Showing posts with label Awakening Kundalini. Show all posts
Showing posts with label Awakening Kundalini. Show all posts

Kapalabhati Kriya - Hatha Yoga Shat Karma

Kapalabhati is a purification exercise for the skull and lungs. This is a variety of Pranayama exercises, though it is one of the Shat-Karmas (six purificatory exercises).

Padmasana or Siddhasana is a good place to start. Kneel with your hands on your elbows. Puraka (inhalation) and Rechaka (exhalation) can be done quickly. This is easy for those who can do Bhastrika Pranayama. At the end of the necessary rounds in Bhastrika, there is a long Kumbhaka (retention of breath).

However, there is no Kumbhaka in Kapalabhati. Puraka is very long and gentle in Kapalabhati, but Rechaka is too fast and forcible. Puraka is completed as easily as Rechaka in Bhastrika. The only distinction between Kapalabhati and Bhastrika is this. Rechaka should be performed forcibly and rapidly in Kapalabhati by contracting the abdominal muscles with a backward movement. First and foremost, have

There is just one ejection per second. Do 10 expulsions per round at the beginning. Increase the number of expulsions by 10 each round before each round has 120 expulsions.

The respiratory tract and nasal passages are cleansed. It relieves bronchial tunnel spasms.

As a result, Asthma is relieved and eventually healed over time. This procedure aids in the reduction of consumption. The blood's impurities are cast out. The circulatory and respiratory systems have been significantly toned. Shat-Karmas are meant to purify the physical body. Kundalini cannot move from the Muladhara to the Sahasrara Chakra while the Nadis are impure. Pranayama aids in the purification of the Nadis. Pranayama requires a thorough understanding of Prana.

You may also want to read more about Pranayama and Holistic Healing here.

Nauli Kriya - Hatha Yoga Shat Karma

The abdominal viscera and the gastro-intestinal or alimentary tract are regenerated, invigorated, and stimulated with Nauli Kriya. You should be familiar with Nauli in order to practice it.

Uddiyana Bandha is a form of Uddiyana Bandha. Uddiyana can be performed while seated, but Nauli is usually performed while standing.

Stage I: Exhale quickly and forcefully from the lips, keeping the lungs entirely clear. Contract and pull the stomach muscles backwards for a few seconds. Uddiyana Bandha is my name. The first stage of Nauli is this. In Nauli, the Uddiyana Bandha comes to an end.

Stand up to practice Nauli. Separate the right and left legs by a foot. If you hold your feet tight together, you might lose your balance and fall down. Place your hands on the legs, resulting in a gentle back curve After that, do Uddiyana Bandha. Before moving on to the next level, do this for a week.

Stage II: Now, by contracting the left and right sides of the abdomen, free the center of the abdomen. All of the muscles will be in a vertical line in the middle. Madhyama Nauli is the name of the place. Keep it for as long as you can comfortably. Just do this for a few days at a time.

Stage III: At this point, you can contract the right side of your abdomen while leaving the left side uncontracted.

Only the muscles on the left hand can be included. Vama Nauli is the name for this. Contract the muscles on the left side again, leaving the right side open. Dakshina Nauli here. You can learn how to contract the muscles of the central, left, and right sides of the abdomen by practicing in this manner. You'll even see how they shift their weight from side to side. Just the middle, right, or left abdominal muscles will be visible at this time. For a week, practice this point.

Stage IV: Maintain a central position for the muscles. In a circular motion, slowly bring to the right side and then to the left side. Do this several times from the right to the left line, and in the opposite direction from the left to the right. Often transform the muscles gently and in a circular motion. You can do it rapidly as your practice progresses, but you can reap the full benefits of this Kriya by doing it steadily and steadily. When the abdominal muscles are separated and turned from side to side, the last stage of Nauli will appear to be churning.

In the first two to three tries, beginners will experience minor abdominal pain. They should not need to be afraid, and they should stop practicing. Around two or three days, the suffering will be gone. When an experienced Yogic student does Nauli, onlookers will be astounded by the motions of the abdominal muscles. They'll get the sensation that an engine is running in the abdominal factory.

Beginners can lean slightly to the left side and contract the left muscles while doing Dakshina Nauli. Allow them to lean slightly to the right while doing Vama Nauli. Drive the entire muscle group forward by contracting both sides in Madhyama Nauli.

And anyone with a barrel-like stomach, this exercise is impossible. They can't see succeeding in this Kriya if it's tough for them to bear their own belly. They can also attempt it by incremental, slow practice. They must work hard and train diligently for a long time in order to achieve success. Those with a sensitive body will practice and execute this Kriya in a beautiful and efficient manner with ease.

Some people show Nauli and numerous other Asanas and Mudras for the sake of a few pies on the popular Hardwar cosmopolitan stage, where Punjabis and Bengali Baboos stroll in the evening with their ladies on the banks of the Ganges. They go from one workout to the next in a flash. Calcutta, Delhi, Bombay, Madras, and all the major cities have the same problem. This is just a semblance of a work. It's not very close to being Yoga. It's all a set of athletic feats. You can tell they don't have all the skills and goals of a Yogi from looking at their bodies. They don't even feel mentally healthier because they are addicted to intoxicants like Ganja and Bhang.

If you do the Yogic exercises correctly and with the right mental outlook, you will undoubtedly experience spiritual development. Chronic constipation, dyspepsia, and any other gastro-intestinal illnesses may be cured with Nauli Kriya. Sang Pachar and Basti Kriya are both aided by Nauli. The pancreas and liver are toned. The kidneys and other abdominal organs are in good working order. Nauli is a boon to the human race. It's a one-of-a-kind ‘uni-all' or perfect ‘pick-me-up.'

You may also want to read more about Pranayama and Holistic Healing here.

Neti Kriya - Hatha Yoga Shat Karma

The aim of the ‘Neti' exercise is to cleanse the nostrils. The nostrils must still be kept clear. You may have irregular breathing if the nostrils are dirty. Breathing irregularly can make you sick.

Take a perfect, 12-inch-long piece of yarn. The thread should be free of knots in the centre. It should not be too frail or frail. Place one end of it in the right nostril and tightly grasp the other end. Pass a forcible, persistent inhalation through the door. Then drag it out slowly. Move it into the left nostril in the same manner and gently exhale. Pulling the nostrils violently will cause injury. Move the thread into one nostril and out the other after a little practice. When you first inject the thread into your nose, you will start to sneeze a lot. After three or four tries, this fails. When the nostrils get plugged due to ice, you should use this technique.

Another simple procedure for washing the nostrils exists. In your side, or in a wide-mouthed cup, pour some cold water. Draw the water slowly through your nose and forcefully eject it through your nose. Many people are capable of doing this. When people first start learning this, they can get a little cold and cough after one or two attempts. They will practice as soon as they are feeling better.

Many people will quickly pull tobacco smoke from their mouth and transfer it through their nose. If smokers try hard enough, they will pull smoke from one nostril and expel it through the other nostril or mouth. Water, on the other hand, can be easily passed.

'Seet-Krama' is the practice of drawing water and exhaling it through the nose. It's named 'Vyut-Krama' as you take water from your nose and eject it through your teeth. This Neti Kriya purifies the skull and induces clairvoyance, according to the Gheranda Samhita (Divya Drishti).

Rhinitis and coryza are both healed as a result of this.

You may also want to read more about Pranayama and Holistic Healing here.

Trataka Kriya - Hatha Yoga Shat Karma

Trataka is the practice of staring at a certain point or object without blinking. While it is one of the six purifying exercises, it is mostly used to improve focus and mental clarity and concentration. It is extremely beneficial to Hatha Yoga, Jnana Yoga, Bhakti Yoga, and Raja Yoga teachers.

There is no other tool for mind control that is reliable. Since such essential activities are defined under Hatha Yogic sections, some students who claim to practice Jnana Yoga overlook them. This exercise was being performed by Sri Ramana Maharshi, a well-known Tiruvannamalai Jnani.

If you had gone to his Ashram for his Darshan, you should have seen it plainly. He used to stare at the walls while sitting on his sofa in his bed. He sat in an easy chair on the veranda and stared steadily at the distant hills or the stars. He was able to maintain a balanced state of mind as a result of this. None was able to divert his attention. He was still quiet and collected. And though his Bhaktas were chatting and singing by his side, he was not disturbed in the least.


(1) Stand in front of an image of Lord Krishna, Rama, Narayana, or Devi. Keep your gaze fixed on it without blinking. Look at the head, then the body, and finally the legs. Repetition of the same procedure is required. When your mind has calmed down, focus solely on one place. Hold the breath before tears start to fall. Then shut your eyes and see the scene in your mind.

(2) Look at a black dot on a white wall or draw a black line on a sheet of white paper and tape it to the wall.


(3) On a piece of paper, draw the word Om (!) and position it in front of your seat. Lie down on an open terrace and look at a brilliant star or the full moon for Trataka. After a while, you'll see various colored lights. For a while, you'll only see a single color inside, and all of the surrounding stars will vanish. When you look at the sky, all you see is a white moon on a dark backdrop. You will sometimes see a massive mass of light all around you. When your gaze becomes more focused, you may see two or three moons of the same size, or you may not see any moon at all, despite your eyes being wide open.

(5) Choose a random spot in the clear sky in the morning or evening and stare at it for a long time. You'll find new sources of inspiration.

(6) Look in the mirror and focus on the pupil.

(7) Some people perform Trataka between their brows or at the tip of their nose.

Some people do Trataka at the tip of their nose sometimes when driving.

(8) Advanced students may perform Trataka at the Chakras inside the Chakras (Padmas). The significant Trataka centers are Muladhara, Anahata, Ajna, and Sahasrara.

9) Place a ghee lamp in front of you and stare at the flames. Darshan is provided through the flames by certain astral beings.

(10) Trataka on the sun is practiced by a small number of Yogins. It necessitates the presence of an accomplished man. They begin by gazing at the rising sun and, with practice, can do Trataka on the sun even in the middle of the day. This practice gives them certain unique Siddhis (psychic abilities). This Sadhana is not suitable for everybody. The first nine activities are suitable for anyone and are completely healthy. Sungazing, the last one, can only be attempted with the assistance of an experienced man.


Sit in your favorite Asana (posture), Siddhasana or Padmasana, while practicing in your meditation area. You should do so in a standing or sitting position at all moments. Trataka can be achieved profitably while walking. Do not look here and there as you walk down the streets.

Look at the tip of your nose or your fingers. When talking to others, many people should not look them in the eyes. They chat when focusing their gaze on a certain location. This Sadhana does not necessitate any specific Asana.

Trataka is what you see when you look at an image. Saguna Dhyana is when you shut your eyes and mentally visualize an image (meditation with form). When you equate God's virtues with the object of Trataka, such as omnipresence, omnipotence, omniscience, goodness, immortality, and so on, the name and shape of the Trataka object vanishes, and you join Nirguna Dhyana (abstract meditation).

To begin, do Trataka for two minutes. Then gradually extend the time. Do not be irritable. It is necessary to practice steadily and gradually. Even if you stare at a spot for three hours straight, if your mind wanders, it's useless. The subconscious must be alert as well. Only then would you be able to progress in this practice and gain more psychic abilities.

Those who, after many efforts, cannot maintain a steady gaze for a second should not be concerned. They will shut their eyes and concentrate on an abstract spot between their brows.

Many with very poor eye capillaries can practice Trataka after shutting their eyes on some imagined location inside or outside. Do not overwork your eyes by practicing too much. When you're sleepy, shut your eyes and concentrate on the Trataka object. Do not rock your body while doing Trataka.

Trataka helps to improve vision. Many people who had eye problems found Trataka to be extremely beneficial. Going beyond one's own strength and looking at the sun without assistance can be beneficial.

You must have your guide with you while looking at the light. To stop some serious problems and to cool the machine, the Guru will administer some oil to rub on your head.

When you practice sun-gazing at night, you should add honey to your skin.

During the drill, the same object of gaze will appear as something else. You'll have a lot of other dreams. Various people have had various encounters. When people tell you of their stories, you can not trust them. Trataka alone can not provide you with any of the Siddhis. Once you've gained hold over your mind and it's been stable, you'll need to exploit it using prescribed techniques in order to gain forces. As a result, the abilities gained from this experience can vary from person to person. It is contingent on additional mental conditioning in a specific manner.

Young aspirants posing as major Yogins disregard those rituals and wonder if they are doing Moksha. Certainly, the practice is not Moksha in and of itself. For the achievement of Moksha, various practices are used. One approach may be used to achieve the target, while another may use a different method.

Have this in mind at all times. Otherwise, you'll be ignoring all of your options. If you ignore the Sadhana, you will be misled and lose sight of your target.

Diseases of the eyes may be cured by doing Trataka. The condition of one's eyes changes. Many people have given up their glasses as a result of this procedure. Willpower is cultivated. Vikshepa is annihilated. It helps to keep the mind in check. Clairvoyance, thought-reading, psychic healing, and other Siddhis can all be learned quickly.

Again, Bhakti Yoga, Jnana Yoga, Hatha Yoga, Karma Yoga, and other types of yoga are not incompatible with Cocaine or Soda Bicarbonate. They are not at odds with one another. This practice should not be overlooked only because it falls in the Hatha Yoga category. Even if you pretend to be a Jnana Yoga or Bhakti Yoga practitioner, you can engage in this exercise. It's a highly useful and potent cure for a wandering mind. It unquestionably trains the mind for perfect Dhyana and Samadhi. This is unquestionably a way to an end. Step by step, ascension of the Yogic ladder or stair-case is required. 

This beneficial exercise has helped a number of people. Why don't you, my friend, make a real effort to practice this right now? I've sent you a variety of Trataka exercises. Choose the approach that best serves your needs and reap the divine rewards. Do this for a month on a daily basis and report back to me on your encounters, rewards, and any problems you encounter.

You may also want to read more about Pranayama and Holistic Healing here.

Basti Kriya - Hatha Yoga Shat Karma

    The ‘Basti' exercise is designed to function like a ‘enema,' allowing the buildup of feces in the intestinal canal to be passed out. 

    There are two types of Basti Kriyas in Yoga

    1. Jala Basti and 
    2. Sthala Basti.


    Sthala basti (also known as Sushka basti or Vata basti) cleans the colon without the use of a catheter or tube by drawing air into the body. 

    By drawing water into the anus via a conduit, Jala basti (also known as 'Vati basti') cleans the colon.

    Sthala basti may be done in a variety of positions, including utkatasana and ardha paschimottanasana, although novices should start with a supine position.

    By removing gas from the colon, Sthala basti promotes digestion. 

    Sthala basti may help avoid headaches, increase focus, and create a general sense of well-being since poor digestion leads to other issues.

    • Lie down on the ground and grasp your toes with your fingertips. Knees should not be bent. 
    • This is the same as Paschimottanasana, but you don't have to drop your head to your feet. 
    • Expel the water by churning the abdominal muscles in this position. It helps to heal pelvic muscles. 


    It does better than Sthala Basti  in having the same health outcomes. 

    • Take a five-inch bamboo tube and cut it in half. 
    • Vaseline, grease, or soap should be used to lubricate one end of it. 
    • In Utkatasana, sit in a pool of water or a tank of water up to your knees. 2 to 3 inches into the anus, insert the bamboo tube.
    • Initiate the anus by slowly drawing the water into the intestines. 
    • Expel the water by shaking the abdominal muscles. 
    • It treats bladder problems, dropsy, constipation, among other issues. 

    Tips for Making the Jala Basti Kriya Easier:

    • Beginners should place a catheter into the rectum to pull the water in since it is an advanced procedure. Bamboo tubes have always been preferred over plastic tubes or catheters.
    • The catheter must be at least 13-15 cm long, hollow, and completely smooth.
    • The catheter is placed into the anus at a depth of 4cm or more. For simple insertion, lube it with beeswax or a non-irritating oil like as Vaseline or ghee.
    • As soon as you achieve your limit of kumbhaka, withdraw the catheter from the anus without inhaling (breath retention).
    • When the tube is no longer needed, the rectum is pulled out and the sphincter muscles are opened with fingers. 
    • The hand is then brought in to conduct uddhiyana bandha, after which the hand is withdrawn, followed by breath retention and exhale.
    • Always crouch over the toilet while removing the water from the anus, since the feces will be removed from the lower intestine as well.
    • Ensure that the water in the bowels has been entirely evacuated.

    Follow-up Exercising (After Jala Basti Kriya):

    • On a blanket, lie down in shavasana and gradually take pashinee mudra. By releasing air, this aids in the evaporation of any trapped water in the bowels.
    • Assume shavasana once again, then raise your knees to your chest and rock side to side on the floor. 
    • You may also rock from side to side by opening your arms at shoulder level.
    • Rest in shavasana for a few minutes more, then do bhujangasana 3-5 times to get rid of any lingering water or air.
    • You may also improve your experience by include mayurasana in the sequence.


    This is not something you can do every day or make a habit of. This is mainly to be seen on rare occasions. 

    • Do this first thing in the morning before eating. 
    • If you don't know how to pull water from the tubing, you can use a regular syringe from the store. 
    • You can learn how to extract water from the anus with the aid of the bamboo. 

    However, water is forced into the enema syringe with the aid of oxygen/air. 

    The only distinction is the outcome, which is the same in all scenarios. 

    You can save money by using the bamboo tube.

    You can control the intestinal muscles by pressuring the water to be drawn in and pushed out.

    Most individuals nowadays do enema using a basic enema kit, which can be found at most medical shops. 

    This is a simple alternative to Hatha Yoga's Basti technique. An enema achieves the same result and is far more convenient for most individuals. 

    Warm water (approximately 1 liter) cooked with Neem leaves is used for enema in Naturopathy and Ayurveda. 

    The leaf of the neem tree is a powerful disinfectant. A lengthy tube is placed into the rectum and connects the water container to the rectum. The rectum is allowed to fill with water (approximately a liter or more). 

    It is kept there for a few minutes, depending on the practitioner's ability. Then one goes to the bathroom and expels all of the water, as well as human waste.

    Other traditional yogic practices for intestinal cleansing exist as well. 

    Shanka Prakshalana is a widespread practice. It entails drinking roughly five liters of salty water that is somewhat warm. This is a time-consuming and exhausting procedure. 

    The intestines are unable to absorb the salt water. Instead, it drips all the way down to the rectum, completely cleansing the digestive system from top to bottom. 

    It removes any human waste or food particles adhering to the gut lining from the whole stomach, small intestine, large intestine, and rectum. This should only be done once every six months. 

    However, Laghu Shanka Prakshalana is a simpler procedure that may be performed every two weeks. Only two liters of warm saline water are consumed here. The water is then drained from the anus in a few sittings.

    In current times, the classic Basti procedure has given way to easier enema methods.


    What is the meaning of Sthala basti?

    By drawing air into the body via the anus, Sthala basti is a Hatha yoga cleaning method that targets the colon. It's a challenging technique that requires you to draw your stomach in and up.

    Basti is one of the six procedures that make up shatkarma (also known as shatkriya), the yogic bodily cleaning system, and is employed in traditional Indian medicine.

    Before going on to sthala basti, you should master jala basti.

    Which portion of the body does Basti Kriya cleanse?

    Cleansing of the Intestines with Basti Kriya (Yogic Enema). Basti Kriya is a method for inwardly rejuvenating the body by totally cleaning the colon. 

    It is one of the six shatkarma purifying practices listed in the Hatha Yoga Pradipika.

    Hatha yoga pradipika defines shatkarma as a preparatory practice that cleanses the body from the inside out and prepares the yogi to achieve spiritual objectives.

    Each shatkarma technique involves purifying certain bodily regions; for example, basti kriya involves sucking in water or air via the anus to cleanse the lower belly (large intestine).

    What is Basti and how do you do it?

    • Fill a tub with water and sit in it. The water should come up to the level of the navel. This is best done in a river with a mild current of water.
    • Put your hands on your knees and bend forward.
    • The next step is to pull water into the big intestine from the anus. It takes some practice to be able to achieve this. 
    • Try to draw water up into the rectum by expanding the anus sphincter muscles. This might be challenging at first. This is aided by Uddhiyana Bandha, or bringing the stomach inside and upwards. 
    • Nauli may be used with Uddiyana Bandha to bring water upwards for those who have mastered it.
    • Hold the water in your bowels for a while before passing it via your anus.
    • Rep this procedure until your bowels are completely clear.
    • Because this procedure might be challenging at first, some practitioners place a rubber or plastic tube in the anus to make it simpler.

    What Are The Benefits Of Basti Kriyas?

    • Impurities may stay lodged on the walls of the large intestine and not be discharged for days. 
    • Basti detoxifies the large intestine by removing toxins and cleaning the colon.
    • It helps to prevent gas from forming in the big intestine.
    • Basti is also a wonderful technique for experienced pranayama practitioners. Intense pranayama generates a lot of heat in the body. 
    • Practitioners may sit (up to the navel) in a running river and do Basti to relieve the heat. The heat is removed from the body by drawing cool water in via the anus and then exhaling it.
    • Basti is a typical detoxifying technique used in Ayurveda and Naturopathy.
    • Basti is beneficial to folks who fast for lengthy periods of time. 
    • Regular stool motions are essentially non-existent during protracted water fasts. Despite this, a substantial number of toxins are excreted from the body and pushed into the small and large intestines. These poisons must be removed from the body. 
    • To eliminate these contaminants attached to the intestinal walls, an enema is usually administered. Those who are familiar with Basti may use it to get the enema effect.

    ~Kiran Atma

    You may also want to read more about Pranayama and Holistic Healing here.

    You may also want to read more about Yoga here.

    You may also want to read more about Yoga Asanas and Exercises here.

    Dhauti Kriya - Hatha Yoga Shat Karma


    Antar-Dhauti (internal cleaning) and Bahir-Dhauti (external cleaning) are the two types of purification. There are three ways to make Antar-Dhauti. Take a 15-foot-long piece of fine muslin cloth that is 3 inches thick. The borders should be well stitched, and there should be no loose thread dangling from the ends. Until using, make sure it's safe by washing it with soap. It should be dipped in lukewarm water.

    Squeeze out as much water as you can and swallow one end at a time. In the first day, just one foot was swallowed. Keep it there for a few seconds before slowly removing it. The next day, swallow a bit more and hold it for a few minutes before eventually releasing it. As a result, you will gradually swallow the whole volume, hold it for about 5 minutes, and then swallow it. Don't make a hasty decision. Do not use harsh handling to hurt the throat. Drink a cup of milk after the Kriya is completed. This acts as a kind of throat lubricant. This workout should be completed with an empty stomach. The early hours of the morning are ideal.

    You don't have to do this every day. It's enough to do it every four days or once a week. If done steadily, this exercise would not do any damage. On the first two to three tries, everybody can feel a bit dizzy. After the Kriya, wash the cloth with soap and keep it clean at all times.

    This is a great workout for those who have a flabby, phlegmatic constitution. Progressive

    Gulma, gastritis, dyspepsia, cancers of the stomach and spleen, and phlegm and bile disorders will all be cured with consistent practice. Vastra Dhauti is another name for this practice. This is one of the Antar-Dhauti varieties.

    Some people will drink a lot of water and move it into the anus almost instantly. It's known as Varisara Dhauti. This is a very powerful technique. 'Sang Pachar Kriya' is another name for this practice. Kishkindha's Yogi Sambhunathaji is an authority in this Kriya. For the vast majority of people, this is not likely. This exercise can be done with a combination of Nauli and Uddiyana Bandha. Smoke from a cigarette can also be exhaled from the anus.

    Drink a lot of water and shake the abdominals. Vomit the water by contracting the intestine. The name of this exercise is Kunjara Kriya. This is also a kind of self-purification.

    Swallowing air may also be used to disinfect the insides. Allow plenty of air to reach the stomach.

    It's caused by a hiccough. You can swallow air and fill up your stomach and intestines in the same way you can swallow food. You'll have to hear this from a man who knows how to do this Kriya.

    When you contract your abdominal muscles, Apana Vayu (air) passes through the anus.

    Many that can fill their stomachs with air can float on water like a dead body and can survive for days on air and water alone without food. No purgative or laxative is needed for those who can perform Antar-Dhauti in some way. They will never be constipated or suffer from indigestion.

    Other Dhautis include Danta Dhauti (tooth cleaning), Jihva Dhauti (tongue cleaning), Karna Dhauti (ear cleaning), Mula Sodhana Dhauti (anus cleaning), and so on. You all do these things on a daily basis. I don't think I need to say anything on these.

    You may also want to read more about Pranayama and Holistic Healing here.


    Before attempting to awaken Kundalini, one must become fully desireless and full of Vairagya. Only when a man rises above Kama, Krodha, Lobha, Moha, Mada, and other impurities will it be awoken. Kundalini can be reawakened by emerging above sensual impulses.

    Kundalini awakening would favor the Yogi who has a clean heart and a mind void of emotions and urges. If a man with a lot of impurities in his mind uses power to awaken the Sakti through Asanas, Pranayamas, and Mudras, he will lose his legs and fall. He will be unable to progress up the Yogic ladder. This is the primary explanation for people going out of their way or developing physical ailments. Yoga is not in any way harmful. Purity comes first, followed by a detailed understanding of the Sadhana, a qualified guide, and a consistent, incremental practice. There are many temptations on the path to Kundalini awakening, and a Sadhaka lacking innocence would not be able to withstand them.

    Theoretical understanding is just as essential as experience. Some people believe the principle isn't necessary at all. They provide one or two unusual examples that demonstrate that Kundalini has been awoken even in people who have no prior knowledge of Nadis, Chakras, or Kundalini. It may have been by accident or by the grace of a Guru. Nobody should predict this to ignore the theoretical side of things. When you see a man whose Kundalini has been awoken by the grace of a Guru, you will not immediately begin to disregard the practical side of things and spend your time passing from one Guru to the next. A man with a thorough understanding of the philosophy and consistent experience achieves the intended result easily.

    Hatha Yogis can awaken Kundalini through Pranayama, Asanas, and Mudras; Raja Yogis can awaken Kundalini through focus and mind training; Bhaktas can awaken Kundalini through devotion and perfect self-surrender; Jnanis can awaken Kundalini through analytical will; Tantrikas will awaken Kundalini through Mantras; and Guru Kripa will awaken Kundalini through touch, The state of Samadhi and Mukti is influenced by the rousing of Kundalini and its union with Siva at the Sahasrara Chakra. Without the Kundalini awakening, no Samadhi is possible.

    For a select few, either of the methods mentioned above will suffice to awaken the Kundalini. Many people would have to use a combination of strategies. This is determined by the Sadhakas' progress and position on the spiritual path. The Guru will determine the Sadhaka's true position and recommend a suitable method for successfully awakening the Kundalini in a short span of time.

    This is similar to a doctor administering the right drug for a patient to treat a certain illness. The illnesses of various people can not be cured with the same treatment. Similarly, one Sadhana can not be suitable for everyone.

    Many people nowadays mistakenly believe that they have mastered innocence, make mistakes in process selection, and overlook many essential aspects of Sadhana. They're pitiful, deluded souls. Rajasic Sadhakas who are self-assured will pick and choose exercises that appeal to them in an erratic way, abandoning all of them when they experience severe difficulties.

    Prana, along with mind and Agni, ascends through Brahma Nadi after Kundalini awakens. Via special exercises such as Mahabheda, Sakti Chalana, and others, you will be able to raise it to the Sahasrara Chakra.

    It pierces the Muladhara Chakra as soon as it awakens (Bheda). It must be transported to Sahasrara through various Chakras. When Kundalini is at one Chakra, it produces extreme fire, and when it moves on to another Chakra, the previous Chakra becomes very cold and dead.

    The manifestations of Kundalini awakening include freedom from Kama, Krodha, Raga, and Dvesha, as well as mental harmony, celestial love, astral vision, supreme fearlessness, desirelessness, Siddhis, divine intoxication, and metaphysical Ananda. When a man is at ease, he is well aware of his surroundings and the world around him. As it awakens, he is no longer alive like the rest of the universe. He is unconcerned with his physical appearance. He achieves the condition of Unmani. When Kundalini flies from Chakra to Chakra, it opens layer after layer of the mind, giving the Yogi psychic abilities. He regains command of the five elements. He is in the Chidakasa as it meets the Sahasrara Chakra (knowledge space).

    Many people misunderstand and take the Kundalini Sakti's awakening, union with Siva, enjoyment of the nectar, and other Kundalini Yoga functions mentioned in the Yoga Sastras literally. They believe that men are Siva and women are Sakti, and that the aim of Kundalini Yoga is merely sexual union. They continue to deliver flowers and worship their wives with lustful proclivities after misinterpretations of Yogic texts. The word "divine coma resulting from nectar consumption" is often misrepresented. They drink a variety of wine and other intoxicating beverages and pretend to be in Divine ecstasy. It's all a case of stupidity. They are completely incorrect. This kind of prayer and union isn't Kundalini Yoga at all.

    They focus their attention on sexual centers and end up ruining themselves. Some stupid young boys pretend that the Kundalini has gone up to their neck by doing one or two Asanas, Mudras, and a little Pranayama for a few days in whatever way they like. They dress up as large Yogis. They are pitiful, delusory beings. Even a Vedanti (a Jnana Yoga student) can only attain Jnana Nishtha by reawakening the Kundalini Sakti, which is dormant at the Muladhara Chakra. If it is Raja Yoga, Bhakti Yoga, Hatha Yoga, or Jnana Yoga, no superconscious state or Samadhi is possible without awakening this primordial spirit.

    It is easy to awaken the Kundalini, but it is extremely difficult to guide it through the Chakras to the Sahasrara Chakra. It necessitates a lot of discipline, perseverance, purity, and consistent practice. The Yogi who has brought everything to the Sahasrara Chakra is really the lord of all powers. Due to false Tushti, most Yogic students end their Sadhana halfway through (satisfaction). When they have mystic visions and psychic abilities, they believe they have arrived at their destination. They want to show off their abilities in front of the public in order to gain Khyati (reputation and fame) and wealth. This is a tragic oversight. Only complete realization will bring ultimate salvation, perfect happiness, and Highest Bliss.

    Hatha Yoga, Bhakti Yoga, Raja Yoga, and Jnana Yoga will be listed one by one as different methods of awakening the Kundalini. Any aspirants would not be able to achieve perfection by a single process. For the vast majority of people, a harmonious mix of both approaches is needed. On the following sections, I will describe the various exercises for awakening the Kundalini.

    If you are smart enough, after reviewing the various exercises, you can easily choose the Sadhana form that best suits you and achieve success.

    The state of Samadhi and Mukti is influenced by the rousing of Kundalini and its union with Siva at the Sahasrara Chakra. You must have Deha Suddhi (purity of body), Nadi Suddhi (purification of Nadis), Manas-Suddhi (purity of mind), and Buddhi Suddhi (purity of mind) before you can awaken the Kundalini (purity of intellect). 

    The following six exercises are recommended for body purification: 

    1. Dhauti, 
    2. Basti, 
    3. Neti, 
    4. Nauli, 
    5. Tratak, and 
    6. Kapalabhati. 

    In Hatha Yoga, these are known as Shat-Karma, or the six purifying exercises.


      What Is Brahmarandhra?

      The term "Brahmarandhra" refers to the Brahman's hole. It is the human soul's permanent residence.

      Dasamadvara, or the tenth opening or door, is another name for this. The Brahmarandhra is the hollow spot in the crown of the head known as the anterior fontanelle of a newborn infant. Between the parietal and occipital bones is this room. 

      In a baby, this part is very delicate. The growth of the head bones obliterates the child's face as he or she ages. Through this Brahmarandhra, Brahma formed the physical body and entered (Pravishat) it to provide illumination inside. 

      That is how it is mentioned in some Upanishads. This is the most crucial section. It's excellent for Nirguna Dhyana (abstract meditation). 

      When the Yogi splits from his physical body at death, this Brahmarandhra bursts free, allowing Prana to flow out (Kapala Moksha). 

      “There are a hundred and one nerves in the heart. One of them (Sushumna) has pierced the head, and by ascending through it, one attains immortality” (Kathopanishad). 

      The 'brahmarandhra,' or crevice in the crown of the head, is named after Brahman (vara or God), who is thought to have entered this body via this randhra or gap. 

      By creating it, Brahman brought it to life. 

      If a person is able to depart the body at the moment of death, he enters Brahmaloka, or the realm of Brahm, through this randhra. 

      As a result, it is given that name. 

      Only great yogis, those at the pinnacle of spiritual progress, are capable of doing so. 

      Brahmarandhra and the Kundalini.

      This brahmarandhra is described as the upper end of the suumn channel in Hathayoga works. 

      "Brahmarandra and the Sushumna tunnel of Maha Kundalini Sakti, the primary nadi that finishes in the Kundalini chamber, are the entry and fall of the Atman into the phenomenal world through man." Like the lotus, the seed matures through time, passing through impure land, impure and pure land, and eventually pure land and fulfillment. 

      Man is also said to have opened a thousand petal lotus on his head when fully matured and purified, the sahasrara chakra, as depicted in the iconography of Buddha - the awakened one. 

      The growing body of knowledge about the Kundalini phenomenon has elicited a variety of viewpoints on the nature of this mysterious mechanism, its modes of operation, and how it operates in the physical body. 

      Recently, there has been an effort to combine the remnants of ancient knowledge that have come down to us with information gained from the experiences of people who are currently experiencing Kundalini arousal, and to integrate this knowledge with the picture of the body/mind complex presented by modern disciplines such as anatomy, physiology, and psychology. 

      The goal of this talk is to present one aspect of Gopi Krishna's Kundalini process theory, according to which a complete understanding of the process can only be achieved when the activation of the center at the base of the spine is considered in relation to the awakening to activity of an evolving or developing center in the brain. 

      This brain center has been referred to as the Brahma-randhra, or 'Chamber of Brahma,' in some ancient East Indian esoteric treatises on the subject, and was held by Gopi Krishna to be the source of all the higher mental faculties associated with the enhancement of consciousness brought about by Kundalini awakening when fully operative. 

      Many contemporary perspectives on Kundalini focus on the psychological aspects of the process, citing the rising of energy up the spine and the opening of the chakras as the foundation for the various mental transformations (and problems) that can occur. 

      However, in recent years, Western medical science has made significant advances in the field of brain research, indicating that many of what were previously thought to be purely "psychological" disorders or states of mind, such as schizophrenia or manic depressive disorders, are actually the result of chemistry imbalances in the brain at its finer levels. 

      To reconcile the disparities between current medical understanding of brain functioning and more traditional theories of Kundalini awakening, we must first examine ancient Kundalini concepts, which were developed over thousands of years through practical experimentation and from which many modern ideas on the phenomenon have evolved. 

      Prana's Characteristics 

      Many ancient esoteric systems are based on the idea that the human body is pervaded by an intelligent, vital medium, which has been referred to as prana in Indian tradition, chi in Chinese systems, or gone by Wilhelm Reich, and many other names throughout history in various esoteric traditions. 

      This vital element is said to be intimately connected with the manifestation of life and consciousness in the body, and can be thought of as the interface between our non-physical, spiritual self and the gross body of which we are directly aware. 

      Although the ultimate nature of reality was held to be a unity, which was termed Brahman, the nature of creation, as experienced from the limited, sense-bound human perspective, is of a dual form: on the one hand, consciousness, and on the other, mind/matter/energy. 

      These can be thought of as the static and kinetic aspects of creation, as described by Arthur Avalon in The Serpent Power (p 24). 

      The static aspect of the cosmic perspective is what is known as Universal Consciousness, also known as Paramatma or Shiva, and the kinetic aspect is Shakti, the primordial, creative energy that is responsible for the manifestation of this physical universe. 

      The aspects of Shiva and Shakti are said to take the forms of limited human consciousness (jivatma) and vital energy (prana) in the human form, which is said to be a microcosmic reflection of the universal form. 

      When the Kundalini energy is fully arouse, the conscious center in the head, known as sahasrara, or the 'Thousand Petalled Lotus,' opens, allowing the limited human consciousness, or jivatma, to realize its oneness with the paramatma, or Universal Consciousness. 

      In The Serpent Power (Page 246), Arthur Avalon says: Kundalini is the physical manifestation of the great Cosmic Power (Shakti), which is responsible for the creation and maintenance of the universe. 

      When this individual Shakti manifesting as individual consciousness (Jivatma) merges with the Supreme Shiva's consciousness, the world dissolves for that Jiva, and Mukti (liberation) is attained. 

      The Cosmic Creative Energy, or Shakti, manifests life on the physical plane through Prana, which allows a limited form of Universal Consciousness to be expressed in the bodies of living organisms. 

      The amazingly skillful and complex process by which a single fertilized ovum develops into a fully formed human being in just nine short months process that is nothing short of miraculous when studied in detail is the most striking example of this creative activity. 

      The general theory of acupuncture, which posits a set of energy meridians passing through the body that are associated with and affect the functioning of the various internal organs, appears to support the idea of an all-pervasive vital energy in the body. 

      Illness is said to be caused by the blockage of these meridians and the resulting interruption of the flow of vital energy. 

      Both the Taittiriyaka Upanishad (VII:2) and the Prasna Upanishad (III:3-10) refer to five different types of prana in the body: 

      prana, apana, udana, samana, and vyana, which appear to be different aspects of the energy that carry out respiration, digestion, assimilation, circulation, elimination, and other functions that keep the body alive and healthy. 


      Pranayama, one of Yoga's eight limbs, is directly concerned with the intake and control of this vital principle. 

      It achieves this primarily through control of the breath, implying that prana is a component of the surrounding environment. 

      Because oxygen is the active principle that is absorbed and carried by the bloodstream to every part of the body, vivifying all tissues and cells, it is possible, as Gopi Krishna has suggested, that this element is intimately connected with the physical operation of prana. 

      Gopi Krishna writes about Kundalini in his book Living with Kundalini: Prana is divided into two types. 

      The individual's prana is one. 

      The second is universal prana, which pervades all of creation, from matter's energy fields to galaxies. 

      It is a fundamental component of every atom and molecule, occupying vast swaths of empty space between sub-nuclear particles and the billions upon billions of stars and planets that make up our universe. 

      Individual prana, or, to be more precise, undifferentiated universal prana with an extremely subtle biochemical sheath through which it acts on all of the organism's cells and tissues, is the vehicle through which universal prana operates in a living body. 

      It is not accurate to say that the pranic body, also known as prana-kosha in India, is entirely ethereal or unsubstantial. 

      The reality is that it is so subtle and fine that it has yet to be detected experimentally or fully determined. 

      This vital essence... circulates in the organism as motor impulse and sensation, conducting all of the body's organic functions, permeated and worked by the super-intelligent cosmic life energy, or (universal) prana, by which it is constantly affected, much like the sensitive chemical layer on a photographic plate is affected by light. 

      The rare organic essence undergoes chemical changes as soon as the body dies, ceasing to serve as a channel for the former (universal prana) in the previous capacity. 

      He also believes that the gross form of this essence is extracted from the body's cells and tissues and converted into the bioenergy that powers the brain and nervous system through a transmutation process. 

      This extraction occurs on a very limited basis by a limited set of nerves in people who are not engaged in Kundalini activity

      He theorized that in those who are, as well as in people with high levels of creativity and genius, this extraction is enhanced, resulting in an increase in both the quality and quantity of energy sent to the brain. 

      He outlines the process in relation to this latter class as follows: 

      • There are special nerves connecting the reproductive system with the various organs in the body, as far as I've been able to determine. 
      • The essence travels to the erotic zone after being extracted by vast networks of nerves, where it mingles with that arriving from other organs and parts of the body, eventually forming an ingredient of the human seed. 
      • The essence of the brain travels down the spinal cord in a mysterious way, eventually converging with the other nerve channels that serve the same purpose. 

      Although it may appear on the surface that something descends from the head to the reproductive system is a stretch, recent genetic research is beginning to suggest that such a link does exist. 

      Scientific Research

      Recent research has discovered that the brain can produce hormones that can modify the genetic code via protein triggers via the pituitary gland, implying a direct link between the brain and the reproductive system. 

      Similar statements about the nature of sexual energy have been made by Arthur Avalon in The Serpent Power (p 199). 

      He declares, "Semen (Sukra) is said to exist in a subtle form throughout the entire body in Hindu beliefs. 

      It is withdrawn and elaborated into a gross form in the sexual organs under the influence of sexual desire... 

      If the substance, which under the influence of sexual desire develops into gross seed, is made to flow upward (Urdhva-retas), control over Manas and Prana is gained." "This Shakti is the supreme Shakti, in the human body, employing all powers and assuming all forms," he says elsewhere (page 224). 

      As a result, the sexual force is one of these powers that is used. 

      Rather than descending into gross seminal fluid, it is preserved as a form of subtle energy and ascends to Shiva with Prana." According to Gopi Krishna, this collected substance is sublimated or converted at the base of the spine into a more refined form, which is then sent up the spinal canal to the brain during Kundalini arousal. 

      As he described his own awakening process: With the intensely pleasurable sensation I was experiencing, two distinct entities moved up the spine side by side. 

      One was a type of radiation that was initially orange in color but later changed to silver with a slightly golden hue. 

      The second was an organic essence that entered the brain simultaneously with the radiation. 

      The fact that some people with significant Kundalini activity experience orgasmic sensations, even orgasms, at various points in the spinal cord and/or a sucking sensation drawing secretions upward from the sexual organs would seem to corroborate this close connection between the brain and the reproductive organs via the spinal axis. 

      The Evolving Conscious Center, or Brahmarandhra. 

      The goal of this process appears to be to send a very potent form of vital energy to the brain, where it will eventually arrive at the sahasrara, or evolving conscious center, or Brahmarandhra. 

      In the following passage, Avalon (p 243) emphasizes the significance of the sahasrara in the Kundalini awakening process: Kundalini does not stay in Sahasrara for long at first. 

      The length of stay is determined by the Yogi's level of practice. 

      Kundalini has a natural tendency (Samskara) to return at this point. 

      The Yogi will exert every effort at his disposal to keep Her above, because the longer he does so, the closer he gets to the time when she can be permanently retained there. 

      For it should be noted that merely leading Kundalini to the Sahasrara, and even less so stirring it up in the Muladhara, or fixing it in any of the lower centers, does not result in liberation. 

      Kundalini attains liberation only when she takes up her permanent residence in the Sahasrara, and only then by the sadhaka's will. 

      "This force is raised from its latent potential state to one of activity, and there reunited with Itself in its other aspect as the Static Light which shines in the cerebral center," says Avalon, emphasizing that the Kundalini process is not complete until this union occurs. 

      The ultimate goal of the Kundalini process, as stated in these statements, is to enhance mental faculties by stimulating the activity of certain areas of the brain with a more enhanced form of vital energy. 

      As a result, Kundalini is a bipolar phenomenon, with two poles: the energy center at the base of the spine and the conscious center in the brain at the top of the spinal cord. 

      "There is a direct and immediate connection between the basic mechanism close to the genitals, and Brahma-randhra in the brain," Gopi Krishna writes in Living with Kundalini about the relationship between these two centers. 

      "What arouses one also arouses the other." We can see that the Indian esoteric systems are not incompatible with modern Western concepts about the brain by making the ultimate goal of Kundalini arousal the enhancement of mental faculties through stimulation of certain areas of the cerebral cortex. 

      The brain is the primary center of consciousness from a Western perspective, and the evidence is overwhelming that the brain is intimately connected with the control of all physiological processes that occur in the body. 

      It exerts control over the various nervous systems, including the central, sympathetic, and parasympathetic nervous systems, as well as the endocrine and glandular systems. 

      Although electricity is currently thought to be the primary energy used by the brain and nervous system in their functioning, the introduction of the concept of a new form of life energy in the body into this picture would bring modern ideas much more in line with ancient ones. 

      Hopefully, science will develop instrumentation with the required level of subtlety before this new factor can be quantified in the near future. 

      As a result, some current Kundalini theories will need to be revised in order to align with modern scientific models, taking into account both the brain's role and the biological aspect of the vital energy. 

      Perhaps the lack of recent cases of Kundalini awakening in which the energy rises in an unending or continuous stream and the brain's center becomes fully or perennially active explains why the brain's importance has not been recognized. 

      The Kundalini Process and Brahma-Randhra So, where exactly is the Brahmarandhra in terms of physical location? Gopi Krishna has made a number of statements worth considering in this regard. 

      It's 'directly above the palate and below the crown of the head,' according to him. 

      In his book The Secret of Yoga (page 162) he mentions it and says, "It is the point where the canal from the spinal cord and the ventricles of the brain meet. 

      The cerebrospinal fluid, which is a blood derivative and similar to plasma, fills this cavity and those adjacent to it." Arthur Avalon places it "above the foramen of Monro and the middle commissure" in The Serpent Power (p 258). 

      Subjects have described a specific sensation occurring in the brain, above the palate, and below the crown of the head in a number of recent case histories of Kundalini awakening. 

      Some people believe that this seventh center is actually the pineal body. 

      "The soul has its principal seat in the little gland which exists in the middle of the brain, from which it radiates forth through all the remainder of the body by means of the animal spirits, nerves, and even the blood," wrote Rene Descartes in i>The Passions of the Soul/i>. 

      Although the function of this mysterious body is still unknown, it is known to produce the hormone melatonin and to be linked to sexual maturation and possibly sleep. 

      The way the Brahma-randhra appears to work suggests that, while the pineal is most likely involved in its functioning, it may not be sufficient to account for the wide range of mental faculties affected by a full awakening. 

      The pituitary gland, which is often associated with the sixth chakra and regulates hormone balances in the body, is also in close proximity to the general location of the new conscious center. 

      Both the pineal and pituitary are likely to play a role in the new center's operation. 

      Another aspect of Kundalini awakening that appears to be linked to the brain's center is the sensation of a nectar-like substance flowing from the area above the roof of the mouth. 

      Various sensations of this nature have been reported by a number of people in recent Kundalini awakening case studies. 

       "13 definitions for Brahmarandhra, Brahman-randhra, Brahma-randhra, and Brahmaramdhra Rasashastra is a Hindu scripture (chemistry and alchemy) The name Brahmarandhra  refers to an Ayurvedic recipe described in the fourth volume of the Rasajalanidhi." (chapter 2, dealing with jvara: fever). 

      These treatments are classified as Iatrochemistry and are based on the ancient Indian science of Rasastra (medical alchemy). 

      Reference In Ayurveda

      As an ayurvedic treatment, however, it should be used with caution and in accordance with the rules outlined in the texts. 

      When using such recipes (for example, brahmarandhra-rasa), "the minerals (uparasa), poisons (via), and other drugs (except herbs), referred to as ingredients of medicines, are to be duly purified and incinerated, as the case may be, in accordance with the processes laid out in the texts." (See the section on Iatrochemical Medicines for more information.) 

      Shaktism is a type of Hinduism that is (Shakta philosophy) According to the rmatottara-tantra, an expansion of the Kubjikmatatantra: the earliest popular and most authoritative Tantra of the Kubjik cult, Brahmarandhra  refers to the "cavity of Brahm." As a result, Bhairava says, "I will tell (you) in brief about the Command [i.e., j] that gives bliss." (First the Command) is envisioned as a lightning flash in the Triangle's center (in the End of the Twelve). 

      Then (the teacher) should cause it to be felt in the other body (that of the disciple), which enters through Brahm's Cavity [i.e. brahmarandhra]. 

      The piercing (of the Wheels in the body) occurs in a split second as a result of this visualization practice. [...]”. 

      In his 11th-century aradtilaka, Lakmaadeika explains Brahmarandhra using the concept of kualinyoga. 

      — The body is described from the "bulb" (kanda), which is located between the anus and the penis (28–9) and is where the subtle channels (n) originate. 

      I (left), pigal (right), and suum (middle) are the three main channels (in the centre of the spine and the head). 

      Citr, a channel inside the suum that connects to the brahmarandhra (30–4) on the top of the skull, is present. 

      Note: The brahmarandhra, or "brahman opening," is a small opening near the fontanel on the top of the skull; its name comes from a belief expressed in the older Upaniads that it is a place where the tman can leave the body to unite with the soul. 

      Brahmarandhra In Shaivism. 

      Shaivism is a religion that is based on (Shaiva philosophy) According to the Netratantra, Brahmarandhra (, "cranial apperture") is one of the sixteen types of "locus" or "support" (dhra). 

      These dhras are named after the fact that they "support" or "localize" the self and are frequently identified as places where breath can be held. 

      They are taught in two ways: tantraprakriy and kulaprakriy, respectively. 

      The latter system includes Brahmarandhra. 

      According to the Jyotsn 3.73 (Cf. Gorakaataka 14 and Svtmrma's Hathapradpik 3.72), Brahmarandhra  refers to one of the sixteen vital centers of the body (i.e., dhra). 

      — Dhra refers to a vital point of the body, a seat of vital function in Hathayoga. 

      The dhras are listed as [e.g., brahmarandhra,...] in Jyotsn verse 3.73, according to a passage attributed to Goraka. 

      The Hathapradpik mentions sixteen dhras without naming or explaining what they are. 

      The Gorakaataka also mentions sixteen dhras as being something the Yogi should be aware of, but it does not name them. 

      According to the commentary on the Kuika-upaniad verse 28, the Vedanta (school of philosophy) Brahmarandhra refers to the "crown of the head." — The worshippers of the attributeless Brahman (abala-brahma) enter the world of Brahma (brahmaloka), that is, the sphere of Hirayagarbha, by exiting from the crown of the head (brahma-randhra) through the suum canal, following the path of the Sun (sryamrga, or uttaryaa-mrga), and remain there until the end of the kalp (till pralaya, or great dissolution, takes place). 

      They eventually merge with Brahman on the attenuation of their subtle desires and attractions (vsan-kaya) after having lived there for such a long time. 

      They never return to the plane of relative existence after that. 

      This is the gradual liberation (krama-mukti) that Brahman-knowers with attributes (saviea brahmajn) achieve. 

      The knowers of the attributeless, absolute Brahman (nirviea brahmajn), on the other hand, will achieve direct, instant liberation (sadyo-mukti) right now (ihaiva). 

      Vedanta (, vednta) is a Hindu school of orthodox philosophy (astika) that draws its subject matter from the Upanishads. 

      Vedanta has a number of sub-schools, but they all expound on the basic teachings of the ultimate reality (brahman) and individual soul liberation (moksha) (atman). 

      Related Terms: 

      Murdhajyotis, Mudramarga, Shunyapadavi, Sushumna, Dashamadvara, Shmashana, Brahmya, Badariyashrama, Mahapatha, Krama, Uttarayanamarga, Brahmajnanin, Dhumragni, Nadi, Vasana, Shabala, Pralaya, Kramamukti, Mukti Brahmarandhra, 

      Kiran Atma

      You may also want to read more about Kundalini Yoga and Holistic Healing here.

      References And Further Reading

      • Banerji, S.C., 1979. Influence of Tantra on Indian music and dance. Journal of the Indian Musicological Society10(3), p.20.
      • HOFFMANN, H.H., 1969. An account of the Bon religion in Gilgit. Central Asiatic Journal13(2), pp.137-145.
      • Pradhan, C.R., 2011. Yoga Nidra in Hatha Pradipika. ORISSA REVIEW, p.34.
      • Klimburg-Salter, D. and Taddei, M., 1991. The u. sn. ı. sa and the brahmarandhra: an Aspect of Light Symbolism in Gandharan Buddha Images. Aks. ayan‡ v‡, Essays Presented to Dr. Debala Mitra, pp.73-93.
      • Lad, V.D., BAMS, M., Anisha Durve, M.S.O.M. and AP, D.A., 2008. Marma Points of Ayurveda.
      • Cantú, K.E., Śrī Sabhāpati Swāmī: Forgotten Yogi of Western Esotericism.
      • BORN, A.B.B.B., 1985. Kasiksetrà represents the purest part of the body which exists between the eyebrows--the place of the third eye of Sri Paramesvara (Siva). In the opinion of Krsna Misra, Varanasi means' three-in-one', the three being Varana, Asi and Ganga. The Varana stands. The Journal of Indian Writing in English13, p.64.
      • Paul, S. and Khanna, P., 2002. " SAHAJA-NIŞTHA" BUDDHA IN GANDHĀRA SCULPTURE. In Gandhāra Sculpture in the Government Museum and Art Gallery, Chandigarh: In the Light of the International Colloquium Held in 1998 at Chandigarh (p. 67). Government Museum and Art Gallery.
      • Kiehnle, C., 2004. The secret of the Naths: The ascent of Kunalinī according to Jñāneśvarī 6.151-328. Bulletin d'études indiennes22, pp.447-494.
      • Lad, V. and Durve, A., 2008. Marma points of Ayurveda: The energy pathways for healing body, mind, and consciousness with a comparison to Traditional Chinese Medicine. Ayurvedic Press.
      • Pal, A., 2020. Pindavichar.
      • Nerkar, R.N., Tirpude, S., Parwe, S. and Mhaiskar, B., 2021. Study to Assess the Benefits of Tila Taila Shiroabhyang in Medical Health Professionals: A Study Protocol. Occup Med Health Aff9, p.2.
      • Rao, D.V., 2021. Sarngadeva’s Primal Sonances. In Performative Reflections of Indian Traditions (pp. 81-89). Springer, Singapore.
      • Arora, K., Pyari, P. and Prakash, S., 1. Consciousness and Mystic Sounds Perceived in Human Form during its Increased State of Self Absorption.
      • Kiehnle, C., 1994. Metaphors in the Jñāndev Gāthā. Studies in South Asian Devotional Literature. Research Papers 1988-1991, pp.301-323.
      • Tyagi, A., 2015. Full span of human consciousness: readings and practices from Mandukya Upanishad, Yoga Sūtra, and the Vijñānabhairava Tantra.
      • Vasu, S.C., 1925. An introduction to the Yoga philosophy (Vol. 15, No. 4). Genesis Publishing Pvt Ltd.


      What is the function of Brahmarandhra in the human body?

      In the crown of the head, there is a suture or opening.

      In the head, where is Brahmarandhra?

      The Sanskrit term "Brahmarandhra" refers to the Brahman's hole. It is the human soul's permanent residence. This is also known as "Dasamadvara," or the tenth door or opening. The Brahmarandhra is the hollow region in the top of the skull known as the anterior fontanelle of a newborn kid.

      What is Shambhavi Kriya and how does it work?

      Shambhavi Mahamudra kriya is an Isha Yoga lineage program that incorporates both pranyanama and meditation practices. A yogic activity, or inner skill, such as breath control, is known as a kriya.

      How many times I should perform Shambhavi Mudra?

      Shambhavi Mahamudra kriya should ideally be completed in 21 minutes (excluding Upa Yoga practice). Siddhasana is used to accomplish the full kriya. It's recommended that you do this kriya twice a day (preferably morning and evening).

      What is the best way for me to study Shambhavi Mahamudra?

      Here are the steps to doing shambhavi mahamudra:

      • Begin by seated in a contemplative position.
      • Pose in Gyan mudra by straightening your spine and head.
      • Relax your whole body, including your eyes, facial muscles, forehead, and even behind the eyes, by closing your eyelids.
      • Slowly open your eyes and attempt to focus them at a certain position.

      When all seven chakras are open, what happens?

      The seven chakras are the body's principal energy centers. You've certainly heard people speak about "unblocking" their chakras, which refers to the concept that when all of our chakras are open, energy can easily flow through them and the physical body, mind, and spirit are in harmony.

      What are the signs that my chakras are open?

      Symptoms of Root Chakra Opening: If you naturally feel accomplished about the things you've done for yourself, such as obtaining or developing riches, and providing stability for yourself and people around you, your root chakra is open.