices Mahamudra, there is nothing
wholesome or unwholesome. Anything can be consumed;
even the deadliest of poisons are digested like nectar.
”

Stomach disorders, constipation, indigestion, lep -
rosy and other diseases are removed by the practice of
Mahamudra.
Thus Mahamudra has been described as the giver of great
siddhis. It must be kept secret and must not be disclosed
to anyone.

Press the heel of the left foot in the yoni (perineum) and
place the right foot on the left thigh.

Thus breathing in, put the chin to the chest (Jalandhara
Bandha), contract the perineum (Moola Bandha) , and
take the mind into the middle.

Restrain your breath as long as you are comfortable and
then exhale slowly. And once you complete the practice
on the left side, practice again on the right side.

Some are of the opinion that the throat lock (Kantha
Bandha) is unnecessary. And it is sufficient to keep the
tongue against the front teeth.
Mahabandha is an important part of Mahamudra. After
the first posture of Mahamudra, the yogi holds the breath
inside and puts his forehead on his knee while retaining
the breath inside. In this position Mahabandha takes place.
Moola Bandha, Uddiyana Bandha, and Jalandhara Bandha
take place at the same time. That is why it is called Maha -
bandha.
”

It stops the movement of all the nadis in the head. This
Mahabandha is the bestower of great siddhis.
Mahabandha frees one from the bonds of death, makes
the three nadis unite in Ajna Chakra ([…] ), and enables
the mind to reach the sacred seat of Shiva – the Kedar.
As a beautiful woman is nothing without a husband, so
are Mahamudra and Mahabandha unfruitful without
Mahavedha.

The yogi, in the position of Mahabandha, should inhale,
make the mind steady, and stop the movement of prana
by performing the throat lock (Kantha Bandha).

Joining the hands together, strike the buttocks with the
ground ([…]) very softly. Then the prana leaves the two
nadis and enters into the middle.
“[…]” means equally joining the hands, unit-
ing them together; “ […]” generally means the ground,
and in sanskrit it is also a synonym for the tongue; “[…]
[…]” means “the hips should be struck very
softly with tongue” . “[…]” means hips; but here hips
actually refer to the front lobe of the brain which exactly
resembles the shape of the hips.
Join the hands together with your tongue in Khechari.
Strike the hip-like structure of the front part of your brain
very softly. By doing this the vayu leaves the left and right
hemispheres of the brain and goes into the middle and the
yogi becomes conscious of the Void.
In Kriya Yoga this technique is called Nabhi Kriya. It has
three variations. The practice of this technique is done
from the second level of Nabhi Kriya.
”

Ida, Pingala, and Sushumna get united and verily immor-
tality is attained. When a death-like state comes, then the
breath should be exhaled.
When you do Mahavedha over and over again, your
brain waves go flat. It is the sign of death. Y our brain waves
become flat by this technique but the heart keeps on func-
tioning. By these techniques namely Mahamudra, Maha -
bandha, and Mahavedha, the learned yogi experiences a
death-like state without actually dying. This is the only way
to make your conscious mind unconscious.
This is Mahavedha and its practice gives great perfection.
Wrinkles, grey hair, and the trembling of old age vanish
by this. Thus the best of yogis devote themselves to it.
”

These three are the greatest of the secrets ( Mahamudra,
Mahabandha, and Mahavedha) , which destroy old age
and death, increase the fire element, and give all the eight
siddhis.
Only a person who has learned from a Guru should
attempt it.

”

They should be done daily at every yama (three hour
period). They bring out the virtues and destroy the sins.
Those who have clear instructions from the Guru should
practice them gradually.
Mahavedha has an immediate impact on your mind.
Because every time it is done, the brain waves go flat and
brain death is experienced. It needs a very careful prepara-
tion of the body and the mind. That is the beauty of yoga –
the brain waves go flat but the body still remains alive.
Adinath is the greatest Guru and by His grace we have
come to know about yoga. When the brain comes back
to life again after you have released the breath, only theta
waves remain highly active in your brain. This is the time
when the yogi enters a supernatural state.
We have been reading about the importance of Khechari
Mudra in all the mudras and pranayamas. Now Khechari
Mudra is being described.
”

Uddiyana Bandha is called so by the yogis because
through its practice the prana (is concentrated at one
point and) rises through Sushumna.
It is called the rising or flying bandha, because through
its practice, the great bird (prana) flies upwards with ease.

Pulling the abdomen back and making the navel rise is
Uddiyana Bandha. Like the lion conquers the elephant,
this conquers death.

All these things should be done together. It is extremely
difficult and highly technical with the breath retained in -
side. The abdomen should be pulled back and the navel
should be made to rise forward. That is Uddiyana Bandha.
This special abdomen muscle control becomes possible
only after mastering Nauli. In Mahamudra and Maha -
bandha, Uddiyana Bandha plays a very important role. By
the power of Uddiyana Bandha, the prana begins to move
upwards in Sushumna.
Uddiyana is easy when practiced as told by the Guru. Even
an old person can become young when it is done regularly.
”

The region above and below the navel should be drawn
backward with effort. There is no doubt that after six
months of practice, death is conquered.
The upper and the lower part of the abdomen go in, but
you gain such control that the navel comes forward – that
is what we need to achieve. Only after achieving this level
of control Uddiyana Bandha is possible.
In all the bandhas Uddiyana is the best. When Uddiyana
is achieved or mastered, mukti or liberation becomes
natural.
”

Pressing perineum with the heel and contracting the anal
aperture, so that the apana vayu moves upward is called
Moola Bandha.
By contracting the perineum, the downward moving
apana vayu is forced to go upward. This is called Moola
Bandha by the yogis.
This is the beginning of Mahamudra. ”

Press the heel firmly against the rectum and contract
forcefully and repeatedly so that the vital energy rises.
There is no doubt that by practicing Moola Bandha –
prana, apana, nada, and bindu are united and total per -
fection is attained.

It is Moola Bandha, the complete thing. Apana rises,
nada is experienced, and they are united with bindu. First
prana and apana unite and then they form the union with
nada, which unites the mind with the body. And these
three (prana, apana, and nada) form the union with bindu.
By all these practices and all these ten mudras apana be -
gins to move upward. All these pranayamas and all these
mudras, which you have learned, bring about this effect.
This is the description of Samadhi. After the union, you
don’t have to wait for anything else to happen.
”

With a constant practice of Moola Bandha prana and
apana unite, urination and excretion decrease, and even
an old person becomes young.
Apana moves up, into the sphere of fire. Then the flame of
the fire grows, being fanned by the apana vayu.
This increases and balances the fire element in the body
of the yogi.
”

Then, when apana and fire meet with prana, which itself
is hot, the heat in the body is intensified.
By this extreme heat the sleeping Kundalini is aroused.
And it straightens itself up, just as a serpent beaten with
a stick straightens up and hisses.
Just as a snake enters its hole, Kundalini goes into Brahma
Nadi. Therefore, the yogi must always perform Moola
Bandha.

Contracting the throat by pressing the chin to the heart
firmly is the bandha called Jalandhara. It destroys old age
and death.

It is Jalandhara Bandha which catches the flow of nectar
in the throat. It destroys all throat ailments.
When Jalandhara Bandha is done by contracting the
throat, the nectar does not fall into the gastric fire and
prana is not agitated.
This is Jalandhara Bandha, in which you need to tie
up the nerves which come down from the brain and go
through the neck, as taught by the Guru. You have to press
your chin firmly over the heart so that the liquid which
is dropping from the brain or the moon is stopped, and
instead of going into the stomach it is directed towards the
heart. Again, Khechari Mudra is the most important ingre-
dient for performing Jalandhara Bandha successfully.
”

By strongly contracting the throat, the two nadis are
stopped, and the sixteen adharas are locked.
Sixteen adharas are the sixteen nerve control points
which control the whole nervous system of the body. Their
main junction is the Vishuddhi Chakra in the throat – a
chakra with sixteen petals. By this, the activity in the left
and right hemispheres of the brain is stopped.
By contracting the perineum, performing Uddiyana
Bandha, and locking Ida and Pingala with Jalandhara
Bandha, Sushumna becomes active.
”

By this, prana and the breath become still; and death, old
age, and sickness do not come.
These are the greatest of all the techniques of Hatha Yoga,
respected by the greatest of the great siddhas, who knew
that amongst all the Hatha Yoga techniques, these three
bandhas are the best.

That nectar which flows from the moon has the quality of
endowing enlightenment, but it is completely consumed
by the sun, bringing old age.
To reverse the flow (nectar) from the moon, Viparita
Karani Mudra is now described.
”

There is a wonderful method by which the nectar is avert-
ed from falling into the mouth of the sun. This is only
obtained by Guru’s instructions and not from reading
millions of books.
With the navel region forward and the palate below, the
sun is above and the moon is below. It is called Viparita
Karani, the reversing process. It is fruitful when it is in -
structed by the Guru.
This is the description of the position of Mahaband -
ha where Moola Bandha and Uddiyana Bandha are per -
formed and the head touches the knee of the extended leg
with Khechari and Jalandhara Bandha.
”

With regular practice the digestive fire increases. The-
refore, the yogi should always have plenty of food.
If one takes little food, the heat produced by the digestion
will destroy the system. Therefore on the first day, one
should stay with feet up and head down for a moment.
In Sanskrit, “[…]” literally mean veins. The veins which
go downwards are stopped with all the three bandhas, es -
pecially with Jalandhara Bandha along with Khechari, and
the downward flow of energy is reversed so that it goes up-
wards by the force of Uddiyana Bandha. The yogi who has
learned how to do it from his Guru should have plenty of
food; otherwise, most of the flesh of his body will burn out.
The fire element from Mooladhara goes twelve fingers up,
to reach behind the navel (the word “ […]” literally means
the length of twelve fingers in Sanskrit). This dynamically
increases the digestive fire and the fire element.
”

The practice should be done daily, gradually increasing
the duration. After six months of practice, grey hair and
wrinkles disappear. One, who practices it for three hours
([…]) every day, conquers death.
Viparita Karani changes the flow of prana and apana
and replaces them with each other – it places prana in place
of apana and apana in place of prana. By a successful prac-
tice of Viparita Karani, apana rises up in a particular path
and enters the heart. The heart is said to be the place where
prana lives. When apana replaces prana, only then, prana
leaves the heart and goes down in a certain path towards
Mooladhara. From there, it is ready to enter Sushumna.
This is the main object of Viparita Karani – to interchange
the place of prana and apana.
Looking at it from a different angle, so far all the mudras
are being practiced to bring about a death-like state of the
brain (flat brain waves). From Viparita Karani, an absolute-
ly opposite process begins. The result of its successful prac-
tice is suspended animation, which means the symptoms of
physical death will apprear – cessation of the pulse, breath-
”

lessness and slowing down of the heart to a level where
the blood will not pass through it. After these symptoms
will appear, the subconscious mind will begin to be con -
scious and only then the yogi will be able to tackle Vajroli,
Sahajoli and Amaroli.

The yogi whose free will is established can remain with -
out any formal yoga discipline. Only such a yogi can
know Vajroli and receive perfection (siddhis).
After a successful practice of all the pranayamas and
mudras upto Viparita Karani, the yogi acquires the self-
control required to do Vajroli Mudra successfully. When
the yogi advances to this level, his mind becomes so pow -
erful that he is able to control his body and complete nerv-
ous system along with his conscious mind. At this point
the yogi is said to be established in free will. I salute those
yogis who have achieved this level of perfection.
”

There are two things which are hard to obtain: one is milk
and the second is a woman who is absolutely under your
control.
The mysterious substance, which appears after a suc -
cessful practice of all the pranayamas and mudras and
which comes down from the brain on the tip of the tongue
in Khechari Mudra, is called milk. This milk is very rare
and is extremely difficult to obtain. Here, by the word
woman, Swatmarama means Kundalini Shakti, which is
referred to as a woman by the yogis. It is almost impossible
to bring her under control.
By practicing a gradual upward contraction during uri -
nation, a man or a woman achieves perfection in Vajroli.
”

“[…]” means urination. While urinating, one should
try to stop the flow of urine and should try to draw it
upwards, again and again. With this practice a very spe -
cial control over certain muscles and nerves is achieved.
This has a direct effect on Vajra Nadi which is near Swa -
dhisthana Chakra inside Sushumna. Only by the practice
of Vajroli, this Vajra Nadi can be activated and brought un-
der control.
With special effort, draw the vayu into the urinary tube
and take it to the place of Vajra Nadi. This causes the vayu
to flow there (Vajra Nadi) slowly, very slowly.
“[…] ” – “ […] ” means space or cave. With
this practice, the yogi gains an extraordinary control
which enables him to draw air through his urinary tube. If
the vayu is taken through the urinary tube, it reaches the
place of Vajra Nadi. And by this, slowly, Vajra Nadi leaves
enough space for the Kundalini (woman) to pass through
and reach Madhya Nadi, where the union of Shiva and
Shakti takes place. This is a very sophisticated and dan -
gerous practice. If something goes wrong or one doesn't
”
”

follow the instructions of the Guru exactly, an uncontrolla-
ble bout of vomiting may start and this may not stop before
at least a thousand vomits. It may even be fatal.
The bindu which is about to fall into the yoni should be
made to move upward with practice. And if it falls, the
bindu and the woman’s fluid should be conserved by
drawing it up.
The bindu falls down into Mooladhara which is the
place of the earth element. Earth has been described by
the yogis as a woman ( […]) and also as the oldest and the
most beautiful lady. When the bindu falls down into the
woman i.e. the earth element, it brings about old age and
death. By practicing all the mudras and Vajroli, the falling
bindu is drawn upwards and established again between the
eyebrows with the force of the awakened Kundalini.
”

By saving the bindu death is conquered. Falling of the
bindu is death. As long as the bindu is preserved or you
carry the bindu, there is life.
The yogi’s body emits a pleasant smell by conserving the
bindu. As long as the bindu is inside the body, as long as
the bindu is carried by the body, where is the fear of death?
A man’s bindu is controlled by the mind and control of
this bindu is life-giving. Therefore, the bindu and the
mind should be controlled and conserved.

The knower of yoga, perfect in the practice, conserves his
bindu and the woman’s rajas by drawing it up through
the generative organ.
When Kundalini rises up through Vajra Nadi, reaches
between the eyebrows and forms the union with bindu,
it is called the union of Shiva and Shakti. By this union
Shakti ovulates, and together with bindu, gives birth to a
super-conscious state. This causes the awakening of the
subconscious mind. Without ovulation, Shakti does not
accept bindu and the union is not possible.
I will say the rising or the awakening of Kundalini takes
place only once in centuries or in thousands of years.
When somebody’s Kundalini awakens, he is remembered
forever in history. It is the greatest of achievements in self-
realization.
”

Sahajoli and Amaroli are two different aspects of Vajroli.
Mix a good bhasma made of incinerated cow dung with
water.
Then, after Vajroli has been done successfully and a
successful union of Shiva and Shakti has taken place, a
male or a female yogi should sit comfortably without any
movement after putting bhasma all over the body.
This is a preparation for Amaroli. The yogi goes into
suspended animation and his or her body remains vulner-
able to different insects. They can crawl inside the body
through nose, ears, and the other openings of the body. It is
a very ancient safety measure to cover the body with ashes.
”

This keeps away all the insects, even the snakes, and the
yogi’s body remains safe. Samadhi begins from this point.
This is called Sahajoli, and the yogis have complete faith
in it. This is very beneficial and gives enlightenment.
Through the combination of enjoyment and yoga, this
gives liberation.
After perfecting Vajroli, the real enjoyment for the yogi
begins as he can now experience and enjoy fully awakened
consciousness. His subconscious mind is now conscious;
this is the main sign of an awakened Kundalini. That is why
a yogi is referred to as the supreme enjoyer; he enjoys lib -
eration from all his limitations as well.
”

This yoga is perfected only by very patient and virtuous
persons, who have experienced the essence of all, and not
by those who are jealous and homely.
Only a great person who is strong enough to stand
alone can become a successful yogi.
”

Amaroli is practiced by drinking the cool midstream,
Shivamruta. Avoid the first drops; the first stream and
the last stream should be avoided. Take the midstream –
the water of Shiva, which comes from Shiva.
Shivamruta is a very strong substance. The yogi should
let those first few drops go into the digestive fire. By this
the body would get acclimatised with this substance. Then
the middle stream should be taken on the tip of the tongue
and guided into the heart. The last few drops should also
be allowed to go into the digestive fire. Only then the body
of the yogi can assimilate this mysterious substance com -
ing from the cranium, the abode of Shiva. By assimilating
this mysterious substance, the yogi’s body becomes strong
enough to endure the force of the awakened Kundalini.
Many people have translated the word “Shivam” as urine.
But Shiva lives in your Sahasrara. When your tongue is in
Khechari and when you activate Vajra Nadi and your body
is in a sort of suspended animation, but you are conscious
”

from inside – then a mysterious substance begins to come
down from your brain onto the tongue. “Shivam” refers to
that substance, not to urine. When you are in suspended
animation, urination is not possible. As the stream comes
from your skull, you could be called a Kapalik at this stage.
Y our tongue is inside; you are licking your own skull, your
own cranium and assimilating the mysterious substance
which is coming down from your brain. After this achieve-
ment the yogi can technically be called a Kapalik. One does
not have to carry a kapal (skull) and drink urine from it to
be called a Kapalik. Only a true yogi can be a true Kapalik.
The one who drinks Amari (this is called amrita) which
comes from Shiva, from the kapal, and takes it through
the nasal passage and practices Vajroli is said to be prac-
ticing Amaroli.
The mysterious substance which flows from the brain is
called Amari, the giver of immortality.
”

By the power of practice and by perfecting this art eve -
ryday, the substance coming from the moon should be
mixed with the awakened Kundalini (Vibhuti, super-nat-
ural power). Its placement between the best of the places
(between the eyebrows) in the body of the yogi gives di -
vine vision.
The word “[…] ” in Sanskrit, which many people have
translated as ashes, also means supernatural power and
great accomplishment. The real accomplishment is unit -
ing this mysterious substance which comes down from the
moon with the awakened Kundalini and forming the un -
ion between the two. After the yogi is successful in uniting
them, they have to be held between the eyebrows; by this
the yogi receives divine vision. This is the experience of an
awakened subconscious mind. The body of the yogi who
reaches this level of development already becomes extraor-
dinary by assimilating this mysterious substance and only
he is capable of holding Shiva and Shakti between the eye-
brows. I feel fortunate that by the grace of Babaji I am able
to discuss this great mysterious practice.

”

If a woman practices Vajroli and saves her essence along
with the male bindu, which drops from Shiva, then
through this practice she becomes a yogini.
A woman represents Shakti. The woman’s essence is
more creative and nearer to divinity than a man’s essence.
Any woman who is able to awaken her Kundalini in yoga
is like a Goddess, with extraordinary supernatural powers.
After the woman is successful in awakening her Kundalini,
the awakened Kundalini ovulates to receive the bindu of
Shiva from the brain. If she is successful in forming the
union between them and is also able to hold this union
between the eyebrows, she is the greatest of yoginis.
”

Not even a little rajas is wasted through Vajroli. Nada and
bindu in the body become one. There is no doubt about it.
By a successful practice of Vajroli the awakened Kun -
dalini remains awakened and there is no loss of its essence.
Then, the experience of nada begins. The climax of an
awakened Kundalini after the union is that she becomes
the vibration of creation – nada. Bindu and nada unite and
become one inside the body.
Bindu and rajas in one’s own body unite by the practice of
Vajroli, thus giving all the perfections or siddhis.
Here “[…]” is the ovulation of Kundalini. It is red in color,
looks almost the same as bindu but is called raj. Bindu is
in Sahasrara Chakra and raj remains in Mooladhara inside
Kundalini. With a successful practice of Vajroli, Kundalini
”
”

awakens and this awakened Kundalini ovulates and the
union of raj and bindu takes place. It is said that when one
point unites with another, the result is a point again be -
cause both are formless. But with this union the sleeping
subconscious mind wakes up and the natural state of yogi’s
mind becomes supernatural.
Whoever saves the rajas by practicing Vajroli is the true
yogini. She can know past, present, and future and be -
comes fixed in Khechari.
Sometimes Goddesses are also called Khechari. ”

By practicing Vajroli, a perfection of the bodily functions
is achieved. This great yoga, the giver of virtue, even
brings liberation alongside bhoga (enjoyment).
A person enjoying only 2% of his mind will never know
what he is missing. But with 100% awakened consciousness,
the yogi becomes a supreme enjoyer. He starts to enjoy the
extraordinary play of consciousness. From here, he starts
to enjoy nature and also begins to understand creation. By
perfecting Vajroli Mudra, the yogi gains control over all the
movements of Kundalini and is now ready to tackle Shakti
Chalini, which is practiced only after Kundalini has been
awakened.
”

Vedas, Shastras, and Puranas are like common prosti -
tutes, but the one Shambhavi is like a secret or highly
respected woman of a great family.
When you focus inside while looking outside and eyes do
not blink, that is Shambhavi Mudra, which is the secret of
Vedas and other sacred books.

When the yogi remains with the focus inside and with
the mind and prana absorbed, he sees without seeing
with the motionless pupils of the eyes. This is Shambhavi
Mudra, achieved by the grace of the Guru. A fantastic
state of Shunyashunya is experienced. This is the real
state of Shiva.
When the conscious mind has been made unconscious
([…]) and the subconscious mind has been made con -
scious ( […]), then Shiva-like consciousness is experi -
enced. The yogi experiences the feeling of being, focusing
in the conscious subconscious.
”

Shambhavi and Khechari states, though there is a dif -
ference in their places of concentration and states, both
bring about ecstasy, absorption in the Void, and experi -
ence of the pleasure of awakened consciousness (Chitta
Sukha).
With perfect concentration, fix the pupils on the light of
Ishvara (Shiva) by raising the eyebrows up a little. The
mind is then joined and Unmani occurs instantly.
When the eyes continuously remain open and unblink-
ing for 24 minutes, Kurma Vayu, which is responsible for
blinking of the eyes, comes under absolute control of the
yogi. The body goes into suspended animation and sub -
conscious mind becomes conscious and the yogi begins to
experience the light of Shiva, which always remains hid -
den in the core of the subconscious mind. This light is the
”

brilliance of all brilliance, the light of Time, and in this
state the experience of Manonmani (mind beyond mind)
begins. Manonmani simply means that conscious subcon-
scious mind is beyond unconscious conscious mind.
Some are confused by the Agamas, some are confused by
the Nigamas and some by their own reasoning. They are
all confused, not knowing how to be liberated.
With a steady mind, half-open eyes, fixed gaze in front
of the nose, suspended moon and sun, no movement
(physical or mental), one attains the form of light – Jyoti

– which is endless and complete, radiant, supreme, and is
the seed of all. What more can be said?
Worship the lingam not in the day, not by the night. The
lingam should always be worshiped by stopping day and
night.
The yogi should not worship Shiva in the day time,
which means with the conscious mind. And he should not
worship Shiva in the night time, which means with the
subconscious mind. He should always worship Shiva in
the state where his subconscious mind has been made con-
scious and he experiences the light of Shiva in the core of
his conscious subconscious and when his conscious mind
has been made unconscious.
”