Showing posts with label Shakthi. Show all posts
Showing posts with label Shakthi. Show all posts

Goddess Kundalini



UNDERSTANDING HER DIVINITY  ~ KUNDALINI SHAKTHI DEVI






Tvamapastvam Bhumistvayi parinatayam nahi param, 

Tvameva Svatmanam parinamayitum visvavapusha, 

Chidanandakaram haramahishi-bhavena bibhrushe, 

Manastvam Vyoma tvam Marudasi Marutsarathirasi, 

Tvamapastvam Bhumistvayi parinatayam


"Oh, Devi!" 

The mind, the moon, the air, the flames, the water, 

and the earth are all a part of you. 

On Thy transformation, nothing exists outside of Thee. 

To change Thy own blissful conscious Form in the shape of the universe, 

Thou hast become Siva's consecrated queen.”


The primordial energy or Sakti that lies dormant or resting in the Muladhara Chakra, the body's core, is Kundalini, the snake force or sacred light. Because of its serpentine shape, it is known as the serpentine or annular force. It's an occult entity that's electric and fiery, the great pristine energy that underpins both organic and inorganic matter.

Kundalini is the cosmic force that resides within each of us. It's not a physical force like electricity, magnetism, centripetal force, or centrifugal force. Sakti, or cosmic force, is a metaphysical ability. It has no shape in fact. 

In the beginning, the Sthula Buddhi and mind must take on a certain shape. The subtle formless Kundalini can be easily understood from this gross form. Kundalini produces Prana, Ahamkara, Buddhi, Indriyas, consciousness, five gross elements, and nerves.

Both creatures have the coiled-up, sleeping Divine Sakti dormant inside them. You may have noticed Svayambhu Linga in the Muladhara Chakra. Sushumna Nadi is connected to the Kanda via the head of the Linga. 

On the head of Svayambhu Linga, this enigmatic Kundalini lies face down at the mouth of Sushumna Nadi. Like a serpent, it has three and a half coils. 

It makes a hissing sound of a snake being beaten with a stick as it awakens, and then continues to the other Chakra through the Brahma Nadi, also known as Chitra Nadi within Sushumna. 

As a result, Kundalini is also known as Bhujangini, or serpent force. The three coils reflect Prakriti's three Gunas: Sattva, Rajas, and Tamas, while the half reflects Prakriti's alteration, Vikritis.

Kundalini is known as the Goddess of Speech and is revered by all. When the Yogin is awoken, She Herself gains light for him. She is the one who bestows Mukti and Jnana because She is that. Since she is the kind of Sabda Brahman, she is also known as Sarasvati. She is the wellspring of both wisdom and bliss. 

She is the very essence of consciousness. She is a Brahman woman. Prana Sakti is the Supreme Force, and she is the Mother of Prana, Agni, Bindu, and Nada. The universe exists because of this Sakti.

Her is the source of all development, preservation, and dissolution. Sakti is the only one who keeps the universe going. Nada is generated by Her Sakti on subtle Prana. You will see that the actual pulse begins from the Muladhara Chakra when you utter a continuous sound or chant Dirgha Pranava! (OM). 

All of the body's sections work because of the sound of this Nada. Via the subtle Prana, she keeps the human soul alive. In some way or another, the Goddess Kundalini is the focus of worship in any Sadhana.

Kundalini is linked to Prana, which is a subtle energy. The subtle Nadis and Chakras are connected by subtle Prana. The subconscious is linked to the subtle Nadis. The mind is connected to the rest of the body. 

You've already read that every cell in the body has a mind. Prana is the body's driving power. It's alive and well. Pranayama and other Yogic activities affect this stagnant Sakti, causing it to become active. The Kundalini's two roles, static and dynamic, are referred to as "sleeping" and "awakening."


WHAT ARE YOGA CHAKRAS OR PADMAS OR PETALS?

 CHAKRAS OR PADMAS





The Linga Sarira contains chakras (astral body). 5 Jnanendriyas (ears, skin, eyes, tongue, and nose); 5 Karmendriyas (speech, hands, legs, genitals, anus); 5 Pranas (Prana, Apana, Vyana, Udana, Samana); Manas (mind); and Buddhi (mind) (intellect).

The spinal cord and the nerve plexuses of the gross body have corresponding centers. Each Chakra is in charge of and functions over a certain part of the body. These are invisible to the naked eye. Any irresponsible doctors look for Chakras in the physical body. They won't be able to find them there. They lose trust in Shastras and Yogic Kriyas because they can't locate any Chakra in a dead body.


The Linga Sarira's nervous system pushes Sukshma Prana (astral body). The nervous system of the gross human body is where Sthula Prana travels. The two classes are inextricably linked.

They behave and respond in response to one another. And after the actual entity has disintegrated to death, the Chakras remain in the astral body. The Chakras are only created through reflection and meditation, according to one school of thought. This is not an option. Since gross matter is the product of subtle matter, the Chakras should remain there in a subtle state. The gross body cannot exist without the subtle body. The sense of this statement is that the Sukshma Chakras can only be felt and understood during reflection and meditation.


Plexuses are found in areas where many nerves, lungs, and veins intertwine. Hepatic, Cervical, Brachial, Coccygeal, Lumbar, Sacral, Cardiac, Epigastric, Esophageal, Pharyngeal, Plumonary, Lingual, Prostatic, and other physical gross plexuses are known to the Vaidya Shastra. Sukshma Prana plexuses or centers can also be used in the Sushumna Nadi. These centers in Sushumna regulate all of the body's functions, including nervous, intestinal, circulatory, gastrointestinal, genito-urinary, and other systems. This are critical energy's subtle centers. They are the consciousness centers (Chaitanya). Sushumna's subtle centers refer to the human body's subtle centers. The Anahata Chakra, for example, is located in the Sushumna Nadi and has a physical counterpart at the heart (Cardiac Plexus).


Lotuses or Chakras are other names for the subtle centers in the Sushumna Nadi. Per Chakra is dominated by a specific Tattva. Each Chakra has its own presiding deity. Each Chakra is symbolized by a different species. It indicates that the center possesses the attributes, Tattvas, or Gunas of the animal in question. Muladhara, Svadhisthana, Manipura, Anahata, Vishuddha, and Ajna are the six major Chakras. The chief Chakra is Sahasrara. It's all in your brain. The Lokas refer to these 7 Chakras (Bhuh, Bhuvah, Svah, Maha, Jana, Tapa, and Satya Lokas). The Pancha Bhutas (five elements): earth, water, fire, air, and ether have their centers from Muladhara to Vishuddha.

When Kundalini awakens, it travels across all of the Chakras from Muladhara to Sahasrara. The Yogi encounters a unique type of Ananda (Bliss) and receives unique Siddhis (psychic powers) and wisdom at each Kundalini center to which he guides the Kundalini. When Kundalini is brought to Sahasrara Chakra, he experiences Supreme Bliss.



Adhara (another name for Muladhara Chakra), Amrita, Ananda, Lalita, Balvana, Brahmadvara, Chandra, Dipaka, Karnamula, Gulhaha, Kuladipa, Kundali, Galabaddha, Kaladaada, Kaladhvara, Karangaka, Kalabhedan, Lalana, Mahapadma, Niradhara, Naukula, Prana, Som Any of these names are specific to the six major Chakras. There are several small Chakras as well. Some Hathayogis believe there are 21 minor Chakras in addition to the 13 main Chakras, whereas others believe there are 49 Chakras. The ancient Yogis taught that there are 144 Chakras. The twelve red petals of the Talana Chakra are found at the base of the palate, while the six petals of the Manas Chakra are connected with sensations, visions, and astral flight.


CHAKRAS WITH PETALS



Each Chakra has a certain number of petals, each of which has a Sanskrit alphabet on it. The Sanskrit letter that corresponds to the vibration emitted at each petal is used to describe it. Devi Kundalini's Mantra is represented by each letter. The letters are present in the petals in a dormant state. During focus, these can be manifested, and the movements of the Nadis can be sensed.

The number of petals on a lotus flower can vary. Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha, and Ajna Chakras each have four, six, ten, twelve, sixteen, and two petals. The 50 petals contain all 50 Sanskrit letters. The number and location of the Yoga Nadis around each Chakra decide the number of petals in each Chakra. I'll make it transparent once more. A certain number of Yoga Nadis emerges from each Chakra. The Nadis serve as the petals of the Chakra, which resembles a lotus. The Sanskrit letter that corresponds to the sound made by the vibrations of the Yoga Nadis. When Kundalini is at the Muladhara Chakra, the Chakras' petals hang downwards. They turn towards Brahmarandhra as it awakens. They are still facing Kundalini's side.


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


SADHANA SVARA - Change flow in the Yoga Nadis

 

SADHANA SVARA



Svara Sadhana, or breath meditation, is the source of Satya, Brahman, and Supreme Knowledge and Bliss. During the Ida wave, act calmly, and during the Pingala flow, act harshly. During the Sushumna's flow, perform actions that lead to the acquisition of psychic energies, such as yoga, meditation, and so on. It confers substantial good results if the breath rises by Ida (moon) at sunrise and flows throughout the day, and Pingala (sun) rises at sunset and flows throughout the night. Allow Ida to breathe throughout the day and Pingala to breathe throughout the night. He who practices in this manner is unquestionably a great Yogi.

 

CHANGE THE FLOW IN THE NADIS

 


The exercises below will help you move from Ida to Pingala flow. Choose the form that best serves your needs. Simply repeat the exercise on the opposite side to change the rhythm from Pingala to Ida: 


1. For a few minutes, plug the left nostril with a thin piece of cotton or fine fabric. 

2. Spend ten minutes lying on the left side. 

3. Sit up straight. Keep the left leg drawn up and the left foot next to the left buttock. Now press the Axilla (left armpit) against the shin. The flow will pass through Pingala in a matter of seconds. 

4. Keep the two shoes near the right buttock. The right knee would be higher than the left. Allow the weight of the trunk to rest on the left hand by keeping the left palm on the ground a foot apart. Bending at the elbow is not a good idea. Turn the back to the left as well. This is a very powerful technique. In the right hand, grab the left ankle. 

5. Nauli Kriya may also alter the flow of breath. 

6. Certain people have the ability to adjust the rhythm at will. 

7. Place the Yoga Danda or Hamsa Danda (a wooden stick about 2 foot long with a U-shaped rest at one end) in the left armpit and lean on it to the left. 

8. Adjusting the flow with Khechari Mudra produces the most powerful and immediate outcome. The Yogi's tongue is turned inside out and the tip of the tongue is used to close the airway. The above exercise is designed to help you regulate your breathing in general. 

Several more special exercises for the purification of Nadis and the awakening of Kundalini will be given; a knowledge more hidden than the science of air, a friend more real than the science of breath, has never been seen or heard of. Friendships are formed by the force of air. The force of breath is used to gain wealth, comfort, and prestige. 

Through the force of breath, a man gains awareness of the past, current, and future, as well as all other Siddhis, and enters the highest state. I want you to do the Svara Sadhana systematically and routinely every day, allowing the air to flow through the left nostril during the day and through the right nostril at night. This will undoubtedly provide you with many advantages. 

A variety of ailments are caused by incorrect Svara. Correct Svara, as mentioned above, leads to good health and a long life. I say this to you, my precious ones, verily, verily! Begin doing this as soon as possible. Get rid of your sedentary habits, indolence, and inertia. Put an end to the idle chatter. Make a realistic decision. Before you begin the practice, pray to Lord Siva, the giver of this marvelous science, and Sri Ganesha, the remover of all barriers, by uttering Om Namah Sivaya.

 

NADIS OTHER


 

Other significant Nadis include Gandhari, Hastajihva, Kuhu, Sarasvati, Pusha, Sankhini, Payasvini, Varuni, Alambusha, Vishvodhara, Yasasvini, and others. These can be traced back to Kanda. Both of these Nadis originate on the Sushumna, Ida, and Pingala sides and travel to various areas of the body to fulfill specific functions. Both of these are subtle Nadis. This give rise to a slew of small Nadis. Like the Asvattha tree's leaf is wrapped in minute fibers, so is this body, which is permeated with thousands of Nadis.

Kundalini Yoga Nadis

 


The astral tubes made of astral matter that contain psychic currents are known as nadis. 

The Sanskrit word 'Nadi' is derived from the root 'Nad,' which means 'motion.' The critical force or Pranic current passes or flows through these Nadis (Sukshma, subtle passages). Since they are made up of subtle matter, they are invisible to the naked eye and cannot be tested in a test tube on the physical plane. These Yoga Nadis are not the same as the Vaidya Shastra's muscles, lungs, and veins (Anatomy and Physiology). Yoga Nadis are not the same as these.

There are so many Nadis in the body that they can't be counted. The number of Nadis is reported differently by various scholars, ranging from 72,000 to 3,50,000. When you look at the internal anatomy of the body, you feel a sense of reverence and wonder. Since the Divine Lord Himself is the architect, aided by professional builders and masons—Maya, Prakriti, Visva Karma, and so on.

In this Yoga, the Nadis are extremely important. When Kundalini awakens, it can pass through Sushumna Nadi, which is only possible if the Nadis are pure. 

As a result, the purification of Nadis is the first step in Kundalini Yoga. A thorough understanding of the Nadis and Chakras is needed. Their position, roles, and composition, among other things, should all be extensively investigated. Yoga Nadis, or subtle lines, have an impact on the human body. The human body manifests and operates all of the subtle (Sukshma) Prana, Nadis, and Chakras. The gross nerves and plexuses are intertwined with the subtle nerves and plexuses.

This is something you should be aware of. Since the physical centers and the astral centers have such a similar relationship, the vibrations emitted in the physical centers using specified methods have the desired effects in the astral centers. The term "plexus" refers to a center where many nerves, lungs, and veins intertwine. Pampiniform, Cervical, Brachial, Coccygeal, Lumbar, Sacral, Cardiac, Esophageal, Hepatic Pharyngeal, Pulmonary, Ligual Prostatic Plexus, and other physical substance plexuses are known to the Vaidya Shastra. In the Sukshma Nadis, there are plexuses or centers of critical powers. They're called 'Padma' (lotus) or 'Chakras.' Many of these centers have detailed guidelines that can be found elsewhere. 

The Kanda is the source of all Nadis. It is at this point that the Sushumna Nadi and the Muladhara Chakra meet.

This Kanda is said to be 12 inches higher than the anus. Of the numerous Nadis, 14 are said to be important. Sushumna, Sushumna, Sushumna, Sushumna, Su Ida is a character in the film Ida Pingala Pingala Pingala Pingal Hastajihva Gandhari Saraswati Kuhu Pusha is a character in the film Pusha Payasvini Sankhini Varuni Alambusha is a character in the film Varuni Alambusha Yasasvini Vishvodhara Ida, Pingala, and Sushumna are the most important of the 14 Nadis mentioned above, with Sushumna being the chief. It is the Yogins' best and most coveted prize. This subordinates every such Nadis. The following pages provide detailed guidance on each Nadi and its purposes, as well as the procedure for awakening the Kundalini and moving it from Chakra to Chakra.

Since all of the Chakras are bound to the Spinal Column, you must first learn about it before moving on to the study of Nadis and Chakras. Meru Danda is the name given to the spinal column. This is the body's axis, just as Mount Meru is the earth's axis. As a result, the spine is known as Meru. The back is also known as the spine, axis-staff, or vertebral column. 

The human being is a microcosm. (Kshudra-Brahmanda - Pinda). 

Mountains, seas, Bhutas, and other objects seen in the world occur in the body as well. The body contains all of the Tattvas and Lokas (worlds). The body is divided into three major parts: the head, trunk, and limbs, with the head and legs forming the body's core. From the first vertebra, the Atlas bone, to the end of the trunk, the spinal column runs. The spine is made up of 33 bones known as vertebrae, which are classified into five regions based on their positions:— 7 vertebrae in the cervical area (neck) 2. 12 vertebrae in the dorsal area (back) 3. 5 vertebrae in the lumbar zone (waist or loins). 5 vertebrae in the sacral area (buttocks, sacrum, or gluteal). Coccygeal region (number 5) (imperfect vertebrae Coccyx) There are four vertebrae in all.

The vertebral bones are stacked one on top of the other, forming a pillar for the cranium and trunk to rest on. Spinous, transverse, and articular processes, as well as fibro-cartilage pads between the bones, bind them. The vertebral arches form a hollow cylinder, a bony covering, or a passageway for the spinal cord. The vertebrae vary in size from one another. The vertebrae in the cervical region, for example, are smaller than those in the dorsal region, but the arches are larger. The largest and most important part of the lumbar vertebrae is the body. The spine as a whole is not rigid, but has curvatures that lend it a springy feel. This spine connects all of the other bones in the body.

There are apertures between each pair of vertebrae from which spinal nerves travel from the spinal cord to various parts and organs of the body. Muladhara, Svadhishthana, Manipura, Anahata, and Vishuddha are the five regions of the spine that refer to the five Chakras: Muladhara, Svadhishthana, Manipura, Anahata, and Vishuddha. Ida is on the left side of the spine, and Pingala is on the right side. Sushumna Nadi flows into the hollow cylindrical cavity of the vertebral column. 


SUKSHMA SARIRA


The human form takes on the characteristics of the astral body. Sthula form's outer body is similar to water. The astral body is represented by the steam or vapour generated when water is heated. The astral or Sukshma body is also included within the gross or actual body. Without the astral body, the gross body is powerless. Any physical center of the body has an astral counterpart. Since this Yoga deals with the center of the astral body, a thorough understanding of the gross body is essential. As a result, in the following pages, you'll find a brief overview of the gross body's centers and their Sukshma Sarira counterparts. In the human body, you'll find examples of the astral centers and their associated functions.


KANDA


Between the anus and the base of the reproductory gland, this is located. It has the appearance of an egg and is surrounded by membranes. This chakra is located directly above the Muladhara Chakra. This Kanda is the source of all the body's Nadis. It is at this point that Sushumna and Muladhara Chakra come together. On the sides of this Kanda are the four petals of the Muladhara Chakra, and the intersection is known as Granthi-Sthana, where Maya has a heavy influence. Kanda is 9 digits above the anus, according to some Upanishads. Kanda is the astral body's core, from which Yoga Nadis, or subtle pathways, emerge and bring Sukshma Prana (vital energy) to all areas of the body. The gross physical body has a ‘Cauda equina' that corresponds to this core. From the hippocampus to the end of the vertebral spine, the spinal cord tapers off into a fine silken ribbon. It emits a large number of fibres before terminating, which are clumped together into a cluster of nerves. In the gross body, this group of nerves is known as the ‘Cauda equina.' Kanda is the astral core of the Cauda Equina.

The hippocampus and spinal cord, also known as the cerebro-spinal axis, make up the central nervous system. The Bulb, or continuation of the Medulla oblongata, serves as a connection between the brain and the spinal cord. The involuntary processes of breathing and swallowing are closely linked to the Medulla oblongata's middle. From the tip of the spinal canal to the second vertebra of the coccygeal zone, the spinal cord tapers off into a fine silken thread known as Filum terminale. The spinal cord is a column of grey and white brain matter that is very soft. On the sides of the grey matter, the white matter is arranged.

The gray matter is made up of brain cells and fibers, while the white matter is made up of medullated nerves. This is not closely fitted with the spinal canal, but rather suspended or lowered into the spinal canal, similar to how the brain is suspended in the cranial cavity. The membranes provide nourishment for this. In the cerebro-spinal fluid, the brain and spinal cord float. As a result, the fluid protects them from any damage. A fatty tissue lining protects the spinal cord as well. An anterior and posterior fissure divides it into two symmetrical halves.

A small canal called canalis centralis runs through the heart of the city. From Muladhara to Sahasrara Chakra, the Brahmanadi flows along this canal. Kundalini, when awakened, passes through this Nadi and through Brahmarandhra. The brain and spinal cord are not isolated or split. It is linked to the brain in a continuous manner. This cord connects both of the cranial and spinal nerves. This is linked to every nerve in the body. This spinal cord controls the organs of reproduction, micturition, metabolism, blood supply, and respiration. The medulla oblongata connects the spinal cord to the brain's fourth ventricle. It extends from the fourth ventricle of the brain to the third, then the fifth, and eventually the crown of the head, the Sahasrara Chakra.


SUSHUMNA NADI


When we examine the structure, place, and role of the Spinal Cord and the Sushumna Nadi, we can easily conclude that the Spinal Cord was once known as the Sushumna Nadi. The gross form and functions of the Spinal Cord was dealt with by Western Anatomy, while the Yogins of ancient times dealt with the subtle (Sukshma) existence. You should now have a detailed understanding of this Nadi in Kundalini Yoga. Sushumna stretches from Muladhara Chakra (second coccygeal vertebra) to Brahmarandhra. The Spinal Cord has a central canal called Canalis Centralis, and the cord is made up of grey and white brain matter, according to Western Anatomy.

 

Kanda is 9 digits above the anus, according to some Upanishads. Kanda is the astral body's core, from which Yoga Nadis, or subtle pathways, emerge and bring Sukshma Prana (vital energy) to all areas of the body. The gross physical body has a ‘Cauda equina' that corresponds to this core. From the hippocampus to the end of the vertebral spine, the spinal cord tapers off into a fine silken ribbon. It emits a large number of fibres before terminating, which are clumped together into a cluster of nerves. In the gross body, this group of nerves is known as the ‘Cauda equina.' Kanda is the astral core of the Cauda Equina.

The hippocampus and spinal cord, also known as the cerebro-spinal axis, make up the central nervous system. The Bulb, or continuation of the Medulla oblongata, serves as a connection between the brain and the spinal cord. The involuntary processes of breathing and swallowing are closely linked to the Medulla oblongata's middle. From the tip of the spinal canal to the second vertebra of the coccygeal zone, the spinal cord tapers off into a fine silken thread known as Filum terminale. The spinal cord is a column of grey and white brain matter that is very soft. On the sides of the grey matter, the white matter is arranged. The gray matter is made up of brain cells and fibres, while the white matter is made up of medullated nerves. This is not closely fitted with the spinal canal, but rather suspended or lowered into the spinal canal, similar to how the brain is suspended in the cranial cavity. The membranes provide nourishment for this. In the cerebro-spinal fluid, the brain and spinal cord float. As a result, the fluid protects them from any damage. A fatty tissue lining protects the spinal cord as well. An anterior and posterior fissure divides it into two symmetrical halves.

A small canal called canalis centralis runs through the heart of the city. From Muladhara to Sahasrara Chakra, the Brahmanadi flows along this canal. Kundalini, when awakened, passes through this Nadi and through Brahmarandhra. The brain and spinal cord are not isolated or split. It is linked to the brain in a continuous manner. This cord connects both of the cranial and spinal nerves. This is linked to every nerve in the body. This spinal cord controls the organs of reproduction, micturition, metabolism, blood supply, and respiration. The medulla oblongata connects the spinal cord to the brain's fourth ventricle. It extends from the fourth ventricle of the brain to the third, then the fifth, and eventually the crown of the head, the Sahasrara Chakra.

When we examine the structure, place, and role of the Spinal Cord and the Sushumna Nadi, we can easily conclude that the Spinal Cord was once known as the Sushumna Nadi. The gross form and functions of the Spinal Cord was dealt with by Western Anatomy, while the Yogins of ancient times dealt with the subtle (Sukshma) existence. You should now have a detailed understanding of this Nadi in Kundalini Yoga. Sushumna stretches from Muladhara Chakra (second coccygeal vertebra) to Brahmarandhra.

The Spinal Cord has a central canal called Canalis Centralis, and the cord is made up of grey and white brain matter, according to Western Anatomy. In the cavity of the spinal column, the spinal cord is fallen or suspended. Sushumna is similarly placed inside the spinal canal and has subtle portions. It has the same red color as Agni (fire). There is a Nadi named Vajra inside this Sushumna that is as lustrous as Surya (sun) and has Rajasic qualities. Another Nadi, called Chitra, exists inside the Vajra Nadi. It has a Sattvic nature and is light in color. The three aspects of Sabda Brahman are Agni, Surya, and Chandra (fire, sun, and moon). There is a very good minute canal here inside this Chitra (which is known as Canalis Centralis). When Kundalini is awoken, it travels from Muladhara to Sahasrara Chakra through this canal, which is known as Brahmanadi. All six Chakras are present in this middle (lotuses, viz., Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna).

Since Kundalini must pass through this door to reach Brahmarandhra, the lower extremity of the Chitra Nadi is known as Brahmadvara, the door of Brahman. In the macrocosm, this corresponds to Haridwar, which is the gate of Hari of Badrinarayan (physical plane). In the Cerebellum, the Chitra comes to an end. The Sushumna Nadi (gross Spinal Cord) is called Brahma Nadi in general since Brahma Nadi is located inside the Sushumna. Since the river is inside the Sushumna, the canal within the Chitra is also known as Sushumna. On the left and right sides of the spine, Ida and Pingala Nadis are located. Chitra is the most powerful and well-liked of the Yogins.

It looks like a lotus cord. It is located in the heart of Sushumna and is brilliant with five colors. It is the most important organ of the body. This is referred to as the Heavenly path. It is the one that bestows immortality. The Yogi destroys all sins and attains the Highest Bliss by imagining the Chakras that reside in this Nadi. It is the one who bestows Moksha. The mind becomes steady as the air runs through Sushumna. The highest state of Yoga is known as "Unmani Avastha," or mental stability. You would have wonderful meditation if you sit for meditation while Sushumna is around. The breath cannot flow through the middle Nadi because the Nadis are clogged with impurities. As a result, Pranayama should be used to purify the Nadis.

 

 

SYSTEMS OF PARA-SYMPATHETIC AND SYMPATHETIC


The sympathetic and para-sympathetic cords, a double chain of ganglia, run to each side of the spinal cord. A ganglia is a group of nerve cells. The Autonomic System is made up of nerves that supply and regulate involuntary organs like the heart, lungs, intestines, kidneys, and liver. The sympathetic system produces the vagus nerve, which is important in human economics. The sympathetic nervous system activates or speeds up. The parasympathetic nervous system slows or stops. Nerves dilate or widen the arteries, which contain pure oxygenated blood to nourish the muscles, lungs, and cells of the body's various components. Vaso-dilators are what they're called. Filaments bind the sympathetic links on the left and right sides. These cross from right to left and vice versa, but the precise locations of these crosses are unknown, despite many attempts to locate them. “Where the sensory fibres migrate from one side to the other is not known,” M'Kendrick and Snodgrass write in Physiology of the Senses. “In certain areas of the spinal cord, sensory fibres do cross from the right to the left side and vice versa.”


PINGALA NADIS AND IDA


The gross compassionate chains are not Ida and Pingala Nadis. The Sukshma Prana is carried by these slight Nadis. Both roughly equate to the right and left sympathetic chains of the human body. Ida begins with the right testicle and Pingala with the left. They meet at the Muladhara Chakra and tie a knot with Sushumna Nadi. Mukta Triveni is the name given to the intersection of three Nadis at the Muladhara Chakra. Pingala, Ida, and Sushumna Nadis are home to the Ganga, Yamuna, and Sarasvati, respectively. Brahma Granthi is the name of the meeting spot. These come together again at the Anahata and Ajna Chakras. In the macrocosm, the three rivers Ganga, Yamuna, and Sarasvati converge at Prayag, forming a Triveni. Ida and Pingala circulate from the left and right nostrils, respectively. Ida is also known as Chandra Nadi (Moon), and Pingala is known as Surya Nadi (Sun) (sun). Pingala is heating and Ida is cooling. The food is digested by Pingala. Sakti Rupa, Ida is pale. It is the world's great nourisher. Rudra Rupa's Pingala is a flaming red. Sushumna swallows time, while Ida and Pingala suggest Kala (time). The Yogi knows when he will die; he enters Sushumna, holds his Prana in Brahmarandra, and defies time (Kala—death). By bringing the Prana into Sushumna, Maharashtra's famed Yogi Sri Chang Dev battled death many times. Sri Jnanadev of Alandi, near Poona, was his contemporary. Via his Yogic rituals, he achieved Bhuta Siddhi, or dominance over wild animals. He came to see Sri Jnanadev on the back of a tiger.


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


DO I NEED A YOGA GURU?

 


In the past, aspirants were asked to reside with the Guru for a period in order for the Guru to properly research the students. The Guru would consider and assess the food consumed during practice, when to practice and how to practice, whether the students are prepared for the direction of Yoga, as well as the aspirants' disposition and other essential factors.

The Guru should determine if the aspirants are of the Uttamai, Madhyama, or Adhama form and prescribe various exercises. Sadhana varies depending on the aspirants' personality, ability, and qualifications. You'll need to learn the art from a seasoned Yogic Guru until you've grasped the philosophy of Yoga. If there is a planet, there will be Yoga books and instructors. You must look for them with Sraddha, confidence, loyalty, and sincerity.

In the early stages of practice, you will get simple lessons from the Guru and practice them at home. When you've progressed a little, you'll need to stick with the Guru for more complex and challenging workouts. The benefits of having a close relationship with the Guru are many. The mystical gravitational aura of your Guru can be extremely beneficial to you. The teaching of Bhakti Yoga and Vedanta does not necessitate the presence of a Guru. You will have to think and meditate privately, in complete seclusion, after practicing the Srutis from a Guru for some time, while in Kundalini Yoga you will have to split up the Granthis and take the Kundalini from Chakra to Chakra.

Both are difficult procedures. The process of combining the Apana and Prana, sending it along the Sushumna, and breaking the Granthis requires the assistance of a Guru. For a long time, you would have to lie at the Guru's feet. You'll need a good understanding of the Nadis, Chakras, and the detailed methodology of the various Yogic Kriyas. Lay your heart's secrets bare to your Guru, and the more you do so, the more sympathy and support you can get from your Guru. This compassion ensures that you will gain support in the fight against sin and temptation. “By discipleship, investigation, and service, learn this.

The wise, the seers of the Essence of Things, will teach thee wisdom.” (Gita-IV-34; Gita-IV-35; Gita-IV- Some people meditate for years on their own. Later, they realize the importance of having a Guru. They run into a few roadblocks in the way. They are unsure how to go on and avoid these roadblocks or stumbling blocks. Then they start looking for a master. And after he has been down the street half a dozen times, a stranger in a big city finds it impossible to return to his apartment on a narrow road. How much more daunting can it be in the direction of faith as one walks alone with closed eyes than it is in the case of navigating one's way through streets and roads?

On the spiritual route, the aspirant encounters impediments, threats, snares, and traps. He can also make mistakes in Sadhana. It is important that he be guided by a Guru who has already walked the journey and achieved the target.


WHAT Really IS A GURU?


Guru is one who has complete Self-illumination and can lift the curtain of blindness from the eyes of deluded Jivas. All are one: Guru, Reality, Brahman, Ishvara, Atman, God, and Om. While there are less realised souls in this Kali Yuga than in the Satya Yuga, they are still present to assist aspirants. They're still on the lookout for the right Adhikarins. Guru is the embodiment of Brahman. Guru is none other than Ishvara Himself. Guru is the Supreme Being. A word spoken by him is a word spoken by God. He doesn't have to teach someone. And just being in his company is uplifting, inspiring, and soul-stirring. The business is self-illuminating in and of itself. It is spiritual education to be in his business. All he says is based on the Vedas or gospel-truth.

His life is a living embodiment of the Vedas. Guru is your divine preceptor or mentor, as well as your real father, mother, sibling, relative, and close friend. He is the personification of mercy and devotion. His gentle smile exudes light, happiness, laughter, wisdom, and harmony. He is a gift of humanity's misery. Anything he says is based on Upanishadic teachings. He is spiritually conscious. He is well-versed in the traps and snares that await him along the way. He issues a note to the candidates. He clears the way of all impediments. He gives the students spiritual strength. On their hearts, he showers his grace. He also wears their Prarabdha on his head. He is a puddle of mercy. In his presence, all agonies, miseries, tribulations, taints of worldliness, and so on disappear. He is the one who transforms Jivahood into great Brahmanhood.


He is the one who overhauls the aspirants' tired, wrong, malicious Samskaras and awakens them to the attainment of Self-knowledge. He is the one who frees the Jivas from the shackles of body and Samsara, raises the curtain of Avidya, eliminates all questions, Moha, and terror, awakens Kundalini, and opens the inner eye of insight. The Guru must be a Brahma-Nishtha as well as a Srotriya. A Guru cannot be created solely by the review of books. Only a Guru may be found who has read the Vedas and has clear knowledge of Atman through Anubhava. You should accept a Mahatma as your Guru if you can find comfort in his presence and if his presence removes your reservations.

A Guru will awaken an aspirant's Kundalini by sight, touch, voice, or simple Sankalpa (thought). He has the ability to transfer spirituality to the student in the same way as one offers an orange to another. When the Guru gives Mantra to his followers, he does so with Sattvic Bhava and his own strength. The Guru puts the students to a variety of examinations. He is misunderstood by some classmates, who lose confidence in him. As a result, they do not benefit. Many who bravely face the challenges succeed in the end. The Adhyatmic University of Sages' periodic exams are extremely difficult.

The evaluations used to be very harsh back in the day. Gorakhnath once challenged some of his students to ascend a tall tree and fall headfirst onto a very sharp Trident (Trishul). Many disloyal students remained silent. One devoted pupil, on the other hand, hurriedly climbed the tree and flung himself down. Gorakhnath's unseen hand shielded him from harm. He realized who he was right away. He didn't have any Deha-adhyasa (attachment for his body). The other disbelievers had strong Moha and Ajnana. Many people are divided on whether a Guru is needed.

Some of them argue vehemently and forcefully that a preceptor is not needed for Self-realisation and spiritual development, and that spiritual growth and self-illumination can be achieved solely by one's own efforts. They cite numerous biblical verses and assign reasons and reasonings to back them up. Others confidently declare that no moral advancement will be made by a man, no matter how wise he is or how hard he tries and struggles on the spiritual path, until he receives the benevolent grace and direct instruction of a spiritual preceptor.

Now open your eyes and pay attention to what is going on in the world in all areas. Even a chef needs instruction. For some years, he works under the supervision of a senior chef. He is completely obedient to him. He tries to impress his instructor in every way he can. He knows all of the culinary methods. He learns by the grace of his senior chef, who also serves as his coach. A junior lawyer seeks the assistance and advice of a more experienced lawyer. Mathematics and medicine students need the assistance and instruction of a professor. A science, music, and astronomy student seeks the advice of a physicist, guitarist, and astronomer. If this is the case for common, secular experience, what about the inner spiritual direction, which requires the student to walk alone and with closed eyes?

When you're walking in a dense forest, you'll come across a number of cross footpaths. You're in a pickle. You have no idea where you're going or which route to take. You're perplexed. You need a guide to lead you in the right direction. It is widely acknowledged that an effective instructor is required in all branches of knowledge on this physical plane, and that physical, emotional, spiritual, and cultural development can only occur with the assistance and guidance of a competent master. This is an inexorable immutable law of existence.

Why do you refuse to apply this widely recognized rule in the field of spirituality, friend? Guruparampara is the practice of passing on spiritual wisdom from one generation to the next. It is passed on to a disciple from a Guru. The Brihadaranyaka Upanishad should be studied. You will have a thorough understanding of the topic. Govindapadacharya received Self-knowledge from Gaudapadacharya; Govindapadacharya received Self-knowledge from Sankaracharya; and Sankaracharya received Self-knowledge from Suresvaracharya. Jnanadev to Gorakhnath; Gorakhnath to Nivrittinath. Totapuri taught Ramakrishna, and Ramakrishna taught Vivekananda. Sri Krishnamurthi's career was shaped by Dr. Annie Besant. Raja Janaka's life was influenced by Ashtavakra. Raja Bhartrihari's divine fate was shaped by Gorakhnath.

When Arjuna and Uddhava's minds were unsettled, it was Lord Krishna who helped them find themselves on the spiritual path. Any aspirants practice meditation of their own for many years. Later on, they realize the importance of having a Guru. They run into a few roadblocks in the way. They are unsure of how to continue and how to avoid these roadblocks or stumbling blocks. Then they start looking for a Guru. The student and the teacher should live together with extreme honesty and dedication as a father and devoted son or as a husband and wife. To imbibe the master's lessons, the aspirant must have a willing, receptive mindset.

Only then would the aspirant benefit spiritually; otherwise, there is little hope for the aspirant's eternal existence or full rebirth of his old Asuric essence. It's a shame that India's current educational framework isn't conducive to Sadhakas' spiritual growth. Materialistic acid has infiltrated the minds of the students.

Today's aspirants have no understanding of the true relationship between a Guru and a disciple. It's not like a student's friendship with a teacher or professor in a school or college. It's a whole different relationship when it comes to spirituality. It necessitates commitment. It is very holy. It's absolutely divine. Open the Upanishads and turn the pages. Brahmacharins used to treat their teachers with deep modesty, honesty, and Bhava in the past.


SPIRITUAL STRENGTH


And like you can send an orange to a man and then take it back, divine influence can be passed from one person to another and then returned. “Shakti Sanchara” is the name given to this form of divine power transmission. Birds incubate their eggs under their feathers. Heat causes the eggs to hatch. Fish lay their eggs to watch them hatch. They have been hatched. The tortoise cares of its eggs as it lays them. They have been hatched.

Nonetheless, the Guru transmits divine influence to the disciple by touch (Sparsha) as birds do, sight (Darshana) as fish do, and dreaming or eager (Sankalpa) as the tortoise does. The sender, the Yogi-Guru, sometimes joins the astral body of the student and, by his strength, elevates his consciousness. The Yogi (operator) instructs the subject (Chela) to sit in front of him and close his eyes, after which he transmits his divine power. The subject perceives divine energy passing from the Muladhara Chakra to the neck and top of the head.

The disciple performs Hatha Yogic Kriyas, Asanas, Pranayamas, Bandhas, Mudras, and other Hatha Yogic techniques on his own. The student must not keep his Iccha-Sakti in check. He has to behave in accordance with his inner Prerana (inner goading or stirring). The intellect has been lifted to a new level. Meditation begins as soon as the aspirant shuts his eyes. The Guru's grace awakens Kundalini in the disciple by Sakti-Sanchara. Sakti Sanchara arrives via Parampara. It is a mystic science that is kept secret. It is passed on to the disciple from the Guru. The disciple could not be content with the Guru's power transmission. For more perfection and attainments, he would have to work hard in Sadhana. There are two types of Sakti Sanchara: lower and higher.

When the Guru bestows influence on the pupil, he or she immediately performs Asanas, Bandhas, and Mudras without any guidance. To achieve perfection, the student must practice Sravana, Manana, and Nididhyasana. He can't depend solely on the Kriya. This Kriya is merely a supplement. It gives the Sadhaka a boost. Only the higher kind of Shakti-Sanchara is possessed by a completely evolved Yogi. Lord Jesus conveyed his divine influence to some of his followers by contact (Master's Touch). Samartha Ramdas made contact with a prostitute. She joined the state of Samadhi.

Swami Vivekananda was touched by Sri Ramakrishna Paramahamsa. Swami Vivekananda had extrasensory perceptions. And after the touch, he worked tirelessly for another seven years to achieve perfection. Vilvamangal's blind eyes were touched by Lord Krishna (Surdas). Surdas' inner eye had been unlocked. He was in a state of Bhava Samadhi. Many citizens were converted to Lord Gouranga's side as a result of Divine intoxication caused by his touch. Through his touch, even atheists danced in celebration in the streets and sang Hari songs. Such exalted Yogic Gurus deserve all the glory.


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

PLACE, TIME, AND AGE FOR YOGA SADHANA


A PLACE FOR YOGA



Sadhana should be performed in a quiet place. There should not be any interruptions. If you live in a home, you should set aside a well-ventilated space for Sadhana. No one should be allowed to enter the room. It should be kept under lock and key. 

Even your partner, children, and close friends should not be allowed into the room. It must be kept sacred and innocent. It should be free of mosquitoes, bugs, and lice, as well as completely dry. Make sure there aren't too many items in the place. They can sometimes divert your attention. There should be no outside noise to bother you as well. 

The space should not be too big, since this will cause the eyes to wander. Yoga Abhyasa needs a cold or temperate atmosphere so you can quickly get tired in a hot environment. You must choose a location where you will be able to sit easily during the year, including the winter, summer, and rainy seasons. During the Sadhana era, you must remain in one place. 

Choose a peaceful and beautiful place, such as the banks of a river, lake, or the sea, or the top of a hill with a nice spring and grove of trees, and where milk and food are easily accessible. You should choose a location where you can find other Yogic practitioners. When you see those that are dedicated to Yogic rituals, you would be more committed to your own. 

In times of difficulty, you should turn to them for assistance. Do not scurry around looking for a location that has all of your necessities. When you notice anything inconvenient, don't move around too far. You have no choice but to put up with it. A location has its own set of benefits and drawbacks. Find a location with a lot of benefits and just a few drawbacks. The following locations are ideal. They've adapted admirably for the purpose of a Yogi. A place where the scenery is lovely, and the spiritual sounds are wonderful and uplifting. For true Abhyasis, there are many Kutirs (huts) to choose from, or you can build your own. Milk and other rations are readily available in all of the towns and villages nearby. 

For instance, if you are in India, any isolated village along the banks of the Ganga, Narmada, Yamuna, Godavari, Krishna, or Kaveri would suffice. I'll tell you about some important meditation spots. Kulu Valley, Champa Valley, and Srinagar in Kashmir; Banrughi Guha near Tehri; Brahmavarta near Kanpur; Joshi (Prayag) in Allahabad; Canary Caves near Bombay; Mussoorie; Mt. Abu; Nainital; Brindavan; Banares; Puri; Uttara Brindavan (14 miles from Almora); Hardwar, Rishikesh (N.Rly (* Distance from Rishikesh in miles) People would bother you if you create a Kutir(enclave) in a busy area out of curiosity. There will be no divine waves. There will be a slew of other issues as well. If you build your Kutir in a dense forest, you will once again be unprotected. You'll be bothered by thieves and wild animals. The issue of food will come up. Before you choose a location for your Sadhana, you must carefully weigh all of these factors. 


If you are unable to visit those locations, turn a solitary space into a park. 

Your Asana (seat) for the Yogic practices should not be too high or too low. Then sit on a seat made of Kusha grass, or a comfortable and warm piece of fabric. In the bed, burn incense on a regular basis. You must be very careful of all of these in the beginning of your Sadhana. When you've progressed far enough in your practice, you won't need to worry about those mundane laws as much. 


A TIME FOR YOGA


Yogic practices do not begin in the winter, summer, or rainy seasons, according to the Gheranda Samhita, but only in the spring and autumn. This is dependent on the temperature of the environment and the individual's power. 

The best time to go is during the cooler hours of the day. It is not recommended to practice during the day in hot climates. Yogic activities are best done in the early morning. 

In areas where the temperature is hot even in the winter, you can absolutely skip Yoga Abhyasa in the summer. You will practice even during the day if you live in a cool place like Kodaikanal, Ooty, Kashmir, Badrinarayan, and Gangotri in India. 

You should not practice if your stomach is full, as mentioned in previous lessons. Yogic procedures can usually be performed after a soak or quick dip. Following the practices, a bath is not recommended. When your mind is restless or you are too concerned, you need not stay for Yogic practices. 


AGE OF A YOGI


Young boys under the age of 18 do not get so much practice due to their delicate bodies. They have a sensitive body that cannot withstand the strain of Yogic exercises. 

Furthermore, a young person's mind is wandering and unsettled, making it difficult to focus, while Yogic activities demand extreme and deep concentration. 

One cannot do any spiritual activity in old age when all energy has been sapped by needless anxiety, anxieties, troubles, and other earthly Vyavaharas. 

Yoga necessitates a high level of vitality, nutrition, power, and strength. As a result, the perfect time or age for Yoga Abhyasa is between the ages of 20 and 40

Even after 50, those who are strong and stable can and will engage in Yogic practices.


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



DIET OF YOGIS

 


A Sadhaka must maintain strict discipline. In his behavior, he must be civil, friendly, courteous, gentle, honorable, and gracious. In Sadhana, he requires tenacity. He must be fully self-disciplined, pure, and faithful to the Guru. A glutton, or someone who is a slave to his senses and has several bad habits, is unfit for spiritual life.


“Mitaharam vina yastu yogarambham tu karayet; Nanarogo bhavettasya kinchit yogo na siddhyati na siddhyati na siddhyati na siddhyati na siddhyati na siddhyati na siddhyat.”

“If one follows Yogic rituals without practicing dietary moderation, he will not gain any advantage but will develop multiple diseases” (Ghe. Sam. V-16).


  • In Yoga-Sadhana, food is very important. In the beginning of his Sadhana era, an aspirant should be very cautious when selecting Sattvic-natured posts.
  • When Siddhi is achieved, the stringent dietary limits can be lifted. Food purity contributes to mental purity.
  • Meditation is aided by sattvic food.
  • Food discipline is extremely important for Yogic Sadhana.
  • When the tongue is under control, the other Indriyas follow suit.


“Ahara-suddhau sattva-suddhih, sattva-suddhau dhruva smritih; Smriti-lambhe sarva-granthinam viprarnokshah."

—"By the purity of food follows the purification of the inner nature, by the purification of the nature, memory becomes solid, and by the loosening of all bonds, the wise get Moksha thereby.”


SATTVIC FOOD ITEMS DESIRABLE FOR YOGIS (A Sample Indian Diet)


For a Sadhaka, here’s a list of Sattvic or desirable foods:

Milk, red rice, barley, wheat, Havishannam, Charu, cream, cheese, butter, green dal (Moong dal), Badam (almonds), Misri (sugar candy), Kismis (raisins), Kichidi, Pancha Shakha vegetables (Seendil, Chakravarty, Ponnan-gani, Chirukeerai, and Vellaicharnai), Lowki vegetable, plantain-stem.

Charu: Combine half a seer of milk, boiled rice, ghee, and sugar in a pot and bring to a boil. This is a fantastic meal for Yogins.  This is for use throughout the day. Half a seer of milk will suffice for the night.

Milk should not be cooked excessively. As soon as the boiling point is reached, it should be extracted from the fire. Boiling it very much kills the nutritional values and enzymes, rendering it worthless. Sadhakas will like this dish. Milk is a whole meal in and of itself.

A fruit-based diet has a positive effect on the body. This is a healthy way of eating. Fruits are excellent sources of electricity.

Fruits and milk in the diet aid concentration and mental attention. Barley, wheat, milk, and ghee all help you live longer and have more power and strength.

Fruit juice and water with melted sugar sweets are also excellent drinks. It is possible to consume butter filled with sugar candy and soaked almonds. These will help to keep the machine cool.


FOOD ITEMS THAT ARE RESTRICTED FOR YOGIS


Salt, mustard, asafoetida, chillies, tamarind, sour curd, chutnee, beef, milk, fish, garlic, onions, alcoholic beverages, acidic stuff, stale vegetables, overripe or unripe fruits, and other articles that conflict with the system can all be avoided.

Rajasic food serves as a mental diversion. It arouses enthusiasm. Excluding the salt from your diet. It arouses arousal and emotion.

Giving up salt aids in the discipline of the mouth, and hence the spirit, as well as the development of willpower. A man who has given up salt will be unaffected by snake bites or scorpion stings.

Garlic and onions are much worse than beef. Live a healthy, holistic lifestyle. Easy, agreeable food comes to mind. You can build your own menu based on your body type. When it comes to choosing a Sattvic diet, you are the ultimate judge.

Yoga practitioners should refrain from eating foods that are harmful to their work. Milk (and ghee) are ordained during deep Sadhana.

Several articles of a Sattvic nature have been given above. That isn't to say you can take anything. You'll need to choose a few things that are both readily accessible and appropriate for you.

Yogins prefer milk over other foods. However, even a limited amount of milk may be toxic to certain people and may not be suitable for all constitutions. If one type of diet isn't working for you or you're constipated, switch to another Sattvic dietary food. This is what is Yukti. You should be an expert in the field of food and beverages. You do not have even the slightest need for any single meal. You must not become enslaved to any one thing.


MITAHARA 

Heavy food causes a Tamasic state which only induces sleep. There is a widespread misconception that a large amount of food is needed for good health and power. Much is dependent on the ability to absorb and assimilate information. 

In the vast majority of cases, the majority of the meal, along with feces, passes undigested. Take a half-tummyful of nutritious food. Fill a fifth of the way up with pure water. Leave the rest to chance. 

Mitahara is important for maintaining optimal wellbeing. Meal irregularity, overeating, and unwholesome diet are the root causes of almost all diseases. It's really risky to eat anything at all times like a monkey. Such a person will quickly become a Rogi (sick person), but he can never become a Yogi. 

“Success in Yoga is not for him who eats too much or too little; nor for him who sleeps too much or too little,” Lord Krishna declares emphatically (Gita VI-16). “To him who is temperate in feeding, in sleep and wakefulness, Yoga becomes a destroyer of misery,” He says in Sloka 18 of the same verse. 

A glutton cannot have diet rules and follow Mitahara from the start. He'll have to get used to it over time. Allow him to take half as much as possible at first. Allow him to eat fruits and milk alone for a few days instead of his normal heavy night meals. In time, he would be able to totally skip night meals and rely solely on fruits and milk during the day. 

Many who practice Sadhana for a long time must only drink milk. It's a whole meal in and of itself. They can take any quickly digestible fruits if desired. 

When a glutton suddenly switches to a fruit or milk diet, he may be compelled to consume something at all times. That's not nice. I'll say it again: incremental preparation is needed. Don't fast for too long. You would become vulnerable as a result of it. 

Fasting once a month or when love is bothering you greatly would suffice. You need not really consider the different types of food when fasting. When you're fasting, you can't keep worrying about eating all the time. Stop company when fasting. Live on your own. 

Make the most of your time in Yogic Sadhana. Do not eat something heavy after a fast. It is beneficial to drink milk or fruit juice. Leave no fuss over your eating habits. Whether you can pull off a single diet, you don't have to sell it to anyone. 

The observance of such Niyamas or rules is for your spiritual growth, and you can not prosper spiritually from making your Sadhana public. Many people nowadays find it a profession to earn money and a living by practicing Asana, Pranayama, or adhering to dietary restrictions such as consuming only raw foods, leaves, or roots. They are unable to grow spiritually. 

Self-realization is the ultimate purpose of creation. Sadhakas should keep the target in mind at all times and perform intense Sadhana using the methods prescribed.


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