21st Century Bhagavad Gita

Manifest your ideal life through the Bhagavad Gita…

Category: meditation

The 5 Modulations of the Mind

If you have not read the Patanjali Yoga Sutras, then maybe we should all read it. In that, this is the first thing that is spoken about. It is about the five modulations of the mind.  It is very important.

The five modulations are: Pramana (proof). We want proof for everything. We want proof of love, of truth, of someone’s honesty, of God. We want to prove everything.

The second modulation is Viparyaya (incorrect conclusions or wrong understanding). Viparyaya means the mind making up its own universe, which is very different from what actually is in reality. In the Yoga Sutras, it is said, ‘Viparyayaha mithya jnaanam atad rupa pratishtham.’ (Yoga Sutras, Ch.1, V.8)

It means, that what you thought, was not what was actually happening in reality. It meant, you were having a wrong understanding of reality.

So Viparyaya means seeing the unreal as real, and the real as unreal. It means seeing that which is temporary, transient and perishable as permanent and imperishable. Sat and A-Sat. (The Absolute truth and Maya (fantasy)

It is like, sometimes others think something about you, but those people are gone, and that thought is gone as well, but you have held on to that thought in your mind and you are miserable. This is Viparyaya.

A simple example could be: you are going into someone’s house and they do not see you entering. There is a gust of wind, or maybe they see a lizard entering the house, so they shut the door, but you think that they have banged the door on your face.

It was simply a coincidence of your going towards the door and them banging the door shut. You thought they saw you coming because you saw them, and they shut the door. These are some simple examples of Viparyaya. You sit and think, ‘Others are thinking badly about me’. But in fact if you ask them, they will tell you, ‘I never thought about you. I was busy with my own work’. Where do people have the time to think about you?

The third is Vikalpa (fantasy or imagination). It again means the mind thinking or galloping on that which is not there at all.

The fourth is Nidra meaning sleep, and the fifth is Smriti (memory), meaning dwelling upon something in the memory, or thinking all the time about something that happened in the past.


The Soul and The Spirit

The soul, in essence the reflection of Spirit, undergoes neither the pangs of birth nor the throes of death. Nor having once been projected from the womb of immortal Spirit will Prince Soul, on return to Spirit, lose its individuality; having entered the portals of nativity, its existence will never cease. In all its bodily births, the Spirit-soul never felt birth; it exists everlastingly, untouched by the Maya-magic fingers of change. It is ever the same—now, past, future—as it has always been; ageless, unchanged, since its immemorial beginnings. The deathless soul dwelling in the destructible body is ever constant through all cycles of bodily disintegrations; it does not taste death even when the body quaffs that fatal cup of hemlock.

The difference between soul and Spirit is this: The Spirit is ever existing, ever conscious, ever-new omnipresent Joy; the soul is the individualized reflection of ever-existing, ever-conscious, ever-new Joy, confined within the body of each and every being.

Souls are the radiating rays of Spirit, individualized as formless, vibration less “atoms” and “tissues” of Spirit. Hence, they are coexistent with Spirit and of the same essence, as the sun and its rays are one. Though incarnate, the soul belongs to the numina region, which changes not. All material forms belong to the regions of phenomena; their very nature being alienated from Spirit, they change constantly. Phenomena arise from and are inseparably linked with numina; but the latter, being of Spirit, are immutable and transcendent. The outer surface of the soul’s consciousness that is cloaked with the instrumentalities of the ego, mind, and senses undergoes the permutations of Nature, but the soul’s essence remains inviolable. (…)

Numen, pl. numina, (an influence perceptible by mind but not by senses,) is a Latin term for a potential, guiding the course of events in a particular place or in the whole world, used in Roman philosophical and religious thought.

Spirit is who and what you really are. Pure eternal Spirit is your real Self, your essential nature, and the higher most part of your being. Spirit is impersonal, formless, and not an individualized thing. There is not a different spirit for each person. Spirit is ONE and shines over all, just as the one sun shines over everybody on this earth. My spirit is the same as your spirit. In fact, there is no such thing as “my spirit” or “your spirit” because Spirit knows no separateness. It is what Hinduism calls the Atman, the Self, and it is literally one and the same in essence and identity as the Supreme Spirit, the Supreme Self.

Just as a multitude of sparks are sent forth from a blazing fire, so countless “sparks” of the one Supreme Spirit were sent forth into this manifested universe an immeasurably long time ago and will eventually return to the One. Each Divine Spark is one and the same in essence and identity as the Divine Fire but it has to evolve through the mineral kingdom, the vegetable kingdom, and the animal kingdom until eventually – at the end of its journey through the animal kingdom – it gains and acquires for itself a SOUL.

The soul, unlike the spirit, is an individual thing. It is a permanent entity (after it has been unfolded out of the spirit) and is the self-conscious individuality or Ego, which incarnates and reincarnates in the human kingdom and beyond. It is the “I” of our being. It is the Consciousness Principle, the Mind Principle, in man. The soul is actually the same thing as the mind.

We should not make the mistake of thinking that the mind and the brain are the same thing because they are not. The brain is simply a physical organ and the mind is the individual soul, which thinks and expresses itself through, and with the aid of, that organ. We have a different brain in each lifetime because we have a different physical body each lifetime but the mind is the same each time. The mind/soul can never express itself in its fullness and entirety in one of its incarnations. It can only express itself partially and the extent to which it does so is determined by its Karma and level of evolution and development.

The soul reincarnates but the spirit does not. Souls are many but spirit is essentially ONE. No spiritual philosophy in history has ever claimed that it is the spirit, which reincarnates. Spirit never has any direct connection or contact with the physical form. One reason for this is that it is so subjective that it can have no direct or tangible relation with the objectivity of matter. The spirit is never within the human being but is always above him and “overshadowing” him, as his Real Self…as the ONE Self…as the Divine itself.

It is the task and mission of the soul to learn and realize that in its higher most being there is no individuality or separateness but just the ONE UNIVERSAL SELF, which we call Spirit or Atman. To re become this in consciousness, to consciously merge and permanently unite the soul with the Spirit, is to achieve and attain Yoga (Union) and this is the great goal of all. This has been the goal and achievement of all true mystics and esotericisms throughout the ages, both in the East as well as in the West, where this has sometimes been called the “mystical marriage.”

There is no excuse in this day and age for our confusing soul and spirit when the difference and distinction between the two has been so clearly and definitely explained and shown in the esoteric spiritual teachings of the world and more recently in the teachings of Theosophy, particularly the writings of H.P. Blavatsky. Once we cease to confound the two but comprehend more clearly the true nature of both, we can appreciate more deeply these beautiful and inspiring words from Sir Edwin Arnold’s poetic translation of the Bhagavad Gita, titled “The Song Celestial”…

Never the spirit was born; the spirit shall cease to be never;Never was time it was not; End and Beginning are dreams!Birth less and deathless and changeless remaineth the spirit forever;Death hath not touched it at all, dead though the house of it seems!

The Four Minds …Manas, Buddhi, Ahankar & Chitta-Mind, Intellect, Ego & Intuition

The affirmation of a divine life upon Earth in the immortal sense and in a moral existence can have no base unless we recognize the spirit and the soul, which inhabits the vehicle or bodily vessel, which is the robe of physical matter. First we must accept that our robe or garment is merely the outer shell, which over time will disintegrate, but the inner spirit’s light that is within our soul will never disintegrate as the light, which holds the soul is infinite. But it is not enough just to recognize the outer garment one that we can perceive with our eyes, it is vital to recognize the inner light as without it the outer garment would not exist, both must be recognized as two parts of one whole.

Matter is the configuration of the mind, which the spirit needs to transcend itself, so it may experience many of the realms and dimensions of its creator. The physical universe is part of the external body of the divine consciousness of the creators light, so therefore we must accept the two forms of consciousness, spirit and matter, the outer and the inner, it is like two halves of the brain one representing logic, of the left side and the other representing the creativity and intuition of the right side.

The person who is more a materialist has an easier road as it is possible for these people to deny the spirit within and arrive at a more simple explanation that everything is matter and when matter disintegrates there is nothing more. But with this form of rigidity it would be impossible for them to persist with it on a permanent basis because once the spirit leaves the mortal body of matter the only thing of recognition will be the self illusion of what they have denied and at this point they will see and understand how the spirit that is the main part of them and the soul which has carried all the memories of its life carries them on to the next stage of their journey into a higher sphere of consciousness.

So by refusing to accept the divine light within their bodies of matter when on earth, they will also have problems adjusting to their astral or subtle bodies when the soul leaves its mortal robe. It is the mind of the self/ego which creates this duality an illusion which incorporates the five senses of matter it is the all most important factor of their being, but unknown to these people the spirit carries the self and all it has created and it is within the immortality of the spirit that the soul shows its memories of what the self has created once it leaves its mortal body.

So therefore in these duality of contradictions the human mind cannot balance or have the satisfaction of inner peace in which to reach a reconciliation of both mind and spirit or matter and soul. This duality must traverse the degrees, which the inner consciousness imposes upon us. It must bring together both the self/ego and the soul/spirit and unify the two as one. Only on complete union can all the multiform of all energies of consciousness come into existence and become harmonized to the manifold of human existence. It is the conflicting forces of duality which govern out thoughts and our desires and puts us in the wilderness of our true reality and it is only these conflicting thoughts that we are able to find the central truths of our existence which are here to symbolize the paths that have been chosen for us and us to fulfill them

As human consciousness evolves, a new and comprehensive affirmation within the thought form of individual consciousness will become more prominent. This will unite both the inner and outer experiences to the fore of the individual being able to experience both. This will bring more self-fulfillment in an integral human existence so each individual may experience part of the map of its destiny that the soul carries within it. In time maybe the whole human race might evolve to experience both sides of the coin as one whole. But at present most people only see one side of the coin, they have forgotten to flip the coin over and see that there is a different picture on the other side.

For those who have developed their inner extra sensory powers of intuition, one may understand the unknowable behind all the manifestations which can extend itself to the knowledge of universal creation and the many realms and worlds which exist within such vast spaces of the meta-universe. There in the many universes are knowable realities well beyond the five senses of human perception, it is only through the development of the 6th sense and beyond that we can touch and understand about these higher realities and dimensions.

It is the outer shell the logic of the material reality of which humans exists in that these higher creations can’t be seen as the self/ego has put to many veils that hide the light so they constantly live within their own creation of reality and sometimes within their own darkness. All the various forms of materiality that our world on planet earth passes through from way back down the ages are constructed through the form of matter and the materialistic mind. But these come from a higher form of consciousness where the higher consciousness of the mind shifts itself and transcends itself to the lower mind that imposes itself on the individual. This can be in any form where action needs to take place such as ideas or any of the five senses which occur in what we perceive as reality.

In human life we all make errors due to duality of the human nature and its own consciousness, but by using the self’s desires we make far more errors than we should and create in ourselves only half truths which seems to make us stumble even more. This is due to the limitations of the self/ego by not letting go of old beliefs, old structures in our habits and it is through these habits and half truths that logic creates more illusions which in their turn creates more disguises. The self uses many disguises making the person think that it is the proper path to follow. The self/ego does not want to let go of the hold it has on the human thought form or its mind, or its desires, so it holds a promise that you are creating the right situations in your life but unknown to the person, only the soul/spirit has the right map which you should follow. The mind of the self tempts us like holding a carrot in front of a donkey leading the way no matter how many obstacles it leads to instead of allowing the inner mind to lead you around the obstacles and not over them.

To exist in duality of the physical and to understand the inner spirit we must use both the inner mind and the outer mind in which all things pass through. Universal consciousness is the borderline of truth and understanding and to reach that border we must let go of trusting the self and begin to surrender our wishes and desires and tune in to our inner mind and listen. The more we try to attain reality through our systems of values using the physical, material, the intellect and the religious dogma of our culture the further away we move from understanding the true forms of creation and its creator.

This is because the five senses cannot explain it, it cannot deem itself tangible and this escapes the grasp of the true thoughts of the inner consciousness within us, but by believing only in the values mentioned the human perception loses its grasp on a higher reality, this then becomes unattainable and what is thought unattainable is thought by most not worth having.

There is knowledge that can’t be found through intellect or logic, but only in the higher realms where creation begins, there is knowledge with many forms of creation, but even to have a glimpse of such knowledge one must by pass the lure of the materialist formula, because the material of matter or the formula of the materialist gain is only a by product of its original creation.

To those who want to gain insight of the higher knowledge or what is known as the unknowable must repress the ignorance of their perception and look beyond the five-sense reality and the limitations of material existence. All higher knowledge that is part of us to some degree is within the soul/spirit of our being. It carries the power of universal knowledge the higher intelligence of universal source. Knowledge by whatever path it is followed tends to become one but with many variations, science now confirms that in the domain of matter there is some form of intelligence that passes between the atoms and cells in our body relaying information to each other. But what scientists don’t realize is that the whole body in a network of information relaying information to each other, this energy matrix comes from the blueprint of the ethereal/subtle body.

All forms of creation within the cosmos comes from one huge gigantic consciousness split into various other consciousness in the various shapes and patterns of their energy formation, it is the vibrations and oscillations of the atoms that dance that make these patterns of energy consciousness and it is through these various forms of consciousness that carry their own thought form of intelligence which is linked to the whole structure of the universal mind that began creation in its entire universal form.

Science one day will find that all forms of consciousness will be evident and will be in all essential matter it is something that is existent to the senses and is only a conceptual form of etheric substances. It is only an arbitrary distinction in thought that divides form and substance from all forms of energy consciousness.

All matter expresses itself eventually, as it is a formation of some unknown force that is seen as life. This unfathomed mystery begins to reveal itself as an obscure energy of sensibility imprisoned into material formation and it is only when the dividing force of ethereal substances comes between the mind of rationality and the mind of the unknown consciousness that it gives the human sense of duality. It is the gulf between the universal mind, life and matter that creates a three way unified force and until this is realized only then, can this triple form of consciousness be united as one whole and not be seen in its three way separateness.

The energy that creates the world can be nothing else than pure collective universal consciousness that applies itself to all creation known to us on planet earth as life.

So what is the work and result of this self-involution? It is to actualize the mighty possibilities of this great multi force of triple divineness of the unknown energy of universal consciousness that creates a never-ending cycle of life within the unbounded knowledge that the universal mind brings. It is this knowledge that every human being has within them, one in which the soul carries within its conscious memories, so that the universal consciousness can experience all that it creates. Science dreams of finding the elixir of life to find knowledge that is above the human mind of the brain and of space/time or four dimensional reality, but it will be only through the higher developed mind of universal consciousness in its true creativeness that can show mankind its infinite knowledge which can be applied through the working of what we call five sense realities and beyond.

At present it is only the thought form of will and desire that makes mankind reach to achieve what he can do in the physical sense to use in the five senses as what is seen as pure material reality, with the image of the self/ego being the centre stage to achieve the evolution of the human race and of the growth of its planet. But even if we had the knowledge of the invisible worlds or realms of consciousness, there would be still be a limitation to how our perception of how our physical minds would interpret it as each concept of consciousness has a multitude of ways of projecting its unity of creation.

There is a central point in cosmic knowledge and only a fraction of this point can be assessed by the consciousness that is within the human being and that consciousness has to be trained by either meditation or rigid discipline to quiet the mind so as to be able to tap into the higher realms of universal consciousness. It is not an easy thing to do, but if we all became aware of our inner consciousness and raised its vibration, then we would be able to access the knowledge that is there to help guide us to a higher evolved state of mind and state of awareness.

It will be at this point that the two minds will come together and unite evolving the human species into a more spiritual being with a direct link from its own consciousness to that of the universal consciousness of its creator the Universal Mind via the Physical Mind creating the Two Minds.

Self Purification or Antah Karan Shuddhi

First, anna shuddhi, purification of grains. Good food, nutritious food, and the right amount of food is important.
Second, everyday a little bit of proper exercise is important. Even though you may have a car or a motor bike, sometime during the day, you should walk as well. Every day, at least for 20 minutes start walking, or doing some physical exercise.
Third, vaakya shuddhi, purification of speech. This is very important.
All of us must see that the words that we use do not hurt other people. If you have said something that hurts somebody, and if they are crying, then it is going to affect you somewhere.
Fourth, karma shuddhi. We must do seva. With service, our actions are purified.
Fifth, dhan shuddhi, i.e., purification of wealth. We should keep aside at least five per cent of whatever we earn, and use it for the society. Then the money that we earn will become purified. If we use whatever we earn for our self only, then that is not the best utilization of money. So, we must use a little portion of our earnings for the society.
Sixth, shareer shuddhi, i.e., purification of the body. Once in a week or a fortnight, take some Triphala, or some ayurvedic products to cleanse your body.
Seventh, bhaava shudhhi, i.e., purification of feelings. Do some satsang, listen to world philosophers for some time; it is necessary as it purifies the feelings.
Eighth, buddhi shuddhi is purification of the intellect. With knowledge the intellect is purified. A pure intellect comes when you look at life from a broader perspective. Who am I? What is this universe? Where am I going?










Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya Vashishtha

Great Rishis (7)
Maha Rishis, or Deva Rishis

The principlal powers of consciousness & life from the creative cosmic energy (Aum) & of the spiritual eye in man. (Light)


Narada, Asita, Devala, Vyasa, Brigu,


Great Sages or Divine seers


Preceptor of the Astral Gods, liberated in spirit.


Sanaka, Sanandana, Sanatana, Sanat Kumara



Primeval Four (4) Ushanas


Ancient, Joyful, Everlasting, youthful


Svayambhuva, Svarochisha, Auttami, Tamasa, Raivata, Chakshusha, Vaivasvata*, Savarni, Daksha, Brahma, Dharma, Rudra, Rauchya & Indra Savarni


Manu’s (14)


Creative manifestation & dissolution. Vivasvat* (7th) is the progenitor of the present race, Only 4 could create men.


Aryama, Dhata, Mitra, Rudra, Varuna, Surya, Bhaga, Vivaswan, Pusa, Savita, Tvasta & Vishnu

Adityas (12) according to linga Puranas

Bright and pure as streams of water, free from all guile and falsehood, blameless, perfect, upholding Dharma. Protectors of all beings, who guard the world of spirits and protect the world.


Ishwar, Hiranyagarbha, Virat, Pragya, Taijas, Vishwa


Angels (6)


Creative Intelligence / Forces Deities


Pavaka (agni)



Vasus (8)


Vitalizing & Intelligent Gods


Shankara, Kapali, Pingala, Bhima, Virupaksa, Vilohita Ajesha, Shasana, Shastu, Chandu, Dhruva

(11 radiant beings)

Shiva & the 10 Pranas (vital Airs)


Mooladhar, swadhisththan, manipura, anahat, vishuddha, agya, sahasrara


Chakras (7)


Sahadeva, nakul, Arjun, Bhim & Yudhishthir, 3rd eye / bindu, and the top of the cerebrum.


They are twins with head of a horse but the rest of the body of human beings;



Twin Ashvins (2)


Vedic gods symbolizing the shining of sunrise and sunset.


Marichi, Hanuman

Maruts (49 wind Gods)

They are described as armed with golden weapons i.e. lightning and thunderbolts, as having iron teeth and roaring like lions, as residing in the north, as riding in golden chariots drawn by ruddy horses.


Rig, Yajur, Sama and Atharva


Vedas (4)

Vedas means knowledge. They are a large body of the oldest scriptures of Hinduism


Chitra ratha


Demi gods Gandharvas

Concentrated on the Maya or finite perception of the divine eye


Desire; The God of Love,



The first Awakening of Desire

Personified Creative Consciousness.



God of love, sex desire for creation.





Yakshas, Rakshasas


Dishonest, traitorous, greedy, selfish & possessive.







The coiled sleeping Serpent


Ananta, Shesha Nag


Naga serpents


Eternal, that which remains suspended betwixt creation cycles



Chief amongst Priests

Lord of evolution or expansion of creation through power of cosmic delusion


Skanda, Kartikeyan, son of Shiva


Among Generals


God of war represents self control that drives away the ego & senses


Om or Aum





The primordial vibration of Brahman


Silent Superconscious Chanting




Oblation, Praise, offerings accompanied by chanting of Vedic




Founder of the Sankhya school of Philosophy. Incarnation of Vishnu, an avatar come to earth to restore the spiritual balance through his teachings.


Ashvattha Fig / Pipal Tree/ Bodhi




Has its roots in heavens, and it is a tree of eternal life.




Mountain peaks


Top of the cerebrum, Sahasrara Chakra











The essence of the entire vedas in one Mantra


Vasudeva Krishna









Chief of Astral Gods, conqueror of the senses. Wisdom is his vehicle.




Upanishads (108)



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A preceptor is a teacher responsible to uphold a certain law or tradition, a precept.

Manan Shravana Nidhidyanasana

Shravanam / Shravana, = Listen, hear stories, remember

Mananam /manana = Contemplation, reflection

Nididhyasanam / nididhyasana = intense concentration, absorbed, fixed contemplation.

Shravana means hearing of course – but it is not simply a matter of the physical act of hearing. ‘Hearing’ in this case means ‘understanding’. Without shravana, without gaining a clear and complete and comprehensive understanding of the words of the mahavakya-s (which the Upanishads or shruti itself says is the only means to know Brahman), there can be no jnana. And without jnana, there can be no moksha. Once this understanding (and to say ‘intellectual’ understanding is a tautology, since there is no other kind of understanding) has taken place, there is nothing more to be known, and nothing more to be done.

Then what role does manana and nididhyasana play? Their need arises from the fact that there may be lack of either clarity, or conviction, in this knowledge. Lack of clarity is in the form of doubts.

In what way can I understand myself to be equated to God? How can God be dismissed as being unreal? Many, many such doubts may be thrown up again and again by the mind and this is the job of [reasoning] or mananam. It is not an independent logical analysis but a progressive and gradual removal of these internal intellectual  obstacles by taking recourse to the teaching already assimilated during the process of shravanam – by a constant dwelling on the Vedantic teaching and by means of questioning the guru as well.

Finally nididhyasana is needed, fully to internalize and assimilate the teaching. In other words, anubhava [personal experience], which involves assimilating the knowledge as one’s own.

Once again this anubhava is confused by people as meaning some kind of mystic experience that comes and goes. One keeps on waiting for the Atman experience – that grand ‘promised’ mega-spectacle when the elusive Atman finally reveals itself in all its glory and majesty as a reward for years of effort – which once and for all and forever will end this sense of duality.

Sadly this is itself one of the biggest obstacles.

In this stage, because of Shravana and Manana, the Mumukshu (seeker desirous of liberation) starts “Nididhyasana” or non-stop-meditation on Brahman by making Thought-Waves pertaining to Brahman flow in his “Chitta” or mind-stuff.

Nididhyasana has two components. The first is the rejection of what is false. The practitioner rejects the false identification with the “Sharira” or body etc. thus — I am not the “Sharira” or the body. I am not the “Sthula Sharira” or the gross body”: I am not long, I am not short, I am not thin, I am not fat, I have no caste, I am not dark-skinned nor am I fair-skinned. I have no race.

I am not the “Sukshma Sharira” or the subtle body: I am not the “Manas” or mind, I am not the “Buddhi” or intellect, I am not the “Chitta” or mind-stuff, I am not the “Ahamkara” or egoism.

I am not the “Karana Sharira” or the causal body: I am not the “Ajnana” or ignorance which is the cause of this false existence.

I am not the “Sthula Sharira” (gross body), I am not the “Sukshma Sharira” (subtle body), I am not the “Karana Sharira” (causal body).

The second component of Nididhyasana is constant “Nischaya” or determination of identifying with the truth or Brahman. The seeker asserts this by  continuously staying mentally in this manner: I am the Atman (soul or self or spirit), the “observer”. I am “Shuddha” or pure, “Buddha” or enlightened, “Mukta” or free, without birth, “Akriya” or without actions, “Asanga” or without company, “Advaitiya” or without a another form of Brahman. (I am Brahman)

I am the light of knowledge which dispels the ignorance which has been my cause of bondage to the gross / subtle / causal bodies since beginning less time.

Now that I know that I am Shuddha (pure), Buddha (enlightened), Mukta (free), Asanga / Advitiya (without a second), I know that I am one with that (Brahman). I know Brahman. Brahmavid Brahmaiva Bhavati: One who knows Brahman, becomes Brahman. I am one with Brahman. I am Brahman. Aham Brahmaasmi (I am Brahman — without the ego). My ego (subtle body) is falling off; my ignorance (causal body) is vanishing; I am free. I am free.

So, Nididhyasana is constant meditation in the following manner (YOU CAN TREAT THE FOLLOWING AS A MANTRA, COMMIT IT TO THE MIND, AND REPEAT IT AS OFTEN AS YOU LIKE):

OM… OM… OM… I am not the Sthula, Sukshma, or Karana Sharira. I am not the Manas, I am not the Buddhi, I am not the Chitta, I am not the Ahamkara. I am the Atman. 

I am the Drashta, I am Shuddha, I am Buddha, I am Mukta, I am Akriya, I am Asanga, I am Advitiya, I am BRAHMA-Rupa. I know BRAHMAN. AHAM BRAHMAASMI… AHAM BRAHMAASMI… AHAM BRAHMAASMI… OM… OM… OM…

The spine and the nerve centers.

The Spinal Ascent

Lunar Feminine the Yin (left) Ida – ShushumnaPingala (right) the Yang Masculine Solar

Vajra Chitra (astral spine)

Brahmanadi (spine of the causal body)

Nadis are thought to carry a life force energy known as prana in Sanskrit, or chi in Chinese-based systems. In particular prana (active) is supposed to circulate inside Pingala, while apana (passive) is supposed to circulate inside Ida. Inside Sushumna is supposed to circulate kundalini when awakened. The Ida and Pingala nadis are often seen as referring to the two hemispheres of the brain. Pingala is the extroverted (Active), solar nadi, and corresponds to the right hand side of the body and the left hand side of the brain. Ida is the introverted, lunar nadi, and corresponds to the left hand side of the body and the right hand side of the brain. These nadis are also said to have an extrasensory function, playing a part in empathic and instinctive responses. The two nadis are believed to be stimulated through different Pranayama practices, including nadi shodhana, which involves alternate breathing through left and right nostrils, which would alternately stimulate respectively the left and right sides of the brain. The word nadi comes from the Sanskrit root nad meaning “channel”, “stream”, or “flow”. The rhythmical breathing and special breathing techniques are supposed to influence the flow of these nadis or energetic currents. According to this kind of interpretation (which is the Yoga interpretation) the breathing techniques will purify and develop these two energetic currents and will lead to breathing special exercises whose goal is to awake kundalini among seven Nadi Chakras in our body. Of the seven, four are in the trunk of the body, two in the head- and there is one in the neck. Chakra is the power center associated with the subtle body of man.

Ida, Pingala and Sushumna

Amongst these ducts or nadis, three are of the utmost importance: the Medullar Sushumna, which interpenetrates the cerebrospinal axis from the perineum to the cranium, and it is associated with both nostrils being open and free to the passage of air. The ‘lunar Serpentine Ida’ of the left side, of a pale color, negative polarity. It is associated with feminine attributes, the Yin element of Chinese philosophy, and an open left nostril; the solar Serpentine Pingala of the right side, red color, positive polarity. It is associated with masculine attributes, the Yang element of Chinese philosophy, and an open right nostril. Those are the main nadis, but in some tantric texts more than 72,000 nadis are cited. They all start from the central channel of the chakras to the periphery, where they gradually become thinner. The Nadi Sushumna, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire even water also; Her body, a string of blooming Dhatura flowers, extends from the middle of the Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head.

Sushumna (alternatively known as Susumna) Nadi connects the base chakra to the crown chakra. It is very important in Yoga and Tantra in general. Alternative medicine also refers to Sushumna sometimes. In Raja Yoga or Yoga Asana and Pranayama the important state of Pratyahara begins. A person entering this state never complains of Dispersion of Mind. This is characterised by observing the movements/jerks in Sushumna, the central canal in the subtle body. The movements indicate the flow of Prana through the central canal and in the process, the sushumna makes the way for the ascent of Kundalini.

Pingala is associated with solar energy. The word pingala means “tawny” in Sanskrit. Pingala has a sunlike nature and male energy. Its temperature is heating and courses from the left testicle to the right nostril. It corresponds to the river Yamuna. The Ida and Pingala nadis are often seen as referring to the two hemispheres of the brain. Pingala is the extroverted, solar nadi, and corresponds to the left hand side of the brain. Ida is the introverted, lunar nadi, and refers to the right hand side of the brain.

Ida is associated with lunar energy sometime it is based on solar energy. The word ida means “comfort” in Sanskrit. Idā has a moonlike nature and female energy with a cooling effect. It courses from the right testicle to the left nostril and corresponds to the Ganges river. Ida nadi controls all the mental processes while Pingala nadi controls all the vital processes.

Sushumna Nadi 
This is the astral spine, the spine of the energy-body called Pranamaya kosha. It is a hollow tube running from Mooladhara chakra to Sahasrara chakra. Inside the physical spinal cord a hollow canal runs all along the length called canalis centralis. Sushumna nadi is situated inside this hollow canal. It originates at the mooladhara moves inside the spinal cord. The anterior branch goes to the Agnya chakra the eye-brow center and from there to the top of the head (hollow spot). The posterior branch passes from behind the head and also joins the top of the head (hollow spot). This hollow spot is Brahmas Cave from where the prana should leave the body at death for liberation.

A yogi aspirant generally has to work with the posterior branch of the Sushumna. The Sushumna nadi encloses within itself another nadi called Vajra nadi. Within this Vajra nadi is Chitra nadi. Vajra Nadi and Chitra nadi correspond to the two bodies called Manomaya kosha and Gyan Amaya kosha. Within Chitra nadi is the subtlest of all the nadis the Brahma nadi. This is the spine of the causal body or Anandamaya kosha. This causal body is made of Consciousness or thought vibrations in the form of ideas. This nadi has seven centers of consciousness the chakras of the causal body. All the chakras are located within this Brahma nadi. For all practical purposes we will take the chakras located within Sushumna because Brahma nadi is itself within the Sushumna.   

Ashthanga 8-limbs of Yoga by Patanjali

The eight limbs are-

External limbs: – Yama, niyama, asana, pranayama & pratyahara.

Internal limbs are collectively called samyama: – dharana, Dhyan, Samadhi.

 1.Yama has 5 constitutes- ahimsa, satya, asteya [no stealing], brahmacharya & aparigraha.

 2. Niyama has 5 constitutes- shauch [external & internal purity], Santosh [satisfied in all situations], tapas [fasting & other penances], svadhaya [study of scriptures] & ishvarapranidhana [surrender all to God].

 3. Asana is sitting in a steady & easy pose where the spine, head & neck are in a straight line & focus should be on the tip of your nose or between your eyebrows.

 4. Pranayama– there should be full control of posture, inhalation & exhalation.

5. Pratyahara is suspension of breathing takes place automatically when one doesn’t dwell on external sense objects or internal thoughts, the mind gets disassociated.

 6. Dharana is focusing the mind on God & meditating.

 7. Dhayana is continuous flow of thoughts towards God & meditation.

8. Samadhi is deep Dhyan & meditation where conscious is fully awake & only the object of meditation remains. According to Paramhansa Yogananda, “Samadhi is a blissful conscious state in which a yogi perceives the identity of the individualized soul & cosmic spirit”.

The Koshas revisited

Man, being the microcosm of the universe, has within him all five sheaths – matter, life, mind, intellect, and bliss. He alone, of all forms of creation, has the ability to unfold all of these sheaths and free his soul to become one with God.

Yoga, as described in the Bhagavad Gita is the method through which this liberation can be attained. By the correct practice of meditation, the accomplished yogi, through pranayama, or life-force control, “unfolds” the life-energy sheath (pranamaya kosha). He finds that this life energy is the link between matter and Spirit. With mastery of the life force he realizes the true nature of matter (the annamaya kosha) as a delusive objectification of Spirit. And as the inwardly flowing life energy disconnects the consciousness from identification with the limited sense-mind (manomaya kosha) , that sheath unfolds so that the discriminative qualities of the intellect sheath or buddhi (jnanamaya kosha) can predominate in his life and in his meditation. The cultivation of the discriminative qualities by right spiritual action and yoga meditation gives him ultimately the ability to roll back the intellect sheath to reveal the fine bliss sheath (anandamaya kosha), which is the causal-body covering of his soul with its faculty of pure all-knowing intuition and wisdom. Unfolding the bliss sheath in deepest meditation, the yogi merges his soul in blissful oneness with God.

The first form of intuition is possessed by everyone; the other four forms must be developed. These latter four forms of intuition are not wholly separate. As they develop, one form may manifest when others are present also in some measure. In meditation, when the devotee sees subtle light or hears subtle sound, for example, he may have the intuition of bliss mixed with it to some degree. Or when he intuitively feels himself consciously existent without consciousness of the body (as in the intuition of jnanamaya kosha) he may have simultaneously the intuition of unending bliss flowing throughout his being. The highly advanced devotee has this intuitive experience: he feels the soul reflected in the purified, adjunct less intellect and ego; and that ananda, divine bliss, is flowing therefrom. Even during the performance of worldly duties, the higher intuition of that spiritual man remains with him in greater or lesser extent according to his spiritual development.

But when soul meditation is forgotten, the senses of knowledge become dulled and unreceptive to spiritual teachings because of constant identification with material desires and sense objects.

The Vital Airs

The vital Airs +organs+ tanmatras+ chakras +mahabhut

  1. Udanathyroidmetabolization-vishuddha or cervical chakraether– runs upward through the spinal channel, leads the selfless up the long ladder of evolution, and the selfish downwards.
  2. Pranaheart-crystallization- anahat dorsal chakraair- in the eyes, ears, mouth & nose.
  3. Samananavel-digestion or assimilation- manipura lumbar chakrafire– the equalizing force in the middle digests food and kindles the seven fires.
  4. Vyana- wind / speed-circulation-svadhishthanasacral chakra – water– distributor of energy, moves through vital currents, radiating from the heart, where the Self lives
  5. Apana– downward force, in the organs of sex and excretion rectum-elimination of toxins- muladhara or coccygeal chakraearth

The duties of the five Pranas are as follows: Udana carries the Soul upward when the body dies, Prana remains in the upper part of the body, and always moves upward;  the Samana stays in the first section of the torso, digesting and distributing the food substances; the Vyana resides in the heart, and from there moves all over the body, its duty being the circulation of the blood; the Apana resides in the lower part of the body, or abdomen, and always flows downward.