Category: hath yoga

Journey of Nada, Keval Kumbhak, and Deep Dhyana

I noticed that during deep meditation, when I enter keval kumbhak — spontaneous breath suspension — even ordinary external sounds like people talking, mantras, or conch blowing affect my meditation profoundly. The stillness of the mind in keval kumbhak makes these external sounds feel amplified, not terribly but blissfully and calming down breath to enter deeper dhyana, almost like they are resonating inside me. Within these sounds, mind dissolves and these sounds even dissolve into nirvikalpa quickly. At first, I wondered if this was the same as Nada, the inner sound described in Nada Yoga.

After reflecting, I realized there’s a subtle difference. Nada is internal, independent of the outside world, and arises naturally from the flow of prana and consciousness. What I was experiencing with external sounds was similar in effect, but not true nada. The external sounds were acting as triggers or anchors, deepening dhyana, but they are not generated from within.

Interestingly, I once had a glimpse of true internal sound — an extraordinary OM-like vibration that was blissful, deep, and sober, like so called voice of God. That experience felt completely different: it was independent of external stimuli, and I could feel consciousness itself vibrating in resonance. That is what Nada truly is, and it shows the mind is capable of perceiving the subtle inner universe.

Many practitioners wonder if keval kumbhak alone, with its associated void, is enough for final liberation. I found that the void from keval kumbhak is indeed sufficient. The stillness, non-dual awareness, and temporary dissolution of the sense of “I” create a direct doorway to nirvikalp samadhi. Nada is helpful, as it deepens and stabilizes meditation, but it is not essential for liberation.

I also noticed that in my practice, my strong meditation image of Dada Guru already acts as a powerful anchor. The image generates concentration, subtle energy, and devotion, which naturally lead to deep absorption. In this case, keval kumbhak arises spontaneously, the mind enters void, and bliss is already accessible. Nada may appear, but the image alone is sufficient to stabilize meditation.

Here’s how I conceptualize the stages of my meditation experience:

  1. Meditation Image as Anchor:
    My Dada Guru image keeps the mind absorbed and generates subtle energy. External sounds or nada are optional at this stage.
  2. Keval Kumbhak:
    Spontaneous breath suspension creates extreme mental stillness. The void arises naturally, and subtle mental vibrations may appear.
  3. Void:
    The mind experiences non-dual awareness. Mental fluctuations stop, bliss arises, and the mind is ready for advanced stages.
  4. Nada:
    Internal sound may arise spontaneously, guiding deeper absorption. It enhances meditation but is not mandatory for liberation.
  5. Integration:
    Meditation image, void, keval kumbhak, and nada work in harmony. The mind achieves stable absorption, preparing for continuous nirvikalp samadhi.

Practical Insights from My Experience:

  • External sounds can deepen meditation, but true Nada is internal and independent.
  • Keval kumbhak is a powerful catalyst, but Nada does not require it to arise.
  • A strong meditation image can serve as a complete anchor, making external Nada, even internal nada optional.
  • Liberation ultimately depends on stable void and absorption, not phenomena like sound.

Daily Practice Direction:

  • Let your meditation image anchor your mind effortlessly.
  • Allow keval kumbhak to arise spontaneously; do not force it. However, in yoga, both views about keval kumbhak are valid. Patanjali-type Raja-yoga teachings emphasize that kumbhak should arise naturally as the mind becomes still, while Haṭha Yoga texts say that by learning uniting prāṇa and apāna through practice, one can also enter it willfully. In practice, a middle way works best: slight, gentle regulation of breath helps balance prāṇa and apāna, after which kumbhak may either happen spontaneously or be entered at will. Forcing is harmful, but skillful tweaks to breath, as hinted in the old texts, can make keval kumbhak accessible immediately.
  • Observe any inner sound that appears, without grasping or expectation.
  • Bliss and absorption will deepen naturally; Nada will appear when awareness is refined.

Through this journey, I learned that meditation is a play of subtle energies, awareness, and devotion. External triggers help, inner phenomena inspire, but ultimately, it is the mind’s stillness and refined awareness that open the doors to the ultimate experience — nirvikalp samadhi.

Morning Dhyana: My Journey Through Nirvikalpa and Heart-Space Purification

Recently, I noticed a new development in my morning sadhana. Immediately after rising from bed, I concentrated on the Ajna and Sahasrara chakras, with subtle awareness of breathing seemingly rising from there. My mind waves began dissolving into a vast background space, leaving a sense of stillness. It felt effortless, as if the nirvikalpa-type dhyana was happening naturally without any prior yoga or preparatory practices.

After about an hour, my awareness shifted downward to the heart area. There, I felt a heavy darkness, which I realized was the emotional weight stored over time. Slowly, emotions and thoughts associated with those impressions emerged into my awareness, making the space lighter. It felt like an inner cleansing, a natural process of emotional and karmic purification.

From a Kundalini perspective, this process shows a beautiful rhythm: first, energy rises to higher centers, giving freedom from thought and and bringing waveless awareness. Then, it naturally descends to integrate higher consciousness into the emotional body. The darkness I felt in the heart was dense energy, now being slowly dissolved. This combination of upward transcendence and downward integration is rare, as many practitioners rise without cleansing the lower centers.

From a psychological perspective, the heaviness in the heart reflected unconscious or repressed emotions. By observing them in awareness, they surfaced without resistance and gradually lightened. This is a natural catharsis — the mind sees what was hidden, allowing tension and stored impressions to dissolve.

This experience made me question whether my usual physical asanas, cleansing techniques, and pranayamas were necessary before morning dhyana. I realized that if nirvikalpa absorption arises naturally, intense or long practices could drain the subtle energy needed for it. Gentle, minimal preparation, however, can support the body and subtle channels without interfering with the natural flow.

My guru had suggested a few practices: Jal Neti, Vastra Dhouti, Vaman, sneezing, Kapalbhati, Anulom Vilom, Sarvottan Asan without stretching, Greeva Chalan, Skandh Chalan, Nabhi Chalan (10 forward + 10 backward), and Sarp Asana. Upon reviewing them, I found them light enough if performed gently, slowly, and briefly. Vaman should only be done when advised or needed for it may be heavy in gerd; Kapalbhati should be mild; movements should be smooth and relaxed.

I created a light, energy-preserving morning prep routine to complement my dhyana: start with 3–5 minutes of gentle cleansing (Jal Neti, Sneezing, Vastra Dhouti), then 4–6 minutes of light movements (neck, shoulder, and core), followed by 3–5 minutes of gentle pranayama (Anulom Vilom and mild Kapalbhati), a short Sarvottan Asan without stretching, and finally 2 minutes of settling into stillness. After this, I enter nirvikalpa-type dhyana, focusing first on Ajna and Sahasrara for 15–20 minutes, followed by heart-space descent for 5–10 minutes to observe and release emotional heaviness. I end with integration and gentle awareness for 2–3 minutes.

The guiding principle is simple: let the dhyana arise naturally and effortlessly. Pre-dhyana practices exist only to prepare the body and subtle channels, not to produce forceful energy. Overdoing movements, pranayama, or cleansing can drain the subtle prana that fuels morning absorption. Consistency and gentleness are more valuable than intensity.

However, this is not always true. Most often, my rigorous energy work with strong āsanas, spinal breathing, and chakra meditation creates such potential in the brain that, after deep nirvikalpa dhyāna within five to ten minutes, I feel the āsanas themselves become perfected. When the same āsanas are practiced for many years, they seem to make the nāḍīs flow better, whereas new or even complicated āsanas do not have the same effect. Of course, these are simple ones like leg lifts, shoulder turns, and similar stretches. Probably, the nāḍīs develop in better alignment with the direction of those habitual āsanas with time. Interestingly, the guru-given effective āsanas did not work as well for me as my own simple stretching poses, which I had been doing for decades. No doubt, the guru’s prescribed āsanas will also become perfected with time, perhaps in an even better way. Thus, time and habit seem to be the main factors. When I am sufficiently tired, simple dhyāna starts by itself; when I am fresh and energetic, energy work leads to better dhyāna with greater awareness.

Through this approach, I am learning to harmonize high consciousness in the brain and subtle emotional purification in the heart. Simple Thokar practice also helps heart a lot. The upward flow gives bliss and waveless awareness, while the downward flow clears the unconscious, leaving a light, integrated, and balanced inner state. Observing my own responses allows me to adjust pre-dhyana practices, ensuring that maximum absorption and minimal energy drain occur every morning.

This journey teaches me that advanced sadhana is not about more effort but about precise awareness, gentle preparation, and letting the natural currents of energy and mind guide the practice. By honoring this rhythm, the heart opens, the mind rests, and the subtle energy supports a consistent and deepening nirvikalpa experience. However, all of this is relative. The definition of effort, energy, and practice may vary from person to person. So the approach is simple: try, observe, and practice — the “TOP” formula.

My Experience with Dhauti, GERD, and Food Sensitivity

The other day when I practiced vastra dhauti, I noticed something very interesting. As I started to draw out the cloth, it felt like it was being gripped from inside. When I kept a constant, light pull, it didn’t slide out smoothly. Instead, it came out in small pulses, as if something inside was releasing it little by little.

The Haṭha Yoga Pradīpikā (2.24) and Gheraṇḍa Saṁhitā (1.16–18) describe Vastra Dhauti as a practice where a moist, clean strip of cloth is swallowed and later withdrawn, purifying the stomach. The texts say the stomach “grasps and pulls it in”, which should not be taken literally; rather, once throat resistance is overcome, the natural peristaltic movement of the esophagus and stomach muscles carries the cloth inward, giving the yogi the feeling that the stomach itself is drawing it inside. It purifies the stomach, removes excess bile and phlegm, and prepares the yogi for subtler practices.

That made me wonder: was the cloth stuck in my stomach? Or was some sphincter muscle holding it?

After thinking over it, I realized the esophagus has two main sphincters. One is the cardiac (lower esophageal) sphincter, which sits just above the stomach, and the other is the pyloric sphincter, which sits at the stomach’s exit into the intestine. The pulsative grip I felt was most likely from the cardiac sphincter. This sphincter naturally prevents food or foreign objects from falling freely into the stomach, so the entire cloth cannot simply slip down and get trapped.

That discovery was a relief. It meant that if one end of the vastra is held in the hand, even a beginner should be able to withdraw it safely, though slowly and with patience. The pulsating contractions and the irritation from the cloth itself help in gradually pushing it upward.

Then another thought struck me: if my cardiac sphincter can grip the vastra this strongly, does it mean my sphincter is not weak? I’ve been dealing with GERD (acid reflux), and one common explanation is that the lower esophageal sphincter gets weak. But maybe in my case, that isn’t the whole story. Perhaps there are other reasons for my reflux.

This is where the question of food sensitivity came up. I wondered if gluten sensitivity might be a hidden factor, mainly in ankylosing spondyloarthritis like me. Gluten can irritate the gut lining in some people and worsen reflux or bloating, even when the sphincter itself is working fine.

But then I noticed something else: even when I ate jwar (sorghum) roti, which is gluten-free, it felt hard to digest. Although I found relief with it when well cooked, thin and in small to moderate quantity. This made me realize that digestion is not just about gluten. Foods like jwar, bajra, and chana are heavy, high in fiber, and too much can sit in the stomach longer, which can sometimes worsens reflux.

I considered mixing grains: jwar + bajra + chana multigrain roti. This could balance heaviness with variety, but it may still feel dense if digestion is already weak. On the other hand, lighter options like oats + kutki (little millet) seem easier on the system.

Yet, I have a deep habit of eating roti every day. It’s cultural, emotional, and satisfying. So the challenge is not to quit roti, but to find the grain combination that gives me both digestibility and comfort.

From this whole journey, my learnings are:

  • The body has natural safety mechanisms (like the sphincter grip in dhauti).
  • GERD is not always about a weak sphincter; food type and sensitivity matter a lot.
  • Heavy gluten-free grains can also be tough, so light mixes may be better.
  • Habits like roti can be kept, but with smart substitutions.

In the end, the practice of dhauti not only helped me cleanse but also gave me a direct insight into how my sphincter works. That, combined with my experiments with roti and grains, is slowly teaching me the personal balance I need for both yoga practice and digestive health.

I got help in meditative Dhyana, relief from GERD, and an improvement in personality through it. I felt I had come to know enough of the interior of my body. Dhouti Vastra was like a narrow clinical gauze bandage, about 1.5 feet in length. The throat resists it and propels it out with coughing; it only enters the stomach if enough normal saline water is drunk along with it. The outer end should never be swallowed, otherwise it may be lost inside and surgery could be required to remove it. Therefore, this is a serious practice and should be done cautiously, under the guidance of an expert.

How an Endoscopy Triggered a Nondual Awakening: A Hidden Parallel with Dhauti Kriya

Once, after undergoing an endoscopy, I experienced a strange and unexpected shift—a transformation marked by a subtle but clear nondual awareness. It wasn’t the usual meditative insight or blissful state. It was raw, neutral, and intensely present. I could feel the endoscope entering, touching the inner lining of my stomach, crossing it, and going even deeper into the small intestine, right into the belly’s core. The body was utterly passive—there was no choice, no resistance that could prevent the process. What ego remains in a body that cannot stop the entry of an unwelcome foreign object? That question echoed somewhere deep and unfamiliar.

Though I didn’t feel that it changed anything on the surface immediately, with time, I started sensing that some layer of my subconscious structure had been pierced. The sense of control, subtle tension, and the feeling of “I am the body” had taken a hit—not visibly shattered, but weakened. This moment didn’t bring sudden enlightenment or peace. But it quietly accelerated a journey I was already on—a path of nonduality, one increasingly flavored by a kind of holographic sharirvigyan darshan, a direct perception of the body not as “mine,” but as a transparent field of changing phenomena.

Looking back, the whole experience now feels similar to what yogic traditions aim for in dhauti kriya. Especially in Vastra dhauti or Vaman dhauti, where cloth or water is intentionally introduced into the digestive tract. These aren’t just about cleaning the stomach. They are about softening the grip of the ego through raw confrontation with the body’s inner vulnerability. In both dhauti and endoscopy, the deepest part of the body—where the manipura chakra resides—is entered, stirred, and exposed. In the silence that follows, something becomes undeniable. The doer is missing. The ownership feels fake. There’s just sensation and witnessing.

I now see how such kriyas, when done with awareness, aren’t only about purification. They are tools to break the boundary between the inside and the outside, to dissolve the illusion of control, and to reawaken a primal intelligence that doesn’t belong to the mind or ego. My endoscopy was clinical, sterile, and completely non-spiritual in intention. But still, it acted like a mirror—a sudden and sharp insight into the powerless ego and the ever-present field of awareness that holds everything, even medical instruments and internal helplessness, without flinching.

This event taught me that not every spiritual push comes in the form of light or bliss. Some come quietly, disguised as helplessness, medical procedures, or discomfort, but if the mind is ready—or even half-cracked open—they do their work. And the journey moves forward, not always dramatically, but inevitably.

Calm Your Mind with Water: A Simple Meditation Technique

Sometimes, ancient wisdom meets inner intuition, and something powerful yet simple emerges. That’s exactly what I experienced with a small but deeply calming practice I stumbled upon—holding a sip of water in the mouth while meditating. Over time, I noticed that this little act had a profound ability to pull my rising energy down, especially during moments when I felt heavy pressure in the head, stuck in thoughts, or uncomfortable upper body energy that wouldn’t settle.

The idea is extremely simple. Sit calmly with a glass of clean, room-temperature water beside you. Take a small sip—not a mouthful, just enough to comfortably rest in your mouth. Then, gently close your eyes and simply meditate on the presence of water inside your mouth. No breath control, no visualization, no technique—just awareness of the water. Let the breath be fully natural and free.

After a while, you may notice something amazing. Without any force, the body starts responding. Soft, involuntary pulses begin around the lower abdomen. It feels like a gentle version of Kapalbhati Pranayama, but it happens naturally. It’s not a forced kriya, just a downward pull, like the body wants to balance itself. The overcharged head space begins to lighten, the throat relaxes, and you can actually feel energy shifting down toward the navel and below.

One of the best parts is that you don’t have to hold the same sip of water for ten minutes. That would be uncomfortable. Just when the sip feels enough, either swallow or spit it out and take another fresh sip. Keep the cycle going for 5 to 15 minutes, depending on what feels good. It’s totally body-led and effortless. There’s no stress on the mind, no pressure on the stomach, and no disturbance to the breath. The water seems to anchor the mind and body together.

For someone like me, who has experienced occasional GERD or acid-related discomfort, this method came as a relief. Unlike deep breathing techniques or aggressive kriyas, this is safe, cool, and calming. There’s no strain on the diaphragm, no holding of breath, and no reflux triggered. The coolness of the water balances the heat inside, and the grounded awareness pulls prana down from the chest and head. It’s also useful for spiritual practitioners who often experience excess energy in the head after meditation or pranayama. It gently rebalances without any intense effort.

This simple water-holding meditation can be used before sleep, after meals (with a 1–2 hour gap), or anytime when you feel too much mental chatter, pressure in the forehead, or a rising kind of energy that needs settling. But best time is empty stomach immidiately after morning yoga when brain pressure is high, then it lowers excess energy very effectively. It’s safe, soothing, and so intuitive that you might wonder why this hasn’t been talked about more.

A word of caution—use only clean drinking water. Don’t overdo it or hold water too long if you feel uncomfortable. Avoid doing this with a sore throat or if you’re feeling cold. But generally, it’s a harmless, soothing practice that works like a charm when done with quiet awareness.

What began as a random experiment became one of the most grounding techniques in my personal toolkit. It’s not from a book, nor taught in any formal yoga class, but it’s one of the most peaceful meditative hacks I’ve found. Water, attention, and a little bit of stillness — that’s all it takes to reconnect with the body and feel balanced again.

Understanding Ayurvedic Basti: A Gentle Detox Method

Many people hear the word basti and think of it as something complicated or mysterious. Some even think it means sitting in a tub of water and sucking it up through the anus. Others think of it as a type of Ayurvedic enema. The truth is, both ideas are partially correct. But to really understand what basti means, and how it can help you, it’s important to know that there are actually two systems where this word is used — one is Ayurvedic basti and the other is yogic vasti.

In Ayurveda, basti is one of the five main detox methods called Panchakarma. It focuses on cleansing the colon, which Ayurveda considers the home of Vata — the dosha responsible for all kinds of movement in the body and mind. When Vata is out of balance, people can feel anxious, constipated, dry, weak, or restless. Basti helps bring Vata back into balance. There are two types: Niruha basti, which uses a water-based herbal mixture, and Anuvasana basti, which uses warm medicated oil. When done in a small daily dose, the oil-based version is called Matra Basti, and that’s the one most suitable for home use.

Matra Basti is very simple. You warm about 30 to 60 ml of special Ayurvedic oil and insert it into the rectum using a syringe or soft enema bulb. You lie on your left side, bend your right knee, gently insert the nozzle and squeeze. Then you just relax and allow the oil to be absorbed. It doesn’t create an urge to go to the toilet. The oil gets absorbed by the colon and nourishes your nerves, calms your mind, and even improves digestion and sleep. This is a safe, gentle way to maintain health, especially for those who often suffer from constipation, gas, low energy, or stress.

However, it’s important to use clean and safe methods. If the syringe or nozzle is dirty, or if the oil is contaminated or expired, there is a small risk of infection. This is rare, but possible. Infection can also happen if you try basti while having bleeding piles, cuts near the anus, or active infections. To stay safe, always wash your syringe or enema bulb thoroughly with hot water before and after each use. If it’s a reusable one, you can even boil it occasionally. Use oil that is fresh, sealed, and from a reliable brand. Store it in a clean, dry place. Never try basti when you’re running a fever or feeling too weak. And avoid using basti if you have diarrhea or bleeding from the rectum, unless a doctor guides you. Your hands, towel, and the space where you lie down should all be clean. And never share your basti tools with anyone else.

Some people ask if they can use modern disposable enema kits from a medical store for Ayurvedic basti. The answer is yes, you can. Just throw away the chemical solution inside, wash the bottle and nozzle, and fill it with warm Ayurvedic oil. It becomes a perfect tool for doing Matra Basti at home. This is very useful for those who want to avoid full Panchakarma sessions or can’t visit an Ayurvedic clinic often.

Now, here’s where the confusion starts. Some people hear about basti in yoga traditions and think it means sitting in water and sucking it into the anus. That’s actually a different practice called yogic vasti. In this ancient technique, a trained yogi sits in a tub or river and uses abdominal control to suck water into the colon through the rectum. This requires mastery of Nauli, a technique that churns the belly muscles. The water is then expelled after a short time. It’s a deep cleansing kriya and not meant for beginners. It’s rarely practiced today except by highly trained yogis. But since both involve cleansing the colon, the names basti and vasti sometimes get mixed up.

In truth, both Ayurvedic basti and yogic vasti aim to purify the colon and help the body and mind. But their methods are very different. Yogic vasti needs special body control, no tools, and lots of training. Ayurvedic basti uses oils and syringes or enema tools, and is much easier to do regularly at home under some basic guidance. You could say yogic vasti is more like a natural suction method for cleansing, while Ayurvedic basti is more like a healing and nourishing method that also removes toxins.

In fact, it’s surprising that Ayurvedic basti isn’t already sold like allopathic enema kits. There should be a product where you get a bottle of basti oil and a soft reusable syringe in a box. That would make basti simple and accessible for everyone. It would be useful for elders, office workers, women after delivery, people with stress or poor sleep, or anyone feeling dried out and exhausted. Such a product would also save people from relying too much on chemical laxatives or stool softeners.

Some Ayurvedic brands do sell basti oils like Kshirabala or Balashwagandhadi Taila, but you usually have to buy the syringe separately. Still, this is a great way to start. You don’t need to be a yogi or a doctor. Just learn the basics, use clean tools, and follow a gentle approach. The benefits are deeper than just clearing your bowels. People feel grounded, less anxious, and more mentally peaceful after regular Matra Basti.

Another safety point to remember is that basti should not be done immediately after eating. Wait at least two to three hours after a meal. Also, avoid it during your menstrual period or if you’re already weak from illness. Always test the oil’s temperature before use — it should feel warm but not hot. If you ever feel pain, burning, or swelling after basti, stop immediately. And if fever or rectal discomfort appears, consult a doctor. Though such cases are rare, it’s better to be cautious. Basti is very safe when done properly, but as with any healing practice, a little care goes a long way.

To sum it up, basti in Ayurveda and vasti in yoga both have ancient roots and powerful health effects. But for most people today, Matra Basti using warm oil and a syringe is the safest, easiest, and most beneficial version. It can be done at home, especially in the evening, and it supports the nervous system, gut, and mind. If done correctly, it’s deeply healing. Yogic vasti, on the other hand, is more of a rare skill that belongs to advanced spiritual training.

If you’ve ever wondered about basti, or felt confused about the methods, now you know the full picture. With the right oil, a clean syringe, gentle technique, and some care, you can bring this timeless wisdom into your daily life — and experience the calm, clarity, and strength it offers.

Jal Neti vs Sutra Neti: Which is Right for You?

Many people who start yogic cleansing often ask: is Jal Neti enough, or does Sutra Neti have some special benefit? I used to wonder the same. After practicing both and learning from yogic texts and real experiences, here’s what I’ve found, explained in the most down-to-earth way possible.

Jal Neti, the more common method, is done using a Neti pot filled with lukewarm saline water. You tilt your head and pour the water in one nostril, letting it flow out from the other. This cleans out the dust, mucus, and pollution from your nose and sinuses. It’s gentle, easy, and great for everyday use. Especially if you suffer from colds, allergies, or live in a polluted area, Jal Neti can make a big difference. For most people, Jal Neti is fully enough.

Sutra Neti, on the other hand, is more advanced. It involves inserting a thin rubber catheter or medicated thread into one nostril and pulling it out from the mouth. It sounds scary at first, but with proper training, it can deeply clean the nasal passages and sinuses, especially when Jal Neti doesn’t work fully. It’s helpful in chronic sinusitis, nasal blocks, or when you’re into deeper yogic practices. But Sutra Neti is not a daily thing and should only be learned under expert guidance.

So, to put it simply: If you’re doing Neti for regular nasal cleaning or breathing ease, Jal Neti is enough. Sutra Neti is like a specialist tool — only needed when the problem is deeper or if you’re pursuing intense yogic paths.

Tips to Avoid Complications in Both Jal and Sutra Neti

Now, both these practices are powerful, but you must be careful. Here are some simple safety tips that you should never ignore.

For Jal Neti, always use lukewarm sterile water — boiled and cooled. Mix it with non-iodized salt, about half a teaspoon per glass. Lean forward, tilt your head sideways, and let the water flow gently from one nostril to the other. Keep your mouth open and breathe only through your mouth during the process.

The most important step after Neti is drying your nose. If water remains inside, it can lead to infection or a headache. So after Neti, gently blow your nose and do about 30 to 50 rounds of Kapalabhati (fast breathing). It may seem like a small thing, but this step alone saves you from many issues.

For Sutra Neti, never try it on your own the first time. It must be learned from a skilled teacher. The catheter should be smooth and lubricated with edible oil or ghee. Insert slowly, gently pull it through the mouth, and move it back and forth carefully. Don’t do it if you have a nose injury, cold, or recent nasal surgery.

Whether it’s Jal or Sutra Neti, always clean your equipment well and never share it with anyone.

What If You Do Suction Instead of Neti Pot?

Now here’s an interesting thing. Some people (like I did earlier) don’t use a Neti pot but instead suck water from their hand or fist into one nostril and let it flow out from the other or mouth. This method, while practiced by some, is not the safest. It’s often called suction Neti or active Neti.

Though it works for some, it has more risks. It can pull water into your ear tubes (Eustachian tubes), causing ear pain or infections. The suction may irritate your nose lining and cause burning. You must be extremely gentle if using this method. But the safest and most beginner-friendly way is always the gravity-based Neti pot.

What If Ear Infection Happens?

Let’s say you feel pain or pressure in the ear after Neti. Don’t panic — it can happen if water gets into the middle ear due to improper posture or drying.

First, stop Neti practice immediately. Keep your head upright and avoid lying down right away. You can apply a warm compress behind the ear, do gentle jaw movements, or try steam inhalation to relieve pressure. Don’t poke anything into the ear.

If the pain doesn’t go away in a day or two, or if you notice fever or fluid discharge, visit a doctor (preferably an ENT). They might prescribe mild antibiotics, painkillers, or decongestants.

To prevent this in future, always dry your nose properly after Neti and never do it forcefully. Also, avoid it when you have a cold or nasal congestion.

Can I Use Iodized Salt in Jal Neti?

No. Never use iodized table salt in Jal Neti. It can burn, irritate, or inflame your nasal lining. Iodine and anti-caking agents in it are not good for your nose. Instead, use non-iodized rock salt (sendha namak) or pure sea salt. These are natural and gentle.

If you accidentally use iodized salt once or twice, it might just sting a bit. But for regular practice, switch to the correct salt.

Rock Salt vs. Black Salt — Can Both Be Used?

This is another common doubt. Rock salt (sendha namak) is perfect for Jal Neti. It’s clean, unprocessed, and non-iodized. It’s what is traditionally recommended.

Black salt (kala namak) is completely wrong for Neti. It has sulfur, smells like eggs, and can seriously irritate the nose. It’s used in food or for digestion, not nasal cleansing. So always check the label — use only pure rock salt or Neti salt.

So that’s everything you should know — not just about Jal vs. Sutra Neti, but about real-life practice, safety tips, mistakes to avoid, and what to do if something goes wrong.

Jal Neti is a gift from yoga. Done correctly, it clears the mind, purifies the breath, and protects against pollution and sinus troubles. Just practice it with care, patience, and proper knowledge.

All Yoga Is One: From Karma to Hatha to Raja – My Real Experience

For International Yoga Day — by a Seeker

Starting Point

In my youth, I was healthy and mentally curious. After a certain experience, which I later understood was a transient Savikalpa Samadhi, a shimmering image of meditation stayed in my mind. That image remained alive for years and I used it for deep inner nourishment. With that energy, I studied, experimented, and shared spiritual knowledge with others.

At that time, I now feel, I could have gone into Keval Kumbhak and from there to Nirvikalpa Samadhi, if I had focused completely. The inner image was already guiding me. But I got involved in sharing, not settling.

Later Obstacles

Now at this stage of life, GERD, gastric pressure, and mucus buildup in the throat create interruptions in breath. Even if I don’t try to stop the breath, and just sit silently, the breath starts calming down on its own — but a reflex like engulfing mucus or a throat tickle brings breath back. This keeps disturbing the entry into Keval Kumbhak and the stillness needed for Nirvikalpa Samadhi. Though Kunjal is contraindicated in GERD, regular practice from early life may help prevent GERD from developing.

Similarly, Practicing knee-based asanas like Padmasana and Siddhasana from an early age helps keep the knees strong and healthy, preventing age-related weakness and pain that hinder maintaining prolonged asana as needed for nirvikalp samadhi.

This taught me that Hatha Yoga is not optional. It is necessary.

Misreading the Scriptures

In old texts of Hatha Yoga it is written:

“Hatha Yoga is fruitless without Raja Yoga.”

But that sentence has been misunderstood.

People took this to mean that Hatha Yoga is a separate, lower yoga, and Raja Yoga is a different, higher one.

But this is not true.

I now see that:

Hatha Yoga itself becomes Raja Yoga when it matures.

The so-called Raja Yoga — Dharana, Dhyana, Samadhi — arises automatically when the Hatha practices bring breath and body to perfect stillness. They are not two branches, but stages of one path.

Hatha Yoga Leads Honestly

Hatha Yoga is simple and honest.

When you do Shatkarma (cleansing), you can feel the result.
When you do asanas, you know if your spine is straight or not.
When breath slows, it is known directly.

There is no illusion.
There is no imagination.
And if Keval Kumbhak happens even briefly, there is nothing else to believe.

But in many “Raja Yoga” circles, people sit and try to meditate without preparing body and breath. Then they keep thinking they are meditating, but nothing goes on happening. Breath is disturbed. Body is stiff. Samadhi doesn’t happen.

That’s why I now feel:

Even only Hatha Yoga is better than only Raja Yoga.
Because Hatha Yoga eventually gives you real Raja Yoga anyway.

How Karma Yoga Comes First

Before Hatha, Karma Yoga helped me. But I didn’t realize it in words.

I used my own understanding of holographic reality and science based philosophy Sharirvigyan Darshan to approach life nondually.
This gave me a peaceful mind, a natural sense of surrender in action, and a body-breath rhythm that was already inward. I wasn’t reacting too much to success or failure. I stayed calm while doing duties.

Without knowing, this became Karma Yoga.

This helped my posture stay relaxed, and breath stay smooth, even in daily life. It became easier to move into stillness when I sat down for meditation or inner work.

So All These Yogas Are One Ladder

Now I see clearly:

  • Karma Yoga comes first — it calms you in action.
  • Hatha Yoga comes next — it prepares your body and breath.
  • Raja Yoga comes last — it happens on its own when stillness is perfect.

They are not three different paths.
They are one natural unfolding.

Today’s Confusion

Today, Yoga is divided:

  • Some do only asana as fitness.
  • Some do only meditation without body discipline.
  • Some talk only about philosophy.
    But all are incomplete alone.

That’s why many people don’t feel any deep transformation, even after years.

But I feel even if one does basic Karma Yoga and regular Hatha Yoga, stillness will come one day. Raja Yoga will not be needed as a separate practice — it will happen.

What I Suggest Now

For those who want real Yoga:

  • Don’t label the path.
  • Live peacefully with surrender (Karma Yoga will begin).
  • Practice weekly or daily Shatkarma, Asana, gentle Pranayama (Hatha will deepen).
  • Sit without forcing (Raja Yoga will arise).

Let the shimmering meditation image grow silently.
Let breath slow down naturally.

Let Yoga be one, not many.

Final Line

I no longer believe in separating Karma, Hatha, and Raja Yoga.
I feel now that all are steps of the same inner ladder.
I walked it, without planning, and it showed itself as one path.

If I could give one message on this International Yoga Day, it is:

Yoga is not about variety. Yoga is about unity — of body, breath, and awareness.

Everything else is support.

And lastly, don’t forget:
Yoga is the best job — it gives a salary of peace and bliss for limitless time, not like a physical job that pays only for a few decades, at most a hundred years.

Yoga is also the best family — it offers companionship of the Self for eternity, not just for a short human lifespan like a physical family.

✨ So let us all take an oath on this year’s International Yoga Day — to keep Yoga at the very top of our to-do list.
Not just for a day, but for a lifetime.

Yes, don’t forget – one yoga=one health.

Kundalini based cleaning techniques of Hatha Yoga do not mean to clean

Friends, there are many techniques in Hatha Yoga. In Shank Prakshalan, so much water is drunk that the bowel is completely cleaned. In yogic vomiting, the drunk water is pulled back from the stomach and out through the mouth. In Jal Neti, water is drunk from one nostril and taken out through the other nostril. The water in all should be lukewarm and slightly salty. In common language these actions are called cleaning actions, but in reality it is not so. Dirty things are cleaned. Our body is not dirty at all. Removing mucus is called cleansing, but a healthy person produces healthy mucus, which has many benefits for the body. Its coming out should not be called cleansing of the body. Saying this, one does not feel like doing these yogic activities. It seems that we were dirty before and are now being cleaned. I think that the meditation benefit that seems to be gained by taking them out is not from their coming out, but in its absence, from the touch of environmental substances with various body parts. This is a kind of effect like acupressure. When the inner surface of the stomach and intestines becomes bare due to the expulsion of mucus, then the touch of water and food etc. on it works as acupressure. Due to this, the Nadi sensation from their surface reaches the brain and activates it. Similarly, due to mucus coming out from inside the nose, the touch of air on its inner bare surface creates acupressure. Such acu points or Marma points (Sanskrit word for acupoints) are described on the outer surface of the body, but not anywhere on the inner surface. I think this also needs research. Naturally, even after vomiting, diarrhea or cold, one experiences similar freshness and a type of Kundalini samadhi. Probably, these healthy and artificial cleaning techniques have been created by copying them. Perhaps they have been called cleaning because such physical reactions at the time of illness help in cleaning. Because through these activities one feels samadhi i.e. purity of mind, perhaps this might have been confused with the purity of body, because mind and body are interconnected. Because perhaps such diseases arise to give the mind the benefit of samadhi, that is why it would be said that these activities do not let diseases to overcome the body defence. Therefore, in a healthy body their name should be Mind cleaning activities.

Similarly, there is a need for systematic research on Nadi also. If the form of Nadis were only so-called non-physical and subtle, then the Ayurvedic physicians would not have examined the Nadis by holding the wrist of the hand. Of course, we cannot experience the pulse or nerve directly, but we can definitely experience its physical and experiential effects. Its effect on the muscles is in the form of vibration, contraction etc. and its effect on the brain is in the form of thoughts. What is more, the physical functions which we consider to be happening without Nadis i.e. nerves and only under the influence of hormones, are also indirectly done by the influence of these. The hormone or enzymes producing cells are squeezed like a lemon by the power of nerves, due to which these biochemicals come out from inside them. I feel that the electrical line which is felt in the form of Sushumna Nadi from the perineum to the brain, is the vibration of the same which is felt in the form of a line due to the hyperactivity of the spinal cord. It creates vibrations in the form of a line in the spinal cord, and in the brain it is expressed in the form of a very clear, lively and stable mental picture, which is called Samadhi. From these things it seems that the experiential and physical effect of a nerve is called Nadi. Nerve fiber is a physical structure of the physical body, which helps in the transmission of messages in the body. If Nadi transmission is considered completely immaterial or miraculous, the disadvantage would be that man would become indifferent towards the healthy maintenance of his body. He will think that Nadi will become active only with special Sadhana. What happens is that one feels like doing sadhana only when one has a healthy body, and it is successful only with a healthy body.

Kundalini yoga philosophy in the animation movie Raya and the last dragon

Heartiest congratulations to all on the occasion of Prakash Parv of Sri Guru Nanak Dev

Friends, I was talking about the Kundalini effects of dragons in the previous posts. In the time being, I got a chance to watch the animation movie Raya and the Last Dragon. In this I saw a complete yoga philosophy. Now it is not clear whether Yogdarshan’s help was also taken in some form or the other while making this film or only I have seen it there. As far as I searched on Google, I came to know that inspiration has been taken from South East Asian (Thailand etc.) life and not from any yoga etc. Anyway, yoga has become quite popular in Thailand. It consists of a dragon shaped river and some human settlements in its course. There is a heart land called Kumandra Land in it. Everyone lives there together lovingly. Dragons dominate everywhere. The dragon saves everyone from the sinful demon named Drun, the tornado. Druns suck people’s souls and turn them into lifeless stones. The dragons are used up while fighting those monsters. Then after five hundred years they attack the human settlements again. Heartland contains a gemstone made up by dragons, which protects all from the drun. It can revive a man made to stone, but not a dragon made to stone. The different tribes get separated from the main tribe of Heartland and settle in different parts of the river to get that gem. The names of those tribes are Tail, Tailon, Spine and Fang. The Tailon Tribe has built their houses on the river to avoid Drun. Actually, there is no effect of dragons in the water, due to which the drun cannot reach there. The head of the Heart clan, Banz, wants all the tribes to come together and make a compromise and re-build Kumandra, in which all together are safe from druns. So he organizes a ceremony to which all the tribes are invited. There, a child of the Fang clan deceives Banz’s daughter Raya and leads the people of all the tribes to the gem. They all start fighting among themselves for the gem. This breaks the gem into five pieces. Each tribe gets a piece in hand. Drun attacks everyone as the gem breaks. Everyone runs here and there to save lives. Banz Standing on the bridge, giving the piece of gem to his daughter, pushes her into the river, advising her to make his land Kumandra again and himself turns into a stone by drun’s attack. six years later, Raya is going in a rook to find the bank of the river where the last dragon Sisu can be found somewhere. She suddenly finds her near the desert-like Tail clan. Sisu tells her that the gem was made and handed to her by her brothers and sisters, believing her. She finds that she can use her powers when she holds a piece. Each piece activates a different kind of power. She, with the help of Sisu, she finds another piece of gem in the temple there. This gives the Sisu dragon the power to appear as a man. Then they reach the Spine clan, escaping from the Fang clan. In this journey, Raya also finds five to six friends, some of whom are like a child, some like a monkey and some like a fool, although all are strong. Sisu does not want to fight with Namari, the princess of the powerful Fang clan, instead wants to convince her with a gift. When Sisu is showing her the pieces of the gem, Namari deceives her with arrow targeted to her. As soon as Raya starts attacking her out of fear, she shoots the same arrow that kills Sisu and she falls into the river. all the water dries up and Drun’s attacks escalate all of a sudden. All Raya’s friends and Namari also try to drive away Drun with their respective gem pieces, but for how long. Those pieces are disappearing in vapours. That’s when Raya remembers Sisu’s saying that faith is also necessary to join the pieces of a gem. So she gives Namari her piece of stone and she herself becomes a stone. Seeing Raya doing this, her friends also turn themselves into stones by handing over gem pieces to Namari. In the end, Namari also becomes a stone by adding her own piece to them. When the gem is fully formed again, there is light all around, and with that Raya’s father, Banj, and all the stone-turned people come alive. All stone turned dragons also come alive. Kumandra comes back and everyone starts living together again.

Kundalini Based Explanation of Raya and the Last Dragon

It is less of a Chinese dragon and more as a serpent of Kundalini tantra. This is the Sushumna Nadi. I was stating in a previous post that both are same, and represent Kundalini Shakti shaped like a serpent or the spine. It remains in water means it remains in the cerebrospinal fluid of the spinal cord. The flow of Kundalini energy in the spine keeps away evil thoughts in the form of druns or sins. Kumandra is that country or society, in which all types of feelings i.e. people live together. Different chakras are different tribal areas, and different mental feelings and thoughts on those chakras are different tribal people. Kumandra is actually a state of Kundalini yoga, in which the Kundalini Shakti ie dragon is rotated on all the chakras simultaneously. With the contribution of each chakra, a Kundalini picture, that is, a meditation picture, starts shining by this Kundalini Shakti. Sometimes it appears on some chakra and sometimes on another chakra. This is this gem which saves from the drun of duality. The man named Benz was holding that Kundalini picture only in his heart. Meaning the man was like an ordinary Raja Yogi, not a Tantric Kundalini Yogi. By this the people of Heartland means the cells of the heart were full of power, but other chakras were lacking in power. So the organs related to those chakras were suffering from lack of power. So it is natural that they were trying to steal the power source gem from the Heart clan. Once the head of the heartland means the soul has given all the people invitation on a feast means he tried meditating in an organized way on all the chakras with a sincere heart. But instead of joining together, they snatched and broke the gem, meaning that the man did not give Kundalini energy to all the chakras simultaneously by continuous practice of Tantric Kundalini Yoga for long, but he did meditation only once or did only simple i.e. less effective Kundalini Yoga. It is natural that the power was divided between the chakras, but the Kundalini picture disappeared, meaning it became situated on all the five main chakras in the form of formless shakti, that is, the gem broke into five pieces and one piece went to each tribe. People of all the chakras were alive with this power, but they were not safe from the drun of ignorance, because there was no complete or bright Kundalini picture in the form of a gem. Meditation saves from ignorance only in the form of a kundalini picture that’s the gem. Dhyana Chitra’s loss means that the soul named Banj got drowned in the darkness of ignorance due to the snatching of the gem, that means he died or turned to stone, but he gave the shakti with teaching to her daughter Raya meaning he gave the light of Kundalini Shakti that’s a piece of gem to the intellect, and advised her that she again make the non-dual world of body means Kumandra. Advaita means establishing harmony. Raya means intellect then jumps into water meaning cerebrospinal fluid of spinal cord means she practices meditation of sushumna channel in the spinal chord, where Kundalini Shakti means Sisu is noticed by her. In fact, meditation on the chakras is called meditation. To make it easier to meditate on the chakra, one can touch the chakra with the left hand, as the right hand touches the nose for pranayama. This itself turns the focus on the Kundalini picture. This is the specialty of hatha yoga. In Raja Yoga, the meditation-picture has to be focused by force and producing burden on the mind, which seems difficult. Just as by meditating on the chakra one starts meditating on the Dhyana Chitra itself, in the same way, by meditating on the serpent form Sushumna Nadi located in the spine, the Kundalini picture itself starts being meditated upon. There is great power in touch. Sushumna can be touched by massaging the back. There are many asanas, which make the feel of touch or pressure on the sushumna. The chair which gives full support to the whole back by touching it well, that looks blissful because the sushumna is active on it. What I was talking about in the previous post on the Ouroborus snake, how both man and woman, in cooperation with each other, activate the female half of their body in the form of chakras located in the path of front channel of their body, all that is through the amazing touch sensation mostly. Raya is saved from Drun by the influence of dragon or shakti. She senses the power of dragon in that river ie Sushumna Nadi, so she starts searching for her. Nadi also means river in Sanskrit. She is hiding in the Tail Island, which means that the shakti is in a sleep state in the Muladhara Chakra as often told. With the help of that dragon or Kundalini Shakti, she means intellect starts looking for the pieces of the gem, meaning the whole Kundalini picture, on the above islands, which means on the bases of the shakti, that is, on the chakras. A piece of gem by heart or mind or soul or Sahasrara has been given to her in the form of good inspiration. The soul resides in the heart or mind only. The second piece is found on the Mooladhara Chakra, the temple of Tail Island. Due to this the dragon can come in human form, which means that the Kundalini energy is spread throughout the Sushumana Nadi, which is in the shape of a snake with hood shaped like human. It means shakti is rising and trying to awaken by standing up. The people of Tailon Island live above water, meaning the body cells of the front swadhisthana chakra are located above the prostate filled with liquid semen. The swadhishthana chakra is surrounded by liquids in the form of seminal and urinary fluids flowing in the drains and micro rivers. The Front Swadhisthana Chakra is connected to the Rear Swadhishthana Chakra by a bridge-like Nadi connection. It is said that the people of Tailon Island lived in the middle of the river by building their houses on platforms etc. Due to the power of watery semen, this island-like chakra is not affected by ignorance or inefficiency in the form of attacks of druns. The bridge reminded of the Morbi bridge accident in Gujarat state. Recently, more than a hundred people died by drowning in the river due to the collapse of that swinging bridge connected to a famous hindu temple. Most of them were children. The youngest child is said to be two years old. TV journalists were showing the shoes of a small child who had drowned in the river. The shoes were brand new, and they had a picture of the Joker laughing. The child would have been jumping lost in joy over the bridge too happy with his new shoe, and then death must have caught him. Death comes unnoticed just like this. That is why it is said that death and God should always be remembered. It is a heart touching scene. Those who survive in such accidents are also mostly so called mentally handicapped. When I was in senior secondary school, a new teacher came to teach us English. He lived as calm, serious, quiet, detached, and non-dual. Some intelligent children found his method of teaching slow and backward in comparison to the previous teacher, but I liked it very much. Perhaps I was influenced by his so-called spiritual qualities. He used to watch with love, but did not laugh. Many times while thinking something, he used to say that one should never do bad to anyone, what is there in this life etc. Later it was heard that when he was carrying some cash to his previous school, some miscreants snatched the money from him and pushed him down the road bridge along with a scooter. There he lay unconscious when his wife looked for him and took him to the hospital. For a fearful and compelled man, all the paths of progress are closed, even his earlier progress starts getting destroyed. Of course, he must make spiritual progress on the strength of his past progress. But how long will the force of past progress last? Hindus were first scared by Islamic attackers, now Pakistan nurtured Islamic terrorism is intimidating. So called Khalistani terrorism is also one of them. The religion whose people and gurus had laid down their lives happily to protect Hinduism from the Mughal invaders, today a handful of those are supporting the so-called anti-Hindu Khalistan movement, on which most of the people remain silent due to fear etc., because many of those who spoke were silenced forcefully or put to death. If a little bit of everyone speaks freely in protest, then the terrorists will kill whom and whom. According to sources, Canada remains their main base. More recently, Hinduist political party Shiv Sena leader Sudhir Suri was shot dead while he was protesting peacefully against the dumping of deity idols in the garbage. According to sources, its wires are also being told attached to Pak-supported Khalistan. Be it Gagneja or Rabindra Gosain, the leader of the so-called Hindu ideological Rashtriya Swayamsevak Sangh, the list of victims of this international conspiracy is long. If you look deeply, it seems that Hindus are fighting with Hindus, the so called outsiders are the instigators and conspirators. Yes, now back to the original topic of the post. You must have also seen that no matter what it is, someone gets attracted towards sex on some pretext or the other mainly to save him from drun of ignorance. The third piece was found by him in the spine, that is, the spinal cord, in the form of a sensation arising in the Sushumna. The Kundalini Shakti located in the spine is got from the Kundalini picture on Chakras, as it is mentioned in the Shiva Purana that the seven sage wives (chakras) gave their semen effulgence to the Himalayas (the spine). Sisu tells that the pieces of the gem were given to her by her brothers and sisters, who lived on these different islands. The thing is this same. The Kundalini energy in the form of kundalini picture contemplated on each chakra gets collected, strengthened and recieved by the dragon Sisu ie. sushumna nadi, and then by one’s own brain, that is, by the mind of the man (because the mind of the serpent is the mind of the man) as a special energy and a new positive transformation from it. It is said in the above myth story that by getting a piece of every gem, Sisu acquires a special new power. Raya and Sisu escape from the Fang clan to the Spine clan, meaning awareness or intellect and kundalini energy does not rise up through the front chakras, rather, it rises up through the spinal cord passing through rear chakras. It is said because the fang means the sharp tooth of the mouth comes in the way of the front chakras. In this journey raya finds four or five helpful friends, that is, the five pranas and muscular strength that help to rotate the Kundalini Shakti. Near Fang Island, she enters the front Vishuddhi Chakra from rear. That is because there it is the most difficult to raise the Kundalini energy above the Vishuddhi chakra, so it slips forward. There princess Namari means sickness or weakness or worldliness kills sisu shakti, means she forces her to withdraw, and she falls into the river, means flowing back down in the fluid of the spinal cord. In Japanese, Namari means the same. Due to this, the tornadoes or druns become powerful again and start killing people, that is, by not giving emotions trapped in the chakras a chance to get out, while making them stone i.e. lifeless. Chakras are also circular like tornadoes. Sisu does not want to fight with Namari, meaning when the Kundalini Shakti starts climbing up by crossing the Vishuddhi Chakra, then the fighting-fighting thinking of the mind gets destroyed. The satoguna or lightful quality of the mind is increased. She wants to give a gift to Namari i.e. by feeding her some sweets etc. Anyway, when something happens to be in the mouth, the Kundalini circuit is completed, due to which the Kundalini starts rotating easily. But the opposite happened. Instead of helping Kundalini with it, a man’s intellect or raya started increasing the vices of worldliness like anger, fighting etc. with the help of worldly Namari. This will destroy the Kundalini Shakti. It has been shown that Sisu dies after being hit by an arrow and falls into the river, which means that the energy then goes back down the spine through the cerebrospinal fluid. This triggers Drun’s attacks again. Due to lack of power, they try to avoid the tornado with the Kundalini Chitra, which is broken into pieces, but without kundalini shakti, how long the Kundalini picture will save them. The Kundalini picture, that is, the meditation picture, gets its life and shine through kundalini energy. Due to this lake of energy, that meditation picture also starts getting blurred. From this Raya means intellect remembers that Sisu means Shakti had received that Kundalini gem only through mutual harmony and trust. That’s why she gives her gem piece to the worldly individual means Namari. All the organs and pranas follow the intellect, so all his friends mean pranas gave there energy to worldliness. The Kundalini chitra parts/luminescence that have been captured on different chakras, means different gem parts are handed over to worldly Namari. Namari also adds her piece to it leaving attachment to it, that means she also starts dealing in the world with non-attachment and non-duality using her full power. With this, those gem pieces get joined completely, that means the Kundalini picture starts shining with joy and peace. Due to this, the feelings buried in the chakras start reappearing again and merging in the bliss of the soul, which means that the people who were made stone and trapped by the whirlwinds or druns (chakras) come alive again and start rejoicing. With Sushumna flowing, awareness starts running in all the nadis of the body, meaning the rustle of the Shakti start running in them with feeling of joy. It is said as that then all dragons made of stone also become alive. Awakened dragons mean awakened nadis. Those dragons bring back happiness and prosperity to the whole of Kumandra. Because the body is also like a huge country, in which shakti travelling through nadis does everything. Through running of blissful energy in each nadi, the whole body itself becomes happy, strong and healthy. Earlier, pieces of gem were able to revive people made to stone, but not dragons made to stone. This means that through the blurred Kundalini picture, the feelings buried in the chakras begin to emerge, but the energy that moves rustling in nadis was not produced enough with it, as it requires as sharp and full kundalini image as possible. The Kundalini Shakti, which rustles in the form of a mighty serpent, follows the same mental Kundalini image. Further, Tantric sexual yoga strengthens this image and Shakti even more. Maharaj Osho also says the same thing. This means that the shakti chakras, especially the mooladhara chakra, remain in a sleeping state without proper and sustained meditation image. The proof of this is also that if you start chanting sleep-sleep in the mind, then the Kundalini image along with the Kundalini shakti will be felt on the Swadhisthana Chakra and the Muladhara Chakra along with inward constriction of naval chakra. Along with this, there is also a relaxed feeling, the pressure in the brain is felt to decrease suddenly, flood of irrevalent thoughts calm down, and headache is also relieved. This technique is very beneficial for those who have less sleep or who are under stress. I call meditation image as kundalini image because it awakens muladhara chakra and kundalini energy associated with it.

Nidra devi is the goddess of sleep. The mantra “Shri Nidra Hai” is designed by me. From Shree there is a non-dual experience of the philosophy of Physiology (sharir), due to which the Kundalini increases some pressure in the brain, from sleep word that Kundalini descends carrying excess pressure with it to the lower chakras, and with hai means exists, one returns to the normal state. If the pressure starts increasing in the brain while doing yoga, even then this remedy is very effective. Actually, sleep is also very important for yoga. Awakening is relative to sleep, so it can be achieved only through sleep. The one who always tries to stay awake by forcing himself to increase the quality of impractical goodness always in mind, at times I feel him like doing a pretense, and I doubt that spiritual awakening can be achieved with it. Similarly, while reading in the book etc, I used to think that Shambhavi Mudra is what a great and miraculous knowledge, because it used to be written that way. Writing is done so that the difficult thing can be made easy, not the opposite. Everything is simple if understood in a practical way. Keeping an eye on the nose or nose tip is a common and simple practice to centralize and rotate the Kundalini energy. By looking through both of the eyes at the same time, a subtle attention gets also fixed on the Agya Chakra, this is also a simple practice. Keeping the tongue as far back as possible on the palate is also a simple yoga tactic. By mixing these three techniques together, Shambhavi Mudra is formed, which brings the benefits of all three together and effectively. That is why life should be balanced so that equal contribution of the whole body chakras remains in it and the body remains fully functional. Yoga is balance. Similarly, the pieces of the gem were not able to provide permanent protection to the people from the drun. This is a method of Raja Yoga, in which the Kundalini picture is meditated only in the mind or heart, as opposed to complete yoga practice in the form of yogasanas and pranayama etc. of hatha yoga. Therefore, as long as the Kundalini picture is meditated in mind, it remains there, but as soon as that meditation image is removed from there, it fades away completely. This is the local remedy of the Banj clan to preserve the gem. This prevents drun or ignorance in the mind or heart, but it keeps on suppressing the feelings in the form of turning them in to stones on other chakras as there kundalini image isn’t meditated through full and dedicated kundalini yoga. Therefore the complete, everlasting and universal remedy is the proper worldliness with Hatha Yoga, not only the Raja Yoga. Rajayoga for many means just sitting idle and meditating. This is because in the hathayoga way of meditation the whole body and the outside world are equally and properly used in the meditation. However, initially it is the complete sattvik or light-full Raja Yoga that prepares and maintains the Kundalini picture in the mind. Rajayoga is preparatory and hathayoga is enhancer of yoga. It’s just like banj, the head of the heart clan had kept the gem in custody for the future. Many people see the asanas of hatha yoga and say that it is physical exercise, the real yoga is done through meditation in the mind. They mean to say that the bird of mind keeps on flying in empty space without any basis. But the truth is that the bird of the mind resides on the tree of the body. The healthier and more fruitful the tree is, the happier the bird will be.