Web consciousness

States of consciousness

	Sanskrit	English	Letters	God	Gunas	Kingdom
i)	Jagrat	Waking State	A	Vishnu	Sattva(Pure)	God
ii)	Swpna	Dream	U	Brahma	Rajas(Aggression)	Animal
iii)	Shushupti	Deep Sleep	M	Rudra	Tamas(darkness)	Vegetable
iv)	Turiya

2. Gunas(Tamas,Rajas,Sattva)

The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis. Again, the mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. "I will be powerful and rule others." Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will run away with you. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness or laziness. The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior

Breath Count

Approx Time	Breath
Approx 4 secs	1 Breath
Approx 60 Sesc or 1 minute	15 Breath
Approx 3600 Sesc or 1 Hour	900 Breath
Approx  86400 Secs  / 1 Day /  24 Hours/ 1440 Minutes	21600 Breath

         Pranayama

a)     Internal breath-regulation

	Sanskrit	English	Breath
i)	Koham	INHALE	Puraka	Who Am I
ii)	Soham	Retention of Breath	Kumbaka	I am He
iii)	Naham	Exhale	Rechaka	I am not the body

Doing thus, the breath becomes automatically controlled.

b)    Bahih pranayama (external control) is for one not endowed with strength to control the mind. There is no way so sure as that; or a sadhu’s company. The external practice must be resorted to by a wise man if he does not enjoy a sadhu’s company. If in a sadhu’s company the sadhu provides the needed strength, though unseen by others, Pranayama need not be exactly as described in hatha Yoga. If engaged in japa, dhyana, bhakti, etc., just a little control of breath will suffice to control the mind. The mind is the rider and the breath the horse. Pranayama is a check on the horse. By that check the rider is checked.

Pranayama may be done just a little. To watch the breath is one way of doing it. The mind abstracted from other activities is engaged in watching the breath. That controls the breath; and in its turn the mind is controlled.

Nāḍi (the Sanskrit for "tube, pipe")

Nadis the channels through which the energies of the subtle body are said to flow. They connect hakras.

I.      Pingala – Right Channel is also called Sun Channel and male energy with a heating effect.     It courses from left testicle to the right nostril. It is compared to Yamuna

From  Swadishta (2^nd Chakra) and travels up the right side. It crosses over left temple(Ajna Chakra)

II.     Iida -  Left Channel is also called moon Channel and female energy with cooling effect. It courses from right testicle to the left nostril. It is compared to Ganges

From Mooladhara (1st chakra) and travels up the left side. It crosses over right side of the temple

III.     Sushamna – The central channel is also called the middle path It connects the base Chakra to Crown Chakra This is observed by jerks in Sushamna 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. It is compared to mystic river Saraswathi.

From where KUNDALINI resides and passes straight up the spine to the highest chakra (the 7th or    Sahasrara Chakra).

Samadhi  : Holding on to Reality

 

Dhayana	How it happens
Dhayana – Yoga – Samadhi	Attained by Sambhavi Mudra in which after  meditation on the Bindu Brahman and realization of Atma.
Nada – Yoga – Samadhi	Attained by Kechari- Mudra in which  the tongue is lengthened until it reaches the space between the eyebrows.
Rasananda – Yoga – Samadhi	Attained by Kumbhaka in which the sadhaka in a silent place closes both ears and does Puraka and Kumbhaka until he hears nada in sounds varying in strength from  that of the cricket’s chirp to that of the large kettle  drum. By daily practice the Anahata sound is heard, and the light (Jyotih) with the Manas  there in seen which is ultimately dissolved

SL	Samadhi	What happens
i)	Savikalpa Samadhi	Holding on to Reality with effort
ii)	Nirvikalpa Samadhi	Merging in Reality and remaining unaware of the  world
iii)	Sleep(Heads bent but Not in Samadhi)	Merging in Ignorance and remaining unaware of world
iv)	Sahaja Nirvikalpa Samadhi	Remaining in the primal, pure, natural state without effort

Prana :

Prana is energy, vitality, power. Prana is the foundation and essence of all life; the energy and vitality that permeates the entire Universe. Prana flows in everything that exists.

Furthermore, Prana is the connecting link between the material world, consciousness and mind. It is what makes life on the material level possible. Prana regulates all physical functions for example, the breath, the supply of oxygen, digestion, elimination and much more. The function of the human body is much like a transformer, receiving energy from the Universal flow of Prana, distributing that energy, and then eliminating it. If a person or a room has a healthy, harmonious vibration, we say: “There is good Prana here”. Illness, on the other hand, disturbs or blocks the flow of Prana. As we develop the ability to control Prana, we gain harmony and health, of both body and mind. In addition to this, with long and consistent practice an expansion of consciousness is experienced.

Prana is divided into ten main functions:

1. The five Pranas - Prana, Apana, Udana, Vyana and Samana.
2. The five Upa-Pranas - Naga, Kurma, Devadatta, Krikala and Dhananjaya.

The Five Pranas

PRANA

Prana is that special function of the Cosmic Prana, which supplies the human body with essential oxygen. Its energy flows from the nostrils to the level of the heart.

Clean air is vital for health however, on its own air, is not the decisive factor in good health. Some people are prone to illness, even though they are frequently out in the fresh air. On the other hand, people who live in rooms or suburbs with relatively poor air quality remain healthy. Our health is not influenced by external factors only. Health is also governed by our inner condition, by the power of resistance and the inner will - Atmabala - the inner vitality. When Atmabala is strong within, external forces can barely harm us. The practice of “Yoga in Daily Life” strengthens our vitality. Certain techniques in particular activate Prana Shakti, these are Bhastrika, Nadi Shodhana and Ujjayi Pranayama.

APANA

Apana Prana influences the lower part of the body from the navel to the soles of the feet. This Prana regulates the elimination process. Diseases that affect the lower abdomen, intestines, kidneys, urinary tract, legs, etc., are the result of disturbed Apana Prana. The techniques of Nauli, Agnisara Kriya, Ashvini Mudra and Mula Bandha serve to strengthen and purify Apana Prana.

VYANA

Vyana Prana flows through the nerve channels of the human body. It has an effect upon the whole body and particularly on the Nadis. Poor circulation, impaired nerve stimulation and nervous breakdowns, originate from a deficiency in Vyana Prana.

Vyana Prana is activated and strengthened in the practice of Kumbhaka (breath retention). With each natural, relaxed breath that we take, there is an automatic pause between inhalation and exhalation. In the practice of Pranayama, this pause is consciously lengthened. When we retain the breath, we withhold energy in the body with a resultant build up in pressure. This pressure has the effect of releasing energy blockages. Kumbhaka stimulates the nervous system. Anyone who has combined the techniques of Kumbhaka and Maha Bandha, knows the subsequent, pleasant sensation of peace that flows through the body. This is the reason for being able to meditate well after this practice. The feeling is produced by the increased flow of Vyana Prana throughout the whole body.

It is highly recommended to perform the following breath exercise several times a day.

• Inhale deeply and exhale once
• Again inhale and hold the breath for as long as comfortable (counting to 20, 30, etc.)
• Exhale and hold the breath again for a while
• Repeat this exercise 4-5 times.

The benefit of this simple breath exercise is quickly noticed and our nerves are truly grateful.

UDANA

Udana Prana is the ascending energy that flows from the heart to the head and brain. Udana Prana accompanies the awakening of the Kundalini Shakti. It is with the assistance of Udana Prana that the Astral body separates itself from the physical body. A strong Udana Prana eases the phase of death.
With the control of Udana Prana, the body becomes very light and one may gain the ability to levitate. When Udana Prana is in our control, external obstacles such as water, earth or stones no longer obstruct us. Intense practice of the Yoga breath exercises also gives the possibility of walking on water, or even floating in the air. Fakirs who sit or lie on a bed of nails possess the ability to control their Udana Prana. Yogis who live in the forest and remain unaffected by heat, cold, thorns and insects, etc., are protected through the control of Udana Prana. Udana Prana is activated by the practice of Ujjayi Pranayama, Bhramari Pranayama, as well as Viparitakarani Mudra.
Bhramari Pranayama Technique

• Close the ears with the fingers and inhale. While exhaling through the nose, hum like a bumble-bee (the mouth remains closed).
• After about 5-7 breaths sit motionless and breathe normally with the ears still closed. Concentrate on your inner space and listen to the inner sound.
• This exercise will calm the nerves and thoughts, promote concentration and bring you into contact with your Self.

SAMANA

Samana is a very important Prana that connects two main Chakras - Anahata and Manipura Chakras.
Samana Prana distributes the energy of nutrition throughout the human body. We are aware that food not only influences our physical body, but also affects our psyche and consciousness. The quality of our Prana (all types of Prana), is directly associated with the quality of our food. Pure, sattvic, vegetarian food and the practice of Pranaya ma will provide a healthy and balanced body for life.
Samana Prana has an influence on the Manipura Chakra, whose corresponding element is fire. When Yogis are able to control Samana Prana it is a pure flame within them. Those in whom Samana Prana is completely pure are surrounded by a radiant aura, which is even noticeable by those who do not have the ability to see auras.
This Prana is strengthened through the practice of Agnisara Kriya and Nauli. The practice of these two Kriyas prevents digestive problems and Diabetes. It also improves one’s resistance to infectious disease and cancer, due to the digestive fire that is awakened in the whole body, which purifies and cleans.
The most effective technique for awakening Samana Prana is Kriya Yoga. The practice of Kriya Yoga warms the entire body. This is due to the rising of Samana Prana. A very aware person can observe the aura of a Kriya practitioner becoming brighter and stronger with each round of practice.

The Five Upa-Pranas

The five Upa-Pranas regulate important functions in the human body.

NAGA - Burping

Removes blockages of Prana and Apana and prevents gas formation in the digestive system. Constant suppression of Naga can lead to Cardiac Arrhythmia. Other functions include triggering of the vomit reflex due to indigestion and dissolving blockages of Samana Prana.

KURMA - Blinking

This Upa-Prana functions in the area of the eyes, controlling opening and closing of the eyelids. The energy of this Upa-Prana is active when we are awake and is revitalised when we sleep. Kurma protects the eyes from the penetration of dust and foreign bodies etc. Disturbance of this Upa-Prana causes uncontrolled blinking and twitching of the eyelids. The practice of Trataka provides balance and strength to Kurma, as does the chanting of OM, placing warm palms over the eyes and Asanas where the head is bent forward.

DEVADATTA - Yawning

The function of Devadatta is similar to that of Samana Prana. Yawning expels gas, reducing tiredness after eating. Certain foods such as grains, onions and garlic cause fatigue. Many Yogis only eat vegetables and some milk products in order to sustain their level of vitality and thereby reduce lethargy.

KRIKALA - Sneezing

Clears blockages in the respiratory system. Sneezing can also ease headache as it releases energy blockages in the head and neck. A sneeze should not be suppressed, as this may affect vertebrae in the cervical spine. In folk tales it is said that he who sneezes loudly and strongly, has a long life. Weak sneezes indicate weak vitality.

DHANANJAYA - Opening and Closing of Heart Valves

Dhananjaya resides close to the Heart. It influences the whole body and in particular the muscles of the heart by opening and closing the heart valves. Cardiac Arrhythmia and even Heart Attack may occur due to a serious disturbance of Dhananjaya.

There are four areas in the human body where the flow of Prana is particularly intensive - through the sole of each foot and the palm of each hand. The feet are closely related to the earth element and represent negative polarity. Therefore one should never concentrate on the feet in meditation. Conversely, the energy of the palms originates from the heart. It is related to the air element and produces positive polarity.
There is an exercise through which we can very clearly feel Prana in the hands.
Raise the arms out to the sides of the body with palms facing to the front. Keep the arms straight and move them in a half-circle to the front of the body, slowly bringing the palms towards each other. Remain completely relaxed, slowly reducing the distance between the hands. As the palms become closer, you will be conscious of a growing sensation between the hands, or a feeling of pins and needles in the palms. Bring the palms closer until the distance between them is only about 1 centimetre. Now, due to the energy that streams from your hands, it feels as though the hands are really being pulled towards each other. Prana causes this. If you now move the hands apart again, you will feel pressure on the back of the hands, producing the opposite effect. This is also Prana, because Prana flows without hindrance throughout the entire body.
Prana is distributed throughout the whole body, through the network of the Nadis (nerves). There are 72,000 Nadis in the human body. Of these, there are three Nadis of particular importance.

• IDA, the “Moon System”, correlates with the left nostril and the Parasympathetic Nervous System.
• PINGALA, the “Sun System”, correlates with the right nostril and the Sympathetic Nervous System.
• SUSHUMNA, the “Central Nadi”, penetrates the spinal column and correlates with the Central Nervous System.

The practice of Asanas and Pranayamas, harmonise the Ida and Pingala Nadis and has a purifying, strengthening and balancing effect upon the energy flow in all 72,000 Nadis. Pranayama and Meditation practice enhance energy flow in the Sushumna Nadi. When spiritual energy begins to flow in the Sushumna certain brain centres and Chakras are activated, creating a development and expansion of our consciousness to higher spiritual levels.
Prana itself is totally pure and neutral, just as the spring-water of a river is clear and clean. In its course, the river picks up many substances which change the quality of the water. Exactly the same occurs with Prana. Prana flows into the body clean and pure, but how it departs depends upon the individual - on their lifestyle, their inner qualities and feelings, the type of food consumed and the environment and company in which one lives. The quality of the Prana that radiates from people impacts on both the surrounding environment and the individuals themselves.
The level of vitality existent in the blood and individual cells determines the condition of the human body.
The more cells that die, the weaker one becomes, and the quicker one ages. When the flow of Prana is restricted, the result is the same. The flow of Prana is affected by the worries we create for ourselves. The more we feel disheartened or depressed, the weaker the flow of Prana, leaving us more susceptible to illness, and the aging process occurs more rapidly. On the other hand, those who are balanced and content radiate vitality, and their strength reaches out to touch fellow human beings. Therefore, we should always endeavour to radiate positive Prana.
The Prana that we radiate (our “vibration” or “aura”), is clearly perceptible to others. The type of aura depends upon the purity of our thoughts and feelings, and also our internal Biorhythm and physical state of health. Mental unrest, inner tension and illness are clearly seen in the aura, as is a harmonious balance of body, mind and soul.
It is most advantageous for others, and ourselves to cultivate positive, confident, trusting and good thoughts. Above all else, negative, self-destructive and hostile thoughts are most harmful to us. With such a mental attitude we poison ourselves. That is why Yoga aspirants always endeavour to keep their thoughts and feelings pure and positive. The practice of meditation and Mantra maintains pure Prana and the practice of Pranayama increases our capacity to store Prana.
When the soul leaves the body and death comes, the life energy also escapes from the body. It is our destiny to die one day, but we always forget this fact. When we die we leave everything behind - our body, worldly possessions, friends and also enemies. So wherein lies the meaning of life? The purpose of life is to recognise reality. This reality is the Divine Self (Atma) within us. This is what we seek in meditation, when we ask ourselves the question: “Who am I?”. When we recognise our Self, we have Realised our Self.
In order to achieve this, physical exercises and breath techniques alone are too little. One's whole life must be directed towards the good. When we are free of hatred, greed, anger, envy, jealousy, passion and dependency, and live in love, harmony and understanding with the environment and ourselves, all our problems will be resolved. When daily practice and a positive way of life merge with each other in such a way that they become one, our practice has become effective and successful.

 Karma  :

 Karma is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect (i.e., the cycle called saṃsāra) originating in ancient India and treated in Hindu, Jain, Buddhist and Sikh philosophies.

Karma categorizes actions and outcomes into prarabdha, sanchita and agami (past, present and future) karma. It is actions that have been performed that define fruits we experience plus control our current actions. Our current actions in turn will influence the fruits and actions of future

The first is latent karma, an impression or seed of action. The second is karma as action, and the third is karma as result.

Like gravity, karma is so basic we often don't even notice it

Karma is not fate, for humans act with free will creating their own destiny. According to the Vedas, if one sows goodness, one will reap goodness; if one sows evil, one will reap evil. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determines our future. The conquest of karma lies in intelligent action and dispassionate response.

Karma is not punishment or retribution but simply an extended expression or consequence of natural acts. Karma means "deed" or "act" and more broadly names the universal principle of cause and effect, action and reaction, that governs all life. The effects experienced are also able to be mitigated by actions and are not necessarily fated. That is to say, a particular action now is not binding to some particular, pre-determined future experience or reaction; it is not a simple, one-to-one correspondence of reward or punishment.

i.     Prarabda Karma : Prarabdha means "begun"; the action that is already manifesting and that is yielding its effect right now. You cannot avoid it or change it., as it is already happening.

Prarabdha Karma are the part of sanchita karma, a collection of past karmas, which are ready to be experienced through the present body.  

ii.     Sanchita karma:  It is the sum of one's past karmas – all actions (good and bad) from one's past life follow through to the next life. That which is in store and will later bear fruit is classified as sanchita Karma (accumulated action). Sanchita karma can be burned off by spiritual practices before it manifests.

iii.     Kriyamana karma / Agami Karma: It  is the karma that human beings are creating in the present, the fruits of which will be experienced in the future.

Agami karma is the future karma of action; that which has not yet come and which will take effect in the future. If you commit a crime, you may not get caught today, but will live with possibility that one day you may get caught.

iv.     Nishkam Karma : self-less or desireless action is an action performed without any expectation of fruits or results  which is also the key message of the Bhagavad Gita

According to Sri Swami Sivananda: "Prarabdha is that portion of the past karma which is responsible for the present body. That portion of the sanchita karma which influences human life in the present incarnation is called prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the sanchita karma.

Beautiful analogy. The bowman has already sent an arrow and it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrows in the quiver on his back is the sanchita; the arrow he has shot is prarabdha; and the arrow which he is about to shoot from his bow is agami. Of these, he has perfect control over the sanchita and the agami, but he must surely work out his prarabdha. The past which has begun to take effect he has to experience.

There is another beautiful analogy also. The granary represents the sanchita karma; that portion taken from the granary and put in the shop for future daily sale corresponds to agami; that which is sold daily represents prarabdha.

According to many sages and philosophers, Prarabdha karma end only after we have but experienced their consequences

Sage Ramana Maharshi presents another viewpoint when he says, "If the agent, upon whom the Karma depends, namely the ego, which has come into existence between the body and the Self, merges in its source and loses its form, how can the Karma, which depends upon it, survive? When there is no ‘I’ there is no Karma.", a point well reiterated by sage Vasistha in his classical work Yoga Vasistha, wherein, when Lord Rama asks sage Vasistha about the way to transcend the two binding effects of past karmas, namely Vasanas or the effect of impressions left on the mind by past actions and one's fate created by Prarabdha Karma, to which he replies, through with Divine grace (Kripa), one can go beyond the influences of past actions

The Bhakti Yoga theme within the Chapter seven of the Bhagavad Gita also talks eloquently about the concept of Kripa, but its most important verse comes in the final eighteenth chapter, about Liberation, where Krishna finally makes a sweeping statement to Arjuna in Verse 18.66, "Setting aside all meritorious deeds (Dharma), just surrender completely to My will (with firm faith and loving contemplation). I shall liberate you from all sins. Do not fear."

We are slaves of habit. Besides well-ingranied physical habits, we also have deep-rooted mental ones - our attitudes, perceptions and beliefs that involuntarily guide our unique behaviour. Our conditined mental patterns are like our subconscious blueprint and manifest in our life repeatedly. As a result, we are prone to , and despite efforts usually find it hard to shake off, anger, fear, aggression, anxiety, envy or low self esteem.
The notion of our deep-seated mental beliefs can be better understood by becoming familiar with the concept of karma. It is invaluable to grasp this concept to understand the inner mechanics of our thoughts and actions. Only by choosing to deal with our individual karma, can we work on creating a new reality for ourselves.
Karma is the notion of cyclical process where our every action or intention leads to lasting impressions on our psyche, and these impressions in turn impact our future behavious --- comprising fresh intentions and actions - leading to new lasting impressions being formed. Our actions are called karma and the latent impressions they create are termed samskaras.
According to the law of karma, all our experiences in the present are dictated by our cumulative stored samskaras of past actions and reactions. This cyclical process of karma explains why we repeatedly attract similar situations that create conditions for the stored samskaras to manifest, leading to similar karma being created.
Unless we consciously choose to deal with our individual karma, it recurs in our life with great alacrity and, unless resolved, restricts us from experiencing real freedom and happiness.
The purpose of human life is to work through our personal karma and experience innate happiness, peace and joy in our state of being. the gifted ability to make that conscious choice is what makes the human life so precious compard to other life forms. the only way to create a new reality, of loving relationships, mental peace, inner happiness, deeper fulfilment, and abundance in your life is to alter this krmic cycle. That's the path to experience a new reality.

                                                                                                                     

Yoga

Yoga as a means to liberation is attained by entry through the doors of Jnana(Knowledge) and Karma(Action)Yoga is doubtless bliss, for it is the union of Jivatma with the Brahman who is bliss(Ananda)

Bliss is physical Bliss, Gross or Subtle bliss. It is a mistake to suppose that because a method of yoga procures bliss, it therefore secures liberation. In order we be liberated we must secure that particular bliss which is “BRAHMAN”

Asanas are the postures of the body. It is mode of seating the body. There are nearly 84 lakhs asanas and out of which 1600 are delared to be excellent an of them 32 are auspicious for men.

Patanjali. On the subject of Asana merely points out what are good conditions, is left to the individual according to his own requirement.

Asana is an aid to clear and correct . The test of suitability of Asanas is that which is steady and pleasant, a matter which will settle for himself. Postures become perfect when effort to that end ceases so that there is no movement of the body.

Some centuries ago a branch of Buddhists discovered the doctrine of Void (Sunyavada) and by a false display of a new kind of Nirvana-Mukti locked up these two doors which gave entry to liberation.

There are four realities in your life: 1) body,2)  mind, 3) emotion, and 4 ) energy.

Whatever you wish to do with yourself, it must be on these four levels. Whatever you wish to do, you can only do it with your body, your mind, your emotions or your energy. If you use your emotions and try to reach the ultimate, we call this bhakti yoga. That means the path of devotion. If you use your intelligence and try to reach the ultimate, we call this gnana yoga. That means the path of intelligence. If you use your body, or physical action to reach the ultimate, we call this karma yoga. That means the path of action. If you transform your energies and try to reach the ultimate, we call this kriya yoga. That means internal

These are the only four ways you can get somewhere: either through karma, gnana, bhakti or kriya – body, mind, emotion, or energy. Should it not be with the four..” Is there anybody here who is only head, no heart, hands and energy? Is there anybody here who is only heart, not the other things? You are a combination of these four things. It is just that in one person the heart may be dominant, in another person the head may be dominant, in yet another person the hands may be dominant, but everybody is a combination of these four. So you need a combination of these four. It is just that, only if it is mixed in the right way for you, it works best for you. What we give for one person, if it is given to you, it may not work well for you because that person is so much heart and this much head.

The word “yoga” essentially means, “that which brings you to reality”. Literally, it means “union.” Union means it brings you to the ultimate reality, where individual manifestations of life are surface bubbles in the process of creation

               

       i.        Bhakti -Yoga

Meditation is made on the Ishta-devata with devotin until, with tears flowing from excess of bliss, the ecstatic is attained.

        ii.         Raja –Yoga

Fundamentally, kriya means internal action. If you do external activity we call it karma. If you do internal activity we call it kriya. When you do inner action, it does not involve the body and the mind because both the body and the mind are still external to you. When you have a certain mastery to do action with your energy, then it is a kriya. Traditionally, or in the general sense of the term it is understood like this – karmas are those which bind you, kriyas are those which release you.

Whatever we do with your body, your attitudes and your thought, for example today your thoughts may go in one direction. Tomorrow if another person comes and influences you, they will go another way. Similarly, whatever we do with your body, your body is well today so it likes asanas. Tomorrow morning if your body is stiff, you will hate asanas. Your emotions are not at all reliable. At any moment they can shift from this to that. But your energies are different. Once we start working with the energy in a certain way, it has a different kind of depth to life. Suddenly, there is a different dimension to every aspect of your life because your energies have been touched and activated in a completely different way. People who have come up on kriya have a completely different kind of presence about them because of the mastery over their energies. They can dismantle life and put it back together.

Kriya yoga is a very powerful way to walk the spiritual path, but at the same time it is a very demanding way. It needs discipline and a certain exactness about everything. Most people don’t have the body, the mind or the stability of emotion for the kriya yoga path anymore because right from childhood, people are in too much comfort. Comfort does not mean physical comfort. Sitting in a comfortable chair is not an obstruction, you can enjoy the comfort. But if your whole being is seeking comfort always, that is a great obstruction. If you are constantly seeking comfort, then that kind of mind, that kind of emotion is unsuitable for the path of kriya yoga.

Kriya yoga is important only if you want to do things beyond realization. If your interest is only to somehow escape this prison and get away, you just want enlightenment or mukti, then you don’t really have to walk the kriya yoga path. Kriyas can be used in a small way, it need not be too intense. If you follow the path of kriya very intensely, without guidance it may take a few lifetimes to mature. If there is somebody alive who can do things with you, then it can happen in this life. Otherwise kriya is a little roundabout way, but here you are not only seeking realization, you also want to know the mechanics of life-making. You want to know the engineering of how life is built, what to do about it, that is why it is a much longer process.

 

a     Manas detached from all worldly objects fixed between eyebrows in Ajna-Chakra. By the union of Manas with the Atma in which Jnani sees all things

b.    Laya-Siddhi-Yoga

Accomplished by yoni-Mudra Sadhaka thinking himself as Sakti and Paramatma and feels the union (Sangama

c.      Hatha Yoga

On perfection, the body becomes lean and healthy, the eyes are bright, the semen is concentrated, the Nadis are purified, the internal fire is increased. Nada sounds are heard. These sounds (Nada) issue from Anahata Chakra in the cardiac region. This sound is not distinct and heard by the gross senses until it issues in the form of “Vaikhari speech” yogi to hear this subtle Nada through various Bandhas and Mudras. Prana and Apana unite in Susumna.

If yogi wish to gain the powers(siddhi) by raising Kundalini Sakthi to enjoy the bliss of union of Siva it is obvious that this method will help

Jivanmukta remain only so long in the body as is necessary to work out the karma, the activity of which has already commenced, just as revolving when will get run a little time after the cause of tis revolving has ceased

A person who Controls mind, concentrating the inner faculties on the Sahasrara is freed from rebirth.

Mahabhavana is attained by contemplation of and by means of Nama Rupa.

Asana and Pranayama are parts of Hatha Yoga and parts of Mantra Yoga

Word Hata Comprise of Ha, the sun and tha, moon. Ie., Prana and Apana.

Prana (which dwells in the heart) draws apana (Which dwells in Muladhara). Apana draws Prana. Just as a bird attached by string is drawn back again when he attempts to fly away. These two by their disagreement prevent each other from leaving the body but when they are in accord they leave the body.

Mind(Manas), Prana (Vitality), Virya (Semen) are one. Therefore subjectin of Manas causes the subjectin of Prana and Virya. If Virya is controlled and the substance which under the influence of sexual desire develops into gross seed is made to flow upwards, control is had over prana and manas. With Pranayama the semen dries up.

Practice and excercises with Hatha Yoga are divided into seven parts or stages

1)     Cleansing (sodhana) by six process (sat karma)

2)     Attainment of strength or firmness

3)     By Asana of fortitude (strength)

4)     By Mudra of steadiness of mind

5)     By restraint of senses

6)     By pranayama

7)     By meditation

           iii.         Gnana Yoga

If a yogi has capacity to attain without Kundalini, then liberation may be obtained by pure Jnana Yoga through detachment, stilling of mind without any reference, to the central bodily power at all – Nirvikalpa Samadhi can only be obtained this way.

A dhyana yogi will have no concern for his body. However with his body he can be a successful Dhyana Yogi and yet to be weak and could have short lived. His body and ne he himself determines death. He may be subject to bodily suffering from which he escapes only at death, when he is liberated. His ecstasy is in nature of meditation which passes into void effected through negation of thought and detachment from world. A process in which the act of raising the central power of the body takes NO PART> the mind which is a product of Kundalini as Prakrti Sakti, together with its worldly desires is stilled. So that the veil produced by mental functioning is removed from consciousness.

Gnana does not mean to philosophize, gnana means “to know.” Fundamentally, if you want to pursue gnana, you need a very alert, sharp intellect. Every day and every moment you must slowly sharpen your intellect to a point where it is like razor sharp. It misses nothing. It can go through anything, but nothing sticks to it, it is not influenced by anything that is happening around. This is gnana.

If you can keep your intellect like that, it will naturally penetrate through the process of life and show you what is true and what is not true, what is real and what is not real. But today, people have just jumped to conclusions. They have made philosophies. People openly talk, “Everything is maya. It is all illusion, so why worry?” They are just trying to console themselves. But when maya gets them properly, all their philosophies will evaporate.

It happened to as great a human being as Vivekenanda. All the time he went about with great strength, “Everything is maya, don’t bother about anything. The whole world that you experience is all illusion.” Once it so happened, he was walking with two of his monks. A rabid monkey which had gone crazy started chasing him in full fury. Vivekananda just screamed and ran. After a while the monkey found some other attraction and went away.

Vivekananda stopped and realized that all this “maya teaching” suddenly fell down. “Monkey is also maya, monkey’s madness is also maya. Monkey is going to bite me, that is also maya. Why did I run like this?” It just hit him so strong. From then on, he was never the same man again.

So talking about the illusory nature of the world, or talking about the Creation and Creator, or believing that the world is like this or that, is not gnana. Gnana yogis cannot afford to believe or identify themselves with anything. The moment they do, the sharpness and effectiveness of the intellect is over. Unfortunately, today in the name of gnana, people just believe so many things – “I am atman, I am paramatman.” They believe in how the arrangement of the cosmos is, the shape and size of the soul, how it will transcend; they read all this in books. This is not gnana yoga, because you are just believing something. People who walk the path of gnana are people whose intellect is such that they are not willing to believe anything, nor do they disbelieve anything. “What I know, I know. What I do not know, I do not know.” This is gnana.

  

          iv.        Karma Yoga

He who sees inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions. Gita, Ch. 4, Verse 18

one should act without thinking that oneself is the actor. Actions will go on even in the egoless state. Each person has come into manifestation for a certain purpose and that purpose will be accomplished whether he considers himself to be the actor or not.

     

              Various illustrations are given in books to enable us to understand how the jnani can live and act without the mind, although living and acting require the use of the mind. The potter’s wheel goes on turning round even after the potter has ceased to turn it because the pot is finished. In the same way, the electric fan goes on revolving for some minutes after we switch off the current. Prarabdha (predestined Karma) which created the body will make it go through whatever activities it was meant for. But the jnani goes through all these activities without the notion that he is the doer of them.-  Sri Ramana Maharishi

                              The illustration generally given is that the jnani performs actions in some such way as a child that is roused from sleep to eat eats but does not remember next morning that it ate. It has to be remembered that all these explanations are not for the jnani. He knows and has no doubts. He knows that he is not the body and he knows that he is not doing anything even though his body may be engaged in some activity. These explanations are for the onlookers who think of the jnani as one with a body and cannot help identifying him with his body. -     Sri Ramana Maharishi

Kundalini

Kula-Kundalini whose substance is Mantras, shines brilliant as lightning in the Muladhara of every Jiva, yet it is only in the lotuses of hearts f yogis that she reveals Herself and dances in her own joy.

Kundalini coiled three times and a half at Muladhara..

It generally takes years from the commencement of the meditation practice to lead the Sakti to Sahasrara. Only few may do it in short time. At first she can only be led to a certain point, then gradually higher. He who has led Her to a particular centre can reach the same centre more easily at the next attempt. But to go higher requires further effort. At each centre a particular kind of Bliss is experienced and particular powers, such as the conquest of elementary forms of sensible matter (Bhuta) are, it is said gained until Ajna centre, the whole universe is experienced. In the early stages there is tendency of sakti to return. In the continued practice facility and greater control are gained. Where the Nadis are pure it is easy to lead Her down ever from Sahasrara. In the perfection of practice youg can satay as long as he will in the sahsrara where the bliss is the same as that experienced in liberation or he may transfer himself into another body, a practice known in India an dTibet.

The principle of all methods to attain Samadhi is to get the Prana out of Ida and Pingala. When this is achieved these Nadis become dead because vitality has gone out of them. The prana then enters Susumna and after piercing by the aid of Kundalini the six Chakras in Susumna becomes Laya or obsorbed in Sahasrara. The mans to this end when operating from the Muladhara seem to vary in detail. By a common principle, namely facing Prana downwards and Apana upwards (reverse their natural direction) by jalamdhara and mula-bandha or otherwise, when by their union the internal fire is increased.

The position seems to be similar to a hollow tube in which a piston is working at bioth ends without escape of the central air, which thus become heated. Then the Serpent Force, Kundalini, aroused by the heat thus generated is aroused from her potential state called “Sleep” in which she lies curled up. She then hisses and straightens Herself and enters Brahma-Dvara or enters into Susumna, when by further repeated efforts the Chakras in Susumna are pierced.

This family woman (ie Kundalini) entering the royal road(ie Susumna) taking rest at intervals in the sacred place (ie Chakras ) embraces the Supreme Husband (Para-Siva) and makes nectar to flow (from Sahasrara)-(Cintamani-satva-Adi Sankaracharya)

The guru’s instruction are to go above the Ajna-Chakra, but no special directions are given for after this chakra has been pierced, the sadhaka can, and indeed must reach the Brahma-Sthana or abode of Brahman unaided by his own effort. Above Ajna the relationship of Guru and Sisya ceases.

Kundalini having pierced the fourteen “Knots (Granthis) viz three lingas, six chakras and five sivas which they contain and then Herself drunk with the nectar which issues Para-Siva returns along the path when she came to Her own abode (Muladhara). As she returns she pours from Herself into the chakras all that she had previously absorbed therefrom.

It is well known in yoga sastras that nectar(Amrta) is in the head of all breathing creatures (Prani), and that on Kundali going there by the yoga path which is moistened by the current of that nector yogins become like Isvara – Ananada Lahiri

Kundalini raising or not – In no part of the process has kundalini really uncoiled itself altogether or even curtailed its three coils and half. Every natural respiration reacts on the coiled sakti at Muladhara but it does not make any or much difference but pranayama powerfully reacts on it so that it awakes the dormant power and send it piercing through the centres. Thus while the coiled power at Muladhara ascends the Susumna, the coiled power itself does not and need not stir from its place. It is like a spark given from an over szaturated electro magnetic machine or a well known passage from Unanishad has it.

The whole(Purna) is subtracted from the whole and yet the whole remains. Kundalini(Purna) mounts up nade s also the whole sakti in a dynamic form, the result of the last fusion at Sahasrara is also a purna.

When Kundalini sleeps man is awake to his world. When she awakes, he sleeps ie, loses all consciousness of the world and enters his casual body.

Upanishad says the jiva oscillates up and down under the influence of Prana and Apana and is never at rest,  just as a ball which is hit to earth with the palm of the hand rises again.

Kundalini, te serpentlike coiled power that lies dormant at the base of Muladhara Chakra is connected with Prana and Prana is connected with the mind.

Chakras

The chakras (The existence of which is not disputed) are placed where the nerves and muscles unite. Sadhana commences at Muladhara who are not sadhakas of Gayatri Mantra. The reason being control of senses (Indriya) without that control Bhava cannot be attained. If such purity is not gained then the mind cannot find its place at Heart.

Those who achieved this without fixing their mind or Isvara(Lord) had to go through many difficult and painful practices( such as Mudras and Bandhas) which are necessary for control of Indriyas and action of Guna

Sl No Chakras – In Sanskrit In English Colour Petals Location Breath 1 Muladhara Base or Root Red Four located at the base of the spine in the vicinity of the coccygeal plexus beneath the sacrum Three Sakthi – Iccha, Kriya and jnana 600 Seat of Kundalini 2 Swadhisthana Sacral chakra Orange Six Last bone in spinal Chord- Seat of Desire 6000 Freed from all enemies 3 Manipura Solar Plexus Yellow Ten Naval Area 6000 4 Anahata Heart Chakra Green Twelve Heart Area- Nada is self produced in heart. When free from sin yogi realizes “I AM HE” 6000 5 Vishudhdha Throat Chakra Blue Sixteen Throat and neck- Speech 1000 Hears voices which make all kinds of suggestions, hears music or other sounds 6 Ajna Brow or Third Eye Chakra Indigo Two Third Eye Area – Place of Command – Operation Buddhi 1000 Half seeing landscapes and clouds of colour 7 Sahasrara Crow Chakra Lotus upside down with 1000 petals Top of the head – Place where it will be soft for a new born. 1000 This enables one to leave body with full consciousness  - Samadhi state Total Breath 21600
Sl No Chakras – In Sanskrit Petals Nadis 1 Muladhara Four VAM,SHAM,SHAM,  SAMS 2 Swadhisthana Six BAM,BHAM,MAM, YAM,RAM,LAM 3 Manipura Ten DAM,DHAM,NAM,TAM,THAM, DHAM,DHAM,NAM,PAM,FAM 4 Anahata Twelve KAM, KHAM,GAM,GHAM,DAM,CHAM,CHHAM, JAM, JHAM, TAM, THAM 5 Vishudhdha Sixteen AM, AAM, IM, EEM,UM,UUM,RSH,REEM,LRIM,LREEM,EIYM,EEIYM,OM,AUM,AM,AH 6 Ajna Two 7 Sahasrara Lotus upside down with 1000 petals


Tatva Meditation

Symbol	Tatva	Colour	Major Colour	Mantra	Petals	Period
Square	Earth	Yellow	Mooladhara	Lam	4	Morning
Circle	Water	White	Swadhistana	Vam	6	Noon
Triangle	Fire	Red	Manipura	Ram	10	Afternoon
Crescent	Sky	Black	Anahata	Yam	12	Evening
Oval shape	Ether	Blue	Aagya	Ham	2	Night

Kundalini Sakti, the coiled serpent power in the Muladhara Chakra the basal lotus at the end of the spine, can only be aroused when the mind is actually free from passions and desires. when it is awakened the mind enters along with Prana and Jiva the Susumna and all perceptoins are n the mental space(Chidakasa). You are shut out from the external objective world when Kundalini reaches the Sahasrara Chakra you are in the Chidakasa(knowledge space). Wjem tjos Kundalini moves from Chakra to Chakra(from centre to centre) layer after layer of the mind opens up. The Yogi experiences different kind osf bliss(Ananda) at each new centre. He gets different experiences also as well as differemnt powers. He gets control over the five elements. He perceives the universe in its subtle or casual form. He gets full knowledge of the types of various kinds of the casual plane.

As soon as Kundalini is awakened for the first time a Yogi gets these six kinds of experiences which last for a shot time, viz., Ananda(spipritual bliss), Kampana(tremor in various parts of the body), Udbhava(rising above the ground from his Asana), Ghurul (intoxication Divine-the body moves in a circle), Nidra(sleep) and Murchha (fainting).

a)        Ham Hamsha

With Ham or the sun heat is produced and their heat is made to play on kundalini sakti. By “Sah” the kama or will (Ichcha) is made active. The vital air in the Muladhara is in the form of both moon and sun (Soma-Surya- rupi) with Hamsah. She is roused Ham rousing her with his heat and ”Sah” lifting her upwards He raisies her to Sahasrara

b)       Four stages

The yogi in muktasana and with Samhbhavi Mudra concentrates on the sounds heard in the right ear. After closing the senses apertures by Sanmukha-Mudra and after pranayama a sound is hearn in the Susumna

Stage I             - When Brahma-Granti has been pierced, the sweet tinkling sound of ornaments is heard in the ethereal void (Sunya) of the heart.

Stage II            - When Visnu-Granti has been pierced, sounds are heard like those of kettle drum

Stage III – Drum like sound (Mardala) is heard in the Ajna or Mahasunya, the seat of all power. Prana goes to Anja or abode of Isvara.

Stage IV – Prana goes to Brahma randra. The fourth or Nispatti state. During initial stage the sounds are loud and gradually become very subtle. The mind is keptoff all external objects and is centered first on the bud and then on subtle sounds. Mind becomes one with Nada.

Visions or sound while meditating

http://www.scribd.com/doc/2678894/Visions-in-Meditation

http://www.abovetopsecret.com/forum/thread615541/pg1

https://www.goldenplanetforum.com/viewtopic.php?f=2&t=1029&start=15

c)        Dhyana

Dhyana is of 3 types

·         Sthula or Gross  : Devatha is brought before the mind. Imagine the Devatha in any interesting place and meditate

·         Jyotih : Infusin of fire and life (Tejas). In the muladhara lies the snake like kunmndalini. Tapering flame of a candle dwells. The sadhaka meditate upon the Tejomaya (Light). Brahman between the eyebrows.

·         Suksma or Subtle : Meditation on Kundalini with Sambhavi Mudra after she has been roused. By this yoga Atma is revealed. Lastly through Samadhi the quality of detatchment and thereafter mukthi(Liberation) is attained)

d)             Prandit Gopi Krishna 

Kundalini

                              Kundalini represents the cosmic vital energy lying dormant in the human body which is coiled round the base of the spine, a little below the sexual organ, like a serpent, fast asleep and closing with her mouth the aperture of the sushamna, the hair-like duct rising through  the spinal cord to the conscious centre at the top of the head. When roused, Kundalini they said, rises through the sushamna like a streak of lightning carrying with her the vital energy of the body, which for the time being becomes cold and lifeless, with complete or partial cessation of vital functions, to join her divine spouse Shiva in the last or seventh centre in the brain, In the course of this process, the embodied self, freed from the bondage of flesh, passes into a condition of ecstasy known as Samadhi, realizing itself as deathless, full of bliss, and one with the all-pervading supreme consciousness.

   

                                    Awakening of Kundalini in one whose nervous system has reached the ripe stage of development as a result of favourable heredity, correct mode of living, and proper mental application is often liable to create a most bewildering effect on the mind. The reason for it, though extremely simple, may not be easily acceptable to the present day intellect, which treats the human mind as a finally sealed product, dependent, according to some, exclusively on the activity of the brain cells, beginning and ending with the body; according to others, on the responsiveness of the bone shielded grey and white matter to the extremely subtle all pervading cosmic mind or universal spirit; and according to still others,on the existence of an immortal individual soul in the body. Without entering into a discussion of the correctness of these hypotheses advanced to account for the existence of mind, it is sufficient for our purpose to say that according to the authorities on yoga, the activity of the brain and nervous system, irrespective of whether it proceeds from an eternal self-existing spiritual source or from an embodied soul, depends on the existence in the body of a subtle life element known as prana which pervades each cell of every tissue and fluid in the organism, much in the same way that electricity pervades each atom of battery.

                                                This vital element has a biological counterpart as thought has a biological complement in the brain, in the shape of an extremely fine biochemical essence of a highly delicate and volatile nature, extracted by the nerves from the surrounding organic mass. After extraction, this vital essence resides in the brain and the nervous system, and is capable of generating, a subtle radiation impossible to isolate by laboratory analysis. It circulates in the organism as motor impulse and sensation, conduction all the organic functions of the body, permeated and worked by the super-intelligent cosmic life energy, or prana, by which it is continuously affected, just as the sensitive chemical layer on a photographic plate is affected by light.. The term prana, as used by authorities on yoga, signifies both the cosmic life energy and its subtle biological conductor in the body, the two being inseparable. At the very moment the body dies, the rare organic essence immediately undergoes chemical changes, ceasing to serve as a channel for the former in the previous capacity. Normally, the work of extraction of prana to feed the brain is done by a limited group of nerves, operating in a circumscribed area of the organism, with the result that the consciousness of an individual displays no variation in its nature or extent during the span of  his life, exhibiting a constancy which is in sharp contrast to the continuously changing appearance of his body. With the awakening of Kundalini, the arrangement suffers a radical alteration affecting the entire nervous system, as a result of which other and more extensive groups of nerves are stirred to activity, leading to the transmission of an enormously enhanced supply of a more concentrated form of pranic radiation into the brain drawn from a vastly increased area of the body. The far reaching effects of this immensely augmented flow of a new form of vital current into the cephalic cavity through the spinal cord before te system becomes fully accustomed to it may be visualized by considering the effects of sudden increase in the flow of blood to the brain such a faintness, complete insensibility, excitement, irritability or in extreme cases delirium, paralysis, death.

                                                The awakening may be gradual or sudden, varying in intensity and effect according to the development, constitution, and temperament of different individuals,; but in most cases it results in a greater instability of emotional nature and a greater liability to aberrant mental conditions in the subject, mainly owing to tainted heredity, faulty modes of conduct, or immoderation in any shape or form. Leaving out the extreme cases, which end in madness, this generalization applies to all categories of men in whom Kundalini is congenitally more or less active, comprising mystics, medium men of genius and those of an exceptionally high intellectual or artistic development only a shade removed from genius.

                                        Prana 

                        All Systems of Yoga are based on the supposition that living bodies owe their existence to the agency of an extremely subtle immaterial substance, pervading the universe and designated as “PRANA”, which is the cause of all organic phenomena, controlling the organisms by means of the nervous system and the brain, manifesting itself as vital energy .The prana, in modern terminology “Vital Energy”, assumes different aspects to discharge different functions in the body and circulates in the system in two separate streams, one with fervid(hot) and the other with frigid(Chilly) effect. Prana and Apana exist side  by side in the system in every tissue and every cell, the two flowing through the higher nerves and their tiny ramifications as two distinct currents though their passage is never felt in the normal state of consciousness, the nerves being accustomed to the flow from the very commencement of life. It is maintained that the air we breath is permeated with both Prana and Apana and that the vital currents flow alternately through the two nostrils along with the air at the time of inhalation and exhalation. As it is well known that the air we breathe is composed two gases, oxygen and nitrogen. Oxygen is the chief agent in combustion, burning up the impurities in the blood by its action through the lungs, with nitrogen exerts a moderating effect on its fervor. Life as we know it on earth is not possible without oxygen, and it is noteworthy that this element is an ingredient of both air and water, the two essential requirements of earthly life. Sun, moon, stars and the planets are all inexhaustible store of prana.. The pranic emanation from sun, moon, stars and planets are not alike. Each has a peculiar characteristic.  The superstitions connected with eclipse may thus have an element of truth, as on all occasions the pranic emanation from sun or moon are  partially or totally cut off for a time.

              Gopi Krishna’s Kundalini awakening experience

            He used to sit in the same posture for hours at a time without the least discomfort, and breathing slowly and rhythmically, attention drawn towards the crown of his head, contemplating an imaginary lotus in full bloom, radiating light.

    

           He used to sit erect, thoughts uninterruptedly centered on the shining lotus, intent on keeping his attention from wandering and bringing it back again and again whenever it moved in any other direction. The intensity of the concentration interrupted his breathing, gradually it slowed down to such an extent that at times it was barely perceptible. During such period he used to feel that he had lost touch with body and surroundings, and were poised in mid-air, without any feeling of the body. The only object he was aware was a lotus of brilliant colour emitting rays of light.

                              During one such spell of intense concentration he suddenly felt a strange sensation below the base of the spine, at a place touching the seat, while sitting crossed legged on a folded blanket spread on the floor, The sensation was so extraordinary and so pleasing that his attention was forcibly drawn towards it. The moment his attention was thus unexpectedly withdrawn from the point on which it was focused, the sensation ceased, Thinking it to be a trick played by his imagination to relax the tension, he dismissed it and brought back the attention to back the point from which it had wandered. Again fixing on the lotus, the image grew clear and distinct at the top of his head, again the sensation occurred. Though trying to maintain the fixity of his attention he succeeded for few seconds, but sensation extending upwards grew so intense and was so extraordinary, as compared to anything he had experienced before. After a while he grew composed and was soon as deep in meditation as before. When completely immersed he again experienced the sensation, but this time, instead of allowing his mind to leave the point where he had fixed it,he maintained rigidity of attention throughout.  The sensation again extended upwards, growing in intensity and felt as if, he was  wavering; but with a great effort he kept his attention centered round the lotus. Suddenly, with a roar like that of a waterfall, he felt a stream of liquid light entering his brain through the spinal cord. He remained sitting in the same posture, keeping his mind on the point of concentration. The illumination grew brighter and brighter, the roaring louder, he experienced a rocking sensation and then felt slipping out his body, entirely enveloped in a halo of light. He felt the point of consciousness that was growing wider surrounded by waves of light. He describes it as something which could not be described accurately. It grew wider and wider, spreading outward while the body, normally the immediate object of its perception, appeared to have receded into the distance until he became entirely unconscious of it. It was now all consciousness, without any outline, without any idea of corporeal appendage, without any feeling or sensation coming from the senses, immersed in a sea of light simultaneously conscious and aware of every point, spread out, as it were in all directions without any barrier or material obstruction. He was no longer himself, or to be more accurate, no longer as he knew himself to be, a small point of awareness confined in a body, but instead was a vast circle of consciousness in the body was but a point, bathed in light and in a state of exaltation and happiness impossible to describe .After a while, the circle began to narrow down. He felt himself contracting, becoming smaller and smaller, until he became dimly conscious of the outline of his body, then more clearly; he slipped back to his old condition.

                        When he came back to normal he felt his heart thumping wildly and there was a bitter taste in his mouth. It seemed as if a scorching blast of hot air had passed through his body. He felt uneasy and depressed. Instead of feeling exceedingly happy at his luck.  He felt as if he was in imminent danger of something beyond his understanding and power, something intangible and mysterious, which he could neither grasp nor analyse. From then on he had to live suspended by a thread, swinging between life and on  the one hand and death on the other, between sanity and insanity, between light and darkness, between

        heaven and earth.

Symbol “OM”

The Symbol “OM” as written in Sanskrit, is in itself representation of everything. The material world of  the  waking state is symbolized by the large lower curve. The deep sleep state is represented by the upper left curve. The dream state lying between the waking state below and the deep sleep state above, emanates from the confluence of the two. The point and seim-circle are separate from the rest and rule the whole. The point represents the turiya state of absolute consciousness. The open semi-circle is symbolic of the infinite and the fact that the meaning of the point cannot be grasped if ne limits oneself to finite thinking.

How to live with an aroused Kundalini Shakti?

A new entrant in this Kundalini Dhyana will have to keep many of the following things in mind before proceeding further.

1. Never be hasty for doing the dhyana as this is the energy of the nature itself and should not be played without proper care and dedication

2. Follow the steps to awaken Kundalini

3. Many times you may feel dhyana is not giving you any results, it may be due the following reasons

  a. You are putting too much stress on your mind for achieving the benefits

  b. Never bring forth your ego while doing the dhyana. Pray or worship the way you have been doing. And your belief will bring in the results.

Most of the time arousal of Kundalini is the blissful experience. There is no experience in this world which can be compared with awakening of Kundaini. Kundaini awakening is a spiritual experience, but the forece with which is uncoils itself is very powerful. The force can be somewhat compared to the blas off of a rocket. People without the basic knowledge of thenature of Kundalini Shakti should not tread on the path of arousal.

Sadhaka who tries to awaken the Kundalini in haste can cause himself some irreparable damage including psychic difficultiesand problems in the family and at work. This is due the fact hat more and more people find that today's society based on materialistic values cannot make them happy. Many want to reach something genuine within themselves, something eternal and empershable. In this quest they do experiments with cosmic knowledge and expanded consciousness without knowing about the dangers of obtaiing powers without proper guidance.

• Sadhaka should take guidance from a person who has been through the process of Kundalini-arousal, with expanded conssciousness and increased creativity.
• Kundalini arousal occurs sometimes as an uninentional side-effect of yoga, meditation healing and psychotherapy. Other factors can be "Births, Celibacy, deep sorrow, high fever and drug intake. But Kundalini arousal can also occur suddenly witout apparent cause. The secret purpose of youga and meditation actually is to release the Kundalini force. when Kundalini reaches the brain, it is said to be simulating the unused brain cells, so that higher state of consiousness is gained
• Wjem Kundalini arousal takes place, it is important to meditate even more. But caution should be taken so that too much pressure is not given to the Mooladhara chakra. Healing therapies like Sparsh, chikitsiya, pranic healing, Reiki can help people with the arousall. Earth is very good place to be linked with during this period of time like walking, gardening etc, with bare feet.
• Bathing and wearing of clean clothes, during the period helps to calm the body, energy down.
• Try to follow the period of arousal by keeping quiet during the day.

Precautiions

• Avoid getting in contact with people who have negative feelings in mind as it can cause conflicts and also cause psychological disturbances in you
• Avoid stressing your body physically or mentally for no reason. Long slow walks, cleaing, gardening, household duties, light work like needlework, painting, singin, poetry are some of the hobbies or activities that can be pursued during the period of awakening
• Avoid sexual life for some time till the flow of energy balances itself
• Never take any anti depressant medicines, drugs as this will aggrevate the situation and it is quite possible the damage caused may be irreversible
• Eating of betel leaves together with mulaiti, cardaon or clove and peppermint can provide soothing feeling to an individual with awakened energy. Smell of a Rose, wet sand, khus, mnt etc can also help in sooting the nerves.  Jasmine never be used, artificial perfumes will bever provide any relief
• Small sachets of sugar, cardamom should be carried all time. whenever the feeling of void occurs, a small quantity of sugar or cardamom should be taken.
• If Kundaini shakti is aroused without the cleansing process, then the purging of bad elements take place and it will be very painful process. Sometimes it can cause even cancer or other dreaded diseases depending upon the nature of Karmas stored by you. During the process of purging, avoid mediation, fasting breating excercises.
• Never consciously awaken kundalini while living with family as it becomes very difficult for the family members to come to terms with the problems that are occuring during the process of awakening. they can never understand the arousal of emotional variances and this can cause.IF the family is spiritually inclined and has knoledge about kundalini then it is useful to have their support during the period of arousal.

Sensations experienced during the arousal of Kundalini

• Burning heat or ice-cold currents moving up and down the spine
• Feeling of snake wriggling up the spine from the Mooladhara to the Vishuddhi chakra. Moving pains throughout the entire body but no stress being felt on joints or muscles
• Tingling feeling in the spine, abdomen and the head
• Strain or stiffness in the neck and headache
• Vibrations and restlessness in the legs arms palms and feet
• the pulse is round to rise with extra alertness in the body
• There is comparitive raise in the sensitiveness for sound light and smell
• Mystical experiences, cosmic glimpses are felt during this period of time. Many revelations are also bestowed upon the sadhaka
• Levathan experiences and para psychological abilities are bestowed upon during this period of time
• Every minute of life is seen in a different view of light. Light phenomena inside or outside thebody during this period
• Sleepness and deep depression. During this period of time there is feeling of staying aloof from the crowd
• Emotional outbursts, rapid changes in mood, excesive episodes of grief, fear, rage, depression. Sudden loud laughing crying untrollable hiccups, continuous cough with no pain or tiredness
• Hearing sounds, like rain, dhamru, flute, drum, waterfall, chirping birds, buzzing sounds, whooshing sounds, ringing in the ear. 

Vethathiri Maharishi

                              When one understands the deeper truth about our existence there is nothing but energy (atomic) particles that make up the structure of the body and brain; nothing but their radiated magnetic waves are all our perceptions and functions of body and mind. Aside from the physical structure, my personal existence is a modulated wave domain that we call the 'genetic center'

                             Equilibrium is relative rather than absolute polarization of sakti into two forms Static and Dynamic.

                         In the tissues of living body it is anabolic and Katabolic. One tending to change and other to conserve the tissues. Actual condition of tissues being the resultant of these two co-existent or concurrent activities. To correlate the pure Cit and the stress is polarization. So called atom is miniature universe very much like our own solar system. At the centre of this atomic system we have a charge of positive electrically round which a cloudof negative charges (called electrons) is supposed to revolve. The positive and negative changes hold each other in check, so that the atom is a condition at equilibrated energy. This analogy is extended.

                           The body is compared to a magnet with two poles The muladhara is the static pole in relation the rest of the body, which is dynamic.

                        The ovum, which the mother element represents one pole(possibly static) and the spermatozoon, which is father element, represents the other(possibly the dynamic). From their fusion proceed those process which biologists calls differentiation and integration.

Four Castes

                               Manu is the universal lawgiver; not alone for Hindu society, but for the world. All systems of wise social   regulations  and even justice are patterned after Manu. 

   

                        “Inclusion in one of these four castes originally depended not on a man's birth but on his natural capacities as demonstrated by the goal in life he elected to achieve," an article in EAST-WEST for January, 1935, tells us.

                                         "This goal could be

                                        1) KAMA, desire, activity of the life of the senses (SUDRA stage),

                                        2) ARTHA, gain, fulfilling but controlling the desires (VAISYA stage),

                                        3) DHARMA, self-discipline, the life of responsibility and right action (KSHATRIYA stage),

                                        4) MOKSHA, liberation, the life of spirituality and religious teaching (BRAHMIN stage).

                                        These four castes render service to humanity by (1) body, (2) mind, (3) will power,  (4) Spirit.

   

                                "These four stages have their correspondence in the eternal GUNAS or qualities of nature, TAMAS, RAJAS, and SATTVA: obstruction, activity, and expansion; or, mass, energy, and intelligence. The four natural castes are marked by the GUNAS as (1) TAMAS (ignorance), (2) TAMAS-RAJAS (mixture of ignorance and activity), (3) RAJAS-SATTVA (mixture of right activity and enlightenment), (4) SATTVA (enlightenment). Thus has nature marked every man with his caste, by the predominance in himself of one, or the mixture of two, of the GUNAS. Of course every human being has all three GUNAS in varying proportions. The guru will be able rightly to determine a man's caste or evolutionary status.

                         "To a certain extent, all races and nations observe in practice, if not in theory, the features of caste. Where there is great license or so-called liberty, particularly in intermarriage between extremes in the natural castes, the race dwindles away and becomes extinct. The PURANA SAMHITA compares the offspring of such unions to barren hybrids, like the mule which is incapable of propagation of its own species. Artificial species are eventually exterminated. History offers abundant proof of numerous great races which no longer have any living representatives. The caste system of India is credited by her most profound thinkers with being the check or preventive against license which has preserved the purity of the race and brought it safely through millenniums of vicissitudes, while other races have vanished in oblivion."

Desire to come true - Monk who sold his Ferrari

                                          There are 5 steps to follow to make desires come true.

                                           1.  To have a clear vision of outcome

                                            2.  To create positive pressure to keep inspired

                                           3.  Never set a goal without a time line

                                           4.  Goal that is committed to paper or a dream book

                                              5.  Magic 21. Perform new activity for 21 days in a row

                             a. Chinese Image :-   Chinese define image in these terms: there are three mirrors that form a person's reflection; first is how you    see yourself, the second is how others see you and the third mirror reflects the truth. Dream book into separate  sections ike physical fitness goals, financial goal, personal empowerment goals, relationship and social goals and also spiritual goals

                                 b. Mystical Fable :-    You are sitting in the middle of a magnificent, lush, green garden. This garden is filled with the most spectacular flowers you have ever seen. The environment is supremely tranquil and silent. Savor the sensual delights of this garden and feel as if you have all the time in the world to enjoy this natural oasis. As you look around you see that in the center of this magical garden stands a towering, red lighthouse, six stories high. Suddenly the silence of the garden is disturbed by a loud creaking as the door at the base of lighthouse opens. Out stumbles’ a nine foot tall, nine hundred pound japanase sumo wrestler who casually wanders into the center of the garden.  

                       As this sumo wrestler starts to move around the garden he finds a shiny gold stopwatch which someone had left behind many years earlier. He slips it on and falls to the ground with an enormous thud. The sumo wrestler is rendered unconscious and lies there, silent and still. Just when you think he has taken his last breath, the wrestler awakens, perhaps stirred by the fragrance of some fresh yellow roses blooming nearby. Energized, the wrestler jumps swiftly to his feet and intuitively looks to his left. He is startled at what he sees. Through the bushes at the very edge of the garden he observes a long winding path covered by millions of sparkling diamonds. Something seems to instruct the wrestler to take the path, and to his credit, he does. This path leads him down road of everlasting joy and eternal bliss.

 Body
                       

                        a.  Stula Sarira is expressly designed to enable Sukshama Sarira to work out the kama it has incurred. As Stula Sarira is constructed according to the nature of Sukshama Sarira. Both are united and interdependent

                          b.    In one of the ancient Hindu ritual enjoyment by way of food and drink was preceded and accompaniesd by ceremonial sacrifice and the gifts. The individual life and world life are known one. When eating or dringking or fulfilling any other natural functions of bady he says S”Sivoham” or Bhairavoham. It is God who does so in and through him.

                              c.     Four types of Body

                                  i.    Physical Body

                                 ii.    Pranic Body

                                iii.    Energy Body

                                iv.    Spiritual Body

                                 v.    Bliss Body

                              d.     Gross Body is physical and Subtle body is Energy

                              e.     Five Elements are

                                  i.    Space         (one element)               Sound

                                 ii.    Air              (Two Elements)             Sound and Touch

                                iii.    Fire             (Three Elements)           Sound, Touch and Form

                                iv.    Water         (Four Elements)             Sound, Touch, Form and Taste

                                 v.    Earth          (Five Elements)             Sound, Touch, Form, Taste and  Smell

  

Yuga

 Yuga is the time period in which the universe is divided into,this time period is also calculated on the basis of number of years of Gods, one God year is approximately 432 human years

i)              Kritha Yuga or Sathya Yuga       17,28,000 years (432000 X 4 )

ii)             Tretha Yuga                              12,96,000 years (432000 X 3 )

iii)            Dwapara Yuga                             8,64,000 years (432000 X 2 )

iv)            Kalki Yuga                                  4,32,000 years (432000 X 1 )

                 ---------------------------------   ------------------------------------------

                    Maha Yuga                      43,20,000 Years

                                                       
Kritha Yuga/Satya Yuga :  17,28,000 human year  or 4000 years of God
 This is said to be the golden age when Gods used to live with humans when humans were pure at heart. The life of the people was filled with happiness and joy and they used to live on the Amrit/ nectar provided by the Mother Earth. The mental facilities of the people were developed to such an extent that the powers possesed by them were nearly equivalent to Gods
It was a period when every individual was endowed with the Chausatt(sixty four) riddhis, asthang (eight) siddhis and nav(nine) nidhis. It may be strange but there were no climates, no day and night and the human nature was a pure as Gold. Every individual used to do dhyana and was snot afraid of the cycle of life and death. In this period, people used to live for thousands of years and that is the reason they were called chirayu(eternal life) the sky was roof and the lap of Mother Earth was the bed for them
Tretha Yuga: 12,96,000 human year  or 3000 years of God
It was a test for Gods to find out quantum of purity of the man and for this God created a sense of lacking in the minds of people. this lacking created a void in the minds of people and they began to search for the truth. Gods hid himself from the sight of the people. It was nly during this time that the trees and plants appeared. Indra(also known as Purandra, god of rain) created rain and the climates started appearing. the beauty, which had appeared around the Mother Earth fascinated people, and this fascination  led to selfishness for possession. People started fighting over the trees, land etc. this led to creation of houses villageds and cities. People atarted working on gaining knowledge for finding the truth. The sidhies and riddhies of the man started diminisheing and strived a lot to achieve those spiritual powers
Evil natured man with increase of knowledge started feeling superior. they started claiming themselves to be deigods on the face of earth. The sife span of people also reduced considerable. Due to huge cutting of plants and trees for building houses, shortages for the same occured.
It was during this period that Rig Veda was composed. People started nature, Indra, Varuna and Agni. It was also in this period that man started fearing for life. They also started sacrificing animals and humans to gain material benefits
Dwarapa Yuga:  8,64,000 human year  or 2000 years of God
By the beginning of this period man had lost nearly every riddhis and siddhis gained in the Satya Yuga
The plants and trees nearly became extinct by now and this caused man to fight over rivers, land and mountains. It was only in this yuga Ayurveda was born, people became knowedgeable on the qualities of herbs which could help curing people.
Due to fighting and over utilisation of herbs they too became extinct. People felt the need for finding a solution. so in this period the concept of vanas was developed by Lord Brahma for stopping the fight and blessed them with cow and reated trees, herbs and animals again.
By this time the people had corupted to such an extent there became a wide gap between humans and Gods. The main reason for this was that in this period people found solace in material gains and for achieving these goals they even got their kith and kin sacrificed.
this peroid saw the development of various mantras and tantras dedicated to various Gods. People started organising huge yagyas for appeasing Gods. Many complicated and difficult techniques for achieving riddhis and sidhis were also developed during period
Kali Yuga:  4,32,000 human year  or 1000 years of God
Presently we are in this yuga and have completed nearly 5100 years. The mind of human beings have been corrupted with material wants to such an exent that they would not hesitate to sell God to earn for their living. People with little knowledge will become incarnation of Gods and they would be worshipped. These people would have large following and even will not hesitate to proclaim themselves to be Gods. True worshippers will gain a lot with little efforts in this yuga. What a person might achieve in one month in this yuga would be equivalent to 10 years of efforts in Treta Yuga
When this yuga completes its tenure a new universe would be formed and the cycle would continue again


                                                

 1000 Maha Yuga = One day of Brahma

1000 Maha Yuga = One night of Brahma. so Brahma’s one day = 86,40,000 years

       Brahma lives like this for 100 years.

     Entire life time of Brahma is one breath of Vishnu. When Vishnu exhales World is created and when he inhales world is destroyed. Time span between inhale and exhale is 100 years of Brahma.

          Kaliyuga started just 5100 years ago when Krishna left this material body.

Time
One Year = 2 Ayanas
Ayana  = Ritus
Ritu(seaspm)  = 2 Masas
One Masa(Month) = 2 Paksha
Paksha(Fortnight) = 15 Days
One day = 30 Muhurata

In a span of ten units of 3 Muhuratas each there is
a. Sunrise (Prata/dawn)  = 3 Muhurata
b. Sangava(Forenoon) = 3 Muhurata
c. Madhyana(Noon) = 3 Muhurata
d. Aparahna(Afternoon) = 3 Muhurata
e.Sayanha(Evening) = 3 Muhurata
a+b+c+d+e= 15 Muhurta

There are 5 pahars(period) in night. which make another 15 muhurta totalling 30 muhutas in a day. During the period of Sharat (autumn) and Vasanta(spring) there are 30 Muhurtas and vary in other seasons. In summer the days are longer and in wihter the nights are longer

Muhurta = 30 Kalas
Kala = 30 Kashtha
Nadika = 15 Laghus
Laghus = 15 Kastha
Kashtha = 5 Shabna
Shana = 3 Nimesha
Nimesha = Smallest unit of ime can be compared with second
Lava = 3 Vedhas
Vedh = 100 Truti
Truti = 3 Trasarenus
Anu(atom) = 2 Paranu
Paramanu of matter = smallest unit of time which fits the smallest particle

Distance Measurement
1 Yojna = 4 Gavyuti= 8000 Dhanus
As per Valmiki Ramayana, Lord Hanuman had jumped 100 yojnas of sea to reach Mata Sita in Lanka, where she was held captive by the demon King Ravana)
1Gavyuti = 2000 Dhanus
1 Dhanu = 4 Hastas (Lengths of Bow)
Kishku = 32 Angulis
Hasta (Hand) = 24 Angulis
Ratni = 21 Angulis
Pradesha = 10 Anguli (Length from thumb to index fingers)
     a. Tala finger = Distance from thumb to extended middle finger
     b. Gokarna = Distance from thumb to ring finger
      c.Vitasti = Distance from thumb to the little finer / 12 angulis
anguli = finger
Finger is considered to be the smallest unit of measurement of length

Lokas
As per Brahma Purana, Matsya Purana, Bhagwata Maha Purana the description is as follows
Satya Loka, Tapo Loka, Janar Loka, Mahar Loka, Rudra Loka(Swa Loka), Vishnu Loka(Bhuv Loka) Bhu Loka,
Atala Loka, Sutala Loka, Nitala Loka, Gambhistha Loka, Mahatala Loka, Sutal Loka, Patal Loka

      

      Isvara & Lingam.

         

                        a.    Introduction to Isvara      Word Lingam means fundamental form. It is interpreted as symbol (or) basic symbol. First form in the process of creation. Core of every galaxy is in the form of lingam. Very core of you will be in the form of Lingam. This form is perennial source of energy which will not dissipate which cannot be destroyed.

                        When one looks at oneself, one sees oneself to be an individual living in this world, responding  to various objects, situations and people. One also sees an intelligent design throughout the entire creation. There are stars, planets and satellites that function in an orderly manner. The earth moves in its own orbit as even the other planets do. The sun never fails to rise, the oceans never dry up and all the elements function within the framework of physical laws. The various forms of life live in a complex interdependent relationship. A human body, like other life forms, is made up of many components, each having a distinct function. Every organ and cell in the body seems to have a definite purpose. There is nothing that is redundant in this vast creation. The exquisite order and beauty of the creation indicates the presence of a cause which is intelligent.

                                     b.   Who is Isvara?

                        The creation of any object , such as a pot, involves a twofold cause. One is the creator, the pot-maker, who has the knowledge and the skill to make the pot. The other  is the material from which the pot is made, for example, clay. In Sanskrit, the intelligent cause is called nimatta-karana and the material cause is called upadana-karana.

                        The creation, being intelligently put together, must also have an intelligent cause. Just as the creator of an object must have the knowledge of his creation, so too, the cre3ator of the world must have knowledge of his entire creation. Therefore, omniscience, all knowledge, must reside with the creator. The creation must also have a material cause, exists apart from the creator. In the case of the clay pot, the material, the clay, exists the creation,  however, one is unable to assume that the material cause is separate from the intelligent cause. If the intelligent cause were separate from its material cause, the intelligent cause would have to exist outside the creation. Since outside and inside are concepts used in reference to space itself is part of creation, nothing can exist apart from the creation. Therefore, the intelligent cause can only be non-separate from the creation.

                       Furthermore, if the intelligent cause were separate from the creation, another question would arise as to where the material cause for the creation came from. If one presumed the existence of another material cause for the creation, the question would arise as to the source of that material. Thi would lead to the fallacy of infinite regression, because the source of the first material cause would rest in another material cause, whose source would rest in another material cause and so on, leading to an indefiniteness in conclusion.

                       There is finality of perception, however, because one does see a creation. Seeing the creation, one must account for its material cause. Therefore, one can only infer that material cause of the creation cannot be separate from the intelligent cause.

                       Examples of both the intelligent and material causes resting in one entity are not unknown in one’s experience. When one dreams, for example one creates an entire dream world. The dreamer is the intelligent cause of the dream. The material cause from which the various objects in the dream are mode is not separate from the dreamer. It is the thoughts and memories of the dreamer which make up the dream. Another example is a spider who spins a web. The  spider has the knowledge of how to make the web and finds the material to do so within himself.

                       The one who is thus both the intelligent and the material cause for the whole creation is known as Ivara, the Lord.

                               c.   Isvara-He or She?

                  One generally uses the pronoun He for Isvara. This is only a convention and does not imply that Isvara has a gender.

                        In the creation one sees both the masculine and the feminine genders. A gender indicates functional and anatomical differences between living organisms. Gender differences do not extend beyond these differences. There is no male eye, female hunger or neuter sadness. Looking at the world comprising all three genders one cannot attribute only one gender to Isvara. One can only say that Isvara is not male, female, or neuter, or one can say that Isvara is male, female and neuter, being the cause of everything.

                       The intelligent aspect of Isvara is called purusa, which is masculine and the material aspect is called prakriti or maya which is feminine. This combination of the male and the female aspects in Isvara is represented in the form of the deity called ardhanarisvara which is half male and half female.

                                   d. Where is Isvara?

                                                One does not encounter Isvara as resident of any particular place. Were he a resident of a particular place in the creation a question would arise as to where he was before the creation of the universe. Let one assume that Isvara is an individual entity living in a particular lace that is not available for one’s immediate perception, for example, heaven. If this were so, where was he before he create3d heaven? Saying that he lived in another heaven or hell leads to the same problem of infinite regression.

                      Looking at the example of the dream, if one were to ask where in the dream world the dreamer is located, one would see that, with respect to the dream world, the dreamer is every where in it. The dream mountains, dream rivers, dream animals and dream people are not separate from the dreamer. The dreamer pervades the dream. In other words, the dreamer is immanent in the dream. Similarly, if Isvara is the intelligent and material cause of the creation, he is immanent in the creation; there is nothing in the creation that is apart from Isvara. This is what is meant when one says that Isvara is  all pervasive or omnipresent.

                       Even though the dreamer pervades the dream, the dreamer is not the dream. It is the dream world that resolves into the dreamer. In other words, the dreamer is the one who pervades the dream and at the same time transcends it. In the same manner, Isvara pervades the creation and transcend it.

                       Therefore, to find Isvara one does not need to look for a distinct individual being because the creation does not exist apart from Isvara. In fact, the creation is nothing but Isvara.

                                    e.  Sivalinga

                        Isvara as Lord Siva is generally worshipped in a particular form known as linga. The word ‘linga’ in Sanskrit means symbol. The derivation of the word is “Lingyate budhyateanena iti lingam” – that by which(something) is represented or known is linga.

                       The linga is a form which has no particular form. If all forms in the creation were put together that would form an indefinable form which is symbolized by the linga. Since all forms are Isvara and Isvara is not any one form, the linga represents the formless form of Isvara.

                        It Is believed that a highly symbolic and esoteric philosophy emerged with the advent of Tantra-yoga, addressing masculine and feminine principles in the creation. During this time, the sivalinga came to be looked upon by some people as representing the union of masculine and feminine aspects symbolised as phallus. However, there is no  known reference of such a meaning in the Vedas.

                       Lord Siva is the deity for those desirous of gaining moksa, liberation. Siva is commonly worshipped n Mondays. People in North India generally worship Lord Shiva by chanting Sivamahimna-stotra. Lord Siva Is also worshipped on the day and night of Sivaratri, a festival which occurs during the month of Phalguna(February-March). Sivaratri is an important day of prayer and fasting for spiritual seekers.

    

                                             ALL FORMS REPRESENTED BY ONE FORM WHICH HAS GOT NO FORM IS LINGA

                                f.  Sivalinga link

.                          http://en.wikipedia.org/wiki/Lingam

Note : This is only a scribbling note. These are purely my understanding. These may or may not be the correct one. This is not to hurt anybody's feeling.