INTRODUCTION

Yoga is to bring enlightenment in the darkness of the self. All practices described in
this book aim at bringing light by self-realization. The lineation towards Yoga
depends on one's Sanskara. In fact parents, sisters and brothers, religious company
and the grace of the Master, all depend on 'Sanskars'. Those endowed with prime
'Sanskaras' get interested in Yoga from early childhood. The Masters of the path also
accomplish the job of initiating the young ones. There are various ways to
accomplish this yoga. Few of the known systems are being enumerated :
1. Knowledge from parents and Teachers.
2. Knowledge from the Scriptures.
3. Knowledge gained by pious company.
4. Knowledge gained through speeches.
5. Knowledge attained by practices carried out in water.
6. Knowledge extracted from the atmosphere by the medium of air exercises.
7. Knowledge obtained by staring at the Sum and the Moon.
8. Knowledge attained thorough star gazing.
9. Knowledge attained at high mountain tops regarding cardinal directions and the
Dieties.
10. Practices while standing.
11. Practices of Samadhi.
12. Practices carried out in lying position.
13. Practices done after keeping fasts.
14. Practices done keeping oneself without drinking water.
15. Practices of vedic Yoga processes after studying them.
16. Control of breath and practices there-of for piercing.
17. Realization of Tatwas.
18. Knowledge of the subtle body.
19. Knowledge of Primordial sound.
20. Knowledge of the flame of light divine.
21. Knowledge of the practices in cool air.
22. Knowledge of Sun's rays and practices.
23. Knowledge attained through the waves of the water.
24. Along the water coast sitting or lying down or in the depths of earth to practice
Samadhi.
25. By standing on one leg to obtain the Knowledge regarding the movements of the
sun and moon.
26. To collect the rays of sun and moon in One's own body.
27. To do practices inside water or on its surface with various postures.
28. To visualize 'Seed alphabets' and visualize Mantras.
29. To practice Kundalini Yoga.
30. To practically visualize deities.
31. To realize the formless God and the Manifest God.
The practices must be selected according to the ultimate aim. The devotee must
practice these yogic practices but always keeping in mind that the order of the
Master is supreme. One should surrender unto the Master and Keep on analyzing his
own actions. Actions have been clarified as 'Akarma' (Without any motive), Sukarma
(Good Acts), Vikarma (Bad Motive) and Nishkarma (Without any self motive) etc.
The accumulation of good deeds results in the preponderance of 'Satva attributes'.
The Satva attributes provide perfection to Yoga. Its colour is pure white and is
unblemished by any dots or clouds and lines and is uniformly white. The light of
'Satva' attributely pure, devioid of any blemishes and is tranquil. It has no other
colour and form in it. This vision is attained only is Samadhi. During 'Samadhi' the
aspirant becomes oblivious of his separate existence and establishes a unison with
Brahma, and becomes immersed in the divine existence. It is very important to
attain this state in Yoga. This world is made up of animate and inanimate objects.
The best use of this physical body is that Sadhaka attain divine consciousness. Body
is made up of five gross elements-sensory and motor organs and mans etc. These
things have infact blanketed the divine light like clouds blocking the sun's rays.
These clouds are unlimited bad 'Sanskaras' which are on their removal and the pure
unblemished light is visualized by the perfection of the Yoga. The ego of the self
which has separated the being from the divine vanishes. The master and the subtle
body are responsible for providing success to the aspirant during these yogic
practices. It is useless to wish success in yogic practices without the knowledge of
the subtle body. It is the subtle body which appreciates the primordial sound Nada,
the seed mantras, the vision of the deities and mantras and Brahman Randhra. It is
therefore very essential for the aspirant for the aspirant to be conversant with the
subtle anatomy of the body and the cosmos.
This anatomical knowledge reveals the importance and utility of prana automatically.
It is the pranic force which creates these Tatvas, organs of the body. Sensory and
motor perceptive elements and the subtle body. Each particle of the prana circulates
through each and every part of the body and keep on providing energy. Through the
medium of Yogic practices the prana praticles strike each other genesis to light,
sound and energry. The prana force is divided into various forms by various
practices. This form bestows ecstasy to Manas, Buddhi, and Chitta and takes him
towards 'Kaivalya' where the experience and the observer attain unison with the
experience or vision. This liberates the sadhaka from the bondage of karma. Thus
the spiritual practice of prana is of prime importance for the attainment of Kaivalya.
The atoms of bad sanskars influence the pure and unblemished form of prana and
forces the phenomenon of life and death to occur. The practices of Prana, Grace of
the Master, remembrance of Rishis and Munis and the memory of ancestors
multiplies the effects of Akarmas i. e. bad sanakars. Early morning practices also
provide desired results quickly because the purity of the atmosphere and the sun
rays eliminate the bad sanakaras. This should not be doubted. The seven colours of
the rays of the sun are also visualized in different psychic force centers of the body.
The perfect knowledge of these colours provide the easy success to the knowledge of
these psychic centres and tatwas and the aspirant is absorbed in the practice of
BRAHMANDA.
It is the will of the Sadhaka which provides entry into the BRAHMANDA. The practice
can be performed of millions of years. An example of this are the practices of
samadhi. The sadhaka merges into God by a break-through in the BRAHMANDA,
which is provided by the grace of the Master. The main aim therefore is to realize the
point of BRAHMA RANDHRA. The sadhaka has to face lot of difficulties for attaining it.
The main obstacles are the absence of the Master's grace and the sense organs. If
one is firm and has faith in God then one may not have to face these difficulties for
the all pervading God form of the master within one's ownself shall show light on the
path and eliminates the obstacles. This will only be experienced once the subtle body
is made active. Keeping in observance with the laws of nature the atoms of the
Master get mixed up with the creative atoms of the being. The pious deeds of the
aspirant result in the development of these atoms of the master. These atoms
situated in the Antaha karna i. e. self can be visualized in various ways. Bhairava
Ganesh, Ram Krishna, Gayatri etc. are the atoms of the master born along with the
being for benediction. This is absolute truth. The one who makes the being contact
with these atoms of the God form of the master can be a devotee, Yogi. Scriptures
are the external forms of the Master and one should not treat them as different
entities for the creation of each being is a almost similar but have different
modifications of mind depending upon karmas.
A devotee or a yogi has to carry out his worldly activities as well for being made up
of five elements the worldly life can not be given up. Hunger, thirst, happiness,
sorrow, respect and deshonour is generally experienced in life and a sadhaka is no
exception. The sadhaka however experiences less anguish as compared to others
because of spiritual experience. The perfect yogins detach themselves from worldly
activities and remain immersed in BRAHMA. This state however is attained by some
very fortunate ones.
The sadhaka is free to practice either by the order of the master of pursuing his own
will. There is no age bar for it. The only precondition is a healthy energetic body. A
Solitary place for yogic practice is an absolute necessity. Perfection of even a single
yogic practice does provide, may be minimal experience of the self. During these
practices the aspirant should only proceed towards BRAHMANDA, otherwise he or
she will be sorry. By practice limited knowledge is attained first but if the practices
are constantly carried (For a couple of years) out of this limited knowledge one can
attain greater magnitudes - the realization of BHARMA. The worldly difficulties not
make sadhaka nervous and neither one should contemplate their non-existence.
Yogic practices should be carried out only for emancipation and not for temporal gain
otherwise the yogi shall get caught in the wheel of life and death.

God
Unmanifest and with attributes

Shankti Divine Atoms

The great illusory power (Manifest
physical)
1. Earth ) Inanimate Earth, Water,
Fire, Air, Ether
2. Water ) creation. BRAHMA )
Controlled by ) Controlled
3. Fire ) VISHNU ) these
gods. ) by God
4. Air ) MAHESH )
5. Ether )
1. Earth )Animate ) Actions bear
fruits )
2. Water ) Creation ) of their own
because )
3. Fire ) Divine ) of divine power.
)
4. Air ) action )
5. Ether )
6. Atma Tatwa )
7. Brahma Tatwa )
1. Shantih - physical peace.
2. Shantih - Metaphysical peace. AUM SHANTIH
SHANTIH SHANTIH
3. Shantih - Spiritual peace. (1)
(2) (3)
PRACTICE FOR THE CONTROL OF MODIFICATION OF THE
CHITTA.

When a person desires to realize God, it heralds the dawn of his pious Sanskaras.
One is always very keen to know how and from where one should start the spiritual
discipline. The stronger the desire, the earlier is the realization of the aim. A know-
how regarding the yogic practices for the nec-initiate are being given here:-
One should know about the Manas, the wilfull control and to keep the intellect in
awakened consciousness so that the sadhaka is not engulfed in evil thoughts etc.
Manas 'intellect and chitta' are inter-related. Manas controls the intellect which in
twin exercises the control over the chitta. The modifications of the chitta depend on
the state of the Manas at peace or without peace. The chitta contemplates and the
object of contemplation is the one about which the Manas thinks. This is only
possible when the sadhaka tries hard and experiences a feeling full of love and
affection for its aim. This love calms down the modifications of chitta and in the end
leaves his body according to his own will.
Manas originates from the element air. It is therefore unquiet like air, omnipotent,
the one who feels happiness and gloom, is active and is affected by Sanskaras. It
has no impurity as such for it is attracted again and again towards the desired
object. It is in fact in pursuit of peace. A Manas dis-satisfied by physical pleasures
starts feeling peace with the ecstacy of spiritualism. It cannot be controlled easily but
gradually with perception of peace it starts becoming quiet. The practices in fact bear
fruits only when the Manas is quietened. The divine visions of Antaha Karana and
divine grace depend on the stability of Manas. The main aim of Yoga Sanskara is the
control of Manas and the ultimate aim is the attainment of BRAHMA.

The following practices lead to the control of the Manas. According to the teachings
of the Master or as required any of the practice or practices can be followed.
1. Control by Knowledge : It is a slow process for the Sadhaka has to advance
different logical arguments to make the Manas understand.
(A) By arousing consciousness in the sense organs and not allow them to get
engulfed in evil thought.
(B) By performing pious deeds and by exercising control over sense organs the
instability of Manas decreases.
2. By Yoga : The practice of Yoga lends calmness to the unstable manas. Pure food,
pure water, fresh air and pious company result in quick benefits.
(i) Perfection in the posture results in lessening the instability of manas.
(ii) By practicing the 'japa' of 'Ishta Mantra' at the fixed time the manas starts
gathering stability during the moments of japa. One should listen to the sound of
each alphabet of the Mantra.
(iii) By the japa of the Mantras of divine mother Kali, Gayatri or Bhairava or by the
japa of seed mantras Kam, Bham, Ram, daily at least 1008 times.
(iv) The recitation of seed alphabets in ascending and descending order at least
seven times during the process of holding the breath. It is a magnanimous
practice.
(v) To perform the japa of 'S'oham during breathing, It is a great yogic practice.
(vi) A) To hear the primordial sound in the right ear.
B) The primordial sound is realized by the japa of Ang, Nang, Hang, Dang seed
alphabets.
C) Once the sound is realized at the union point of Ida, pingla and sushumna by the
Tankore of the Prana air, direct It to enter the Mooladhara and after this even 'AUM'
can be realized.
(vii) To awaken the light point in Antaha Karana by prana practices and concen trate
the Manas on it. This practice of Manas can be done any where and any time.
(viii) By concentrating in Mooladhar
a) By concentrating on Moon.
b) By concentrating on Earth-the yellow colour.
c) By concentrating on lord Ganesh with four hands. It is situated in Mooladhara.
d) By performing japa of the seed alphabets sang, tang, rang, individually, one hears
the sounds of sang, tang, pang or sang rang. Keep the eyes open during japa and do
not hold the natural blinking of the eye lids. Sang means satvic light i.e. sun, Bung
mens rajasik light of the moon i.e. half light and tang is the tamasic darkness.
(ix) a) By visualizing the tail, middle portion and the face of the Kundalini (the divine
serpent) respectively in that order.
b) One should meditate on kundalini with the seed alphabets Tang on the tail and
Rang on the middle portion and Sang on the face.
(x) By the practice of realization of smells, It is carried out in three ways :
a) To see the tip of the nose with the eyes and to stabilize the 'Manas'.
b) To centralize the meditation on the tip of the tongue during the practice of 'Nectar
drinking' and visualize the tip of nose. Light is generated when the two udana and
prana collide with each other.
c) To awaken the light point by prana practice and to visualize the nose tip and to
have the bliss of Samadhi.
(xi) By Hatha Yoga Practices :
a) Never to think about controlling the Manas, allow it complete freedom. It has a
tendency to be more stable in such states.
b) To allow the Manas full flights in the light of Antaha-Karana, if the light intensity
lessens increase it and let the Manas gallop in it. It gets tired and becomes stable.
c) Having attained a divine vision, let the Manas be engrossed in it.
(xii) To concentrate on Manas Chakra.
(xiii) a) By having the diving vision of the Mother Hakini.
b) By meditating on its first face.
c) By performing japa of Hang, Kang, Ing, Nang, individually on Manas Chakra. This
manas chakra lies asleep or awakened in the lap of Hakini mother just underneath
her third face.
(xiv) By constant practice of Samadhi.
(xv) a) first visualize the Hang seed and after awakening or activating the subtle
body one should go round AUM in Agnya Chakra.
b) the breathing should be natural during the above practices.
c) By performing the japa of the seed alphabets one attains the universal body.
When one visualizes it, the Manas starts becoming stable.
(xvi) Collect all the sense organs on one point then pierce AUM by prana practice by
subtle body. By doing this sex, anger, avarice, grend, pride etc. start quietening
down. The practice must be done every day.

PRACTICES FOR THE REALISATION OF 'TATWAS'

Seven Tatwas constitute body organs. These are respectively 'BRAHMA' Tatwa, Atma
Tatwa and the Ether, Air, Fire, Water and Earth. BRAHMA tatwa and Atma Tatwas
are present in equal proportions in the external gross body in the subtle form but
these five gross elements keep on changing their respective proportions. To clarify it
the gross body has more of element Earth while the subtle body has more of Air.
These tatwas must be realized in an order. Their perfect knowledge reveals the
secrets of seed Mantras for these are verily the abodes of all the seed alphabets.
Counted together in all the five tatwas these number 50-52.
Realization of the separate identity of the five elements, their awakening and finally
their collective effects can be attained by the following practices :
1) Realization of the identity of each elements :-
The Sadhaka should sit with an easy posture :-
i) Earth Tatwa : By tasting the fresh earth or by eating it.
ii) Water Tataw : By drinking a gulp of cold pure water.
iii) Fire Tatwa : By touching a flame.
iv) Air Tatwa : By smelling or by feeling the touch of pure air devoid of smell at a
height.
v) Ether Tatwa : It is a mixed tatwa hence a combination of all the above
experiences (Form i to iv). It contains the attributes of all the above tatwas.
2) Their Awakening : Different tatwas can be activated by the following practices :-
i) By creating Rasa (Taste)
ii) By japa of seeds.
iii) By coloured lights.
iv) By Prana Practices.
v) By Meditation.
i) By Creating Rasa (Taste) :
A) Sit in an easy posture facing north and turn the tongue back and make it enter
the hollow of the pharynx. Before venturing for this practice one should do the
practice of moulding the tongue. When the tongue so enters the pharynx the tip of
the tongue experiences different tastes. It is on account of the development of
'Rasa'.
Earth Tatwa :- Tasteless Rasa.
Water Tatwa :- Like the taste of cold.
Fire Tatwa :- Hot burning.
Air Tatwa :- Like the touch of air.
Ether Tatwa :- Some times cold, some times hot etc.
Rasas are created in the following manner -
Earth Tatwa - By a gentle touch of the tip of the tongue on the back of the
pharynx.
Water Tatwa - By clinching the teeth and pressing them by the tongue. The Rasa
so generated provides lot of vigour and strength and is like nectar. It must be
swallowed as much as possible.
Fire Tatwa - By pressing the tip of the tongue on the back of the pharynx the heat
is generated and also heat can be felt any where in the body. Mainly it is felt at the
tip of the nose & umbilicus.
Air Tatwa - Pout out the tongue in the fashion of 'Kak Mudra' rolling with sides of
the tongue exhale and slowly in hale. Repeat it a few times performing like this stop
the breath. At this moment touch is experienced.
Ether Tatwa - Roll the tongue upwards and keep in between the teeth and let
breath come in and go out slowly. It leads to the experience of different tastes.
These are mixed tastes.
ii) By the japa of seeds : This is a simple practice and bestows quick results. Each
element is related to a seed mantra. By performing 1.25 lacs of japa carefully of
each seed contemplating the related sites the sound of seed jo and sight of the
Tatwa is visualized.
Earth : seed is like a Kundal. If we join it vertically with a straight line it becomes
Lam Kundal gives genesis to the knowledge of Kundalini or the Divine Serpent. It is
of utmost importance. Its colour is yellow, just as the seed of a Banyan tree contains
all the qualities of the tree in the subtle form, this seed also contains essential
attributes. It is the mother of other seeds.
Water : Represented by a (vam) which is essentially a drop of water with a tangent
vertically. This tatwa bestows nectar. It has blue colour, provides strength and
potentiates the memory.
Fire : The seed is (Ram) taken from the figures like the flame of fire. It dispells
darkness and is luminous. It is of red colour.
Air : 'Yam' is the seed and contains a part of the kundal. It denotes the essentiality
of prana practices in the Kundalini Sadhana. It is of green colour.
Ether : The seed is 'Ham' of mixed attributes. It is a Kundal with an open mouth,
pointing towards shakti. It means when the aspirant practices Kundalini Sadhana in
this tatwa, he becomes strong like an elephant and the mother kundalini opens her
mouth and rains on the sadhaka. It is white below and green in the middle and blue
above.
(A) By japa of mantras : The following Mantras are useful in the awakening of
Tatwas. BHRAM BHREEM BHROOM BHADRA Prithvi - Earth
Jang Jang Jambhini Bhadra Jala - Water
Ang EENG oong Bhadra Agni - Fire
Vam Veem Voom Bhadra Vayu - Air
Ang Jang Vang Shang should be recited together for awakening the Ether Tatwa.
These mantras are also utilized for the perfection of Soham and for the practical
visualization of Aum.
iii) By generating light of Tatwas : Each tatwa has a different colour. Practices for
producing lights of different colour of the tatwas. The generation of light of Tatwa is
obtained by different practices on the centres of the Tatwa. Few of the many
practices, for producing light at the focal point of Tatwas are being given as under :-
a) Visualize sun for a few seconds with a pure body in the early morning and then
close the eyes. The shining sun will be visible even when the eyes are closed. Repeat
this practices two to three times a day daily. It brings to knowledge completely the
knowledge of colour. The tatwas related to gross body also manifest their colours in
the light of Yoga. These can be visualized at any time in this Yogic light. It is an easy
practice and when sun is not visible a flame of light is a perfect substitution.
b) First develop light at the tip of the nose and then carry this light to different
psychic Tatwa centres. This will immediately manifest the colour of the Tatwa. The
light of live elements must be awakened in an order, these lights are all pervading.
There are practices for uniting them together to produce white light. It is this light
that 'Aum' is visualized.
iv) By Prana Prectices :- The Sadhaka should create 'prana' by collision of prana &
udana airs then he should forcibly carry this prana this prana to the place of the
tatwas and strike at tatwa sites, this is called 'Tankore'. It should be practised daily
at least for seven days. This also results in the early visualization of seed alphabets
of the tatwas.
v) By Meditation :- Whenever a center is concentrated upon, its tatwas becomes
active immediately. Till the meditation is mature the japa of seeds is extremely
beneficial. This practice should be done in the following manner. Sit in an easy
posture facing north. Take off your mind from the external objects and concentrate
on the centres of the subtle body.
For forth tatwas concentrate on Mooladhara, for water tatwa concentrate on
swadhishthan and for fire tatwa concentrate on Navel - Manipoora for the air tatwa
concetrate on heart Lotus and for Ether Tatwa concentrate on the root of the neck
the Vishuddhi Chakra. When the centres are touched by meditaition, there is
sensation of itching of a Vibratory movement is felt. This indicates the success of the
procedure. After twenty to 21 days practice the tatwas manifest their qualities in
light.

Note :
1) These lights and the other yogic visions should be visualized in the Agnya Chakra
but the meditation must be done on the respective centere.
2) The fire chakra should be meditated upon for a few seconds only, otherwise it is
natural that it will produce a lot of damage.
3) Before performing any practice for the realization of Tatwas first sit in an easy
posture and breath in and out through the mouth or nose and mouth repeatedly
daily. These practices are useful for the sadhak for realization of active form of
tatwas in the innerself and Brahmand, visualization of Aum and in the perfection of
soham. Atma tatwas and Brahma tatwa are always active, hence they are only to be
realised. The Atma tatwa originates in the area between the root of the neck and
Agnya chakra. It means that the visions of this area belong to Atma. Then the Atma
tatwa desires to meet the Brahma Tatwa and this meeting takes place in the area
extending from Agnya Chakra to the thousand petalled lotus which is being described
next.

'THE PRACTICE OF TANKORE'

It means to produce light and sound from collision, giving rise to Bliss and ecstasy. It
also blesses the sadhaka with the visualization of the flame of BRAHMA and provides
the capacity to unite various types of pranas, and to finally merge Atma with God.
Important practices are completed with Tankore. It is this practice which blesses the
sadhaka with yoga.
The practice mainly relates to Manas center and Tatwas-water, air and earth. Either
one or many tatwas are utilized for this practice. It is almost similar to throwing a
stone in a tank with full power. A sound will be produced when the stone strikes the
water surface and the water waves will spread all around till they reach the shores of
the tank. Exactly in the same fashion when in this body tank this Tankore practice is
carried is produces waves and sound. These waves are of light and they spread
towards the BRAHMANDA, irrespective of the place of their origin. When this is
performed repeatedly the knowledge of light and sound dawns automatically. After
this is directed towards the known spots of yoga in different body parts, this practice
bestows perfection to the sadhaka through light and sound.

Types of the Tankore Practice : In fact the process is the same but because of
different aims it produces different results :-
1) In Water : Performed while immersed in water it activates the subtle body. The
sadhaka performs the internal kumbhaka and visualizes light in the water with closed
eyes then the subtle body becomes manifest.
2) In Air : Internal Kumbhaka is performed with full force and slight pressure is
applied on the closed eyes, the light atoms start appearing all along. The sun and
moon forms become visible by internal eyes. Atma tatwa desires to meet BRAHMA
tatwa which takes place from Agnya. Center to the thousand petalled. With the
pressure on eyes these get collected. One can then visualize the sun and the moon
with internal eyes.
3) Close to the Fire : It is done to increase the light in the atoms of Prana. This is
done by attracting the atoms of fire. This is one of the benefits of Yagnas.
4) While listening Anhata Nada : On a high hill top the Sadhaka should sit facing east
or north without any clothes on the body during a dark night. He should be away
from the disturbances of external sounds. He should hear the Anahata Nada in the
right ear and should meditate upon the tip of the nose, without blinking and keep his
gaze steadfast on the nose tip as far as possible. Small sun like objects become
visible at the nose tip and within 10 to 11 days the sadhaka appreciates complete
light. The breathing process should be normal.
5) In the BRAHMA flame : First the 'BRAHMA' flame is realized and Pranas from the
organs of sense and activity are directed to merge into it with the help of 'Tankore'.
It bestows bliss.
6) During samadhi : During preliminary practices of Samadhi the Atma Tatwas is
merged into the BRAHMA Tatwa with the help of Tankore practice. The japa of
'Sham' seed potentiates the unification. However, this practice can onlyu be carried
out after the piereing of AUM in Agnya center.

The place for Tankore :- The main place is the navel plexus. It is here that impure
particles are present in a collective fashion not permitting the visualization of Light
and sound. The Prana and Udana are made to collide with each other at this spat
which results in the replacement of impure particles by pure particles. This practice is
learnt by practicing at the naval plexus. The pure atoms developed here can be
directed to different body parts and different yogic channels, centres and points can
be activated. Ida, Pingla, Sushumna, Chitra, Vajra and BRAHMA Nadis are the main
yogic channels which are subject to Tankore by the collected pure pranas.
The Tankore practice is carried out in the following ways :-
1) Inhale through the left nostril gradually and hold the breath for some time and
exhale through the right nostril gradually. The breath comes out with pressure and
produces the rays of light and sound in the body. These are more on the right side. A
few months practice clarifies the sound. Find out the place from where the sound
arises and this is the spot for the tankore of prana. Thus a collision occurs at the
Navel plexus during the process of inhaling and exhaling.
2) During Kumbhaka the japa of seed alphabets or the Mantras is carried out and
Tankore practice performed at different places. It is mental practice. The meditation
is centred upon at a particular center and with japa the collision occurs. The
respective japa of seed alphabets is a part of the Tankore practice. The Tatwas can
be activated by this practice.
3) The japa of Ram seed : The japa of Ram seed in a normal breath process at the
Manipoora gives knowledge of the Tankore practice. The kindled fire converts the
water into steam which flies upwards. These steam atoms wash out the impure
atoma of the different parts of the body. It brings light into the antahkarana. By
continuous practices of Tankore the light gets collected into one point. This is the sun
spot which is a part of the 'BRAHMA' flame. This practice is responsible for the
removal of body impurities and providing consciousness to intellect. The Shiva deep
sleep-yoga is attained by this practice.
4) Sit in an easy posture keeping the body straight and close the eyes. Drink nectar
with the tongue. Take the breath up to Navel with the help of internal eyes, so as to
be sure that prana has touched the Naval center. Direct the prana to the center of
the body including the finger tips, and finally collect these prana at the center of the
Ahnya chakra. The moment the prana touches the knot of Agnya Chakra divine light
is visualised. This is the effect of Tankore. This is the main practice and on perfection
given results of various practices simultaneously. Slight pressure on the eyes
provides an increase in the intensity of light. The breathing should not be interfered
with, in this practice.
5) Sit straight in an easy posture facing east or north and loosely keep the two
hands on the knees. Breath in and out forcibly 21 times. Finally breath in and hold
the breath and apply pressure on the navel with full force. Keep the tongue united
with the palate and apply pressure from above. The pressure applied should be of
such a grade that the air starts escaping through the ears. The chin should be fixed
on the chest. The ear holes should be plugged with thumbs when air starts escaping.
One will listen the sound of AUM immediately. Now meditate in Agnya chakra. This
practice results in the Visualization of AUM. Different sounds and realization of sun &
moon in Anthakarana also takes place with this practice. On full accomplishment of
the practice the prana is made to travel upwards with pressure on the navel during
kumbhaka. It also helps in the activation of subtle body and piercing of AUM. All that
is done is to give direction to prana. This is complete Tankore practice.
6) For visualization of seed alphabets during Pooraka the japa from A to Aha, during
Kumbhaka japa from Kam to Mam and during Rechaka japa from Yam to ksham is
done in the thousand petalled lotus. It leads to visualization and complete
development to the thousand petalled lotus.

PRACTICES FOR DRINKING NECTAR

The practice of drinking Nectar helps in providing strength to the body, concentration
and maturity of meditation. It increases the intensity of light and sound , clarifies the
various charkas and produces Bliss. It is carried out successfully only when the tatwa
water is activated and Tankore is accomplished.
It should be carried out in the following way. Morning hours are the best for it.
1) Sit with an easy posture facing east or north. Keep a large mirror in front in with
the face, tongue, palate etc. can be scen clearly. Bring out the tongue and lengthen
it till some pain is felt. It can be helped with the hand. Now turn the tongue and
touch the Uvula with it. Now practices it for a few days till it can be maintained for
three minutes.
2) Try to pass out all the wind from the stomach while sitting in a posture at least
three times. Breath in slowly and hold it as long as possible and then exhale gently.
During holding the breath (Kumbhaka) turn the tongue and try to touch the uvula, At
this moment Nectar drops drop in. The more the practice the more the nectar will be
drunk. If the light increases when the tongue touches the uvula, the practice is being
correctly done.
3) Sit straight facing east or north. There should not be any smell close by otherwise
same taste will come in it. Keep the two hands on the knees. Inhale through the left
nostril while doing the japa of AUM three times and direct the breath towards Agnya
chakra or Brahamanda reciting AUM six times and then exhale, doing the japa of
AUM three times through the Right nostril. The tongue should be turned backwards
and with the tip, the uvula should be touched. During this touch during Kumbhaka
the nectar drops. It should be repeated twenty one times daily. The total time of
Kumbhaka should be at least eleven minutes. The body should be pure. It should be
done in the early morning or in the evening before the sun sets.
4) Sit in an easy posture facing north or east. Place the tongue in the pharyngeal
orifice. Perform Kumbhaka as long as possible and recite the japa of AUM. It leads to
Nectar flow. One should concentrate on the tip of the tongue.
5) Sit in a quiet place and perform the japa of Sham seed and keep the tongue
twisted inwards. Meditate on Agnya, Lalna or thousand petalled lotus. It results in
the flow of Nectar. The breathing is not to be stopped. It leads to the knowledge of
Samadhi.
The nectar is of two types :
i) It is like water drops and flows.
ii) It is of the form of light.
i) These water like droplets are tasteless, smell less, potent and bestow perfection of
meditation. The success in the practice results in drops of nectar dropping first and
then a continuous flow. It is not possible in a dry throat. Thus during practice the
throat should be kept moist by swallowing little water. This humor spreads to various
body parts gradually and provides purity.
ii) In the form of light : Once the Lalna chakra is perfected the sadhaka become
adept in the practice of Nectar drinking. The nectar drops from Lalna Chakra. The
uvula is touched by the tip of the tongue so that Lalna chakra is activated. When the
Lalna Chakra is fully developed the droplets of Nectar get transformed into light.
That nectar bestows divine figure and is helpful in the realization of seed Alphabets
and divine visions. It should be regularly practiced as given above. The Nectar is
indicated by light green colour.
There are many advantages of drinking this Nectar. It prolongs life, give divine vision
and one listens to the primordial sounds and visualizes seed letters and all the yoga
points of the Inner-self. It also results in the automatic jap of 'So-Ham' and 'Shivo-
ham' in the self and their visualization in the forms of seeds and hearing of sounds of
various musical instruments. Visualization of Mantras and decreases the hunger and
thirst. In a child, the franulum of tongue is severed so that the tongue can easily
enter into the pharyngeal cavity giving rise to early success to the Nectar drinking
practices. For bliss and contemplation etc. this practice of drinking Nectar can be
performed at any time. The mind is pure and without any blemishes during the
Nectar drinking process.

THE PRACTICES OF NADA-REALISATION

The water, fire and air tatwas keep on colliding with each other and producing
different sounds which appear and disappear, the intensity of which is directly
proportionate to the force of collision. According to the laws of Nature, these sound
keep on emanating and disappearing. In the gross body also, these sounds can
similarly be produced. The audibility of Nada depends upon the maturity of
meditation process as it is a part of meditation yoga.
Nada is of two types :-
1) Natural
2) The one created by the being
1) Natural Nada
It is listened in the thousand petalled lotus by the yogins where the vedic couplets
and Mantras are sung and the sounds of the seed alphabets keep on originating from
time to time. In the external form these are audible in the flow of water, in the
movement of air, and in the kindling of fire.
2) Nada produced by the Being (By aspirant)
1. Sounds produced during various practices.
2. Sounds originating in ignorance i. e. during worldly behaviour.
3. Sounds produced by the throat.
The following practices should be performed to realise the Nada :-
1. Sit in the Lotus posture or the posture of adepts in a lonely quiet place. If one has
not the practice of these postures, one can sit in easy posture facing East. The neck
should be kept straight. On closing the orifices of the ears, one will hear the sound.
If one is not able to discern it, the mouth cavity should be closed and pressure
should be applied with closed jaws on teeth and the sound will then become clear.
2. Close the orifices of the ear with the help of fingers or thumbs or cotton or any
delicate mould, so that the air inside may not go out and air outside may not enter
in. The sound will be clearly discerned. The breathing should be normal but noise-
less.
3. Sit in an easy posture, keeping neck straight and drink nectar with the tongue.
Apply pressure on Shushamna Nadi, the Nada will be heard.
4. Sit in an easy posture, drink Nectar, apply pressure on the navel and establish the
prana in the Agnya chakra and flex chin so that it touches chest. Close the ear
orifices and perform Kumbhak, gradually apply pressure on the closed eyes one will
clearly hear the 'Anhad Nada'. This is a complete process. First of all Jhankar will be
heard, then the sound of 'Tan-Tan' or 'Shim-Shim' then one hears the sound of
'Aarti', where in the sound of drum, trumpet, flute, Mridangum, Counch, Bell-sounds
and sound of veena etc. can be heard. These sounds have no limits, hence are called
'Anahad'. After this the chirping sound of birds as on dawn is heard, and then the
subtle sound of Aum. It is heard at the most subtle state of meditation and manifests
clearly after the sound of veena is heard. There are other sounds also apart from
AUM-these are the seed sounds, mantras sounds and sounds of vedic couplets,
Master's specch and the sound of other spheres of existence.
These natural divine sound are heard in the right ear only for the subtle body rests
on the right side of Agnya Chakra. It moves from here to listen to these divine
sounds and obtains divine bliss. The yogins can spend years in this state of bliss.
When this divine Nada results in the merger of subtle body, then this practice
bestows the bliss of Samadhi and unites the soul with the Almighty.
The genesis of Anhad Nada is natural both in Universe and in body. The practices are
helpful only in hearing them. The apana of the body is not considered useful in Yoga
and is passed out and the Udana and Prana are made to collide. The prana
generating out of this collision moves through-out the body and activates many
sounds. These sounds are naturally produced by the collision of prana at various
places. It proceeds towards AUM from various places in the body and through the
Sushumna, nadi, pierces the Aum and disappears in the Sun and Moon points of the
Brahmanda. This is how the Nada travels. The Sun, therefore is the point of origin
and merger for Nada and it is the radiant Brahmpoint.
5. The process of realizing the 'Seven Notes' of Music-first carry out the practices of
clarifying of sound of Aum., activate the subtle body and enter Aum and then one
will realise the universal, uniform divine light and at one spot one will find the shape
of a leaf on which the subtle body is lying and sucking its own thumb. As soon as the
vision of Sadhaka strikes the eyes of the subtle body, shining rays like electricity
develop and establish relationship between the eyes of Sadhaka and the subtle body.
In the state by listening with deep meditation, the sounds of the seven notes (Sang,
Rang, Gang, Mang, Pang, Dhang, Nang) can be heard and seen coiling all round the
subtle body. It means that in great annihilation, these sounds protect the subtle
body and help in its dissolution into the formless God.
6. The sound of the Seed Alphabets.
Relax the body completely, keep the body straight and sit in an easy posture facing
north. Listen to the sound of Aum for 3 minutes and repeat it 3 times and then listen
to the sound of seed Alphabets in an orderly way. Keep on drinking nectar. If you
want to discern the sound of 'Aarti' from the sound of counch, the Saadhaka listens
to the mix sound and catches the sound of counch, It is by this process that from the
sound of Aum, the sound of all the seed alphabets can be appreciated individually.
Some times it appears in the following order. Ang, Aang, Eang, Uang, Ang, Ah and
Shang. These seven sounds also appear some-times as Shang., Landg, Hang, Kang,
Ang or Kang, Lang, Rang-Vang. This 'Kalarava' sound indicates the attainment of
Shiva Sphere.
7. The Realisation of 'So-ham' sound.
Throw out the apana air from the body completely. Sit in Lotus posture or Veera-
Asana facing North. Breathe in and out seven times with full force and finally fill the
breath in the body with one jerk, contract the abdominal wall, so that it touches the
vertebral column. Now flex the head so that the chin is at a distance of 4 fingers
from the chest Drink nectar, meditate at the center of the eye-brow. Do not allow
the air to get out of the ear, so keep the ears closed with fingers.
When the light dawns, it is yellow in colour, then becomes red, later, on blue and
finally it is converted into white. Similarly first we hear the cochroach's sound,
chirping of birds, followed by the sounds of snakes, then tin-tin, toon-toon and then
the sound of 'Aarti'. When the Dham-Dham sound merges with the thunder of
clouds, the sound of 'So-ham' is clearly heard. It is an automatic sound here. The
Sadhaka derives benefits by performing jap of 'So-ham' along with this sound. When
the sound becomes clear, the fingers can be taken away from ears and the breathing
should be normal/regular and noise-less, Enjoy, this practice the Sushumna nadi can
be pierced and the sound of Shiva can be visualized.

THE PRACTICES FOR THE VISUALISATION OF THE LIGHT

POINT
The Sadhaka should be well conversant with the knowledge of the anatomy of the
body so that he knows the points where by tankore the light of Yoga can be
appreciated. The light can be developed anywhere in the body and its intensity
increased and It can be spread all over. This results in the realization of Yoga. The
following are the points for the development of Yoga light :-
A. In the Physical body : 1. 84 Yoga Points
2. 7 Richas
3. 7 Tyachas
4. 7 Chakras
B. Antah Karan 5. Sun and Moon activation
6. The Rainbow activation
7. Twelve Yogic points in Brahmanda
1) 84 YOGIC POINTS
These points are situated in every joint :
1. Joints of all the fingers, thumbs and toes below the nails. 20
2. Joints of the arms (Shoulder, Elbow and Wrist) and legs
(Hip, Knee and ankle) 12
3. Joints of the Spine 34
4. Centres for the organs of senses 10
5. Points of Sun and Moon 2
6. Ida and Pingla 2
7. Chitrini, Vajra, Brahma Nadi, Sushumna 4
84

2) RICHA-Tyacha and Chakras :

& (3) Tyacha and (4) Chakra-their position is as given below :-
1. Mooladhara
2. Swadhisthana
3. Manipura
4. Anahata
5. Vishuddhi
6. Agnya
7. Thousand petalled lotus

5) Sun and Moon Points : The sun points is just above the right brow and the moon
is above the left eye-brow. These develop into Chakras. It is because of this that the
right eye is sun and the left eye is moon. Similarly the two swaras are understood as
Sun and Moon.

6) RAINBOW : In the inner self something like a rainbow as in the sky is seen. The
rays of the sun has seven colours and these mix-up to form the white colour. For the
realization of complete light seven colour are differentiated and realised and when
they are visualized, the rainbow become clear. The rainbow starts from the resting
place of the subtle body and culminates in the aperture of Divine light. Therefore the
activation of points of both the ends is essntial.

7) Twelve Yogic Points : 84 Yogic points of the physical body are centered in the
twelve points in Brahmanda. These twelve points are further in four parts and each
of these four parts merges into one point.

This division is affected by pooraka, Kubbhaka and Rechaka of Sun, Moon and Fire.
The above Yoga points are activated for the development of Divine Light in the
following manner :-
1. The arousing of the centres.
2. To make the light move from this centre.
3. To enlighten other places and channels by moving this light.
4. The following rules must be observed for the development of these centres :-

I Faith, confidence and intensity of purpose.

II The stomach should be empty and before starting the process, Urine and feaces
must be voided so that the abdominal wall can be compressed fully. Always take
satwic food.
III The practice should be done at dawn.
IV The knowledge of the process of Tankore.
V The knowledge of activating the tatwas.

The following practices should be done for arousing the centres :-

1. By Tankore
2. By Breathing practiced
3. By the Japa of seed alphabets
4. By subtle body
5. By Hatha Yoga
1. By Tankore Practice :-
Each Yoga point can be activated by Tankore. Sit facing North and start Tankore
practice, on each Yogic point. The Tankore should be practiced under the nails. A
small vibration is felt and this point must be kept in mind.
2. By Pranayama :
Practice-poorka-Inhaling, Kumbhaka holding the breath and rechaka-that is exhaling
gradually. The Japa of Aum should be performed in the ratio 1:2:1, 2:4:1. The eyes
should be kept closed and the concentration should be done in the center of the
eyebrows. Try to direct the light to different places of the body. In weeks time small
luminous Yogic points will be visible.
For awakening of Sun and Moon open the mouth and breath in and out forcefully.
Repeat it 11 to 21 times. The body becomes warm. Now hold the breath very slowly
exhale. During kumbhaka press the eyes with fingers and concentrate in the center
of the eyebrows. Sun-Moon and other visions will be perceived. The intensity of light
depends upon the force of breathing. When the light intensity decreases repeat this
practice again and do it as long as possible. Do not flex the neck.

Rainbow and the Ganges of Knowledge :

Sit in a clean place facing north and extend the left foot. Bring the right foot close to
the left knee joint but keep the right knee joint standing, catch hold of the great toe
of the left foot with the left hand. Close the right hand with thumb out. Clench the
right fist. Concentrate on the tip of the nose. The right hand should not touch the
right leg. See the vision and establish it in the center of the eyebrows and again
visualize it with closed eyes and try to merge in it. The breath is not to be stopped.
In a few days practice the sun point becomes visible and the rays of different colours
emanating from it will be visible. These are of different colours and are respectively
Ida, Pingala, Sushumna, Manas, Intellect, chit and knowledge. The perfection of this
practice is the visibility of these colours.
If one does not get success in the above practice then one should perform the
following to dispel the darkness of ignorance :-
1. Inhale with force through the left nostril and hold the breath in the triputi then
gradually exhale. Repeat at least 20 times. Faint light can be seen. After the above
practice become perfect rainbow or the Ganges of several colours can be successfully
seen.
2. Richa, Tyacha and the awakening of chakras :- By the wilful practice of the
Tankore with prana any center can be awakened. However, it should be done in an
order. This should be from below upward otherwise there are chances of failure
because the flow of prana is from below upwards. It will be described in detail in the
chapter on Kundalini Yoga.
3. By the japa of seed alphabets by applying pressure on the 84 points of the body
the light appears early. It is done with full force by the japa of seed alphabets it
should be done in the following way - On the toes - Ram Ram - 7 times
On each joint of the legs - Sham Sham - 7 times
On the Rectum and urethra - Ham Ham - 7 times
Under the navel - Lam Lam - 7 times
On the fingers - Yam Yam - 7 times
On the joints of the hand - Sham Sham - 7 times
On the face - Ham Ham - 7 times
On the tip of the tongue rolled backward(Throat) - U U - 7 times
On the ears - Ham Ham - 7 times
On the eyes - Ham Ham - 7times
On the nostrils - Ham Ham -7 times
On the center of the eyebrows - Bam Bam - 7 times
These are 7 seed alphabets which are ram, sam, ham, Yam, Lam, Vam, that ram,
yam, ham, sham and Aum. By the careful japa at all these centres they can be
activated easily. After the perfection of the body by this practice the knowledge of
the subtle body becomes easy.
4. By the subtle body - If the subtle body is active and one is conversant with the
process of controlling it, it can be directed to any place in the body and light can be
produced and complete yogic description can be obtained. Generally this practice is
done for the points in Brahmanda along with Tankore practice. The subtle body has
an important background regarding the activation of 12 yogic points in Brahmanda.
The subtle body arouses the sound by Tankore and enjoys the divine Nada and
practically visualises the seed alphabets. All out efforts must be made for the
perfection of this practice. It is a complete practice by itself.
5. By Hatha Yoga : The 184 practices of Hatha Yoga are integrated in 21 practices
which are responsible for arousing light outside and in the inner self. First-the light
outside is visualized and then inner light is realised. Now a description of how the
external light is awakened is being given - (1) Arousing of the light point (2)
Arousing of light at the tip of the nose (3) By the light of Sun-Moon-Stars, the
arousing of complete light.

1. Arousing of the light point

(A) Make a black point on a paper and keep on looking into it with concentration, the
light point is visualized.
(B) Concentrate on one point on a pitcher the light points is aroused.
2. Arousing of light at the tip of the nose
Sit in an easy posture, flex the neck and touch the chest with the chin. Visualize the
tip nose or fix the gaze on one point on the earth. After some time the point on the
earth disappears and gradually the light spreads like sun light. It is an important
practice and one must practice.
3. By the light of Sun-Moon-Stars
(A) During dark night hours gaze moon or any star either sitting or lying down. Do
not blink and keep on gazing for some time. In a few minutes the light of the star
disappears and complete light is aroused.
(B) By constantly gazing at the Sun instantaneous perfection is obtained but there is
a danger of losing sight. This practice is therefore not done generally.
6. Sit with an easy posture and breathe in and out slowly and then forcefully. Close
the eyes with the palms and apply pressure. The Sun and Moon are aroused in the
right and left eyes and finally these two get mixed together and it becomes full light.
This is still a limited light which gradually gets changed into full light. It is like
millions of Suns and is blissful and many graceful figures can be visualized.
Absolute necessities :-
1 - The food must be satwik during the practices of Hatha yoga for by offering
sacrificial
2 - It should be lonely open place
3 - The place where the practice is done should not be hollow under neath.
4 - Inner light after completely activating the external light close the eyes at once.
The light outside becomes visible inside. When the intensity decreases repeat the
practice and enjoy according to the time.

THE PRACTICE OF GENERATING LIGHT AT THE TIP OF

THE NOSE
This is a very important practice for the attainment of Yoga and must be practiced
successfully. The light of the sun has got great heat hence the meditational practices
cannot be done for a long time for the danger of losing sight, therefore the light of
the moon should be aroused first so that the light of the sun remains pleasant. It is
essential that the practices are to be done for a long time. The light of the Moon can
only be aroused when the Moon swara (Left nostril breathing) is active. Generally all
the practices are not performed during the flow of sun swara (Right nostril
breathing) it is auspicious to do japa when there is the flow of Sushumna (Breathing
through both the nostrils).
The flow of the Swara can be recognized in the following ways :-

1. Sit quietly and feel the breath coming out with the hand and with the touch of the
breath one can realise as to from which nostril it is coming.

2. Sit in such a way where a thread is hanging with a little cotton mass tied at its tip.
This thread should only be at small distance from the nose, the thread will move
because of the breath coming out of the nose and the direction towards which it
moves indicates the direction of the swar. It needs a little practice for the easy
realization of the swar flow.
The generation of light on the tip of the nose is by the collision of the air coming out
of the nose and the natural atmospheric air. This occurs at a distance of two and half
fingers from the tip of the nose. It is only visible to yogins. By mental contemplation
this light can be directed for arousing any point. It is possible to arouse the kundalini
by this practice. It should be done like this.

1. Sit straight and breathe in slowly and breathe out forcefully, breathing in and out
can done through the nose. Fix the gaze at two and a half fingers distance from the
nose. After repeating it 20-21 times a small luminous point becomes visible which
gradually increase in size and any thing within can be seen in this external light.

2. Kindle a flame of butter oil and sit straight in front of it keeping the mouth closed.
Take the head backward and then bend it forward so that chin touches the chest,
repeat it 11 to 21 times, breathe in through the mouth and breathe out through the
nose and the slowly breathing and hold it (Kumbhaka) Gaza at 2-2½ fingers distance
from the tip of the nose. In one minute the light appears. Practise to spread it
through-out the body and perform the japa of AUM for its early realization. During
holding of breath, keep the head steady.

3. Sit in front of a flame of butter oil and breathe in and out gradually. Gaze at a
distance of 2½ fingers distance from the tip of the nose. Mental japa of AUM and
nectar drinking practice should be done simultaneously. Practise it for five minutes
then close the eyes and concentrate in the center of the eyebrows and hear the
divine sound. By practicing it for 3-4 minutes, the luminous Brahma point will be
visible. Recognize this point by touching it with the finger. This place has a small
knot of the size of the tip of the needle. This is the point where the three point meet.
This is the secret knot of the Agnya chakra where the vision of the deity or seeds is
obtained. This place must be kept in memory and with great secrecy. The perfection
of this practice awakens the Agnya chakra hence it is worth realization.

Note : The light is visible at 2½ finger distance from the tip of the nose hence the
sadhaka is advised to fix the gaze at a distance of 2½ fingers from the nose.