Namaste,
Shaktism Reinvented
Shakthi worship is very popular in India among Hindus and is depicted in female form. Sakthiyoga is a concept unleashing of feminine force. shakthi is every were in ever molecule In every nanopartical every living being has purusha and prakruthi, lord shiva and parvathi, the union of purusha and prakruthi male and female energy is called as shakthi yoga. for example how does an engine works, building an engine alone does not work we need fuel. fuel is the energy which moves engine if engine is purusha and fuel is prakruthi. Prana is very important to the body without prana body is of no use, with out body prana is of no use. Broadly speaking, Shakti is considered to be the cosmos itself – she is the embodiment of energy and dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. "There is no Shiva without Shakti, or Shakti without Shiva.
Shaktas conceive the Goddess as the supreme, ultimate Godhead. She is considered to be simultaneously the source of all creation, as well as its embodiment and the energy that animates and governs it. It has been observed that "nowhere in the religious history of the world do we come across such a completely female-oriented system Shaktism's focus on the Divine Feminine does not imply a rejection of Masculine or Neuter divinity. However, both are deemed to be inactive in the absence of Shakti. When the term "Tantra" is used in relation to authentic Hindu Shaktism, it most often refers to a class of ritual manuals, and – more broadly – to an esoteric methodology of Goddess-focused spiritual practice (sadhana) involving mantra, yantra, nyasa, mudra and certain elements of traditional kundalini yoga, all practiced under the guidance of a qualified guru after due initiation (diksha) and oral instruction
In its social interactions, Shakta Tantra is "free from all sorts of caste and patriarchal prejudices. A woman or a shudra is entitled to function in the role of [guru]. All women are regarded as manifestations of Shakti, and hence they are the object of respect and devotion. Whoever offends them incurs the wrath of the great goddess. Every [male aspirant] has to realize the latent Female Principle within himself, and only by [thus] 'becoming female' is he entitled to worship the Supreme Being
The concept of shakthi yoga is to exploit or explore the inner self of that energy (shakthi) to unleash the feminine force is called shakthi yoga male and female always have pursha nad prakruthi in them taming up this energy is our concept to show this lord shiva is in ardhanarishwara rupa to explore the inner self of the feminine energy one should understand the concept of shakthi yoga
To explore the inner self of the feminine force or to clearly understand one should follow shakthiyoga. There are some laid principals. we do have so many yogas like kriyayoga, bakrimayoga, iyangariyoga, shantiyoga, karmayoga, rajayoga, Janayoga, hatayoga, this yoga leads us to mukathi. Shakthi yoga gives us mukthi with worldly pleasure (suka) this is mention in devi bagavatam and various puranas.
Human beings need every kind of pleasure. He carves for sensual pleasure; sensual pleasure and infinite consciousness (related to spirituality) are absolutely different
Lets talk about atma (soul) jeevatama (body united with soul) paramatama (soul united with supreme soul) why dose soul acquires the body what is the reassigning behind it. Atman without jeevaatama cannot do any kind of sadana, atama need another four elements earth, water, fire, air, (and the fifth element space OR atama) with out this four elements atama cannot take form of jeevatama this five elements are individually raw elements to build jeevatama, atama is prana above this four elements.
Atama is here in jeevatama to attain paramatama, (atama mean we) we are hear to attain supreme soul, we have forgotten our duty, we are nourishing our body with sensual pleasure, rather than nourishing our soul (atama) in shakthiyoga we can nourish both simultaneously and attain mukatai with worldly pleasure with all the sensual pleasure. The four elements get transformed and the atma gets enlightenment in the stage of jeevatama to reach paramatama without the body (sierra) atama cannot be enlightened so we have to keep our body in the condition or to preserve to keep the body alive in jeevatama stage we should follow certain rules of the nature their we are. shakthiyoga is the rule of the nature
Bhukti – worldly pleasure Mukti – another word for liberation
SHAKTHI YOGA
Mother worship persisted simultaneously, since this concept was psychologically more appealing to the devotee, the mother being nearest in filial affection to the child. Subsequently, a synthetic harmony between the Motherhood and Fatherhood of God was developed by the Hindu religion; Mother is very kind to her child. You are more freer with your mother than with anybody else. It is the mother who protects you, nourishes you, consoles you, cheers you and nurses you. She is your first preceptor. She sacrifices her all for the sake of her children. In the spiritual field also, the aspirant has very intimate relationship with the Divine Mother. The Upasana or the worship of the Universal Mother leads to the attainment of knowledge of the Self. Approach her with an open heart. Lay bare your mind with frankness and humility. Lay your thoughts be pure and sublime. Become as simple as a child. Pulverize your individual entity, the egoistic nature, cunningness, selfishness and crookedness. Make a total, unreserved, ungrudging self-surrender to Her. Chant Her Mantras. Worship her with faith and devotion
SHAKTHI YOGA CONSIST SAPTHA PADHA (7 EASY PATHS TO ATAIN WORLDLY PLEAUSURE)
1. SUDDHA (SELF PURIFICATION CLENSING)
2. BHADDA (STUDY AND DISIPLINE) firm determination
3. DRUDATHA (STRENTHING OF BODY BY THE MEANS OF ASANA, PRANAYAMA)
4. DEEKSHA (AQUIRING OF RIGHT KNOLEDGE)
5. JAPA (FOR A PERIOD OF TIME DOING MANTRA JAPA)
6. DHARANA (CONSENTRATION ON SHIVOUM)
7. DyANA (DOING DyANA UNDER MERU OR PIRMID TO ATAIN ENLITEMENT OF KUNDILINA)
An embodiment of creative feminine force (Shakthi)
SUDDHA; there are three ways of self cleaning. external bath, internal bath, purification of mind
External bath body should be clean there are so many type of bath in particular occasion we bath in different fluids skherra snana (milk bath) mangala snana (bath in sandal and turmeric past) abhanga snana (bath in different sents ) pushpa snana (bath with different flowers) …………...e
Internal bath shatkarma cleansing of internal organs 1. Dhauti, 2. Basti, 3. Neti, 4. Trataka, 5. Nauli and 6. Kapalabhati.
Purification of mind
Each one of us in the spiritual life have our own idea of what our goal is. But, generally speaking, it might be said that our common understanding is that we are meant to do spiritual practices for the purification of the mind, until a certain stage is reached when something happens that is beyond our mind and which is up to God. We are taken beyond the mind and all our latent tendencies are burned up.
THERE are all kinds of thoughts in our mind: evil thoughts, greedy thoughts, and kind thoughts. These thoughts are always confused, tangled, profuse, disordered, and most of the time, we can not control them. Actions, motions, works, and even mistakes all arise from thoughts in our mind. When we put an idea of going to a place in our mind, then action will lead our body to that place. When we start an idea of going to the temple then action will bring us to that temple. We will spend our entire fortune doing something because of a little thought in our mind. We will begin to be deeply attached to one thing or act on momentary impulse because of a little thought in our mind. We will offend people by our words because of a little wrong thought in our mind.
Interestingly enough, we assume that this discovery comes at the end of our sadhana when the mind has been perfectly purified; and, no doubt, this is what is reasonable to expect. But the fact is that we see many cases of awakening before the mind has been purified, sometimes before a person has even started their sadhana. The explanation given is that the person has done their sadhana in a previous birth.
This may be correct, but why then, if this awakening comes early, do they still seem to go through a period of sadhana, a period of purification of the mind. And, there is one thing about this purification that we must realise. Purification of the mind is not just doing our spiritual practices; it is not just learning more about Brahman and about the spiritual life; purification of the mine comes through practice, through applying what we know. Everything should be right now. Every spiritual resource that we have should be applied today. If that is done, then the purification of the mind will be real, and it will be quick.
BHADDA (STUDY AND DISIPLINE) firm determination
Man, like other animals, also has the power of ‘determination’. In other animals it is controlled by their beastly nature, whereas man’s determination or will must be in control of his brain or wisdom. The power inherent in will or determination is basically spiritual in nature. When a person shapes his imaginations with the chisel of intellect, cuts through the tangle of their web and converts their multiplicity into singleness, when all imaginations converge into one, only then determination starts to sprout. When all the emotions of heart, the entire vital force of the being and all the mental energies are poured into it, this tender shoot grows to become stout. The entire existence, the whole personality comes to rest on it. Only in the lives of those who are able to do so, miracles of the power of determination are seen to happen. Inner determination does not develop in those whose personality is unintegrated and whose inner energy currents are flowing randomly in different directions. Such persons lack concentration, resolve and competence. For them, determination is merely a word which has no meaning. They will begin any work but are unable to stay with it for long, and abandon the task midway on some excuse or the other. If they cannot catch hold of a solid pretext, the lame plea of boredom or ennui is always handy to rescue them. Such persons do make resolves at the drop of a hat but simultaneously keep many options ready, whereas resolve or determination is a condition of optionlessness. Once the determination is made, its goal has got to be fulfilled. It should become synonymous with life, its whole identity and definition, the alter ego. One has to live for it and die for it; there can be no separate existence. Only in those persons in whose inner depths such complete conviction grows, there is a meaningful and full development of determination.
DRUDATHA STRENTHING OF BODY BY THE MEANS OF ASANA, PRANAYAMA age from 7 to 25
3. Asana Asana is the third limb (Anga) of Yoga. If you are firmly established in Asanas, you will not feel the body at all. When you do not feel the body, qualities of the pairs of opposites will not affect you. When you are free from the effect of the pairs of opposites such as heat and cold, pleasure and pain, you will be able to take up the next higher step viz., Pranayama and practice it with an unruffled mind. Therefore you should select that posture which is easy and comfortable and in which you can remain long, say, three hours. Lord Krishna says: “Having in a cleanly spot established a firm seat, neither too high nor too low with cloth, skin, and Kusa grass thereon; making the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated there on the seat, practise Yoga for the purification of the self. Holding erect and still the body, head and neck, firm, gazing at the tip of the nose, without looking around, serene-minded, fearless, firm in the vow of godly life, having restrained the mind, thinking on Me, and balanced, let him sit, looking up to Me as the Supreme How does Asana help one in meditation? The relation between the individual and the universal has to be brought to mind in this connection. There is an organic tie between the individual and its environment, and the purpose of Yoga is to rouse to consciousness this inherent harmony. This is to be brought about in successive stages. Whatever one is, and whatever one has, should be set in tune with the universal. This is Yoga, ultimately. When the personal individuality is attuned to universal being, it is the condition of Yoga. The individual begins with the body, but there are many things within the body, as there are in the physical cosmos. There are Prana, senses, mind, intellect, etc., encased in the body. All these things within have to be in gradual union with the universal. The mind cannot be so attuned when the body is in revolt. Yoga requires union of everything in the personality with the universal. Asana is the initial step in Yoga, whereby the bodily structure is set in unison with the cosmos. When an individual thinks in terms of the ego, which is self-affirmation, with a selfish attitude towards the things of the world, there is internal disharmony. The more is one unselfish, the more also is one concordant with reality, and the more is the selfishness, the more also is the discordant note struck in one’s life. Yoga is a systematized process of establishing permanent friendship with Nature in all its levels,-friendship in the physical, vital, mental, intellectual and spiritual levels. It is all love and friendship, and no enmity anywhere. This is Yoga. The Yoga system is an exact science which takes into consideration every aspect of life, in a slow process of unfoldment. The lowest manifestation is the physical or the bodily personality
I give you 20 important asanas
1. siddhasana
2. parvatasana
3. mandukasana
4. gamukasana
5. padangustasana
6. veerasana
7. akaranadhanurasana
8. pavanamukathasana
9. viparitakarni or vilomasana
10. sarvangasana
11. halasana
12 dhanurasana
13. vajarasana
14. ustrasana
15. garudasana
16. vrukashasana
17. vatayanasana
18. natarajasana
19. chakarasana
20. veerabadrasana
shavasana
pranayama absolute control of breath
occupies a very important place in Indian religion. Every Brahmachari, and every Grihastha also, has to practise it three times every day morning, noon and evening in his daily worship during Sandhya. It precedes every religious practice of the Hindus. Before he eats, before he drinks, before he resolves to do anything, Pranayama should be performed first and then the nature of his determination should be clearly enunciated and placed before the mind. The facts of its preceding every effort of the will is a surety that, that effort will be crowned with success and the mind will be directed to bring about the desired result. Here I may refer to the feat of memory, practised by the Hindu Yogins, under the name of concentration on one hundred things. ‘Satavadhana’, wherein one hundred questions are put to a Satavadhani or the concentrator in rapid succession by different persons; some testing the verbal memory of the performer; others testing his power of mental calculation; again some others, trying to test his artistic skill, without giving him, any time for committing the questions to have been put to him. The performer begins, by reproducing the questions, in any order, in respect of those questions, with their answers. This is generally done in three or more turns, in each turn giving only a portion of the answer to each of the questions and then continuing from where he left off in the next turn. If the questions are of the nature of mathematical problems whose solutions are required, he delivers the answers along with the problems, having solved them mentally.
1. bastrika
2. kapalabhati
3. udgeeta
4. bhramari
5. sitakari
6. shitali
Deekasha AQUIRING OF RIGHT KNOLEDGE from guru deeksa in common usage, translated as a "preparation or consecration for a religious ceremony, is giving of a mantra or an initiation by the guru in Indian religions such as Hinduism, Diksa is given in a one-to-one ceremony, and typically includes the taking on of a serious spiritual discipline. The word is derived from the Sanskrit root dā ("to give") plus sha ("to destroy") or alternately from the verb root ("to consecrate")...When the mind of the guru and the disciple become one, then we say that the disciple has been initiated by the guru.
Moola mantra is given by guru at the age of 35 or 40 plus while in deeksha puple should follow celibacy throught the period till competition of the japa when disciple is ripened untill the right age suddha, bhadda, drudathava, is practiced after that one can practice tantra mantra yantra shastra
Goddess Lalita Tripura Sundari or Goddess Shodashi posses all the sixteen supernatural powers. She removes the malefic effects of Budha graham (Planet Mercury). She is the supreme deity of Srikula systems. Goddess Lalita Tripura Sundari is considered as Tantrik Parvati. Tripurasundari is not the ordinary beauty of form (which is more properly an aspect of Kamala). The highest beauty does not lie in any object, though it is not apart from objects. The highest beauty is of perception – to “hold Infinity in the palm of your hand, and Eternity in an hour,” as the poet Blake so eloquently wrote.
Beauty derives from the light of consciousness that is irradiated through objects. It is never really contained in any object. Hence beauty can never pass away but merely has manifold forms for its revelation. The light of beauty we see in things is thus the light of our own awareness. Discovering this we contact the well springs of infinite delight within us. This is part of the revelation of Tripurasundari.
The beauty of perception occurs only when the mind is cleansed from the known, when consciousness is cleared of its conditioning and rests in pure awareness without any residue of memory. Then whatever we see is irradiated with the light of eternity and is effulgent with the glory of our own Self as the Universal Being. Otherwise the residue of our thoughts and emotions, like a dark film, obstructs the subtle and transparent beauty and presence in things, though we may be able to perceive clearly their physical characteristics.
Tripurasundari represents the ultimate beauty of pure perception which arises when we see all the universe in ourselves, when we see all nature as a reflection of the reality of consciousness. Tripurasundari is thus the beauty of nature but as seen through the spiritual eye of unity – the vision that all the universe is Brahman – that there is nothing but God above, below, within, without, to the north, south, east or west, past, present or future.
Tripurasundari thus is the Goddess of Vedantic knowledge, which is the knowledge of the Supreme Self or Divine. She teaches us that all is the self and that the world is Brahman or the Absolute. From her perspective Samsara is Nirvana; the world of illusion is merged into the Absolute. Hence she is the form of the Goddess most beloved among Vedantic Swamis and teachers. She represents the knowledge of the Supreme Self.
Tripurasundariis called Lalita or “She who plays.” The entire universe exists for the delight of awareness, which is the play of the Divine Mother. Creation arises in joy, and returns to joy. We are but transient figures in her eternal play, who have yet to understand the source of the energy that moves us. Our sorrow and suffering is a delusion, a misconception born of ignorance and the ego. Because we attempt to control or possess joy from the standpoint of the separate self, we divide ourselves from true joy which is universal. The Goddess, as the image of joy, shows us the way out of our error, which is not to deny ourselves happiness but to discover the true happiness that we seek, which is in being one with all. Lalita awakens the receptive soul to the bliss that underlies all things.
Lalita is the deity of the Shri Chakra, the great yantra or energy pattern which underlines the entire universe, which arises from the mantra Om. She is the most blissful and beautiful of all the Goddesses, as she represents the ultimate bliss at the source of all delights. She is the deity who dwells at the summit of Mount Meru, the cosmic mountain or the mountain of the spine, and gives the orders whereby the entire universe moves. She is the Divine love which is the central motivating force behind the universe, and which is the original impulse within our own hearts.
Tripurasundari is also called Rajarajeshwari or “the supreme ruler of the universe.” From her arise all the commands which govern the universe, including he command which allows us to unfold spiritually or to give spiritual teachings in the world. We must seek her command in order to do anything significant in life. Yet her command is not based on authority but love. To gain her approval we merely need be open to her love. What she allows us to do is to love her and to love everything. To discover her commands, however, we must be willing to surrender our own egoistic desires and attempt to control things.
Tripurasundari is often represented as a young girl of sixteen years age. As such she is called “sixteen” (shodasi) or “the young girl” (bala). At this stage of a woman’s life the delight aspect of her existence is most pronounced. Her nature is to play, to seek new experiences, and to charm others to her. Her innocence attracts to her all that is true and good.
Tripurasundari is the power of consciousness, Cit-shakti. She is the awareness of the Supreme Self, Paramatman, as one with the supreme Reality or Absolute, Parabrahman. As true knowledge she is called Samvit, which is the power to comprehend all things as consciousness itself.
Tripurasundari is thus the power of spiritual knowledge (jnana-shakti), which is more a matter of feeling and perception than of thought and analysis. Hence she is the form of the Goddess most to be worshipped by those following the yoga of Knowledge. She is the form of the Goddess who represents pure consciousness and the bliss that flows from it. She combines the being of Kali, with the knowledge of Tara and adds the bliss dimension of spiritual realization. The Basics of Sri Yantra: Before starting the worship it is advisable to know about the way the Sri Yantra is constructed, what all it represents, about the 9 Avaranas, the deities, their gunas and significance, so that your worship is more meaningful. The following are the authentic details as given in various Tantra & Mantra scriptures. Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Siva, forming 43 triangles including the central triangle.. From the five Shakti triangles comes creation and from the four Shiva triangles comes the dissolution. The union of five Shaktis and four Fires causes the chakra of creation to evolve. At the centre of the bindu of the Shri Yantra is Kamakala, which has three bindus. One is red, one is white and one is mixed. The red bindu is Kurukulla the Female form, the white bindu is Varahi the Male form, and the mixed bindu is the union of Shiva & Shakti - the individual as the potential Shri Cakra. Varahi, the father-form, gives four dhatus to the child and Kurukulla, the mother-form, gives five dhatus to the child. Theses represent the nine dhatus of the human body. Varahi's four fires are the 12 (4 x 3) sun Kalas, the 12 Zodiac constellations. Kurukulla's five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis. These nine triangles also represent the nine stages of growth of the human child in the womb. Surrounding the 43 triangles formed by the intersection of the nine triangles is the 16 petals circle. Surrounding the 16 petal circle is an 8 petal circle. After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura. The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last
Avarana. These 9 Avaranas of the Sri Yantra have various presiding Devis. They are the Devi's Parivar (retinue) of total 108. In the Srichakra pooja they are systematically worshipped one by one with their names and mantras. The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari. The form
of Devi Kamakshi of Kancheepuram is the closest resemblance of the Devi as described in the scriptures. Lalita means The One Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi. Tri-Pura means the three worlds and Sundari means beauty. She is the transcendent beauty of the three worlds. Tripura also signifies:- She is the ruler of the the three gunas of Satva, Rajas and Tamas; and sun, moon and fire - the zodiac and the planets, and therefore Time itself; She is also "tripura" as Will (Iccha), Knowledge (Jnana) and Action (Kriya). She is also "tripura" as intellect, feelings & physical sensation; and She is triple as the three states of the soul - awakening, dreaming and -sleeping states. Her five triangles also represent the Pancha Tatwas and the Pancha Bhootas. (This is what the verse in Lalita Sahasranama means by -"Panchami pancha bhuteshi pancha sankhyopacharini ". It is difficult to say what She is not.
Lalita holds five flowery arrows, noose, goad and bow. The noose represents
attachment, the goad represents repulsion, the sugarcane bow represents the
mind and the flowery arrows are the five sense objects. The Nava Avaranas (Nine Corridors) of the Sri Yantra Sri Chakra worship is one of the most guarded secrets of tantra and the Sri Yantra is the most guarder Yantra. Nairutaicha Ganeshanaam Sooryam Vayuvya eevacha Eeshane Vishnu Agneye Shivamchaiva prapoojayet The top left hand side corner of the Shreechakra is gaurded by Lord Ganesha.
The top right hand side corner is guarded by Lord Surya. The bottom right side corner is guarded by Lord Vishnu and at the bottom left corner of the Shreechakra is guarded by Lord Shiva. After that the eight primordial directions are guarded by the eight Lokapalas. Indra guards the East, Agni guards the South East, Yama guards the South, Nirriti guards the South West, Varuna guards the West, Vayu guards the North East, Soma guards the North and Ishana guards the North East. As if this is not enough, each of the first eight Avaranas are guarded by eight Bhairavas and eight Bhairavis! What is more these 64 pairs of Bhairavas & Bhairavis are assisted by 10 million yoginis each - total 640 million (64 crores). This is what the verse in Lalita Sahasranama says --"Maha chatu-shshashtikoti yogini ganasevita .." Yes. Reaching Her is a bit difficult! The nine avaranas as per Mantra Mahodadhi
The First Avarana - 3 lines The 3 lines of the 1st Avarana & the position of the various deities The outermost 3 lines known as Bhupura form the first Avarana of the Sri Yantra. This is known as the Trilokya Mohana Chakra and the worshiper knowing its inner secrets can mesmerise the 3 worlds. It is ruled by a Yogini Devi called Prakata Yogini. The Deity of this is Tripura. The beeja of this Avarana is Am Aam Sauh. The gem is topaz. The time is
24 minutes (360 breaths).The mudra to be shown is Kshobha Mudra.
The 1st line: The Outer line (of the 3 lines) has 10 Devis known as Siddhi
Devis. Their luster is like that of molten gold, they hold the goad in their right
hands and the noose in their left hands. They are very auspicious and bestow
heaps of gems and jewels to the worshiper. They are placed as shown in the
above picture. They are:
O1-Anima Sidhyamba
O2-Laghima Sidhyamba
O3-Mahima Sidhyamba
O4-Ishvita Sidhyamba
O5-Vasitva Sidhyamba
O6-Prakamya Sidhyamba
O7-Bhukti Sidhyamba
O8-Ichha Sidhyamba
O9Prapti Sidhyamba
10-Sarvakama Sidhyamba
The 2nd line: The 2nd or Middle line has eight Matruka Devis. They are
bedecked in all ornaments. They hold in their hands Vidya (book), Trident,
Shakti, Chakra (Discus), Club, Thunderbolt, Baton & Lotus. They bestow to the
worshiper everything desired.
M1-Shree Brahmi Matruka
M2-Shree Maheswari Matruka
M3-Shree Koumari Matruka
M4-Shree Vishnavi Matruka
M5-Shree Varahi Matruka
M6-Shree Mahendri Matruka
M7-Shree Chamunda Matruka
M8-Shree Mahalakshmi Matruka
The 3rd line: The innermost third line has 10 Mudra Shaktis. They are of red
hue and rule the various mudras and bestow spiritual boons to the worshiper.
1-Sarvasankshobhini Devi
2-Sarvavidravini Devi
3-Sarvakarshini Devi
4-Sarvavashankari Devi
5-Sarvonmadini Devi
6-Sarvamahankusha Devi
7-Sarvakhechari Devi
8-Sarvabeeja Devi
9-Sarvayoni Devi
10-Sarvatrikhanda Devi
The 2nd Avarana: is the 16 petals circle known as Sarvaash Paripooraka
Chakra meaning the fulfiller of all desires. The presiding form of Lalita in this Avarana is Tripureshi. She is ornamented with all gems, carries a book and a rosary. The Yogini residing here is called Gupta Yogini. The 16 Devis of this Avarana are called the Nitya Kalas, also Nitya Devis, also Akarshana Devis and also Gupta Yoginis. They are of red hue and each holds a noose, a goad, pot of nectar and make the sign of giving boons. They rule the 16 Sanskrit vowels from a to ah. By worshiping them one gets power over mind, ego, sound, touch, sight, taste, smell, intellect, steadiness, memory, name, growth, etheric body, rejuvenation, and physical body. The 16 Yoginis represent the 16 vowels of Sanskrit language, and are
worshipped with the 16 vowels as their beeja mantras. The gem of this Avarana is sapphire. The dhatu is chyle (the first product of the disintegration of food by the biological fires). The time is three hours (2700 breaths). The beeja mantra is Aim Klim Sauh. The Mudra of this Avarana is the Dravini Mudra.
The 16 Devis in sequence are:
# Devi's name
1. Kamakarshini shakti
2. Budhyakarshini shakti
3. Ahankarakarshini shakti
4. Shabdakarshini shakti
5. Sparshakarshini shakti
6. Rupakarshini shakti
7. Rasakarshini shakti
8. Gandhakarshini shakti
9. Chittakarshini shakti
10. Dhyryakarshini shakti
11. Smrutyakarshini shakti
12. Namakarshini shakti
13. Beejakarshini shakti
14. Atmakarshini shakti
15. Amrutakarshini shakti
16. Sharirakarshini shakti
The 3rd Avarana: is the 8 petal circle known as Sarva Sankshobhana Chakra. The preciding form of Lalita in this Avarana is Tripura Sundari. The Yogini is Guptatara Yogini. She is swaying in a love intoxicated state, with her eyes full of bliss. She smiles with passion and shows the mudras dispelling fears and
granting boons. The eight Devis in each of the eight petals have the colour of Bandhuka flowers. They are holding noose, goad, blue lotus and are dispelling fear. They represent Speech, Holding, Walking, Excreting, Pleasure, Abandoning, Concentration and Detachment. They have the eight Ka class letters as their
Beejas.
The beeja mantra of this Avarana is Hrim Klim Sauh. The gem is cat's eye.
The dhatu is Flesh. The time is day and night (21600 breaths).
The mudra of this Avarana is Aakarshana Mudra.
The 8 Devis in sequence are:
# Devi's name
1. Ananga Kusuma shakti
2. Ananga Mekhala shakti
3. Ananga Madana shakti
4. Ananga Madanatura shakti
5. Ananga Rekha shakti
6. Ananga Vegini shakti
7. Anangankusha shakti
8. Ananga Malini shakti
The 4th Avarana: This Avarana of 14 triangles (Outer blue triangles in picture)
represents the 14 worlds and the 14 main Nadis in the human body. It is called
Sarva Soubhagya Dayak Chakra. The presiding form of the devi is Tripura Vasini. She is red and very beautiful. Fourteen Devis of the triangles are described as being proud, wanton, young, colour of cochineal, ornamented with gems, holding noose, goad, mirror, wine cup full of nectar. They are called
Sampradaya Yoginis.
The beeja mantra of this Avarana is Haim Hklim Hsauh. The gem is coral. The dhatu is blood. The time is weekday. The mudra of this Avarana is Vasya Mudra. The 14 Devis are
# Devi's Name
1.Sarvasmkshobhini devi
2.Sarvavidravini devi
3.Sarvakarshini devi
4.Sarvaahladini devi
5.Sarvasammohini devi
6.Sarvasthambhini devi
7.Sarvajrumbhini devi
8.Sarvavashankari devi
9.Sarvaranjani devi
10.Sarvonmadini devi
11.Sarvarthasadhika devi
12.Sarvasampattipurani devi
13.Sarvamantramayi devi
14.Sarvadwandwakshayankari devi
Picture showing the position of the Devis of 4th to 8th avarana
The 5th Avarana: This Avarana of 10 triangles ( red triangles in the picture) is called Sarvarth Sadhaka Chakra. It is own as Bahirdasaram. The presiding aspect of Lalita is Tripurasri. She holds noose goad, a skull and dispels fear. She is of vermilion brightness. The Yoginis are called Kulotteerna Yoginis and
also Kula Yoginis. They have the lusture of Japakusuma flowers and are adorned with shining gems and jwels. They are holding noose and goads and showing the gestures of knowledge, and giving boons. They represent the dasavataras and the 10 Vital Fires. The beeja of this Avarana is Hsshoum, Hleesskhloum, Hssouh. The gem is pearl. The dhatu is Ova/Semen. The time is Lunar Day (tithi). The Mudra of this Avarana is Unmada Mudra.
The 10 Devi's Name
1.Sarva Siddhiprada devi
2.Sarvasampatprada devi
3.Sarvapriyankari devi
4.Sarvamangalakarini devi
5.Sarvakamaprada devi
6.Sarvadukhavimochini devi
7.Sarvamrityuprasamani devi
8.Sarvavighnanivarini devi
9.Sarvangasundari devi
10.Sarvasoubhagyadayini devi
The 6th Avarana: This inner 10 triangle chakra (shown in red in the picture) is called Sarva Rakshakara Chakra and also as Antardasardam. The presiding aspect of Lalita is Tripura Malini. She holds noose and goad, dispels fear, and holds a skull. She is of vermilion brightness. The Yoginis are called Nigarbha Yoginis. They are the colour of 1000 rising suns, adorned with pearls and gems, holding noose, chisel, and showing the gestures of knowledge, and giving boons. They are the saktis of the 10 Vital Fires. The beeja of this Avarana is Hrim Klim Blem. The gem is emerald. The dhatu is Marrow. The time is Lunar Fortnight.
The Mudra of the Avarana is Mahankusha Mudra.
The 10 Devis are:
# Devi's Name
1.Sarvagya devi
2.Sarvashakti devi
3.Sarvaswaryapradayini devi
4.Sarvagyanamayi devi
5.Sarvavyadhinivarini devi
6.Sarvadharaswarupa devi
7.Sarvapapahara devi
8.Sarvanandamayi devi
9.Sarvarakshaswarupini devi
10.Sarvepsitaphalaprada devi
The 7th Avarana: This inner 8 triangle chakra (shown in Green in the picture)
is called Sarva Rogahara Chakra. The preciding Devi is Tripura Siddhamba. She is described as the Destroyer of Poison. The Yogini is called Ati Rahasya Yogini. The Yoginis are the colour of pomegranate flowers, wearing red clothes, smeared with red scent, each carrying five arrows and a bow. These Devis are the rulers of Cold, Heat, Happiness, Sorrow, Desire, and the three gunas Sattvas, Rajas, Tamas. They are also called the eight Vasinis and rule the eight Sanskrit letter groups. They also represent the Astha Vasus.
The beeja is Hreem, Shreem, Souh. The gem is diamond. The time is month.
The Mudra is Khecari Mudra.
The 8 Devis are:
# Devi's Name
1.Vasini Vagdevi
2.Kameswari Vagdevi
3.Modini Vagdevi
4.Kamala Vagdevi
5.Aruna Vagdevi
6.Jayini Vagdevi
7.Sarveswari Vagdevi
8.Koushini Vagdevi
The 8th Avarana: This inner 8 triangle chakra (shown in green in the picture) is
called Sarva Siddhiprada Chakra. The presiding Devi is Tripuramba. The Yogini here is Ati-Rahasya Yogini. Her Beejamantra is Hsraim Hsrklim Hsrsauh. She is also known as Sampatprada Bhairavi. She has coppery effulgent, like a 1000 suns, with three eyes, a face like the moon, adorned with white gems, with a beautiful figure, rising swelling breasts, intoxicated, wanton, young, proud, holding book, dispelling fear, holding a rosary and granting boons.
The 3 Devis here are:
1.Kameshvari
2.Vajreshi
3.Bhagamalini.
Kameshvari is the Rudra Shakti - Parvati. She is white in colour, besmeared
with camphor, adorned with pearls and crystal, and various other gems, holding book, rosary, bestowing boons and dispelling fear. Vajreshi is the Vishnu Shakti - Lakshmi. She is bright as red kumkuma, adorned with flowers and gems, like the dawn sun. Her eyelids are smeared with sapphire dust, she holds sugarcane how, flowery arrows, bestows boons, dispels fear. Bhagamalini is the Brahma Shakti - Saraswati. She is effulgent as molten gold,
adorned with priceless gems, holds noose, goad, and shows the gestures of knowledge and bestowing boons. The beeja is Hsraim Hsrklim Hsrsauh. The gem of the mandala is Gomaya.
The dhatu is Fat. The time is season (two months). The Mudra is the Bija Mudra. The 9th Avarana: This Avarana is the Bindu - the Cosmic Union of Shiva & Shakti as Kameswari & Kameswara. It is called Sarvanandamaya Chakra. The Yogini is the Queen of Queens, Rajarajeshvari, Her Transcendent Majesty Lalita Maheshvari Mahatripurasundari. The beeja is ka e i la hrim. The gem is ruby. The dhatu is hair. The time is year. The mudra of this Avarana is Yoni Mudra. Shreechakra Navavarana Pooja as per the Khadgamala vidhi The basic Rules: Devi worship must be done only after taking bath and wearing clean clothes. As per the rituals to be observed - various pooja books and websites prescribe long preparations and rituals for poojas. It is not possible for every one to perform a pooja like an ordained Vedic priest. Hence our scriptures allow one to do a pooja "Yatha shakti" or as per ones capability and convenience. Doing it with faith is what really matters. The minimum is: light a lamp and an incense stick and offer some prasad - if you don't have anything at home then simple milk or sugar will do. People worship the Shreechakra made of various materials and in shades. The simplest and the best one is a clear diagrammatic picture. In the olden days people used to draw the Chakra on various materials. Now you do not have to go through all the trouble. You can use a simple printed one, which is equally
effective. We have enclosed one for your benefit at the top. Take a print out of it to worship. Preferably laminate it so that it is not soiled or damaged. While doing the pooja of the various deities in the Nine Avaranas, you can worship the Chakra with Akshintas (Turmeric rice) or flowers or with
Panchamrut. A still better way is to worship the particular Devi in the places
indicated in the pictures given in the previous pages. The Devi is worshipped in many forms and names - Lalita, Katyayani, Kameswari, Kamakshi, Durga, Chandi, Kali, and Amba etc. The closest
matching form of the Shodashakshari Devi as described in the scriptures is that
off Goddess Kamakshi of Kanchi. You will find it here. The Anganyasas and Karanyasa beejas are the purification ritual before the pooja. The basic Anganyasa & Karanyasa are given for the benefit of those
who are conversant with this ritual. If you do not know you can omit it. If you are conversant with the other pooja rituals like Aachamanam, Bhuta Suddhi, Dehasuddhi, Shankha pooja, Kalasha pooja etc., you can perform them before the actual pooja. If you do not know simply offer a prayer to Lord
Ganesha and do the pooja. At the end of the pooja offer the following prayer. "Avahanam najanami, najanami visarjanam, poojamchaiva najanamani kshamaswa Maheswari.
Yatkrutam yatkarishyami tathsarvam twamarpanam, poojam poorna phalam kuru".
Roughly translated it means - "I am not conversant with the Aavahana, visarjana etc.. pooja rituals and hence forgive me. Whatever I have done and I am doing, I am offering to you. Give me full results".
This pooja, along with the four other poojas that must be performed before that, will take about 45 minutes time but it is more effective than any other pooja both materially and spiritually.
On the top left hand side corner of the Shreechakra resides Lord Ganesha. On the top right hand side corner resides Lord Surya. On the bottom right side corner resides Lord Vishnu and at the bottom left corner of the Shreechakra resides Lord Shiva. They guard the Sri Chakra. Hence, before performing the
Shreechakra pooja you must perform a brief pooja of the above four deities. These poojas are given in the Pancha Pooja section in this site. The Sri Chakra Pooja Karanyasa
Aim Angushtabhyam namah
Hreem Tarjaneebhyam namah
Shreem Madhyamabhyam namah
Aim Anamikabhyam namah
Kleem Kanishtikabhyam namah
Souh Karatalakara prushtabhyam namah
Anganyasam
Aim Hrudayaya namah
Hreem Siraseswaha
Shreem Shikhayaivashat
Aim Kavachayahum
Kleem Netratrayayaoushat
Souh Astrayaphat
Three Salutations to Devi
Om aim hreem shreem aim kleem souh Kriyashakti pithayai Shripadukam
poojayami namah
Om aim hreem shreem aim kleem souh Gyanashakti kundalinyai
Shripadukam poojayami namah
Om aim hreem shreem aim kleem souh Ichhashakti shri
mahatripurasundaryai Shripadukam poojayami namah
Nityayajanam (pooja of nitya devies)
Om aim hreem shreem aim kleem souh - these bijas must be added
before each of the names from now onwards. After the name add the beejas
Shripadukam poojayami namah
Kameswari nityamba - Shripadukampoojayaminamah
Bhagamalini nityamba
Nityaklinna nityamba
Bherunda nytyamba
Vahnivasini nityamba
Mahavajreswari nityamba
Shivaduti nityamba
Twarita nityamba
Kulasundari nityamba
Nitya nityamba
Neelapataka nityamba
Sarvamangala nityamba
Jwalamalini nityamba
Chitra nityamba
Mahanitya nityamba
Parameswara parameswari devi
Mitreshamayi devi
Shastisamayi devi
Uddisamayi devi
Charyanathamayi devi
Lopamudramayi devi
Agastyamayi devi
Kalatapanamayi devi
Dharmacharyamayi devi
Muktakeliswaramayi devi
Deepakalanathamayi devi
Vishnudevamayi devi
Prabhakaradevamayi devi
Tejodevamayi devi
Kalyanadevamayi devi
Vasudevamayi devi
Ratnadevamayi devi
Shriramanandamayi devi
Prathama Avarana pooja
(The 3 outer lines)
The position of the Devis on the 3 lines is indicated by numbers
The First line
O1-Anima Sidhyamba
O2-Laghima Sidhyamba
O3-Mahima Sidhyamba
O4-Ishvita Sidhyamba
O5-Vasitva Sidhyamba
O6-Prakamya Sidhyamba
O7-Bhukti Sidhyamba
O8-Ichha Sidhyamba
O9Prapti Sidhyamba
10-Sarvakama Sidhyamba
The second line
M1-Shree Brahmi Matruka
M2-Shree Maheswari Matruka
M3-Shree Koumari Matruka
M4-Shree Vishnavi Matruka
M5-Shree Varahi Matruka
M6-Shree Mahendri Matruka
M7-Shree Chamunda Matruka
M8-Shree Mahalakshmi Matruka
The third line
1-Sarvasankshobhini Devi
2-Sarvavidravini Devi
3-Sarvakarshini Devi
4-Sarvavashankari Devi
5-Sarvonmadini Devi
6-Sarvamahankusha Devi
7-Sarvakhechari Devi
8-Sarvabeeja Devi
9-Sarvayoni Devi
10-Sarvatrikhanda Devi
Trilokyamohanachakraswamini Devi
Prakatayogini Devi
Dwiteeyaavarana pooja
1. Kamakarshini shakti
2. Budhyakarshini shakti
3. Ahankarakarshini shakti
4. Shabdakarshini shakti
5. Sparshakarshini shakti
6. Rupakarshini shakti
7. Rasakarshini shakti
8. Gandhakarshini shakti
9. Chittakarshini shakti
10. Dhyryakarshini shakti
11. Smrutyakarshini shakti
12. Namakarshini shakti
13. Beejakarshini shakti
14. Atmakarshini shakti
15. Amrutakarshini shakti
16. Sharirakarshini shakti
Sarvasha paripuraka chakraswamini
Guptayogini
Truteeyaavarana Pooja
1. Ananga Kusuma shakti
2. Ananga Mekhala shakti
3. Ananga Madana shakti
4. Ananga Madanatura shakti
5. Ananga Rekha shakti
6. Ananga Vegini shakti
7. Anangankusha shakti
8. Ananga Malini shakti
Sarvasamkshobhini chakraswamini
Guptatarayogini
Chaturthaavarana Pooja
1.Sarvasmkshobhini devi
2.Sarvavidravini devi
3.Sarvakarshini devi
4.Sarvaahladini devi
5.Sarvasammohini devi
6.Sarvasthambhini devi
7.Sarvajrumbhini devi
8.Sarvavashankari devi
9.Sarvaranjani devi
10.Sarvonmadini devi
11.Sarvarthasadhika devi
12.Sarvasampattipurani devi
13.Sarvamantramayi devi
14.Sarvadwandwakshayankari devi
Sarsoubhagyadayaka chakraswamini
Sampradayayogini
The Panchama Avarana
1.Sarva Siddhiprada devi
2.Sarvasampatprada devi
3.Sarvapriyankari devi
4.Sarvamangalakarini devi
5.Sarvakamaprada devi
6.Sarvadukhavimochini devi
7.Sarvamrityuprasamani devi
8.Sarvavighnanivarini devi
9.Sarvangasundari devi
10.Sarvasoubhagyadayini devi
Sarvartha Sadhaka Chakraswamini
Kulotteerna Yogini
The Shastha Avarana
1.Sarvagya devi
2.Sarvashakti devi
3.Sarvaswaryapradayini devi
4.Sarvagyanamayi devi
5.Sarvavyadhinivarini devi
6.Sarvadharaswarupa devi
7.Sarvapapahara devi
8.Sarvanandamayi devi
9.Sarvarakshaswarupini devi
10.Sarvepsitaphalaprada devi
Sarvarakshakara chakraswamini
Nigarbhayogini
Saptmavarana Pooja
1.Vasini Vagdevi
2.Kameswari Vagdevi
3.Modini Vagdevi
4.Kamala Vagdevi
5.Aruna Vagdevi
6.Jayini Vagdevi
7.Sarveswari Vagdevi
8.Koushini Vagdevi
Sarvarogahara chakraswamini
Rahasya yogini
Banini
Chapini
Pashini
Ankushini
Ashtamavarana Pooja
Mahakameswari devi
Mahavajreswari devi
Mahabhagamalini devi
Sarvasidhiprada chakraswamini
Atirahasyayogini
Navamavarana Pooja
Shri Shri Mahabhattarika
Sarvanandamaya Chakraswamini
Paraapararahasyayogini
Concluding Pooja
Tripura devi namah ............. Dhyayami
Tripureshi devi namah ............ Avahayami
Tripurasundari devi namah ........ Asanam samarpayami
Tripurasidha devi namah ........ Snanam samarpayami
Tripuramba devi namah ......... Vastram samarpayami
Mahatripurasundari devi namah .... Abharanam samarpayami
Mahamaheswari devi namah .... Gandham dharayami
Mahamaharagyi devi namah .... Pushpani pujayami
Shrimatsimhasanaiswaryai namah .. Padou poojayami
Lalitayai namah .. Gulphou poojayami
Maharagyi namah .. Janghou poojayami
Paramkushayai namah .. Januni poojayami
Chapinyai namah .. Urum poojayami
Tripurayai namah .. Katim poojayami
Maha Tripura Sundaryai namah .. Nabhim poojayami
Sundaryai namah .. Vasitrayam poojayami
Chakranathaya namah .. Udaram poojayami
Samragyai namah .. Hrudayam poojayami
Chakrinyai namah .. Kantham poojayami
Chakreswaryai namah .. Oshtam poojayami
Mahadevyai namah .. Kapolam poojayami
Kameswaryai namah .. Dantapanktim poojayami
Parameswaryai namah .. Chubukam poojayami
Kamarajapriyayai namah .. Nasikadwayam poojayami
Kamakotikayai namah .. Bhroomadhyam poojayami
Chakravartinyai namah .. Netradwayam poojayami
Mahavidyayai namah .. Shrotradwayam poojayami
Shivanganavallabhayai namah .. Phalam poojayami
Sarvapatalayai namah .. Mukham poojayami
Kulanathayai namah .. Parswam poojayami
Amnayanathayai namah .. Shiram poojayami
Sarvamnayanivasinyai namah .. Padukam poojayami
Mahashrungaranayikayai namah .. Sarvangani poojayami
Mamahashakti devi namah .. Dhoopam aghrapayami
Mahamahagupta devi namah .. Deepam Darshayami
Mahagyapta devi namah .. Nivedyam samarpayami
Mahamahananda devi namah .. Tambulam samarpayami
Mahamahaskanda devi namah .. Neerajanam samarpayami
Mahamahashaya devi namah .. Mantrapushpam samarpayami
Mahamaha shreechakra nagara samragyidevi namah .. Pradikshana
Japa is a spiritual discipline involving the meditative repetition of a mantra or name of God. The mantra or name may be spoken softly, enough for the practitioner to hear it, or it may be spoken purely within the recitor's mind. Japa may be performed while sitting in a meditation posture, while performing other activities, or as part of formal worship in group settings. The practice of repetitive prayer is present in varied forms within most religions in the world, although the religions of India generally give more emphasis to it as a specific discipline. after deeksha the moola mantra will be given to the disciples to attain siddiah puple should do one lack japas of moola mantra after that different mantras are given and taught to do homas 10% of japa mantra is to be done as homas with red flowers, and with said homa drivyas after the homas and japas are completed he will be given the lessons for dharana and kundilina dyana
Darana Withdrawal of scenes
This is the period were he can choose,to leave life with world pleasure or to lead a life of bramacharya celibacy. before accepting darana disciple should follow this rules as though he has enjoyed life very much he should be contended because this is the ending stage of his life and look up to commit his life to complete spirituality, then he can go for ashrama (there are some of the chronic disease in result of karma for them their can stay in their comfort zones and practice darana and dyana) The rationale behind the practice of Dharana has been earlier explained under the context of Pratyahara. The reason behind the effort at concentration of mind is the same as that underlying the need for Pratyahara. It is a psychological necessity with a deep philosophical background. Unless the ‘why’ of concentration is properly answered, one will not have satisfaction within and hence cannot take to the practice wholeheartedly. Many students desire to practice concentration. If they are asked ‘why’, they have no good reply. There should be clarity first, for it is the index of conviction and an absence of it is a lack of any settled ideal before oneself. Concentration is the channelizing of the Chitta or the psychic structure within towards universality of being. This goal is achieved by many stages, with a graduated movement of the
finite to the infiniteIn the syllabus of Yoga Pravesh, one Upasana Program was included. It contained Japa (continuous recitation) of Om as the study of the Dhyana Process. If we study Ashtang Yoga, it is seen that Dhyana as a process comes later in the study. Dharana comes before Dhyana process. Yoga Pravesh syllabus did not cover a thorough study of Yoga and as such the word Dhyana was used only as a popular term. In fact, though termed as Dhyana, it was just a stage, which comes even before Dharana. In this syllabus, we will study the process of Dharana as described by Patanjali. However, before doing so, it is advisable to go through the chapter of Prarthana and Dhyana in the Yoga Pravesh text.While describing the eight aspects (angas) of Ashtang Yoga, Patanjali has stated Dharana, Dhyana and Samadhi as the last three aspects. It is also stated by him that all the three aspects are collectively termed as " Sanyam" (Control). This implies that all the three aspects should be considered together. We should also bear in mind while studying that Dharana, Dhyana and Samadhi are progressively advanced stages of concentration. The highest stage of mental concentration described by the modern psychologists is more or less similar to the description of Dharana i.e. the primary stage of concentration as described by Patanjali. This indicates the thoughtfulness of Patanjali while describing the three stages. Another characteristic of these three stages is that there is no dividing line in between these stages. When certain progress is made in the studies of Dharana, Dhyana stage is automatically entered into and with the progress in Dharana stage, Sadhaka automatically enters in the Samadhi stage. The three stages mingle into each other as easily as three colours are mixed into each other on the canvass of an artist. During this syllabus we will not study all the three stages. We will consider only the first stage Dharana. We had studied this topic generally during the Yoga Pravesh syllabus. Now we will study Dharana as an independent process. Patanjali has stated this definition of Dharana. The natural meaning of this sutra is "Deshbandh of chitta is Dharana". Chitta i e the mind is extremely wavering; to engage it in a particular area is Dharana. The mind will be free within the periphery of this area, but it should not cross the boundary. This exercise is known as Dharana.The study of Dharana is the study of concentration of mind. Hence, certain preliminary preparations are necessary. We get various perceptions, through the five sensory organs. The mind usually runs behind such sensory perceptions. To stabilise the mind, attention has to be paid as to how these perceptions can be reduced. The surroundings should be pleasurable to the mind and not troublesome. There should not be any external disturbances. The general chaos, other sounds, strong breeze, different smells, extremely bright light are various disturbances that should be avoided. When these are removed, the causes, which seek the attention of the mind, get reduced. Then one should sit on a comfortable seat in a pose conducive to Dhyana such as Padmasan, Swatikasan or Siddhasan. One should have the practice of sitting firmly, yet comfortably in a particular pose for a longer duration. Otherwise, the mind will get diverted towards the signals from various muscles. The pose should be "samkay shirogreevam" and the eyes should be fixed on the picture of Om in the front. The picture should be at the eye level and placed under sufficient light. Whenever the eyes try to avert itself beyond the picture, an effort should be made to lock it on the picture again. The mind generally follows the eyesight, so fixing of the gaze will result in locking the mind too. Start the Japa of Om with calm attitude. The way with which the sound of Om is emitted through the mouth should be gradual and effective. The vocal cords or the lungs should not feel strained while doing the japa. (the ideal method of the pronunciation should be learnt from the experts). As the tongue is engaged in the japa of Om, the mind will follow the tongue and will restrict its movement towards Om. The japa is automatically heard by the ears and as such again felt by the mind. Thus, the mind will be firmly kept onto the Om.Out of five sensory organs, the eyes, the tongue and the ears are concentrating on only one subject of Om, so the mind, which runs after the sensory perceptions, will also be firmly engaged on Om. Here, Om is an "alamban" and the dimension covered by Om is the restricted area in which the mind can move (deshbandh). After some period, stop the japa, close the eyes and try to concentrate the mind on the memories of Om sensed through the gaze, the tongue and the ears. This experience transcends the sensory organs and the engagement of mind in this is the real dharana. While practising this, the mind may sway beyond the experience towards other things. This discontinues the dharana. Then the mind has to be brought again into the experience. There will be several disturbances; however with practice, they get reduced. The concentration without any disturbances is dharana. In that stage, there is no other experience than the "Alamban". It is a soothing, pleasurable stage giving intense satisfaction and peace of mind. When Dharana is practised for half an hour or so, the stage is experienced only for a few minutes, the other moments spent in controlling the wandering mind. However, with continuous practice, the duration of the pleasurable stage increases and the sadhaka becomes prepared to enter into the next stage. With further practice, the area of the "alamban" or its limits is to be reduced. With the reduction of the area, the dharana will be more effective and the sadhaka will get nearer to the next stage of dhyana.One can select any other alamban other than the dhyana. This "Alamban" should be the subject of gaze, tongue and the ears like Om. "Alamban", which can be the subject of these sensory perceptions, is better. If the "Alamban" is subject of only one sensory organ, then the other organs will choose their own subjects and try to pull the mind towards them. This will make mind unsteady further. All this should be considered while choosing the subject of the "alamban".Patanjali has suggested that Dharana, Dhyana and Samadhi should be considered together and not independently. Hence, while enumerating the results, the results of dharana are not stated separately, but the result of all the three are given together. However, he has clarified that the effects will depend on the "Alamban" too, with the examples of different "Alamban". As the topic is not covered in this syllabus, it is not discussed further over here.However, we can experience the effect of Dharana from the practical angle. Dharana is the stage of high concentration of the mind. The modern psychologists have described the highest stage of concentration of the human mind, which is similar to that in dharana. It means that the highest level indicated by the psychologists is the first step of concentration of mind as viewed by Patanjali. Dhyana and Samadhi are stages after this. Dharana affects and reduces the occupied mind. Hence, the disadvantages of such occupied mind also get reduced. The mind is kept firm at one place instead of letting it wander here and there. This reduces strain on the mind. The mental strength increases. With such habitual concentration, the work is done effectively and efficiently. The daily practice of dharana reduces the wavering attitude of mind and a different kind of peace can be observed throughout the day. An effort is made over here to suggest the direction of the studies of dharana. The description does not cover the study of dharana in entirety. The study and progress depends on the individual strength of each sadhaka. A common education cannot be imparted of such advanced study. After one tries to study and practise, the guidance can be given individually depending upon the disturbances faced, the experiences observed and after judging the progress. This information cannot cover all these aspects.However, for the students, wherein they study different aspects of yoga alongwith dharana, this much guidance is enough. A daily study and practice is not expected of them. Practice once a week is enough for them. However, those who want to progress in the matter, should start practising daily under the guidance of an expert guru
DyANA
Sit quietly for meditation, ensuring that your spine is erect. Close your eyes and relax. Do not be concerned with anything that arises - internally or externally. Do not attach any energy or contemplation to thoughts that may arise. Just be with the movement of your breath. Be aware of your breath as it moves in and out of your nostrils. Some breaths will be long, some will be short; some breaths will feel smooth and silky, others will feel more ragged. However the breath comes and goes is perfect as it is, just bring your awareness to the quality of breath on the in-breath and to the quality of breath on the out breath. Do this for ten breaths and feel yourself deeply relax.
So HUM breathing chart
Chart showing soooooo is going up wards in red line hummmm coming down in green line on subtle body on the spine
Now notice that the in-breath has a different vibration to that of the out-breath, it has a different tone. Notice how the sound “SO” spontaneously arises as you breathe in, and when you breathe out the tone of the out-breath sounds like "HUM". Just be with these tones for ten breaths as you slowly breathe in and out; “SO” on the in-breath, “HUM” on the out-breath. You can say the sounds silently to yourself as you breathe in and out.
Natural mantra: The Soham mantra is a natural mantra because it is already part of your nature.
Sooooo... is the sound of inhalation, and is remembered in the mind along with that inhalation.
Hummmm... is the sound of exhalation, and is remembered in the mind along with that exhalation.
Universal mantra: The Soham mantra has been called the universal mantra because of the fact that its vibration is already a part of the breath, and everybody breathes. Sooooo... is the sound of inhalation, and Hummmm... is the sound of exhalation.
Concentrate on trikutami where Agana chakra is situated (between the eye brows) this dayana padati will alone raise kundalani after this no lesions their will be no lesions. He is the master with his own anubava
Kundalini Sakti passes through the Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha, Ajna Chakras and finally enters the Sahasrara at the crown of the head. The Yogi attains different Siddhis at each Chakra and experiences Ananda or bliss in various degrees. -Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam, Ishatvam are the major eight Siddhis.
