Energy – The Energy Of Life…
food you have you cook and eat is used to produce the essential bioenergy which
is the basic component of the thing that we call ‘life’. The
Kundalini shakthi is the earthly manifestation of this divine
energy called ‘jiva’; which is coiled up in the coccyx region
and which when aroused takes mind up to the worm holes to the
Kundalini which is united with astral body lifts up the udana- prana air, then
udana and apana strikes and fire is born. And
food is cooked once again. Then
juice is created. Then all 72,000
nerves pick up their share. When
you are possessed by ego-ghost you have always chances to be overwhelmed by love
and hate, likes and dislikes. This
agitates the nerves and their work. Food
is not cooked properly. Uncooked or
half cooked juice, when nourishes the nervous system it remains weak and slow
and has an unpredictable outcome. When
mind is peaceful, calm and collected, then like a good king, army and citizens
are united and peaceful, the nervous system stays in its place and functions
mind is taken over by passion it becomes agitated.
Then nerves too become agitated. When
conjugal sensation related nerves are thus sensitized, semen is moved
naturally. And this is how we are
“Spontaneous vibration in
Brahma which manifests in creation.
And then everything has its natural.
Water’s nature is coolness, fire’s warmth, semen flows, that is natural.
It has to flow, if flows downward, a child is born.
If it flows upward and passes through BrahmaRandhra enlightenment is
born. This is natural.”
“Soul sitting inside kundalini has identified with outer sights
which is mind, intellect, heart and ego. Then
feels agitated from their concocted and make believe problems taking them as
one’s own. Thus he suffers. As
soon as he withdraws his projection he becomes wise and never suffers.”
“The Purusha, no
bigger than a thumb, is the inner Self, ever seated in the heart
of man. He is known by the mind, which controls knowledge, and
is perceived in the heart. They who know Him become immortal.”
The detailed description of
the human system from a superconscious point of view is given
“In this body,
the (Mount Meru) vertebral column is surrounded by seven islands
(chakras); there are rivers, seas, mountains, fields; and lords
of the fields too.
There are in it seers
and sages; all the stars and planets as well. There are sacred
pilgrimages, shrines; and presiding deities of the shrines.
The sun and moon,
agents of creation and destruction, also move in it. Ether, air,
water and earth are also there.
All the beings that
exist in the three worlds are also to be found in the body;
surrounding the spinal column they are engaged in their
respective functions.But ordinary men do not know it. He who
knows all this is a Yogi; there is no doubt about it.
In this body, which is
called Brahmanda (microcosm, literally the mundane egg), there
is the nectar-rayed moon, in its proper place, on the top of the
spinal cord, with eight Kalas (in the shape of a semi-circle).
This nectar-giver of
the moon shape has its face downwards, and rains nectar day and
night. The ambrosia further sub-divides itself into two subtle
One of these, through
the channel named Ida, goes over the body to it, like the waters
of the heavenly Ganges — certainly this ambrosia nourishes the
whole body through the channel of Ida.
This milk-ray (moon)
is on the left side. The other ray, brilliant as the purest milk
and fountain of great joy, enters through the middle path
(called Sushumna) into the spinal cord, in order to this moon.
At the bottom of the
spinal column there is the sun having twelve Kalas. In the right
side path (Pingala) the lord of creatures carries (the fluid)
through its rays upwards.
It certainly swallows
the vital secretions, and ray-exuded nectar. Together with the
atmosphere, the sun moves through the whole body.
The right-side vessel,
which is is another form of the sun, and is the giver of
Nirvana. The lord of creation and destruction (the sun) moves in
this vessel through auspicious ecliptical signs.
In the body of man
there are 3,500,000 Nadis (nerves). Of them the principal are
Sushumna, Ida, Pingala,
Gandhari, Hastijihvika, Kuhu, Saraswati, Pusa, Sankhini,
Payaswani, Varuni, Alumbusa, Vishwodari, and Yasaswani are the
fourteen. Among these Ida, Pingala and Sushumna are the chief.
Among these three,
Sushumna alone is the highest and beloved of the Yogis. Other
vessels are subordinate to it in the body.
All these principal
Nadis (vessels) have their mouths down-wards, and are like thin
threads of lotus. They are all supported by the vertebral
column, and represent the sun, moon and fire.
The innermost of these
three is Chitrini Nadi; it is my beloved, In that there is the
subtlest of all hollows called Brahmarandhra.
Brilliant with five
colours, pure, moving in the middle of Sushumna, this Chitra is
vital part of body and centre of Sushumna.
This has been called
in the Sastras the Heavenly Way; this is the giver of the joy of
immortality; by contemplating it, the great Yogi destroys all
Two digits above the
rectum and two digits below the (yoni/penis) is the Muladhara
lotus, having a dimension of four digits.
In the pericarp of the
Muladhara lotus there is the triangular, beautiful yoni, hidden
and kept secret in all the Tantras.
In it is the supreme
goddess of the form of electricity, in a coil. It has three
coils and a half (like a serpent), and is in the mouth of
It represents the
creative force of the world, and is always engaged in creation.
It is the goddess of speech, whom speech cannot manifest, and
who is praised by all gods.
The Nadi called Ida is
on the left side coiling round the Sushumna, it goes to the
The Nadi called
Pingala is on the right side; coiling round the central vessel,
it enters the left nostril.
The Nadi which is
between Ida and Pingala is certainly Sushumna. It has six
stations of power, six Chakra lotuses, known to the Yogis.
The first five
Chakras of the Sushumna are known under various names; being
necessary, they have been made known in this book. (The parts of
which the Spinal Cord is composed are the Tantrik centers:
Cervical, Dorsal, Lumbar, Sacral and Coccygeal.)
The other Nadis,
rising from their proper places, go to the various parts of the
body, the tongue, penis, eyes, feet, toes, ears, the abdomen,
the armpit, fingers of the hands, the scrotum and the anus.
Having risen from their proper place, they stop at their
respective destinations, as above described.
From all these
(fourteen) principal Nadis, there arise gradually other branches
and sub-branches, so that at last they become three hundred
thousand and a half in number, and supply their respective
These are spread
through the body cross-wise and length-wise; they are vehicles
of sensation and keep watch over the movements of the air (Prana),
they also regulate the motor functions also.
. In the abdomen there burns
the gastric fire – digester of food – situated in the middle of
the sphere of the sun having twelve Kalas. Know this as the fire
of Vaiswanara; it is born from a portion of my own energy, and
digests the various foods of creatures, being inside their
This fire increases
life, and gives strength and nourishment, makes the body full of
energy, destroys all diseases, and gives health.
The wise Yogi, having
kindled this Viswanaric fire according to proper rites, should
sacrifice food into it every day, in conformity with the
teachings of his spiritual teacher.
This body called the
Brahmanda (microcosm) has many parts, but I have enumerated the
most important of them in this book. Surely they ought to be
Various are their
names, and innumerable are the places in this human body; all of
them cannot be enumerated here.
In the body thus
described, there dwelleth the Jiva, all- pervading, adorned with
the garland of endless desires and chained to the body/world by
The Jiva possessed of
many qualities and the agent of all events, enjoys the fruits of
his various Karma which has been amassed in the past lives.
Whatever is seen among
men (whether pleasure or pain) is born of past Karma. All
creatures enjoy or suffer, according to the results of their
The desires, etc.,
which cause pleasure or pain, act according to the past Karma of
The Jiva that has
accumulated an excess of good and virtuous actions receives a
happy life; and in the world he gets pleasant and good things to
enjoy, without any trouble.
In proportion to the
force of his Karma, man suffers misery or enjoys pleasure. The
Jiva that has accumulated an excess of evil never stays in peace
— it is not separate from its Karma. Karma rules the world’s
beings. From the Intelligence veiled by Maya (illusion), all
things have been evolved.
As in their proper
season, various creatures are born to enjoy the consequences of
their Karma; as through mistake a pearl- shell is taken for
silver, so through the taint of one’s own Karma, a man mistakes
Brahman for the material universe.
From desire all these
delusions arise; they can be eradicated with great difficulty;
when the salvation-giving knowledge of the un-reality of the
world arises, then are desires destroyed.
Being engrossed in the
manifested (objective) world, the delusion arises about that
which is the manifestor – the subject. There is no other, (cause
of this delusion). Verily, verily, I tell you the truth.
The illusion of the
manifested (objective world) is destroyed when the Maker of the
Manifest becomes manifest. This illusion does not cease so long
as one thinks, “Brahma is not.”
By looking closely and
deeply into the matter, this false knowledge vanishes. It cannot
be removed otherwise; the delusion of silver remains.
As long as knowledge does
not arise about the stainless Manifestor of the universe, so
long all things appear separate and many.
When this body,
obtained through Karma, is made the means of obtaining Nirvana
(divine beatitude); then only the carrying of the burden becomes
fruitful, — not otherwise.
Of whatever nature is
the original desire (vasana), that clings to and accompanies the
Jiva (through various incarnations); similar is the rewards
(delusion) which it suffers, according to its deeds and
If the practiser of
Yoga wishes to cross the ocean of the world, he should perform
all the duties of his Ashrama (the condition of life),
renouncing all the fruits of his works.
Persons attached to
sensual objects and desirous of sensual pleasures, descend from
the road of Nirvana, through the delusion of much talk, and fall
into sinful deeds.
When a person does not see
anything else here, having seen the Self by the self; then there
is no sin (for him if he) renounces all ritual works. This is my
All desires and the
rest are dissolved through Gnosis (Wisdom) only, and not
otherwise. When all (minor) tattwas (principles) cease to exist,
then My Tattva becomes manifest.
In the Sushumna near
the heart, there is a brilliant lotus with twelve petals adorned
with brilliant sign. It has letters from k to th (k,
kh, g, gh, n, ch, chh, j, jh, ñ, t, th), the twelve
The Prana lives there,
adorned with various desires, accompanied by its past works,
that have no beginning, and joined with egoism.
From the different
modifications of the Prana, it receives various names; all of
them cannot be stated here.
Prana, Apana, Samana,
Udana, Vyana, Naga, Kurma, Krikra, Devadatta, and Dhananjaya.
These are the ten
principal names, described by me in this Sastra; they perform
all functions, incited thereto by their own actions.
Again, out of these
ten Pranas, the first five are the leading ones; even among
these, the Prana and Apana are the highest agents, in my
The seat of the Apana
is the anus (yoni), the Samana is the navel region, the Prana is
the heart, the Udana is the throat, while the Vyana moves all
over the body.
The five remaining
Pranas, etc., perform the following functions in the body: —
belching, opening the eyes, hunger and thirst, gaping or
yawning, and lastly hiccup.
He who in this way
knows the microcosm of the body, being absolved from all sins,
reaches the highest state.”