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05 FACTS;-

1-Sprouting in Para, Vak (power of speech) gives forth two leaves in Pasyanti, buds forth in Madhyama and blossoms in Vaikhari—that Vak, earlier described, reaches the stage of the absorption of sound, reversing the above order, viz., beginning with Vaikhari, etc.

2-Para, Pasyanti, Madhyama and Vaikhari, are the four kinds of Vak. Para is the highest of sounds. Vaikhari is the lowest of sounds.

3-. Vak begins from the highest of sounds to the lowest, in evolution.

4-In involution it takes a reverse order in order to merge in Para or the highest subtle sound.

5- Anyone who thinks that the One who is the great Lord of that Vak, the undifferentiated, the Illuminator of that Vak is the Self—such a person who thinks over thus, is never effected by words, high or low, good or bad.


06 FACTS;-

1-It is a minor chakra that is closely connected with the Vishuddha (throat) chakra. It is located approximately 2 inches above the Vishuddha, in the area behind the uvula, which is the seat of the female energy of the tongue.

2-Lalana chakra is sometimes called the Talu chakra – the center of division because it is the center where the nectar from bindu divides into either bad or good experience in life.When throat (Vishuddha) chakra, combined with Lalana chakra, is not awakened, life tends to be unhappy and painful.

3-The nectar becomes poison. But when the Vishuddha and Lalana chakras are awakened, then the nectar remains in the form of happiness and bliss. Life becomes a source of joyful experiences. Such is the importance of the Vishuddha-Lalana chakras.

4-According to some tantriks, this chakra cannot be described like the other seven chakras and can only be experienced after the kundalini is awakened.

5-According to Saubhagya-Lakshmi Upanishads the Talu chakra is described as having twelve bright red petals. Other texts say it has 64 silvery white petals and a bright red periphery called ghantika, where the energy of the moon exudes its nectar ( bramhi).When this chakra opens, it gives the practitioner a glimpse of cosmic emptiness or the great Void.

6-The sixty-four petals of Talu chakra are the homes of the powerful sixty-four yogis, whose worship is said to grant the eight siddhis.These spiritual powers are:

6-1-Anima: the power to reduce one’s body to the size of an atom;

6-2-Mahima: the power to expand one’s body infinitely;

6-3-Garima: the power to become as heavy as gold;

6-4-Laghima: the power to become as light as a feather;

6-5-Prapti: the power to access all places and all dimensions;

6-6-Prakamya: the power to materialize any desired object or situation;

6-7-Ishtva: the power of absolute lordship over all;

6-8-Vashtva: the power to subjugate all.


This chakra is obviously a very powerful and yet potentially dangerous energetic center, since the practitioner may easily fall prey to the strong temptation of using the new-found spiritual powers acquired there for sensual pleasure, selfish gain or enhancement of the ego.Those who get caught in this spiritual trap may find their quest for Self-realization delayed by many lifetimes.


04 FACTS;-

1-A knower of the Atman, having drawn out the tongue from the root of the palate, should in accordance with the advice of his Guru, clear the impurities of the tongue for seven days.

2-He should take a sharp, oiled and cleansed knife which resembles the leaf of the plant Snuhi (SEHUND), the milk-hedge plant, and should cut for the space of a hair, the Frenulum linguae (a small fold of mucous membrane extending from the floor of the mouth to the midline of the underside of the tongue).. He should powder Saindhava or the rock-salt or the sea-salt and apply it to that place.

3-On the seventh day, he should again cut for the space of a hair. Thus, with great care, he should continue it always, for the span of six months.

4-The root of the tongue, fixed with veins, ceases to be in six months. Then the Yogi who knows timely action should encircle with cloth the tip of the tongue, the abode of Vag-Ishvari or the deity presiding over speech, and should draw it up. DESTINATION OF THE TONGUE;---(The Brahmarandhra)

10 FACTS;- 1-Again by daily drawing it up for six months, it comes as far as the middle of the eyebrows and obliquely up to the opening of the ears. By gradual practice, it goes up to the root of the chin. 2- Then, with ease it goes up to the end of the hair (of the head) in three years. It goes up obliquely(indirectly) to Sakha (some part below the skull) and downwards to the well of the throat. 3- It occupies Brahmarandhra, in another three years. Without doubt, it stops there. Crosswise it goes up to the top of the head and downwards to the well of the throat. Gradually it opens the great adamantine(unable to be broken) door in the head. 4-One should perform the six Angas or parts of the Khechari Bija Mantra by pronouncing it in six different intonations. In order to attain all the Siddhis, one should do this. 5- Karanyasa or the motions of the fingers and hands in the pronunciation of the Mantras, should be done gradually. Karanyasa should never be done all at a time, because the body of one who does it all at once will soon decay .It should be practised, little by little. 6-One should, when the tongue goes to the Brahmarandhra through the outer path, place the tongue after moving the bolt of Brahma. The bolt of Brahma cannot be mastered by the Devas. 7-On doing this with the point of the finger for three years, the Yogi should make the tongue enter within. It enters the Brahmadvara or hole. On entering the Brahmadvara, one should practise well churning(Mathana). 8-Even without churning , some wise Yogis attain Siddhi. He also accomplishes it without churning , who is versed in Khechari Mantra. One reaps the fruit soon by doing Japa and churning . 9-The Yogi should restrain his breath in his heart, by connecting a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk. Sitting in a convenient posture, with his eyes concentrated between his eyebrows, he should perform churning slowly. 10-The State of Mathana becomes natural like sleep in children, within six months. It is not advisable to do Mathana always. It should be done once only in every month. NOTE;-A Yogi should not revolve his tongue in the path. Twelve years of this practice, will surely give the Siddhi to the Yogi. Then the Yogi perceives the entire universe in his body as not being different from the Atman.This path of the Urdhva Kundalini or the higher Kundalini, conquers the macrocosm. CHURNING (Melana) MANTRA;- 1. Melana Mantra:—Hrim, Bham, Sam, Sham, Pham, Sam and Ksham. 2.The Lotus-born Brahma said ''Among new moon, the first day of the lunar fortnight and full moon, is spoken of as the Mantra’s sign. In the first day of lunar fortnight and during new moon and full moon days, it should be made firm. There is no other way or time''. HOW TO CONTROL SENSE-OBJECTS?-

11 FACTS;- 1-Through passion, a person longs for an object. He is infatuated with passion for objects. One should leave these two things. The Niranjana or the Stainless state can be should be sought afterwards. All that one thinks is favourable to oneself should be abandoned. 2-The Yogin should keep the Manas(the mind or the thinking that one liberates with a mantra) in the midst of Shakti, and the Shakti in the midst of Manas. He should look into Manas by means of Manas. It is then that he leaves even the highest stage. 3-Manas alone is the Bindu. It is the cause of creation and preservation. 4-Like curd from milk, it is only through Manas that Bindu is produced. The organ of Manas is not that which is situated in the middle of Bandhana. Bandhana is there where Shakti is between the Sun and the Moon i.e.ida & pingla nadis.. 5 A Sadhak serves all with pure, cosmic love, with sama bhavana (equal vision) as manifestations of the Lord. Jealousy vanishes completely in the long run by constant service. 6-The restless mind must be rendered quiet by reducing our wants, by destroying useless earthly desires. Have one strong desire for liberation. Then you can open your mind to the higher spiritual influences. The Divine Light will slowly descend. You can actually feel the inner change and spiritual uplift. 7-Fulfil duties: We should remember that death is awaiting us every moment. Never fail to fulfil your duties. Have pure conduct (Sadachara),because the law of action and reaction governs life. You should not expect any reward for your service. The human mind is so framed that it does not allow you to render any service to anybody without your expecting a reward, an expression of gratitude, a smile or a ‘thanks’. 7-1-Even if you are unjustifiably criticised, even if you are scolded by the very person whom you serve you should go on rendering your service with atma bhava. Do not hanker after praise or approbation. “Let us do our duty”—should be your motto. Love for love’s sake. Work for work’s sake. 8-Japa Mala:... Have Japa Mala (rosary) round your neck or in your pocket or underneath your pillow at night; so that even if you wake up immediately you do not lose the opportunity of doing a little japa. The japa mala is used for the purpose of repetition of the Name of the Lord. It generally contains 108 beads. A man breathes 21,600 times daily. If one does 200 malas of japa it comes to 21,600; thereby one does one japa for every breath. 9-If one does 200 malas of japa every day it is tantamount to remembrance of the Lord throughout the day. Malas contain beads which form divisions of 108. The meru (the central bead in the mala) denotes that you have done the repetition 108 times.

10-This also denotes that every time you come to the meru bead you have gone one step further on the spiritual path and crossed over one obstacle. A portion of your ignorance is removed. 11-The mind will deceive you if you do japa without a mala. You will imagine that you have done japa for a long time and that you have done more than the required number. HOW TO ENTER THE SUKHA-MANDLA?-

05 FACTS;- 1-The Yogi should stand in the seat of Bindu Chakra and close the nostrils, having known Sushumna and its piercing and making the Vayu go in the middle. 2- After knowing Vayu, the above-mentioned Bindu and the Sattva-Prakriti as well as the six Chakras, one should enter the sphere of happiness, Sahasrara or the Sukha-Mandala. 3-The Six Chakras..There are six chakras. Muladhara is in the anus. Svadhishthana is near the genital organ. Manipuraka is in the navel. Anahata is in the heart.The Vishuddhi Chakra is at the root of the neck. The sixth Chakra, the Ajna is in the head (between the two eyebrows).After gaining a knowledge of these six Mandalas or spheres, one should enter the Sukhamandala, drawing up the Vayu and sending it upwards. 4-He becomes one with Brahmanda, the macrocosm, who practises thus the control of Vayu. Vayu, Bindu, Chitta, and Chakra should be mastered by him.Through Samadhi alone, the Yogis attain the nectar of equality. 5-Gradually the personal consciousness will merge itself into the Cosmic Consciousness, the individual will, will merge into the Divine Will or Cosmic Will. This is the state of samadhi or Super-conscious state. Man has become transmuted into God now. After many ages he has gone back to his original home or abode of Immortality and Eternal Bliss. HOW TO CROSS THE OCEAN OF SAMSARA?-

12 FACTS;- 1 - Without the practice of Yoga, the lamp of wisdom does not arise, even as the fire latent in the sacrificial wood does not appear without churning. 1 -The fire in a vessel does not shed light outside. But, when the vessel is broken, its light appears without. 3-One’s body is called the vessel. The seat of “That” is the light or the fire within. When, through the words of a Guru, the body is broken, the light of Brahmajnana becomes resplendent. 4-One crosses the subtle body and the ocean of Samsara, with the Guru as the helmsman (a person who steers a ship or boat), and through the affinities ( harmony) of practice (Abhyasa).. 5-The Absorption In Paramatman..Through the absorption of their respective Upadhis or vehicles all these in turn are absorbed in the Pratyagatma—the three aspects of consciousness, Visva, Taijasa, and Prajna in man, the three, Virat, Hiranyagarbha, and Ishvara in the universe, the egg of the universe, the egg of man and the seven worlds.. 6-Heated by the fire of Jnana, the egg is absorbed with its Karana or cause, into Paramatman or the universal Self. It becomes one with Parabrahman. 7-It is then neither steadiness nor depth, neither light nor darkness, neither describable nor distinguishable. That alone remains which is the Be-ness or the Sat. 8- Like a light in a vessel, the Atman is within the body—thus one should think. Atman is of the dimensions of a thumb. It is a light without smoke. It is without form. It is shining within the body. It is undifferentiable and immortal. 9- The first three aspects of consciousness refer to the gross, subtle and Karana bodies of man. The second three aspects of consciousness refer to the three bodies of the universe.In his formation, man is and appears as an egg, even as the universe is and appears as an egg. 10-During the states of waking, dreaming and dreamless sleep, the Vijnana Atma which dwells in this body is deluded by Maya.But, after many births, owing to the effect of good Karma, it wishes to attain its own essential state. 11- The enquiry sets in. Who am I? How has this stain of mundane existence come to me? In the dreamless sleep what becomes of me who am engaged in business during both the states, waking and dreaming? 12-The Chidabhasa is the result of non-wisdom. It is burnt by the wise thoughts, even as a bale of cotton is burnt by fire, and also by its own supreme illumination.The burning of the outer body is no burning at all. WHAT IS PRATYAGATMA-(The Inner Self) & THE DAHARAKASHA?-

02 FACTS;- 1-Adi Shankara in his commentary uses the word ''Pratyagatma''- means the one who is the knower of this body, jagat, mind. This pratyagatma is referred to as kshetrajna in Chapter 13 of the Gita.

2-Pratyagatma is in the Dahara (Akasa or the ether of the heart). It obtains, when the worldly wisdom is destroyed, Vijnana, and diffuses itself everywhere and in an instant burns the two sheaths, Vijnanamaya and Manomaya. Then, it is He Himself that shines always within. It shines like a light within a vessel.Till sleep and till death,the Muni who contemplates thus should be known as a Jivanmukta.