Friday, 26 June 2015

YOGA THE ONLY COMPLETE EXERCISE - Part II - CAPT AJIT VADAKAYIL

Yet today foreign funded Indian TV calls all Hindus bigots –what a joke !.


The Mahabharata (Shanti Parva 349.65), - Bhagavad Gita of Sri Krishna occurs, states: “Hiranyagarbha is the original knower of Yoga”

Brihadyogi Yajnavalkya Smriti XII.5 portrays Hiranyagarbha as the original teacher of Yoga.

Bhishma in the 6000 year old Mahabharata (Shanti Parva 300.57) speaks of a Yoga teaching “established in many Yoga Shastras.”

Hiranyagabha ( golden embryo )  Yoga tradition is a Vedic tradition.

Patanjali in the Yoga Sutras is only referred to as a compiler, not as an inventor of the Yoga teachings. He himself states, “Thus is the teaching of Yoga” (Yoga Sutras I.1)

Patanjali lived 5500 years ago and NOT 2200 years ago as written by the white invader.

Patanjali's Yoga Sutra, is composed of a total of 195 sutras or aphorisms ( wisdom packed words ) .

These sutras are structured around four padas or chapters:
Samadhi Pada,
Sadhana Pada,
Vibhuti Pada and
Kaivalya Pada.


The Yoga Sutras are not a philosophy but a step by step method to become aware of one own being.

Each Sutra is compact and needs a great deal explanation as it's nature and depth of psychological content.

Patanjalis Yoga is concerned with liberation through meditation.

The first chapter is "Samadhi Pada" a state of evenness where one is total and centered in one self without distractions. In this chapter the Yoga, the modifications of the mind, "Samadhi" and the concept of "Isvarah" God are explained.  

The second chapter "Sadhana Pada"  is the practice of a Yogi.

The chapter starts with a the base conditions to start Yoga " Tapah Svahdyaya Ishvarpranidhanani Kriyayogah" Austerity, selfstudy and surrender of the ego is Yoga of action.
Patanjalis definition of Yoga of action is Kriya Yoga.
Patanjali Yoga is even known as Raja Yoga, the Yoga of understanding and transcending the mind, consciousness is Raja or the king.
"Ashtanga Yoga" Eight limbs of yoga is the heart of Patanjalis Yoga system.
There are five major afflictions of the mind of which "Avidya" ignorance of ones own being is the root cause of all afflictions.  These are explained in the second chapter "Samadhi Pada".

Ashtanga Yoga
Yama (personal discipline)
Niyama (social discipline)
Asana (discipline of body posture)
Pranayama ( rhythmic breathing exercises)
Pratyahara (inward withdrawal of the senses)
Dharana (concentration)
Dhyana (meditation)
Samadhi (total awareness and evenness"Sama" of ones true self without conflicts)

The third chapter, "Vibhuti Pada" is concerned with Yogic Powers.



The fourth chapter " Kaivalya Pada" is the last in the Yoga Sutras . The difference between the mind, consciousness and witnessing and the soul are explained. 

Below:  You can appreciate the greatness , only if you realise that when Yoga was in full swing in India, the white man was running around naked, doing GRUNT GRUNT for language 


अथ योगानुशासनम् ॥१॥
atha yoga-anuśāsanam ||1||
Yoga in the here and now: an introduction to the study and practice of yoga ||1||
योगश्चित्तवृत्तिनिरोधः ॥२॥
yogaś-citta-vṛtti-nirodhaḥ ||2||
When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2||
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
tadā draṣṭuḥ svarūpe-'vasthānam ||3||
For finding our true self (drashtu) entails insight into our own nature. ||3||
वृत्ति सारूप्यमितरत्र ॥४॥
vṛtti sārūpyam-itaratra ||4||
Lacking that, misconceptions (vritti) skew our perceptions. ||4||
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||
There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5||
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||
insight, error, imaginings, deep sleep, and recollections.
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||
Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7||
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥
viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8||
Error arises from knowledge that is based on a false mental construct. ||8||
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9||
Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9||
अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥
abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10||
Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10||
अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11||
Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11||
अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥
abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12||
The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability (vairagya). ||12||
तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
tatra sthitau yatno-'bhyāsaḥ ||13||
Assiduousness means resolutely adhering to one’s practice of yoga. ||13||
 तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः ॥१४॥
sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ ||14||
Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14||
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥
dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||15||
Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15||
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||
The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16||
वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ||17||
This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17||
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ||18||
The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18||
भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥
bhava-pratyayo videha-prakṛti-layānam ||19||
Some people are born with true insight, whereas others attain it via a divine body or oneness with nature. ||19||
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20||
And then there are some for whom trust, determination, memory and divination lay the groundwork for insight. ||20||
तीव्रसंवेगानामासन्नः ॥२१॥
tīvra-saṁvegānām-āsannaḥ ||21||
The goal is achieved through intensive practice. ||21||
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ ||22||
This practice can be light, moderate or intensive. ||22||
ईश्वरप्रणिधानाद्वा ॥२३॥
īśvara-praṇidhānād-vā ||23||
The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24||
क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24||
Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha), specific actions and consequences (karma), or recollections or desires. ||24||
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
tatra niratiśayaṁ sarvajña-bījam ||25||
Ishavara is unmatched and is the source of all knowledge. ||25||
 एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥
sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26||
Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||26||
तस्य वाचकः प्रणवः ॥२७॥
tasya vācakaḥ praṇavaḥ ||27||
OM is a symbol for ishvara. ||27||
तज्जपः तदर्थभावनम् ॥२८॥
taj-japaḥ tad-artha-bhāvanam ||28||
Repetition of OM (with this meaning) leads to contemplation. ||28||
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ||29||
Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||29||
व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥
vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ ||30||
These obstacles (antaraya) (illness; inertia; doubt; neglect; sloth; desire; blindness; a lack of goals; irresoluteness) obscure that which is immutable in human beings (chitta). ||30||
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥
duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31||
Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31||
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||
He who practices assiduously overcomes these obstacles. ||32||
मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ||33||
All that is mutable in human beings (chitta) is harmonized through the cultivation of love (maitri), helpfulness (karuna), conviviality (mudita) and imperturbability (upeksha) in situations that are happy, painful, successful or unfortunate. ||33||
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥
pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ||34||
The goal can be attained through breathing exercises involving holding your breath before exhaling. ||34||
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥
viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35||
- Or by contemplating things and impressions, which promotes mental stability and consolidation ||35||
विशोका वा ज्योतिष्मती ॥३६॥
viśokā vā jyotiṣmatī ||36||
- Or by contemplating the inner light that is free of suffering. ||36||
वीतराग विषयम् वा चित्तम् ॥३७॥
vītarāga viṣayam vā cittam ||37||
- Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37||
स्वप्ननिद्रा ज्ञानालम्बनम् वा ॥३८॥
svapna-nidrā jñāna-ālambanam vā ||38||
- Or through knowledge that is derived from a nocturnal dream. ||38||
यथाभिमतध्यानाद्वा ॥३९॥
yathā-abhimata-dhyānād-vā ||39||
- Or through contemplation (dhyana) of love. ||39||
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ ||40||
A person who attains this goal has mastery over everything, from the smallest atom to the entire universe. ||40||
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||41||
Once the misconceptions (vritti) have been minimized, everything that is mutable in human beings (chitta) becomes as clear as a diamond, and perceptions, the perceived, and perceiver are melded with each other. - One builds on and colors the other. This is enlightenment (samapatti). ||41||
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥
tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ||42||
In conjunction with word and object knowledge, or imagination, this state is savitarka samapatti. ||42||
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ||43||
Once all previous impressions (smriti) have been purged and one’s own nature is clearly perceptible, then only the object of contemplation emanates light. This is nirvitarka samapatti. ||43||
एतयैव सविचारा निर्विचारा  सूक्ष्मविषय व्याख्याता ॥४४॥
etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ||44||
If the object of concentration is of a subtle nature, these two described states are known as savichraara and nirvichara samapatti. ||44||
सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥
sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ||45||
An object can be subtle to the point of indefinability. ||46||
ता एव सबीजस्समाधिः ॥४६॥
tā eva sabījas-samādhiḥ ||46||
All of these states of consciousness are called sabija samadhi. ||46||
निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥
nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ||47||
If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity. ||47||
ऋतंभरा तत्र प्रज्ञा ॥४८॥
ṛtaṁbharā tatra prajñā ||48||
- Then consciousness will be filled with truth. ||48||
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ||49||
Consciousness is characterized by a special relationship to the object. This relationship exceeds the bounds of knowledge that is received and followed. ||49||
तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥
tajjas-saṁskāro-'nya-saṁskāra pratibandhī ||50||
This experience gives rise to an impression (samskara) that supplants other impressions (samskara). ||50||
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥
tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ||51||
Nirbiija samadhi is attained once even these impressions have become tranquil and when everything has become tranquil. ||51||


तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥
tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ||1||
Practice characterized by rigor and vigilance toward itself, without attachment to the outcome, is known as kriya yoga. ||1||
समाधिभावनार्थः क्लेश तनूकरणार्थश्च ॥२॥
samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca ||2||
If your practice is aligned with your goal (samadhi), the obstacles along your spiritual path (klesha) will disappear and ultimately you will reach your goal. ||2||
अविद्यास्मितारागद्वेषाभिनिवेशः क्लेशाः ॥३॥
avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ||3||
The obstacles along the spiritual path (klesha) are as follows: a lack of insight (avidya); identification with the mutable (asmita); the belief that happiness (raga) or unhappiness (dvesha) result from outer circumstances; deep seated anxiety (abinivesha). ||3||
अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥
avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām ||4||
A lack of insight (avidya) is the source of most kleshas (obstacles) and can be latent, incipient, full fledged or overwhelming. ||4||
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥५॥
anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ||5||
A combination of the eternal and transitory, purity and impurity, joy and suffering, or the mutable and immutable in human beings are all referred to as a lack of insight (avidya). ||5||
दृग्दर्शनशक्त्योरेकात्मतैवास्मिता ॥६॥
dṛg-darśana-śaktyor-ekātmata-iva-asmitā ||6||
Confusing the immutable core with the transient shell is referred to as identification with the mutable (asmita). ||6||
सुखानुशयी रागः ॥७॥
sukha-anuśayī rāgaḥ ||7||
The presumption that happiness depends on external circumstances is referred to as desire (raga). ||7||
दुःखानुशयी द्वेषः ॥८॥
duḥkha-anuśayī dveṣaḥ ||8||
The notion that pain and suffering are caused by external circumstances is referred to as aversion (dvesha). ||8||
स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥
svarasvāhi viduṣo-'pi samārūḍho-'bhiniveśaḥ ||9||
Anxiety (abhinivesha) arises spontaneously and can even dominate your entire existence. ||9||
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥
te pratiprasava-heyāḥ sūkṣmāḥ ||10||
This burden (klesha) should be nipped in the bud. || 10||
ध्यान हेयाः तद्वृत्तयः ॥११॥
dhyāna heyāḥ tad-vṛttayaḥ ||11||
Medidating (dhyana) on that which we wish to overcome eliminates such misconceptions that arise from human mutability (vritti). ||11|
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥
kleśa-mūlaḥ karma-aśayo dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ ||12||
Obstacles (kleshas) are the breeding ground for tendencies that give rise to actions and the consequences (karma) thereof. Such obstacles are experienced as visible or invisible obstacles. ||12||
सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥
sati mūle tad-vipāko jāty-āyur-bhogāḥ ||13||
The outcome of these circumstances is manifested by a person’s station in life, longevity, and the extent to which they achieve happiness. ||13||
ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥
te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ||14||
The outcome of an action is felicitous or infelicitous depending on whether the foundation is successful or unsuccessful. ||14||
परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥
pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vṛtti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ||15||
Suffering is caused by change in the outside world, as well as impressions, desires (samsakra), misconceptions (vritti) and conflict. Suffering is omnipresent for those who have the capacity to differentiate. ||15||
हेयं दुःखमनागतम् ॥१६॥
heyaṁ duḥkham-anāgatam ||16||
But future suffering can be avoided. ||16||
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥
draṣṭṛ-dṛśyayoḥ saṁyogo heyahetuḥ ||17||
For identificaiton of the true self (drashtu) with that which is mutable is the cause of suffering. ||17||
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥
prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dṛśyam ||18||
Objects and situations in the physical world can be characterized by purity (sattva), unrest (rajas), or inertia (tamas); they are physical or etheric and result in short term pleasure or long term redemption ||18||
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥
viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi ||19||
Physical objects exhibit the following states: determinable; unspecific; symbolic; beyond symbols ||19||
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥
draṣṭā dṛśimātraḥ śuddho-'pi pratyaya-anupaśyaḥ ||20||
Only the true self (drashtu) sees; it is immutable, although seeing is based on accurate perception. ||20||
तदर्थ एव दृश्यस्यात्मा ॥२१॥
tadartha eva dṛśyasya-ātmā ||21||
Physical objects can only be deemed to such if perceived by the true self (atma) ||21||
कृतार्थं प्रतिनष्टंप्यनष्टं तदन्य साधारणत्वात् ॥२२॥
kṛtārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ||22||
Once an object has fulfilled its purpose, it does not disappear but instead remains in existence as such for others; for the object is valid for all. ||22||
स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः ॥२३॥
svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ ||23||
The sole purpose of linking the mutable with the extant is to recognize the true enduring form. ||23||
तस्य हेतुरविद्या ॥२४॥
tasya hetur-avidyā ||24||
The root cause of identification with the mutable is a lack of insight (avidya). ||24||
तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥
tad-abhābāt-saṁyoga-abhāvo hānaṁ taddṛśeḥ kaivalyam ||25||
When a lack of insight (avidya) disappears, this identification likewise disappears. Once this identification has completely disappeared, liberation (kaivalya) of the true self (drashtu) has occurred. ||25||
विवेकख्यातिरविप्लवा हानोपायः ॥२६॥
viveka-khyātir-aviplavā hānopāyaḥ ||26||
The capacity to make distinctions (viveka) and uninterrupted insight are the path to this goal. ||26||
तस्य सप्तधा प्रान्तभूमिः प्रज्ञ ॥२७॥
tasya saptadhā prānta-bhūmiḥ prajña ||27||
This path to insight has seven steps. ||27||
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥
yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ||28||
Through practice of these limbs of yoga, impurity is overcome and wisdom and an enduring capacity to make disinctions are achieved. ||28||
यम नियमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥
yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ||29||
The limbs of the eight-fold path are as follows: respect for others (yama) and yourself (niyama); harmony with your body (asana), your energy (pranayama), your thoughts (dharana), and your emotions (pratyahara); contemplation (dhyana); ecstasy (samadhi). ||29||
अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥
ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ||30||
Respect for others (yama) is based on non-violence (ahimsa); truthfulness (satya); not stealing (asteya); non-covetousness (aparigraha); and acting with an awareness of higher ideals (brahma-charya). ||30||
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् ॥३१॥
jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ||31||
Showing respect for others without regard for social station, or for place, time, or circumstance in all spheres of this respect is a great virtue. ||31||
शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥
śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ||32||
Cleanliness (shaucha), contentment (santosha), self-discipline (tapas), learning from yourself (svadhyaya) and accepting your fate (iishvara-pranidhana) automatically translate into the practice of respect (niyama). ||32||
वितर्कबाधने प्रतिप्रक्षभावनम् ॥३३॥
vitarka-bādhane pratiprakṣa-bhāvanam ||33||
Uncertainty concerning implementation can be overcome via orientation with the reverse. ||33||
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहापूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इतिप्रतिप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam ||34||
Violent thoughts (himsa) induce unending suffering and ignorance. In such cases, it makes no difference whether you’re the perpetrator, the person who gives the orders, or the instigator; or whether the thoughts are provoked by greed, anger, or delusion; or whether small, medium or large scale action is involved. This is why orienting yourself toward the reverse is helpful. ||34||
अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥
ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ||35||
Once a condition of durable non-violence (ahimsa) has been established, all enmity will be abandoned in your environs. ||35||
सत्यप्रतिष्थायं क्रियाफलाश्रयत्वम् ॥३६॥
satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ||36||
Once a state of truth (satya) has been permanently established, each statement will form the basis for a truthful result. ||36||
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥
asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ||37||
Once non-stealing has been permanently established, all riches will be available. ||37||
ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥
brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ||38||
Performing each action with an awareness of a higher ideal (brahma-charya) engenders tremendous strength. ||38||
अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥
aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ||39||
The permanent reign of non-covetousness (aparigraha) engenders knowledge concerning the goal of earthly life. ||39||
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥
śaucāt svāṅga-jugupsā parairasaṁsargaḥ ||40||
Purity (shaucha) results in the abandonment of physicality and the cessation of physical contact with external things. ||40||
सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन योग्यत्वानि  ॥४१॥
sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ||41||
Also the capacity for clarity, cleanliness, cheerfulness and intentness, as well as mastery over the senses, ultimately give rise to self realization. ||41||
संतोषातनुत्तमस्सुखलाभः ॥४२॥
saṁtoṣāt-anuttamas-sukhalābhaḥ ||42||
An attitude of contentment (santosha) gives rise to unexcelled happiness, mental comfort, joy, and satisfaction. ||42||
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥
kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ||43||
Through self discipline (tapas), mental impurities are destroyed and the body and senses take on supernatural powers. ||43||
स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥
svādhyāyād-iṣṭa-devatā saṁprayogaḥ ||44||
Self-study and reflection on yourself (svadhyaya) brings you into contact with the desired ideal. ||44||
समाधि सिद्धिःीश्वरप्रणिधानात् ॥४५॥
samādhi siddhiḥ-īśvarapraṇidhānāt ||45||
By accepting your fate (ishvarapranidhana), you achieve self knowledge (samadhi) and supernatural power (siddhi). ||45||
स्थिरसुखमासनम् ॥४६॥
sthira-sukham-āsanam ||46||
Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical body (asana). ||46||
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥
prayatna-śaithilya-ananta-samāpatti-bhyām ||47||
The key to success in this regard is practice with effort, which becomes progressively easier, combined with deep contemplation (samapatti). ||47||
ततो द्वङ्द्वानभिघातः ॥४८॥
tato dvaṅdva-an-abhighātaḥ ||48||
This results in a victory over the duality of life. ||48||
तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥
tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ||49||
Once harmony with the physical body has been achieved, through interruption of the movement engendered by inhaling and exhaling you attempt to harmonize your energy (pranayama). ||49||
बाह्याभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥
bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ ||50||
Exhalation, inhalation, retention, technique, time and number must be very precisely regulated over a lengthy period. ||50||
बाह्याभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ||51||
The fourth pranayama technique ultimately transcends breath retention after exhaling or inhaling. ||51||
ततः क्षीयते प्रकाशावरणम् ॥५२॥
tataḥ kṣīyate prakāśa-āvaraṇam ||52||
The veil covering the light of the true self then vanishes.
धारणासु  योग्यता मनसः ॥५३॥
dhāraṇāsu ca yogyatā manasaḥ ||53||
And the mind develops the capacity for harmony with thoughts (dharana). ||53||
स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥
svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ||54||
Harmony with the emotions (pratyahara) is achieved when the senses cease to be engaged with external objects and thus that which is mutable in human beings (chitta) becomes similar to true nature. ||54||
ततः परमावश्यता इन्द्रियाणाम् ॥५५॥
tataḥ paramā-vaśyatā indriyāṇām ||55||
Thus do you gain supreme mastery of your senses. ||55||


देशबन्धः चित्तस्य धारणा ॥१॥
deśa-bandhaḥ cittasya dhāraṇā ||1||
Harmony with your thoughts and the ability to concentrate are attained by aligning the mutable aspects of humankind with a specific subject. ||1||
तत्र प्रत्ययैकतानता ध्यानम् ॥२॥
tatra pratyaya-ikatānatā dhyānam ||2||
Allowing your thoughts to flow in an uninterrupted stream results in contemplation (dhyana). ||2||
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥
tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ||3||
Insight (samadhi) occurs when only the subject matter of the orientation shines forth without any being affected by the person in question. ||3||
त्रयमेकत्र संयमः ॥४॥
trayam-ekatra saṁyamaḥ ||4||
The three processes of dharana, dhyana, and samadhi, when taken together, are the components of meditation (samyama). ||4||
तज्जयात् प्रज्ञालोकः ॥५॥
tajjayāt prajñālokaḥ ||5||
Mastery of this meditation gives rise to absolute knowledge of all that can be perceived. ||5||
तस्य भूमिषु विनियोगः ॥६॥
tasya bhūmiṣu viniyogaḥ ||6||
This meditation is carried out in the three aforementioned successive steps. ||6||
त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥
trayam-antarangaṁ pūrvebhyaḥ ||7||
These three steps are more internal (anga) than the previous steps. ||7||
तदपि बहिरङ्गं निर्बीजस्य ॥८॥
tadapi bahiraṅgaṁ nirbījasya ||8||
However, these three steps are still external compared to ultimate knowledge (nirbija samadhi). ||8||
व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥
vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ||9||
That high level of mastery called nirodhah-parinamah occurs in the moment of transition when the rising tendency of deep impressions, the subsiding tendency, and the mutable nature of humankind (chitta) converge. ||9||
तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥
tasya praśānta-vāhitā saṁskārat ||10||
The tranquil flow of transition to tranquility gives rise to a new impression (samskara). ||10||
सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥
sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ||11||
The transition to insight (samadhi-parinama) is characterized by the mutability in human beings (chitta) becoming progressively less scattered, whereas the tendency toward consolidation increases. ||11||
ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥
tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ||12||
The transition to one-pointedness, or ekagrata-parinamah, is the transition whereby human mutability (chitta) becomes perfectly balanced between arising and subsiding. ||12||
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥
etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ||13||
This explains the transformation of relinquishment (dharma-parinama), characteristics (lakshana-parinama) and states into material elements of the senses. ||13||
शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥
śān-odita-avyapadeśya-dharmānupātī dharmī ||14||
Past, present and future tasks are all based on one and the same foundation. ||14||
क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥
kramānyatvaṁ pariṇāmānyateve hetuḥ ||15||
Distinctness in transformation (anyatvam-parinama) are based on differences in the sequence ||15||
परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥
pariṇāmatraya-saṁyamāt-atītānāgata jñānam ||16||
Meditation (samyama) on the three types of change (parinama-traya) gives rise to knowledge of the past and future. ||16||
शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥
śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ||17||
The name, task and experience associated with an object are interconnected. By meditating (samyama) on the distinction between these three, we attain knowledge (jnana) concerning the form of expression of all living beings. ||17||
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥
saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ||18||
Through meditation on our impressions (samskaras) comes the knowledge (jnana) of previous incarnations. ||18||
प्रत्ययस्य परचित्तज्ञानम् ॥१९॥
pratyayasya para-citta-jñānam ||19||
Meditation on the thoughts of another person gives rise to knowledge (jnana) of their mutable being (chitta). ||19||
  तत् सालम्बनं तस्याविषयी भूतत्वात् ॥२०॥
na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ||20||
But we learn nothing from the true nature of another person, for they are not an object that can be perceived. ||20||
कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥
kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ||21||
Through meditation on the form of one's own physical body, it becomes possible to impede the capacity that renders the body visible. This precludes a connection between light and the eyes and renders the body invisible to others. ||21||
सोपक्रमं निरुपक्रमं  कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा ॥२२॥
sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ||22||
Meditation (samyama) on foreseeable and unforeseeable causes and causal relationships (karma) gives rise to knowledge (jnana) concerning fate. ||22||
मैत्र्यदिषु बलानि ॥२३॥
maitry-adiṣu balāni ||23||
Meditating on love (maitri) and the other positive attitudes (see ys 1.33) engenders the necessary strength. ||23||
बलेषु हस्तिबलादीनी ॥२४॥
baleṣu hastibalādīnī ||24||
Meditating on strength itself engenders the strength of an elephant. ||24||
प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२५॥
pravṛtty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakṛṣṭa-jñānam ||25||
Meditating on the source of the inner light gives rise to knowledge (jnana) of subtle, concealed and remote entities. ||25||
भुवज्ञानं सूर्येसंयमात् ॥२६॥
bhuva-jñānaṁ sūrye-saṁyamāt ||26||
Meditation (samyama) on the sun gives rise to knowledge (jnana) of the ethereal and physical worlds. ||26||
चन्द्रे तारव्यूहज्ञानम् ॥२७॥
candre tāravyūha-jñānam ||27||
Meditating on the moon (chandra) gives rise to knowledge (jnana) concerning the arrangement of the stars. ||27||
ध्रुवे तद्गतिज्ञानम् ॥२८॥
dhruve tadgati-jñānam ||28||
Meditating on the polestar engenders knowledge (jnana) of its constellation. ||28||
नाभिचक्रे कायव्यूहज्ञानम् ॥२९॥
nābhicakre kāyavyūha-jñānam ||29||
Meditation on the energy center of the navel (nabhi chakra) gives rise to knowledge (jnana) concerning the arrangement and structure of the physical body. ||29||
कन्ठकूपे क्षुत्पिपासा निवृत्तिः ॥३०॥
kanṭha-kūpe kṣutpipāsā nivṛttiḥ ||30||
Meditation on the pit of the throat (kantha kupa) causes hunger and thirst to cease. ||30||
कूर्मनाड्यां स्थैर्यम् ॥३१॥
kūrma-nāḍyāṁ sthairyam ||31||
Meditation on the energy in the spine (kurma nadi) engenders steadiness. ||31||
मूर्धज्योतिषि सिद्धदर्शनम् ॥३२॥
mūrdha-jyotiṣi siddha-darśanam ||32||
Meditation on the light inside the head engenders contact with the masters (siddhas). ||32||
प्रातिभाद्वा सर्वम् ॥३३॥
prātibhād-vā sarvam ||33||
Meditiation on intuition engenders knowledge about everything. ||33||
ह्र्डये चित्तसंवित् ॥३४॥
hrḍaye citta-saṁvit ||34||
Meditation on the heart (hridaya) engenders knowledge concerning human mutability (chitta). ||34||
सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३५॥
sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ||35||
Outer enjoyment (bhoga) arises from a failure to distinguish between the physical world and the true self, which are very different from each other.
Knowledge (jhana) of the true self (purusha) arises from meditation (samyama) on matters concerning the true self rather than external matters. ||35||
ततः प्रातिभस्रावाणवेदनादर्शास्वादवार्ता जायन्ते ॥३६॥
tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ||36||
This results in intuitive hearing, feeling, seeing, tasting and smelling. ||36||
ते समाधवुपसर्गाव्युत्थाने सिद्धयः ॥३७॥
te samādhav-upasargā-vyutthāne siddhayaḥ ||37||
These powers are of secondary importance to those who have attained knowledge (samadhi), but are nonetheless feats for materially oriented individuals. ||37||
बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३८॥
badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ||38||
Relinquishing the causes of attachment to the physical realm and gaining knowledge of the energy channels engenders the ability to enter into another body. ||38||
उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥३९॥
udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca ||39||
Gaining mastery over upward flowing energy (udana-vayu) severs contact with mud, water, thorns and the like; whereupon the yogi levitates. ||39||
समानजयाज्ज्वलनम् ॥४०॥
samāna-jayāj-jvalanam ||40||
Mastery over metabolic energy (samana-vayu) engenders inner fire. ||40||
श्रोत्राकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४१॥
śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ||41||
Meditation (samyama) on the relationship between space and the power of hearing engenders the divine power of hearing. ||41||
कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाकाश गमनम् ॥४२॥
kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ||42||
Meditating (samyama) on the relationship between the body and space and contemplating (samapatti) the lightness of cotton engender the ability to move through space weightlessly. ||42||
बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशावरणक्षयः ॥४३॥
bahir-akalpitā vṛttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ||43||
Meditating on unimaginable external thought waves gives rise to maximum disembodiment. This in turn lifts the veil on the true self. ||43||
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४४॥
sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ||44||
Meditating on the outer manifestations, true nature, underlying principle, temporal sequence, and purpose of something engenders mastery (jaya) of the physical elements (bhutas). ||44||
ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४५॥
tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ||45||
This mastery engenders the ability to make the body appear to be extremely small, as well as attainment of an absolutely physical body and its indestructible integrity. ||45||
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४६॥
rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ||46||
The perfection of the body includes beauty, gracefulness, strength, and adamantine hardness. ||46||
ग्रहणस्वरूपास्मितावयार्थवत्त्वसंयमातिन्द्रिय जयः ॥४७॥
grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ||47||
Meditation (samyama) on the process of perception, its actual form, your I-ness, and the purpose of your life engenders mastery (jaya) over the senses. ||47||
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४८॥
tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ||48||
This results in quickness of mind, liberation from the sense organs, and mastery (jaya) over matter. ||48||
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं  ॥४९॥
sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātṛtvaṁ sarva-jñātṛtvaṁ ca ||49||
Mastery of feelings and omniscience can only be attained through knowledge of the difference between the physical world and the true self. ||49||
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५०॥
tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ||50||
Non-attachment (vairagya) even from that omiscience destroys the foundation of all dysbalances (dosha) and results in liberation (kaivalya). ||50||
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५१॥
sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ||51||
When the celestial beings beckon, the yogi should avoid forming any attachment to this complacency, since this contact can reinstate undesirable attachment. ||51||
क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५२॥
kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ||52||
Meditation (samyama) on the moments and their succession give rise to knowledge (jnana) that is born from discernment (viveka). ||52||
जातिलक्षणदेशैः अन्यतानवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५३॥
jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ||53||
This gives rise to knowledge of distinction between two similar objects that are not normally distinguishable on the basis of their category, characteristics, or position in space. ||53||
तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥
tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ||54||
Knowledge that is born of discernment transcends all objects, all beings and all time. ||54||
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥५५॥
sattva-puruṣayoḥ śuddhisāmye kaivalyam ||55||
Liberation (kaivalya) comes when parity between the physical world and the true self (purusha) is attained. ||55||



जन्मओषधिमन्त्रतपस्समाधिजाः सिद्धयः ॥१॥
janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ||1||
Supernatural powers (siddhis) arise from birth, drugs, mantras, austerity, or yoga (samadhi) ||1||
जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥२॥
jāty-antara-pariṇāmaḥ prakṛty-āpūrāt ||2||
Physical transformation engenders inner transformation of the form of existence. ||2||
निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥
nimittam-aprayojakaṁ prakṛtīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ||3||
However, outer causes are not sufficient to bring about inner change, which can be likened to a farmer removing a sluice gate so as to allow water to irrigate his rice field so that rice can grow there. ||3||
निर्माणचित्तान्यस्मितामात्रात् ॥४॥
nirmāṇa-cittāny-asmitā-mātrāt ||4||
The mutable self (chitta) is engendered solely by identification with that which is mutable. ||4||
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥
pravṛtti-bhede prayojakaṁ cittam-ekam-anekeṣām ||5||
While the forms may manifest in various ways, the mutable essence (chitta) is the underlying principle of these many forms. ||5||
तत्र ध्यानजमनाशयम् ॥६॥
tatra dhyānajam-anāśayam ||6||
In the various manifestations, the impression engendered by contemplation (dhyana) is free of influences. ||6||
कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥७॥
karma-aśukla-akṛṣṇaṁ yoginaḥ trividham-itareṣām ||7||
For a yogi, the law of cause and effect (karma) is neither white nor black, but is threefold for others. ||7||
ततः तद्विपाकानुग्णानामेवाभिव्यक्तिः वासनानाम् ॥८॥
tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ||8||
In accordance with this law of cause and effect, the fruits ripen that correspond to the underlying desires (vasanas). ||8||
जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् ॥९॥
jāti deśa kāla vyavahitānām-apy-āntaryāṁ smṛti-saṁskārayoḥ ekarūpatvāt ||9||
Even if modality, place and time cease to exist, the continuity of wish and consequences remains, for remembrance (smriti) and impressions (samskaras) are part of the same being. ||9||
तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥
tāsām-anāditvaṁ cāśiṣo nityatvāt ||10||
The continuity arising from wish and reality has no beginning, for the will to live is eternal. ||10||
हेतुफलाश्रयालम्बनैःसंगृहीतत्वातेषामभावेतदभावः ॥११॥
hetu-phala-āśraya-ālambanaiḥ-saṁgṛhītatvāt-eṣām-abhāve-tad-abhāvaḥ ||11||
The continuity of wish and reality arises from supporting factors and external objects. If they disappear, the continuity arising from wish and reality likewise disappears. ||11||
अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् ॥१२॥
atīta-anāgataṁ svarūpato-'sti-adhvabhedād dharmāṇām ||12||
The past and future exist inherently. Tasks (dharma) arise from the changes. ||12||
ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥
te vyakta-sūkṣmāḥ guṇa-atmānaḥ ||13||
These characteristics are manifest or subtle, physical or spiritual ||13||
परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥
pariṇāma-ikatvāt vastu-tattvam ||14||
The uniqueness of change comprises the essence of everything. ||15||
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥
vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ||15||
That which is mutable in us (chitta) takes various paths to the same object, perception of which thus differs from one person another . ||15||
 चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् ॥१६॥
na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ||16||
Nor does an object depend on that which is mutable in human beings; for if it did, then what would happen to the object if it were not perceived? ||16||
तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातं ॥१७॥
tad-uparāga-apekṣitvāt cittasya vastu-jñātājñātaṁ ||17||
However, whether an object, situation or person is understood or misjudged depends on the emotional preconceptions and the expectations of that which is mutable in human beings. ||17||
सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१८॥
sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ||18||
The true self can always observe the misconceptions (vritti) in that which is mutable in human beings, because this pure self (purusha) is not in motion. ||18||
 तत्स्वाभासं दृश्यत्वात् ॥१९॥
na tat-svābhāsaṁ dṛśyatvāt ||19||
As that which is mutable in human beings is not inherently identifiable, it is a perceptible object. ||19||
एक समये चोभयानवधारणम् ॥२०॥
eka samaye c-obhaya-an-avadhāraṇam ||20||
Nor can both the mind and the illuminating process be cognized simultaneously. ||20||
चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च ॥२१॥
cittāntara dṛśye buddhi-buddheḥ atiprasaṅgaḥ smṛti-saṁkaraś-ca ||21||
That which is mutable in one human being (chitta) being perceived by another mutable human being (chitta) would be as absurd as perception perceiving perception, and would result in confusion of remembrance. ||21||
चितेरप्रतिसंक्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् ॥२२॥
citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ||22||
Unlike the characteristic of that which is immutable in human beings, the true self is unchangeable and can thus achieve full knowledge and self knowledge. ||23||
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२३॥
draṣṭṛ-dṛśy-opa-raktaṁ cittaṁ sarva-artham ||23||
The actual purpose of that which is mutable in human beings (chitta) is to see close up both the observer (drashtu) and the observed object. ||23||
तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् ॥२४॥
tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ||24||
This human mutability (chitta) has countless wishes of every description (vasana). But it has another purpose – namely to establish a connection between the outside world and the true self. ||24||
विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥२५॥
viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivṛttiḥ ||25||
For he who has experienced this unique vision (darshana), the desire (vritti) for self fulfillment vanishes. ||25||
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥२६॥
tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam ||26||
Then the power of discernment (viveka) will be strengthened and all that is mutable in human beings (chitta) will take the path of liberation (kaivalya). ||26||
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२७॥
tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ ||27||
This viewpoint is breached by preconceptions (samskara), whereupon other impressions arise. ||27||
हानमेषां क्लेशवदुक्तम् ॥२८॥
hānam-eṣāṁ kleśavad-uktam ||28||
These preconceptions are eliminated as described previously for spiritual burdens (klesha). ||28||
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥२९॥
prasaṁkhyāne-'py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-samādhiḥ ||29||
Attaining genuinely deep insight even engenders constant imperturbability and discernment (viveka). This state is referred to as dharma megha samadhi. ||29||
ततः क्लेशकर्मनिवृत्तिः ॥३०॥
tataḥ kleśa-karma-nivṛttiḥ ||30||
Then the concept (vritti) of spiritual burden (klesha) and cause and effect (karma) will be completely removed. ||30||
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् ॥३१॥
tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam ||31||
Then all veils and uncertainty fall away. Knowledge that can be gained is nothing compared to the infinity of knowledge. ||31||
ततः कृतार्थानं परिणामक्रमसमाप्तिर्गुणानाम् ॥३२॥
tataḥ kṛtārthānaṁ pariṇāma-krama-samāptir-guṇānām ||32||
In this way is the purpose of change accomplished and all change (krama) in the physical realm (guna) comes to an end. ||32||
क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥३३॥
kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ||33||
The experience of a sequencing process of moments and changes comes to an end, thus making change (krama) a real experience. ||33||
पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥
puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti ||34||


Liberation (kaivalya) fulfills the goal of the true self (purusha); matter (guna) is transcended. The true nature of being and the force of absolute knowledge are then revealed. ||34||





In swara yoga, prana or energy is circulated in the body through a system of nadis or pathways, of which the three most important are known as ida, pingala and sushumna.  These three flow up the spine, ida and pingala coiling around sushumna at the centre.  

Ida terminates at the upper opening of the left nostril, pingala at the upper opening of the right nostril, and sushumna at sahasrara chakra at the crown of the head. Ida is known as the lunar nadi because its activation produces calmness and a feeling of well being. Traditionally, the colour is blue. 

Pingala is known as the solar nadi because its qualities are heat and dynamism. Its colour is red. 

Sushumna is the synthesis or spiritual nadi which becomes active when ida and pingala are balanced. Its colour is gold. 

There is a direct correspondence between the states associated with the activation of ida, pingala and sushumna nadis and the parasympathetic, sympathetic and central nervous systems respectively. 

When we breathe in through the left nostril, ida nadi or the parasympathetic nervous system as well as the right hemisphere of the brain are stimulated. When we breathe in through the right nostril, pingala nadi or the sympathetic nervous system as well as the left hemisphere of the brain are stimulated. 

When the breath is equalised through both nostrils, the brain and the sympathetic and parasympathetic systems are balanced. Then a state of equilibrium is achieved in the central nervous system and the state of meditation dawns as the sushumna awakens.







Naveen Periasamy
January 12, 2015 at 12:17 PM
Dear Captain,
Please also explain in more detail the following verse from Sadhana Padha,
वितर्कबाधने प्रतिप्रक्षभावनम् ॥३३॥
vitarka-bādhane pratiprakṣa-bhāvanam ||33||
Uncertainty concerning implementation can be overcome via orientation with the reverse. ||33||

Thanks,


Naveen


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Hi np,


Modern Lateral thinking taught in Management schools is lifted from the ancient yogic method of PRATIPAKSHA BHAVANAM . 

There is NO knee jerk reaction like an idiot - only willful choice of a sage .  Every action is pro-active and grounded IN THE MOMENT  . This is the message of Bhagawad Gita.


A yogi is trained to recognize negative thoughts, feelings and habits , and refocus energy onto positive thoughts, emotions and  activities  .

A yogi keeps away from self pity for it will interfere with mature positive action. He can make peace with his past by conscious contemplation so that he does NOT mar his present .


A yogi does NOT jump into conclusions . Nobody can make him jump into the bandwagon. He does NOT bow to precedent.  He will NOT get pre-occupied with stuff over which he has zilch control.



He does proactive change by seeking out reasons for change rather than waiting for them to arise. He can deal with change as a matter of heart as well as the head.  

Change demands energy. Hours of worry will drain your energy. The path through change is rarely smooth or predictable. The first need is to recognise the need for change and let go of old ways.  

He can build inner  awareness of the need and impact of change.  He drops his ego.  He admits to himself if he has made mistakes in the past. His new way is not to be judged as better/ worse or right/ wrong. They are simply new and need to be learned practiced and judged on their merits. 


Yoga has given him a sense of autonomy and self direction. He forges the hinges of destiny on his own terms. He rarely seeks the comfort zone. He seeks new balance and direction.  He can  establish new attitudes and beliefs .


The Yogi uses his free choice and does NOT sweat the small stuff. He will NOT short sell himself . He knows how to let go at the right time.


Happiness is a victory lap of positive forces over negative forces in your life.  A yogi can weed out negative thought.  Freedom from want is his greatest liberator. The gambler who waits for one more throw of the dice  is not exactly liberated.

A yogi is free from worry, compulsive thinking , negativity and pathetic clinging . He can put himself in another person’s shoes to view from another perspective-laterally.  He does NOT engage in tunnel vision . His is NOT stuck in microscope mode— he can pull back his lens at will and go to telescope mode.

Of course he is NOT a dim-wit. He can use pain for feedback.  He uses  pain as a message from the universal forces. He can follow his  emotions but he know when to control them.  He knows that an easy and calm mind can only be attained when emotions are allowed a safe expression.  

He can separate his  pride from the situation in hand.  He does NOT take things personally and get hajaar hypersensitive.. He does NOT swell on nasty remarks . He is able to ignore run down battery torches who endlessly challenges the sun.  

He has the innate ability to move on after grieving. He does NOT get mired in self pity . He is NOT the crying type.  He sees possibilities in every problem.  He can enjoy even a uncomfortable moment and then give a moonh todh full blooded shot. The Gita teaches us to give full blooded shots. 

The yogi has grace under pressure. He does NOT expect too much .He does NOT concentrate on what he does NOT have. He can count his blessings.

He does NOT break his own word to himself consistently. He is NOT addicted to emotional drama, hysteria and cynicism. . He does NOT seek happiness at the expense of anothers deep unhappiness – even if it were his enemy..

 Bhavanam has been used by half wit white skinned Indophiles to mean house ( TEE HEEEE !) —it is NOT made of brick it is bhavana – a thought.

The yogi can take another lateral view, and reframe his perspective on the situation. He is flexible .
Pratipaksha Bhavanam is a method that helps us catch these destructive and distracting thoughts, and redirect our minds back toward the yogic path. This is done by actively cultivating thoughts of the opposite nature when a destructive thought arises.  

The human brain has 2 lobes—left and right. The left side is used by all and sundry in short the bhartical--nay- VERTICAL THINKERS– the right lobe by yogis who are capable of LATERAL THINKING.

Lateral thinking recognises that the approach to a problem is never as important as its solution. It cares two hoots for logical thinking . The tool of insight is a creative gift called yogic lateral thinking. The good part is that lateral thinking can be learnt—you need not be born with it.

Vertical thinking using the left lobe of the brain is all about being right and logical at EVERY sequential step—it blocks all illogical pathways. Lateral thinking is more concerned with the wealth of thoughts .

A lateral thinker is never satisfied with the ADEQUATE beaten track. He does not drill his tunnel though logical steps to his goal—rather he will leap frog—opening new pathways. His last few steps is the one which will make his venture a success. 

Our Chutney Marys and Pickle Johns of our main stream media and BHARTIC-- nay- vertical thinkers . They think in tunnel mode. Their minds can NEVER EVER soar like a condor.

Pratipaksha Bhavana opens doors .By creating the opposite thought and reflecting on the possible consequences of our thoughts, words, and deeds… we are instantly given more options for thinking, feeling, and behaving.

The much touted and admired EQ of this century is about being right at every step. They can never understand the concept of a back swing.  The misunderstood and much maligned IQ+HQ with its tinge of madness is all about being right only at the end. 

Sometimes the genius will move to an untenable position to find a tenable solution. We used Pratipaksha Bhavana when sent our rocket to Mars.  The rocket went the opposite way first.  The satellite went the reverse way and catapulted around another planet to achieve the escape velocity.


Ancient Maharishis recognized the wisdom that the need to be right ALL the fu#kin’ time completely shuts out creativity and progress.

Pratipaksha Bhavana does NOT allow you to stare at the rear view mirror of life. You can at the most give a darting glance.  No self delusions , no distorted interpretations,  no selective perceptions.  No keeping one leg in the past and one in the future , to piss on the present.  Slow down maaan , give it a second thought—INTROSPECT is the message.


Pratipaksha means opposite and bhavana means contemplation .   By cultivating an opposite or positive thought when we are in the throes of emotional turbulence, we pave the way for self-healing.   

Patanjali is simply asking us to replace anger with compassion, violent thoughts with peaceful ones, hate with love, feelings of tension and stress with a sense of relaxation and contentment.


Pratipaksha bhavana assists us with spiritual transformation and self-realization. The emotions of love, peace, contentment and compassion are the natural state of our souls.  When we centre and align ourselves , we move to deeper levels of consciousness and grace.  

With Yogic deep diaphragmatic breathing , we take in the good and eject out the bad. 

Release any negative emotions or inner turbulence with every exhalation, as you continue contemplating the sacred joy and beauty of every inhalation.  

As you practice the substitution process of Pratipaksha Bhavana, the negative will gradually dissipate and lose its force and momentum. The positive will begin to assert itself—it is just a matter of time and patience. 

With sustained practice, as you go on developing the positive within yourself, the negative becomes sublimated and, to your surprise, soon vanishes.


When you attend old alumni meets , you can notice how little some people have changed. The bullies still remain bullies.  They subconsciously try to bully the same people whom they bullied 40 years ago. They still have all the negative traits and characteristics that they had when they were teenagers.  The same fears, attachments, ego and assumptions continue; they are only veiled.

Below: The practice of Pratipaksha Bhavana can help one to activate the IDA NADI parasympathetic nervous system (relaxation response) promoting homeostasis and healing.  The parasympathetic system of nerves is concerned with nourishing, healing and regeneration of the body.


The sympathetic and parasympathetic systems are antagonistic.  The sympathetic nervous system ( PINGALA NADI ) may be roughly likened to the gas pedal of a car.  The parasympathetic is more like the brake.  Pratipaksha Bhavana helps you to slow down. The sympathetic system, however, always takes precedence, because it is concerned with one’s survival.  

To promote balance and healing, the goal is to keep the sympathetic system turned off as much as possible.  This allows the maximum healing to occur.  Simple ways to do this are to rest, relax and think happy thoughts.  As soon as you think fearful or angry thoughts, or become too physically active, the body shifts into a sympathetic stance.   

Pratipaksha Bhavana is a simple and direct way of keeping our minds calm and our hearts open - meditation achieves this. Instead of indulging in the misery of our thoughts we can change the channel and connect to something positive. 

If the negative thought is a withdrawal from our innate peace of mind, then the positive response is an instant deposit. Pratipaksha bhavana adequately deals with the negative triggers as they emerge. This can deal effectively with pedophile psychopathic tendencies of homosexuality..
      


"When presented with disquieting thoughts or feelings, cultivate an opposite, elevated GRATEFUL attitude.  This is Pratipaksha Bhavana."



Getting back-



Yoga nourishes the intervertebral discs and the menisci discs of the knee

- READ THIS LINE A TRILLION TIMES.


-for if you have a knee and a back problem,you are FU#KED!. 

 You are up sh#t creek for good without a paddle !!

Only Yoga can move the SYNOVIAL FLUIDS around and nourish it.  Synovial fluid is the slippery liquid in joint systems that along with hyaline cartilage, allows smooth, painless movement of the bones. Synovial fluid is found in joints like the knees, hips, and elbows where more free movement of the bones is allowed. 

The few joints that do not have synovial fluid are the discs between your vertebrae in your back and both sacroiliac joints in the back of your pelvis. Consequently, movement of these joints is more limited than the others. Synovial fluid is also essential for delivering nutrients and oxygen to the hyaline cartilage which don’t have any sort of blood supply. 

The various poses in yoga allow this fluid to flow to different part of your body and with regular practice can increase the smooth flow of synovial fluid to your joints and make you move around more smoothly.

The isometric poses of yoga train the smaller muscles surrounding our joints to endure more pressure and make us work them harder in order to stabilize ourselves

Our joints are built to support us as we carry extra loads now and then but excess fat  to the point of obesity has been proven to cause earlier and more serious joint problems in individuals throughout their lives. Yoga along with a healthy diet can help you shed excess weight that is putting more pressure on your joints and inhibiting your movements.



No other form of exercise can isolate and concentrate on the muscles surrounding joints like yoga can while promoting healthy flow of blood and synovial fluid throughout the body. Even if joint problems are already getting the better of you there are still many poses that can be done on the floor that allow you to increase fluidity and loosen up the joints.

Yoga improves balance for stroke survivors.  When you have old parents you must know , all these highly polished modern tiles you put in your home are very slippery. You want to impress others ,  you want others to gape at your home.  You don’t release that your home is for you to live in safely. 

One fall and the aged hip bone breaks , due to useless modern foods.  Studies have proved that yoga practice of as little as twice a week had improved balance as well as less fear of falling. 
Yoga has NO barriers. It does NOT matter how old or young you are. It does NOT matter of you are a supreme endurance athlete or a fat couch potato.   The body uses its own weight.  The idea is to explore your limits,  not strive for some pretzel-like perfection.  



"No pain, no gain" is NOT the yoga way.   If it hurts, stop !.  Every ancient yoga teacher was a Ayurvedic physician too.


Our ancient texts talk about Swara Yoga. There is a nasal cycle which is influenced by our central nervous system . There are times when we can breathe more easily through the left nostril and another analogous period for the right nostril.  

This is connected with changes in cerebral hemispheric dominance which was proved with EEG recordings showing that higher activity of the right brain hemisphere results in easier breathing through the left nostril and the higher activity of the left brain hemisphere results in easier breathing through the right nostril and that this cycle changes every 60 to 180 minutes. This has been proved in many countries independently.

When we breathe more easily through the left nostril, the functioning of the right brain hemisphere is more pronounced and dominant than the left.  Easier breathing through the right nostril, on the other hand, means that the left brain hemisphere is currently dominating.

When we can breathe equally through both nostrils there is some kind of balance between left and right brain hemisphere functions and throughout the nervous system. This occurs mainly in the time of dawn, midday and sunset when the vital energies of nature are at their strongest.



We all have a right brain lobe and a left brain lobe.  For a right hander the left lobe is the Conscious lobe and the right brain lobe the Subconscious brain lobe.

Conscious = induction+ deduction ( determines what is to be done ).

LEFT BRAIN LOBE  ( for right handers )  : Numbers, written language, reasoning, spoken language, scientific skills , RH control

Subconscious = only deduction ( no thinking , draws conclusions, does not care for right or wrong, gives the power to do the job )

 RIGHT BRAIN LOBE ( for right handers ): Insight, 3D forms , art, imagination, music, left hand control. 

The conscious mind can be engaged 100% in giving bull  or deep thinking or day dreaming while the subconscious keeps the car safely on the road

Below: Ida- right brain lobe - sub-conscious. -left nostril/ body -parasympathetic nervous system-creative flow  - feminine -moon - blue


When you need to calm down, when your mind is chattering or when you can’t go to sleep, try left nostril (Ida) breathing.  Take your right hand and, with your fingers outstretched, block off your right nostril by putting gentle pressure on it with your right thumb.  Keep the rest of your fingers straight and pointing up towards the sky; the fingers act like antennas for the “cosmic” energy that surrounds us all.  


Below : The Sushumna nadi runs from base of the spine to the crown of the head. Located at the centre of the spinal cord.  Passing through all the seven chakras, it connects the Muladhara to Sahasrara chakra.  It is the way for Kundalini if awakened. Colour silver.



Below: Pingala , left brain lobe - conscious - right nostril/ body- sympathetic (fight or flight nervous) system- masculine -sun- red.


The sympathetic nervous system, dominates one side of the body and at the same time the parasympathetic nervous system dominates the opposite side.    SNS and PNS, is clearly connected to the daily rhythms of the neuroendocrine, cardiovascular and insulin systems, as well as to the secretion of stress hormones, cateholamines, which also show an alternate dominance in the left and right side of the body, and that this left-right pattern is also tightly coupled with the natural rhythm of the nasal cycle

The secrets of channeling breathing to influence the brain were documented 7000  years ago.  By practising the alternating breathing through the left and right nostrils we can naturally balance the functioning of both brain hemispheres .

The parasympathetic nervous system (PNS), lead to rest, conservation and restoration of energy and thus to a reduction in heart rate (HR) and blood pressure, a facilitation of digestive processes and the elimination of waste products.  It is an opportunity to rest, repair and consolidate. 

As a whole, the autonomic nervous system is understood as a `housekeeping' system which ensures our smooth functioning and adaptative responses to different situations in the outer and inner environment, and it is controlled primarily by the hypothalamus.

The sympathetic nervous system (SNS)  prepares us for an increased level of activity and the fight or flight response, which includes an increase in heart rate, blood pressure, cardiac output, a diversion of blood flow from the skin and splanchnic vessels of the internal organs to those supplying the skeletal muscles, increased pupil size, bronchiolar dilation, contraction of sphincters in the digestive system, and metabolic changes utilizing fat and glycogen. 

The sum total of these changes is to enable us to be maximally physically fit, to see and perceive most clearly and be ready for an explosive muscular action with a reduced tendency to bleeding in case of injury, with one purpose in mind - to fight or to flee, and save our skin.

Of late the nasal cycle is of considerable interest to ENT specialists and neurobiologists and it has been found to strongly correlate with a number of modifications of bodily functions, such as the relative EEG predominance of the contra lateral brain hemisphere,  rapid eye movement (REM) and non-REM sleep patterns , verbal and spatial cognitive processing and the release of endocrine agents such as noradrenalin, a potent stimulator of the sympathetic nervous system.

http://ajitvadakayil.blogspot.in/2013/02/the-dreamer-and-rem-sleep-witness-and.html
The ancient yogis knew which part of our nervous system is more dominant in a given moment and they instructed their students to how to benefit though conscious breathing effort. NEVER EVER by hyperventilation , but by deep diaphragmatic breathing. If at all bhastrika pranayama was used it was just to willfully break a cycle. The ancient yogis could influence the functions of different brain centres.  

They knew how to increase PERCEPTION just by a breathing cycle. They could slow down their hearts by a breathing cycle  I will give you a brief hint on how to do all this.


Yogis know how to selectively stimulate brain hemispheres through alternate nostril breathing. Breathing through the left nostril stimulates the right brain hemisphere and  the parasympathetic nervous system.  

This is connected with a slowing-down of the heart beat and consequently greater stroke volume of the heart . A greater volume of blood is pumped out of the heart per beat, as a consequence of lower heart rate.

Breathing through the right nostril stimulates the left brain hemisphere and the sympathetic nervous system. This results in accelerated heart beat, higher blood pressure, greater consumption of oxygen by the body cells and constriction of the blood vessels of the skin , thus preserving body temperature . This is how yogis can be totally oblivious to extreme weather conditions.  

Catecholamines are hormones, which regulate many body functions and are secreted upon stimulation of the sympathetic nervous impulses. Catecholamines trigger the release of glucose and fats (as energy sources) that are stored within the body. 

They also cause constriction of the blood vessels and increased blood pressure, heart rate and strength of heart contractions. Additionally, they dilate the bronchi, increase the basal metabolism of the body and mental activity and promote the body's capability to coagulate blood. 

One of my young officers had a deviated nasal septum, which caused him to breathe only though the right nostril, stimulating the sympathetic nervous system >He had high blood pressure . To treat his condition I told him to address the root cause and NOT to take hypertension tablets.  

After a minor operation of the nasal septum , he could breath equally through the both nostrils and his blood pressure problem became a thing of the past.



Have you ever wondered why you have two nostrils instead of one big fu#kin’ one?  

And what has Shiva and Parvati got to do with it ?   

According to Indophiles Shiva is a corpse eater lurking in a the dark shadows of the grave yard for a meal , right?

http://ajitvadakayil.blogspot.in/2014/09/aghoris-corpse-eaters-of-india-capt.html


The pineal gland and the pituitary glands must vibrate in resonance to create a field. This is represented by Samudra manthan in Hindu mythology, where mount Meru is used to churn the oceans for Amrit or Ambrosia in a to and fro movement , representing vibrations.. 

Serotonin has the same chemical structure as this hallucinogenic substance Soma. The pineal gland produces Pinoline, ( 6-methoxy-tetra-dydro-beta carboline, or 6-MeO-THBC ) . Pinoline also resonates with the very pulse of life 7.83 Hertz, the pulse the DNA uses to replicate, and which has been measured to be emitted from the brains and hands of all successful healers, regardless of belief or faith. 

OM king mantra is 7.833 hertz. Resonance can vibrate the pineal gland, to release Neurotransmitter seratonin, melatonin, DMT, etc. Pineal DMT is the chemical messenger which links body and spirit. The hormone Melatonin, induces sleep, while Serotonin, keeps you happy and in a balanced mental state of mind.  

At the time of death Seratonin and Melatonin in the brain breaks down to Dimethyltryptamine or DMT, C12 N2 H16, just after the oxygen stops circulating. This is the moment for the ultimate DMT trip. You see your whole past life as FRACTAL divine geometry. 


To the spiritual eastern mind, the story of SAMUDRA MANTHAN produces amazing acts of faith like the Kumbh Mela , which has been going on for 6000 years. Tamas and Rajas are conscious of each other.



http://ajitvadakayil.blogspot.in/2013/05/dvaita-vedanta-of-sanatana-dharma-or.html




DIGRESSION:

ROTHSCHILD STOOGE BR AMBEDKAR RIDICULED THE HINDUS YUGAS - AND HE MADE THE HINDU SELF LOATHING - 

THIS COMMENT IS NOT PART OF THIS POST, BUT IT WILL BOOST THE MORALE AND PRIDE OF EVERY SINGLE HINDU ON THIS PLANET - 

NO MORE HIDING -CHEST OUT , CHIN IN-- CRY OUT,  WE ARE THE PROUDEST PEOPLE ON THIS PLANET.


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vijay kumar
January 15, 2015 at 7:22 PM
Captain, what do you say on Sri Yukteswar Swami;s book "THE HOLY SCIENCE" in which he has mentioned YUGA Theory and saud we are currently in Dwapra Yuga.: http://www.minsobooks.com/Downloads/Yuga_Theory_Of_Sri_Yukteswar_in_The_Holy_Science.pdf

Delete
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Capt. Ajit Vadakayil
January 15, 2015 at 7:44 PM

hi vk,

TILL TODAY, NOT A SINGLE INDIAN HAS BEEN ABLE TO EXPLAIN THE YUGAS- NOT EVEN SWAMI VIVEKANANDA .

ADI SHANKARACHARYA WAS THE LAST TO KNOW ABOUT GOLDEN SPIRAL YUGA 4000 YEARS AGO .

TODAY ALL THESE FAKE GURUS HAVE LIFTED FROM THIS BLOG SITE AND PUT THEIR OWN VENEER AND ARE PREACHING AWAY TO GLORY .

OUR ANCIENT MAHARISHIS WERE CEREBRAL SUPERMEN.

7000 YEARS AGO, THE WROTE DOWN THE CONCEPT OF PRECESSION OF THE EARTH ( VISHNU NABHI ).

The Lotus from Vishnu's navel , moving in a circle on its supple stalk represents PRECESSION cycle of planet earth - of 25765 years.

Brahma sits on top the lotus -- every 25765 years it completes one cycle -last on Dec 21st 2012 .

The entire modern astronomy science is lifted from ancient Hinduism.

Our 4 Hindu yugas are a spiral-- at the rate 4:3:2:1 . In the Kali yuga the cosmic cow stands of one leg. A cycle of four yugas takes a linear 25765 years ( instead of golden spiral 4,230,000 ).

The first point of Pisces was the place where the equinoxial cuts the ecliptic till 21st Dec 2012. From 2012 AD it is aquarius ( indian kumbam )-- a new age, new sunrise at spring equinox -- precession of the equinoxes and markes the end of Kali yugam.

Dharma walks on four feet in Krutha/ Satya Yuga, on 3 feet in Treta Yuga, on two feet in Dwapara Yuga and one foot in Kali yuga- this is an allegory.

The yugas during the approach to Vishnunabhi are 'ascending' yugas; those during the retreat from Vishnunabhi 'descending' yugas.

COSMIC MECHANISM IS IN REALITY A GOLDEN SPIRAL, AND NEVER A STAGNANT CIRCLE.

Without understanding linear and spiral time ( yugas–aeon ) the Greeks who have lifted this concept use kronos ( chronos ) versus kairos.

Kronos time is linear , what we understand today.. It is quantifiable and measured. The precession cycle of 25765 years.

Kairos time is spiral ( stolen from Indian texts by Greek Aristotle ) based on the Golden spiral in a shankh or conch . .

THE GOLDEN SPIRAL TIME , TAKES INTO ACCOUNT DILATION OF SPACE TIME-WHICH ALBERT EINSTEIN LIFTED AND GOT FOR HIMSELF THE NOBEL PRIZE..

We blow conches in Hindu temples.

Our 4 Hindu yugas ( krita 1728000 years / treta 1296000 / dwapara 864000 / kali 432000 ) are a spiral-- at the rate 4:3:2:1 . In the Kali yuga the cosmic cow stands of one leg.

The ancient Indian Sri Yantra is based on the Golden mean of 1.618. The innards of the conch which creates the sound is shaped by brahmAn, the morphogenetic consciousness field.

In Advaita philosophy , the original theory of Sanatana Dharma brahmAn is the supreme god.

The ancient Vedas written in 5000 BC tell us that the basis of all creation is the all pervading intelligent morphogenetic consciousness field.

The Vedas said that all energy is a spiral and that empty space is not empty at all. It is a plenum, containing zero point field energy.. Scalar waves and sound waves are LONGITUDINAL. Rest are all transverse.

Spirals which follow the Golden mean and Fibonacci series can create scalar waves. A conch can create scalar waves.

The sound of the sea when you listen to the conch held to your ear is the sound of the Zero Point Field or Scalar Field or Brahman or OM. OM is 7.83 hertz and can be heard only by the heart, as the audible frequency starts with 20 Hz.

Ancient Maharishis with 12 strand DNA could hear OM . Hindu king mantra OM is copied Christianity ( AMEN ), Judaism ( SHALOM ), Islam ( 786 –write in Arabic left to right and show in mirror to see OM symbol )

http://ajitvadakayil.blogspot.in/2014/09/qutab-minar-was-dhruv-stambh-vishnu.html

capt ajit vadakayil
..

BELOW: GOLDEN SPIRAL TIME-MEANT FOR CEREBRAL SUPERMEN ONLY



BELOW: LINEAR TIME ( MEANT FOR NON-CEREBRAL CATEGORY )


BELOW: GOLDEN MEAN 1.618



BELOW: MICRO SCALE



BELOW: MID SCALE HURRICANE


BELOW: MACRO GALACTIC SCALE






http://ajitvadakayil.blogspot.in/2011/11/flight-of-vedic-vimana-capt-ajit.html

Now,you will understand why I said the above post is my BEST till date - understand 3D geometry using 1.618 covering this globe  ! 

PICKLE JOHNS , CHUTNEY MARYs AND CHOOTS , LAY OFF !


This golden reclining statue of Lord Vishnu showing the Vishnu Nabhi was unearthed at Sri Padmanabha Swamy temple in Kerala , 3 years ago from a minor vault.


The inventoried assets were worth 24 BILLION USD.  The major vaults are sealed by the government due to security problems.

This is what Wikipedia says –let me quote—

QUOTE: the treasure in the unopened vault B alone, would be worth at least USD one TRILLION in present-day terms, before the cultural value being factored in : UNQUOTE

How did Rothschild suddenly become rich in 1799 AD ?   R carted away gold in several ships down to their marks- hundreds of tonnes of PURE gold..





YOU REALLY HAVE NO IDEA HOW MUCH INTELLIGENCE IS PACKED INTO THIS SHORT SPACE, ABOUT GOLDEN SPIRAL TIME 

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DIGRESSION  YET  YENOTHER  TIME 

Taslima RushdieJanuary 16, 2015 at 3:08 AM
Captain Ajitji sadar pranam:

Reporting another perception molder for the followers of your blog: Yogesh Master, a pervert Kannada writer.

In his book "Dhundi" he has reportedly presented Ganapati as a wild person "Dhundi" who later becomes the god Ganapati. He claims that Ganapati was "a god of backward castes"/ dravidas.

https://www.youtube.com/watch?v=qkfSLVumTuY
https://www.youtube.com/watch?v=_OzUUXmLsuI

Look at a few of his "variginal" "yuckspert" gleeful comments in the interview:

1. When Parvati encounters Shiva as a lay woman, the erotic actions of Shiva are absurd or horrifying for her.
2. When Ganga and Gauri quarrel, they scold each other calling whore and very vulgar words.
3. Vi-nayaka means "no leader". Vinayaka means "evil incarnate". (He claims to have PROOF to prove this)
4. Seeing vinayaka in dreams is a bad omen.
5. Manusmriti says that Ganapati is the deiti of the shudras.
6. If anyone is POSSESSED by vinayaka: a prince can't become a king and a young woman won't get a good husband.
7. Ganapati is mentioned only in the puranas and not in the vedas.
8. In vedic period only agni, varuna, indra such people were there. Only in the puranas you find the vishnu, shiva and other gods.
9. Vedic people hijacked nonaryan deities like vishnu, shiva, krishna, hanumana of the dravidian race.
10. Ganapati is "sonn" of Parvati but not son of Shiva and Murugan is son of Shiva but not son of Parvati. So that completes the family.

If all this is true then the Bhimvadi people should stop worshiping Bhim or Buddha statue and start worshiping Ganapati, their real god.

... Taslima Rushdie

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Capt. Ajit Vadakayil
January 16, 2015 at 6:17 AM
hi tr,

hi tr,

people have denigrated lord shiva.  these people have the support of our BENAMI media and the white man.

shiva was converted to a sex starved tribal, a corpse eating aghori.

zakir naik's denigration of hinduism ( ganesha etc ) is still on you tube.

ALL the indophiles ( except a few have denigrated hinduism ).

ever since this blogsite ridiculed wikipedia of writing that FAKE "kabirDAS of immaculate conception , floated on a lotus leaf ( like krishna ) down ganges river to be found by a Muslim weaver" -  they have quietly deleted it.   for even an idiot knows this is absolute bull.

all R opium founded universities in USA/ UK are anti-hindu.

WHY DID I WRITE A POST ABOUT SATYAMEVA JAYATE OF AAMIR KHAN ?

WHY DID CAPT AJIT VADAKAYIL GET ARRESTED FOR HATE SPEECH ( TELLING THE TRUTH )?

SMJ gave space to a dalit Sanskrit scholar of Delhi University Kaushal Panwar -- who keeps reminding everybody who cares to listen that -- HUNREAAADES of people call me daily.

So who invites her , to throw sh#t on the Vedas?

Hold your breath -- Harvard University .

Her speech is on Youtube .

She is seen slamming Indian culture, Hinduism and the Vedas, in Hindi to a white English audience -- all the while moaning how she is being discriminated.

This woman cant speak English to save her own life..

Now, why would a diamond polisher abuse the diamond ?

Use your commonsense here. Why would a dalit Sanskrit Scholar abuse the best work in Sanskrit, the 7000 year old Vedas.

ZAKIR NAIK DESTROYS PATRIOTIC MINDSETS AMONG MUSLIMS - AS HIS FUNDS ARE FROM ABROAD .

i have seen his sevral times running down India's ancient math/ scince/ astronomy/ medicine / vedas/ upanishads --

he does NOT know that islam is just 1300 years old, while our vedas were penned down 7000 years ago after 23000 years on oral route .

zakir naik will rattle out like string crackers -

saudi AL HULL BULL invented math
egyptian AL HURR BURR invented astronomy
iraqi AL KURR KURR invented science
malian AL FURR BURR invented medicine

and then you will all Indian muslims cheering like mad .

http://ajitvadakayil.blogspot.in/2013/01/mansa-musa-king-of-mali-and-sri.html

and when he LIES vedas told that earth is flat--all these Indian muslims go GA GA .

what is all this?

are they patriots?

HAVE YOU EVER SEEN A BENAMI TV ANCHOR OR A DEBATER ON PRIME TIME PRAISING ANCIENT INDIA ? 

WELL IF THEY DO THAT THEIR CONTRACT WILLNOT BE RENEWED.

16000 virgin gopikas whom lord krishna screwed ( poison injected by white invader ) never existed-- for it is an allegory.

SAHASRARA CHAKRA is a 1000 petalled lotus -- each with 16 kalas or aspects --this works out to 16000 .

this is NOT some girl who has sex with Lord Krishna --taking turns.

Narakasura kidnapped 16000 damsels --and Lord Krishna saved these damsels in distress.

this is just an allegory.

shiva/ parvati/ ganesha are all allegories -personalised in a brilliant manner . 

72,000 nadis originate in a place just above muladhara chakra known as “medhra.”   Mula bandha stimulates all 72,000 nadis at their source, an effect which makes it very powerful.

Mula Bandha draws energy towards the lower end of the spine, into the Muladhara Chakra.

There are three bandhas employed in yoga: the root valve located at the perineum (called mula bandha, also spelled as moola bandha), the stomach valve located around the belly (called uddiyana bandha) and the chin valve located at the throat (called jalandhara bandha).

Mula bandha is performed by contracting and lifting inward and upward the muscles of the perineum—a muscle between the asshole and the balls- to sublimate sexual energy and raise it to higher chakras.

As you “lock” the muscles of the perineum, you “unlock” prana and redirecting the flow upwards and reversing the natural tendency of apana to flow downwards.

This muscle is NOT the muscle contracted when you are trying to hold a shit, NOR the muscle with which you are trying to hold a pee.--but the muscle equidistant between the two, which contract during sexual orgasm .

 This muscle help men control premature ejaculation and women to have natural childbirth.

This bandha indeed is the root (moola ) of creation and is mentioned in the 7000 year old Upanishads.

The sleeping kundalini is aroused by the extreme heat and just as a serpent beaten with a stick straightens and hisses.

The pubococcygeus muscle is a hammock-like muscle, that stretches from the pubic bone to the coccyx (tail bone) forming the floor of the pelvic cavity and supporting the pelvic organs.

Activate this Mula Bandha at the end of an inhalation, as the exhalation starts. Draw the pelvic floor in and up.

Brahma granthi, ( the knot of Brahma ) located near muladhara chakra, is pierced and then untied by a moola bandha.

Kundlaini cannot travel upwards unless the Brahma Granthi is untied.

By the way Brahma Granthi ( a muladhara chakra ) is related to the physical body, Vishnu Granthi ( at anahata chakra ) is related to the astral body and Rudra Granthi ( at Ajna chakra ) is related to the causal body.

When Kundalini ascends Vishuddha Chakra and reaches Ajna Chakra, and beyond the five elements of earth, water, fire, air, and akasha- he Ida and Pingala nadis cross over each other and disintegrate in the left and right nostrils, respectively.

As lunar and solar channels, Ida and Pingala are time bound. After this plexis in Ajna Chakra, the time bound consciousness dissolves, and one establishes himself in Infinity.

GANESHA UNTIES THE BRAHMA GRANTHI AT THE MOOLADHARA CHAKRA FOR HIS MOTHER SHAKTI ( PARVATI ) TO RISE UP AS KUNDALINI AND MERGE WITH HIS FATHER SHIVA AT SAHASRARA CHAKRA .

The Muladhara chakra ( root ) hangs outside your body between your thighs , just beneath your scrotum.

The Sahasrara chakra ( crown ) is located on top of your head.

the allegories of Hinduism are for the intelligent NOT for dimwits.

On the micro scale, lord ganesha resides in muladhara chakra. he is in charge of the brahma granthi knot.

only when ganesh loosens the knot can his mother shakti / parvati ( kundalini ) rush up to embrace her husband shiva who resides at topmost sahasrara chakra .  

son ganesha  removes the obstacle which prevents his father shiva and mother parvati meeting, and only he has this master key --

----and this is why ganesha is known so--so that kundalini can take the safe path of sushumna  for exploding consciousness --not ida or pingala..

so all these myths are for idiots -- of ganesha standing guard ( an obstacle ) while his mother parvati is taking bath , and shiva wanting to enter the bath room etc .

mooladhara chakra is associated with jnana indriya -- sense of smell -- a large nose -- trunk of elephant.

in hindu astrology mars is the malefic planet. mooladhara is red resonance.

ganesha removes the obstacles.  When I moved into my new home I did ganesha homam—

In Hindusim Mars is mangalam --auspicious --as ganesha is there to take care of this planet.

we do ganesha homam-- to remove blockages - addictions, compulsions, fear, indiscipline.

the root chakra is the survival seat - will to live, faith in life.

On the macro scale , Ganesha has the swastika symbol on his palm. It represents the cosmic spinning vortex.
Everything is energy.
All energy is a vortex .

let choots say whatever they want over brandy and cigars --or halal meat or pork chops or kosher vinegar !.

BENAMI MEDIA DARLINGS  LIKE AMISH TRIPATI , DEVDUTT PATTANAIK ETC HAVE MADE MONEY ON FAKE HINDUSIM.   YOGESH MASTER  IS JUST ONE AMONG THOUSANDS .

capt ajit vadakayil


..



Below: Ganesha at Mooladhara chakra 




Below: ancient Hindus symbol of shiva/ shakti merging has been given to Judaism by the disgraced namboodiris who invented Judaism





Below: All ancient Shiva/ Shakti temples have this symbol.  Judaism is just 3000 years old.




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Getting back-

Alternate nostril breathing (as in nadi sodhan pranayama) balances the functioning of the left and right brain hemispheres , improves spatial orientation and spatial memory (left nostril), improves verbal expression (right nostril) and cognition . 

People who do NOT get a single answer in any office meeting ( and hence are treated like sh#t ) and children who are NOT SO BRIGHT in school can gain from this.



When we lower the frequency of the heartbeat  we allow our heart to rest a little bit longer than usual between two consecutive contractions.  This additional resting allows the heart to be filled with larger quantities of blood and to contract with greater strength, thereby strengthening the heart muscle and maintaining it in better condition.


Tantric text Shiva Swarodaya is also called  Swara yoga which implies the  "science of one's own breath" .   The script starts with the conversation between Parvati and Shiva, where Shiva starts introducing the scripts and explaining about the need for maintaining secrecy and also stating astrological value of the text.   

Its fundamental application is to realize the breath as being the medium of cosmic life force, through practising “Swara Yoga” .





Shakti ( Parvati ) asks Lord Shiva:

Q. 1. Which knowledge bestows perfection?

Q. 2. How was the universe created?

Q.3. How does the universe change and dissolve?

Q.4. Who determines the universe?




Lord Shiva responds:   Creation takes place due to tattwas (subtle essences), is sustained by them and finally dissolves into them. Tattwas are the origin of the universe. There is one birthless, formless supreme existence from which evolves akasha (ether), from which comes vayu (air). From vayu originates tejas (fire), from tejas apas (water) and from apas prithvi (earth). These five elements are spread throughout the world. Creation is formed and sustained from them and again merges back into them as the subtle process of creation continues ceaselessly.

What is swara? The science of Swara is the secret of all secrets and reveals the essence of all benefits. This science is the crown jewel of all knowledge. It is the subtlest of all subtle knowledge. It is easy to understand and based on truth. To the atheist it is a wonder, to the theist, the base (verse 11, Shiv Swara Udaya)

Who may have the knowledge? It should be given to one who is peaceful, pure, well behaved, dedicated to the guru, determined in mind, grateful (verse 13) The glory of Swara The power of swara overcomes enemies and joins friends, obtains wealth and glory (verse 22)

O Lady of beautiful face, all sacred books, moral stories, learning and Upinashads are not beyond the knowledge of swara (verse 25)

If you have knowledge of Swara, it is not necessary to consult the date, stars, days, planets, gods, conjunctions of stars or disorders of humours, phlegm, bile, wind, before starting any project (verse 29)

The teaching should not be revealed simply to answer someone's questions, but by one's own self, by one's own intellect in one's own body (verse 28)

AMONG SHASTRA

Among subjects that the texts on Swara discuss are the placement, location and function of the nadis, Yoga sadhana, description of auspicious/ inauspicious nadis according to the day, rules of the five tattwas, Zodiac signs according to the day and night, the appropriate direction of travel, reverse situations, fulfilment of desires-

Shiva explains auspicious acts during the flow of ida nadi, successful acts during the flow of Pingala nadi, characteristics of sushumna nadi, eight-fold division of elements or breath, predictions and divination, places of the five elements in the body, how to get gain and prosperity, prediction and indicators of death, attainment of psychic powers through the knowledge of swara..

This book is divided into 24 chapters in which Parvati, wife of Shiva asks about all aspects of life. She starts with a prayer and obescience to the Lord (Iswara) and then asks about all manner of things to which Lord Shiva answers that everything depends on swara; that "If breath is going out and coming in, there is life and if the movement stops, the body perishes." She continues asking about the nature of the universe, the origin of the embryo, the origin of swara, and all sorts of details about swara, knowledge of the tattwas, on food, sickness, war, dreams and death and many other topics. 

Shiva answers Parvati's questions patiently and fully and goes on the tell her all about swara saying that "for all beings, breath is only the base." These include techniques for managing the planetary effects and the moon's phases and avoiding the negative influence of the planets and astral forces, through altering the breath flow or swara in the nostrils, manipulating and controlling the breath or the breath flow through each nostril. We can alter our destiny by  being more auspicious, and realising, and eventually attaining the harmony and the Highest Consciousness.



There are three modes of breathing- flow from left nostril, flow from right nostril and flow from both the nostrils. The last mode is generally for a short duration when breathing switches from left to right and vice versa.  Mode of breathing can be checked by examining air flow while exhaling.

All our actions can be classified into three main categories; physical, mental and spiritual; which are respectively presided by the above three modes of breathing. 


 Breathing through the left nostril ( ida nadi ) stimulates the right hemisphere of brain, and breathing through the right nostril ( pingala nadi ) stimulates the left hemisphere. 


Breathing through the left nostril is connected with higher intraocular pressure and breathing through the right nostril lowers that pressure Intraocular pressure  is created by the continual renewal of fluids within the eye. The intraocular pressure is increased in glaucoma.

Below: Breathing through the left nostril stimulates Ida which relates to the moon and the parasympathetic nervous system, breathing through the right stimulates Pingala, relating to the sun and sympathetic nervous system.   Ida nadi is associated with the rest and restorative system of the body, whereas the pingala nadi is associated with the fight and flight response.  

As each rises up the back and neck and over the head, the nadis meet in the ajna chakra, or ‘third eye,’ and then drop down into the nose, the ida nadi terminating in the left nostril ( right brain lobe ), and the pingala nadi terminating in the right nostril ( left brain lobe ).




Using electroencephalograph monitoring, modern science has recognised the benefits of balancing and harmonising the two brain hemispheres.  Dominance of the two hemispheres change about every ninety minutes this in turn relates to a dominant nostril side for breath to flow. 

If the left brain is dominant the right nostril is dominant and vice versa, the dominance of the brain has an influence on which is the dominant nostril. What’s also been discovered is this works the other way, changing the dominant nostril will affect the dominance of the brain hemisphere so equalising the breath will also balance the brain, creating the harmonious effect we achieve in Nadi Shodana.


The flow of prana within the sushumna nadi represents the awakening of kundalini, but in almost all people prana only flows within the ida and pingala nadis, representing the duality of human consciousness. 

Ayurveda has recorded that human health is dependent upon the natural, balanced flow of prana within the pingala and ida nadis. This balance ensures the proper function of the autonomic nervous system, and the resultant effects in the body.

 Pranayama starts with the left nostril always. The benefits of left nostril breathing are numerous including sharper, clearer focus of the mind, and a deep, full relaxation or sleep.  In the Yogic tradition, left nostril breathing has been used to break vices and habits, which usually take 21 days  .  

Protein scientists will NOT understand the 72000 nadis.   Nadi literally means 'flow or current'.  In the Nadis are NOT nerves but energy rivulets composed of astral matter through which consciousness flows.   Like the chakras ( energy transducers ) they are not located in the physical body, though nerves of the physical body can be considered as their corresponding physical manifestations.   

Prana ( life force energy ) flows through the Nadis .  When the Nadis have become purified the aura of the yogi increases as can be detected by a Kirlean camera.  The other signs are  lightness of the body, brilliancy in complexion, increase of the gastric fire, leanness of the body, and along with these, the absence of restlessness and ego.


QUALITY  /  IDA    / PINGALA
Guna /  Tamasic    /  Rajasic
Breath /   Left nostril     /  Right nostril
Temperature /   Cold   /   Hot
Sex   /   Female  /  Male
Quality /    Mental   /  Physical
Colour  /   Blue    /   Red
Energy /    Negative    /   Positive
Nerves /   Parasympathetic   /   Sympathetic


Planet /   Moon/     Sun


If you watch your breath you will find that it is usually flowing more in one nostril than the other. Again, if the left nostril has a greater flow of air, then ida nadi is predominant. When the flow is greater in the right nostril, then pingala is predominant. If the flow is equal, then sushumna is ruling.

When the right nostril is flowing, then vital energy is more active, allowing the individual to do physical work, digest food and so on. The mind is extroverted and the body generates more heat.

When the left nostril (ida) is flowing, mental energy is dominant, the mind is introverted, any kind of mental work; thinking concentration, etc., may be undertaken. Ida nadi also flows mainly during sleep.

The primary aim of hatha yoga is to bring about a balance of flow between the prana in ida and pingala, (ha = sun, tha = moon). 

To do this the body is purified by the six techniques known as the shatkarmas.  As per swara yoga, in a day the flow of air through the left nostril should predominate for about twelve hours and through the right nostril for the other twelve hours.

If pingala flows, the body will be restless; if ida flows, the mind will tend to think too much. In human physiology, the two nadis correspond roughly to the two halves of the autonomic nervous system - the sympathetic and parasympathetic. 

Pingala coincides with the sympathetic nerves, responsible for the stimulation and acceleration of activities concerned with the external environment and the deceleration of the organs which tend to utilize a lot of energy internally. The sympathetic nerves speed up the heart, dilate the blood vessels, increase the respiration rate, and intensify the efficiency of the eyes, ears, etc.

The parasympathetic nerves directly oppose the sympathetic nerves, for they reduce the heartbeat, constrict the blood vessels, and slow the respiration so that the individual becomes introverted. The flow of prana in ida and pingala is completely involuntary and unconscious until yogic practices control it.

A Swara yogi realizes cosmic consciousness through control and manipulation of breath


The ancient 7000 year old Sanskrit texts mention 72,000 subtle channels through which prana flows, the dominant flow of prana occurs within the ida and pingala nadis, two channels that course upwards on either side of the spine from their origin within the kanda or ‘bulb’ in the sacral plexus. 

The ida and pingala nadis relate to the activities of the parasympathetic and sympathetic divisions of the autonomic nervous system, respectively.

Surya Bhedana when breathing in through the right nostril and Chandra bhedana when breathing in through the left nostril. Breathing in takes air down to the lungs which will produce suction in the eustachian tube.
Most adults will suffer Eustachian Tube Dysfunction to some extent during their lives. Blocked ears can be painful and can temporarily impair hearing. The most common causes include colds, air travel, sinus infections and impacted earwax. There are exercises you can try to unblock your ears.

The ear comprises three main structures: the inner ear, the outer ear and the middle ear. The middle ear contains three tiny bones, known as the stirrup, the anvil and the hammer. These conduct sound from inside the eardrum to the cochlea – a fluid-filled cavity within the inner ear. 

There is also a small tube connecting the middle ear to the back of the throat. This is the Eustachian tube, which is normally closed but opens briefly when you yawn or swallow. A blocked ear usually occurs when the air pressure in the middle ear becomes negative due to a malfunctioning Eustachian tube. 

Negative pressure within the middle ear causes the ear to feel blocked and may make sounds seem muffled. This problem is most commonly caused by allergies, a head cold, sinus problems or injuries due to atmospheric pressure.

To clear eustachian tube of bad ear:-
Close nostril with finger on side of good ear
Breathe in through nostril on side of bad ear
Close nostril with finger on side of bad ear
Breathe out through nostril on side of good ear
Repeat, always breathing in on bad ear side and out through good ear side.


Use MMMMM  humming sound for Nitric Oxide effect.


To maintain this balanced flow within the nadis, Ayurveda applies a number of techniques including nasya, jala neti and nadi shodhana  Nasya, which involves the application of a few drops of a herbal oil Anu taila into each nostril, which is then inhaled into the nasal passage.

Oil has a unique property to penetrate through obstructions in the body, and in the form of nasya the oil helps to break up and loosen excess kapha or ‘phlegm’, which can then be easily expectorated.



When you meditate the inner ear spirit level must balance . You cannot tilt your hed while meditating.  The inner ear gives the cycloid spiral space curve motion.  

Let me burst a bombshell – reveal a deep ancient secret . Vedic seers used the inner ear method for bending space time. Melatonin resonates into DMT- the spirit molecule that bends space time.

The inner ear acts as a spirit level for the human body to achieve balance, Tight rope walkers walk across great heights including the Niagra falls with eyes blindfolded.  The inner ear cochlea is filled with liquid. Microscopic hairs called cilia project out into this liquid and they release a chemical neurotransmitter when stimulated.  

The cochlea looks like a small snail.  When the head moves, so does the fluids, inside the cochlea like a spirit level. A sound wave is a longitudinal wave--a series of compressions and rarefactions.. Higher the frequency, higher the perceived pitch.


SCALAR WAVES ARE LONGITUDINAL WAVES.      

SANATANA DHARMA HAS  LONGITUDINAL  SCALAR WAVES AT ITS CORE .

http://ajitvadakayil.blogspot.in/2014/03/beej-mantra-anuswaram-nasal-sound.html
In the Kerala system of martial arts Kalari ( basically deadly sword fighting ), as 5 year old kids we were taught by the gurikkal how to upset the spirit level of the cochlea to immobilise a stronger and heavier opponent.   

ONCE YOU UPSET THE SPIRIT LEVEL OF THE BEST FIGHTER ON THE PLANET YOU CAN DO WHAT YOU WANT TO HIM AT WELL , HAVE A CUP OF TEA BETWEEN SESSIONS OF "TOYING AROUND" WITH HIM .

Kungfu was first  taught in China by Bodhi Dharma , a Kalari expert from Kerala.

You can read about the spirit level in the post below-




BELOW: INCENTIVE FOR READING THIS LONG POST ( 50% COMPLETE ) WANNA KNOW THE POWER OF A SPIRAL ?  YOU DONT NEED MEGA BOOSTERS.





ABOVE: BR AMBEDKARs DALIT QUOTA TEACHERS- JALDI PROMOSSAN MAANGTHA HAI !









SINCE THE NUMBER OF COMMENTS HAS EXCEEDED 200 , CLICK ON"LOAD MORE" TO SEE BALANCE COMMENTS.

TO BE CONTINUED-


Below video: India and Bali are the ONLY pockets of spirituality on this planet - only because of timeless Sanatana Dharma.



CAPT AJIT VADAKAYIL

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