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03 FACTS;-

1-These asanas [as seats] play a fundamental role in any yogic practice, both in Hatha Yoga and in mantra practice. Asanas are required in pranayama because they eliminate the destructive effect of gravity on prana.

2-Gravity is related to microlepton particles that affect our minds and vital energy. Energy and consciousness are interrelated, during the practice of pranayama, till a certain stage, changes occur in the consciousness of practitioner.

3-The mind becomes calmer, however, even with some certain changes nadi are not always completely purified, therefore, the gravitational field of the Earth affects such "drawbacks"


12 FACTS;-

Asanas (seats) of a good piece of silken cloth , blanket, sheet made of Kusha grass, the skin of a lion, tiger skin and deer skin are considered extremely pure, and only these are accomplishers of the desired purpose.

1-Blanket is good for acts done from interested motives, but in this case the seat made of red blanket is considered the best.

2-Seat of a black deer skins gives accomplishment of knowledge;

3-Tiger skin - liberation;

4- Kusha seat gives longevity;

5-Asana of silken cloth destroys diseases.

6- A seat prepared by placing in sequence, first, the Kusha asana, then deer skin over it, and then on the top a silken cloth, gives success in Yoga Sadhana.


Now, causing pain or prohibited asanas (seats) are being described:

7-1-By using earth as a seat one gets pain;

7-2-By using Wooden seat there is the beginning of misfortune;

7-3-By using a seat made of bamboo there is poverty;

7-4-By using stone seat there is suffering from diseases;

7-5-By using a straw seat there is loss of fame;

7-6-by using a seat of leaves there is insanity;

7-7-By using a seat made of cloth, there is loss of Japa, In Dhyāna and Tapa ; Therefore asanas made of these materials are prohibited. Householders should never sit on seats of the skin of a lion, tiger skin and skin of black deer without initiation from a Guru.

8-Householders can sit on such asanas only with the permission of a Guru, but a chaste disciple has no need for special permission to sit on this asan..In fact, it happens naturally if the area where you perform sadhana is pure and it depends on asana, where you sit. These things are not taught in any centers for some reasons. because a few people who have actually accomplished this level .

9-A mat for the lower level practice of Hatha Yoga and asana for sadhana are still different things. If your body needs physical exercises, then in the beginning you can do them on a standard rubber mat, and afterwards having recited the mantra for asana in puja, proceed to the higher sections of yoga. It commences where techniques of hatha yoga do not subserve the wandering of the mind, but rather make it quiet.

10-As a rule, it`s the quality practice of pranayama, mudras, dhyāna, mantra and rituals.While performing pranayama as well as during the practice of mantras such kind of asanas are used for the one purpose - to bring the mind to the pure and peaceful state, in both cases it plays a significant role.

11-In mantra sadhana the pure mind facilitates the faster realization of mantra and while performing pranayama the pure mind subserves the transformation of vital energy into the spiritual one.

12-External cleaning of the space for sadhana assists in removing of all unnecessary obstacles, whereas mantra for asana and selection of definite asanas help to eliminate unnecessary influences on the subtle plane and attract those energies required for the attainment of certain Siddhi.


07 FACTS;--

Without these asanas, for example, during the practice of pranayama, prana will go into the ground. In India it is believed that God Indra will take the results of your sadhana, if you will not use this kind of asana. This point should be discussed from the perspective of Hinduism-----

1-The idea behind this is that we are seated on something which will not drive our energy down to the earth, because the earth is a conductor of electricity. We will get a shock if we stand on the ground and touch an electric wire. This is why we should not sit directly on the earth. Have a seat—a cotton seat is all right—and sit in this posture with locked-up legs, not allowing the toes to touch the ground. Sit in padmasana if possible, and lock up the hands—like we see in portraits of BHOLENATH , for example, seated in meditation. Some people lock their fingers. There are various postures of this type.

2--Indra is considered as the king of Svarga loka (heaven plane), the so-called abode of the Gods. All possible successes and siddhi are granted only when the adept observes different rules, it means discipline. If he does not follow them, then in his actions there is a lot of carelessness, affecting the psychic environment of the space where the sadhaka is present, and therefore the destructive force annihilates results.

3-In other words, Indra gives access to supreme powers only for those who are established in the purity of their "throne-asana." Your asana is what should be under your full control, you are the "king" of the place where you practice. Thus, nobody should stand on your asana, in traditional yoga and tantra this is an important prescription.

4-There is even asana puja in tantra. What does it mean?- Any puja expresses your intention "sankalpa", and puja reproduces the same processes that the Absolute manifests: creation, preservation, absorption. For example, you perform pranapratishtha (installation of vital energy in the space of puja) or avahana, then do japa and dhyana, and after this - dismissal with the energy of Devata which is called visarjana, or in some puja everything ends with Shantipat. Thus it turns out that you create reality, reinforce it and absorb back into yourself.

5-With asana-puja there is the same thing: you manifest its space from yourself, perform sadhana in it and take the results of sadhana back into yourself. If the energy is destructive during the puja, you in the same way will take it into yourself. Or it can be said in another way: you take the negative power, but the positive one will go,

6- In short, it`s not what we need for practice. Purity of the space is significant for sadhana because it is the extension of yourself. Accordingly, in the classical sadhana it is important to sit on the asana correctly, checking the svaras (of nadi), it means you should stand on asana by the leg corresponding to the active breathing nostril, and when you stand up from asana, touch it firstly by hand, and then touch your body.

7-The principal spiritual centers of perception are the head or heart.


Yes, there are nine principal deities and asanas intended for these deities which are used in sadhana. For Ganesha - silken or kusha asana, for Shiva - charmas (tiger skin, antelope skin), for Vishnu - silk, for Brahma – kusha asana, for Surya -kambal (blanket of coarse wool), for MA Saraswati – cotton cloth, for MA Kali - kambal, for MA Lakshmi - silk, for Bhairava, Hanuman - kambal. And of course, there are particular mantras for each of such asanas.


14 FACTS;--

1-ALL THESE RULES ARE FOLLOWED IN SAKAR PUJA BUT NOT SO MANY RULES FOR BRAHMAN SADHANA /MEDITATION ETC...BUT YOU MUST SIT IN SUKHASAN ONLY..The position of the body has to be decided in the beginning. What are the positions of the body? We can be standing, sitting or lying down.If we lie down, we may go to sleep. There is a chance of getting into a state of unawareness while we are lying down..

2-Experts in yoga have pointed out that the seated posture is best because when we are standing, the mind cannot concentrate wholly on its objective as the standing posture requires the attention of the mind on the body to some extent.

3-So, there is no alternative; we have to be seated. This seated posture should be comfortable because the purpose of being seated is not merely sitting. The purpose is to make the mind wholly attentive, or at least attentive in a large measure, to the ideal of our quest.

4- If we are seated in an uncomfortable or painful position, then the mind will be thinking of that pain. If a person who is not used to sitting in padmasana forces himself or herself to sit in padmasana, there will be pain in the joints, an awkward feeling in the muscles, and the attention will be on the muscle pain rather than on the object of the quest. Patanjali. says ‘Asana’ does not mean padmasana, sukhasana or any particular asana; it is any posture that is very comfortable.

5-Before you start meditating or chanting anything, find out whether you are able to sit. Are you able to sit quietly, comfortably, for at least fifteen minutes continuously without shaking your body, without stretching your legs, without feeling pain, without feeling any signs of unnaturalness in your pose? This has to be checked at the very beginning.

6-Choose an appropriate posture. Do not try to do something impossible. People who are not used to sitting on the floor with crossed legs, who are accustomed to sitting only on chairs, may find it very hard to comfortably bend their legs. So for them, the advice is that they sit in such posture as would be nearest to the prescribed postures without causing undue pain, stress or awkwardness.

7- In the beginning, we may even use a chair with a backrest to keep the spine as erect as possible. Later on, it must be improved gradually until we are able to fold our legs and sit erect.


8-1--It is said that we must fold our legs rather than stretching them out.. It is related to the operation of the energy in the body. The purpose of locking up the legs and the hands in a seated posture is directly connected with the meditative techniques, and is not merely a whim or fancy.

8-2-The reason is that energy is likely to leak out through the extremities of the body, through the fingers and toes especially. The extremities of the body are the nerve endings, and energy goes out through them because they are delicate. If they are left open, stretched forward, it is likely that the energy that we conserve in an act of concentration of mind may not be able to circulate within our system—which is our intention, ultimately. The energy may escape on account of the pressure exerted on the body.

8-3-Every form of energy tries to escape the centre of concentration—As, for example, soda in a bottle tries to escape, but cannot because the bottle is so thick. So the moment we open the top, it bursts out with a hissing noise. The same applies to any kind of energy.

8-4-Why do children jump and dance and run about here and there, while adults do not? We do not see elderly men running about; they go very slowly, whereas a small child jumps. If we ask a child to go out and see somebody, it will run and jump and skip because it has bottled-up energy, whereas an adult has not so much energy. This bottled-up energy wants to escape. When energy gets concentrated it must find an avenue of escape, in some way or the other.

8-5--This fact become evident in a deliberate attempt at the conservation of energy in concentration and meditation. The moment we begin to deeply concentrate and wholly fix our attention on anything, all the energy of the body gets focused on that point on which we are concentrating.

8-6-There is a withdrawal of all the energy of the body, and the senses also cease to function, to some extent. When we are deeply concentrating on something, the eyes will not see, the ears will not hear, and so on. Even loud noises will not be heard. We may be gazing without seeing anything, on account of the withdrawal of the mind. There is a focusing of all the energy on a particular point.

9-Be seated in one posture. It is advised by teachers of yoga that we must face the east or the north because of the magnetic influences of these directions. The sunrise is the cause of a magnetic force in the eastern direction, and the North Pole is said to be the centre of a magnetic force which runs from north to south.

9-1-Hence, these two directions are regarded as very helpful in generating psychic electricity within us in the act of concentration or meditation. Face the east or the north, and be seated in one posture with the head, neck and spine erect. Keeping the head, neck and spine erect is difficult in the beginning; you will feel pain in the spine. So, in the earliest of stages, you may have a backrest. Use a cushion, or sit near a wall. That will help in the beginning to keep the spine erect. Whatever is helpful to you in this practice can be resorted to.

10-We should sit erect. If we sit in a crouched position with our back hunched, or if there is any kind of distortion of the body, there will also be a kind of distorted feeling in our mind; we will feel a sense of uneasiness. The purpose of this physical posture is to enable us to gradually forget that we have a body. The consciousness that we have a body increases by the physical pain that is felt, or by any kind of illness that is in the body.

10-1-A very healthy person does not know that he or she has a body. It is only a sick person who always feels that there is a body. A jubilant, healthy body will not be conscious of itself. That is the sign of good health. In yoga, the purpose is to ultimately rouse the consciousness out of attachment to the body for a different aim altogether.

11-Many have suggested that before we start , it is better that we take a deep breath. Many types of pranayama are prescribed, but we need not go into all these details because they have one purpose ultimately—to harmonise the flow of the breath. Just as all the asanas, or the physical exercises , have one purpose ultimately, which is to keep the body in a perfect single chosen position.. The purpose of the different breathing exercises is to finally systematise the process of breathing, instead of breathing heavily as we do when we are running or are exhausted, etc.

11-1-The more we are composed, the slower is the process of our breathing. It is only in a disturbed condition that we heave the breath. So, when we are seated in a posture, the best thing would be to take a very slow, deep breath, and slowly exhale, as slowly as possible. This, continued for a few minutes, coupled with Om chanting in a sonorous, mild tone, will prepare the mind for its further work.

12-But if our mind is disturbed for any reason, we can neither take a deep breath very slowly, nor chant Om with peace. This is another essential factor. If we are agitated for some reason, we should not sit for meditation; that is not the time for sitting.Therefore, after you are well seated, review in your mind if you have any strong emotions inside, either of intense affection or intense resentment, because either of these is dangerous. If you find that it is hopeless—the mind is so much agitated on account of this attachment or resentment that it is no use sitting for meditation—well, stop your meditation for the time being:

13-Also, it is proper or advisable to review whether the mind has any deep attachment to anything—What is attachment? It is nothing but the concentration of the mind on something.This is so serious that we cannot simply close our eyes to it, because if deep-rooted attachments are not dealt with in a proper way and the requisite attention is not paid to them, we force our will to concentrate on something else in the name of yoga, and it will be harmful to the system. It will violate our personality, insult our mind, and cause various complexes and illnesses—physical as well as mental.A deeply upset person cannot conduct a psychological analysis, and so you must do this analysis with the guidance of a superior.

14-Of course, the best asana is padmasana, which is said to be the king of meditative postures. But if sitting in padmasana is not practicable, we can have easier postures such as the one in which we are all seated now, for example. We are all sitting in one posture. When we sit in this posture, we are allowing our toes to touch the bare ground. This is why we are asked to be seated on a non-conductor of electricity...

......SHIVOHAM ......