Thanks very much to all 

        

            blog followers, readers  and friends 

              for making today, 1st April,25

                               a historic day

                        as we crossed a great mile stone of

                               4 0 0, 0 0 0 

               

                  (Four Hundred thousand)       

                                footfalls.

 

From the first article on May 25th, 2011, blog

has come through a long journey till now, with 

all your support. Hope to continue sharing 

more interesting, meaningful knowledge on 

Tantra and Yog. 

 

            💪💥💓😇

               Om! ...... Shaktanand.

30.03.1938.

Grace or kripa (कृपा) is totally independent, not bound by anything. No conditions, no excuses, which is a privilege of that completeness or poorn (पूर्ण).

Ishwar cannot provide grace, people misunderstand fruit of karma as grace, which gives pain and pleasure both. This happens because we perform action with fruit in mind. But when the action is performed with complete indifference then grace descends.

Siddhi = Power of pleasure from the duality of pain and pleasure. = Exaltation or aishwarya (ऐश्वर्य) or Vibhoti (विभुति).

Through generosity, Guru gives seed of knowledge to his disciple. This seed is both knowledge as well as ignorance because it depends upon the ability of the disciple. Mukti (मुक्ति) or total freedom = power of knowledge of duality of ignorance and knowledge.

Anandmaya also gives something. It too is dependent upon disciple’s ability, hence it is not grace. Here both anand (joy) and pain are present. That which is independent of one’s ability is grace.

Pramanand (परमानन्द) = (Anand/आनन्द + Niranand/ निरानन्द) joint form.

Poornsam (पूर्णसम/ like complete) provides neutral sentiment (तटस्थ भाव/ tasath bhaav).

None can give fullness or poornatva (पूर्णत्व). Only poorna (पूर्ण) can give completeness (पूर्णत्व). On whomsoever this completeness falls, it makes them feel like complete and later on makes them poorn. That which does not lead to completeness is itself not complete.

Whole creation is due to desire of poorn (पूर्ण). Therefore, it is felt everywhere in the creation. Depending upon it only, Purush (पुरुष) works, Ishwar gives knowledge, bhakta experiences anand, Lord gives anand. Poorn (पूर्ण) can give grace taking support of both states of Ishwar bhav (इश्वर भाव) or without it.

Ishwar (इश्वर) himself can only provide fruit of good or bad karmas performed by us. But in fully exalted Ishwar form, no karmas are there, there it can provide siddhis. These are also not free pf pain, though ishwar does not give pain.

Pleasure (सुख/ sukh) can be fruit of karma or it can be fruit of grace of poorn (पूर्ण) in the form of Ishwar (इश्वर). Poorn (पूर्ण) can see everywhere but Ishwar cannot. In the base of all, good deeds (पुण्य कर्म/ punya karma) are essential.

Poorn (पूर्ण) provides kripa (कृपा) or grace through the form of Guru (गुरु). Guru provides knowledge to the disciple as per her ability (disciple’s). Without gauging his capability, Guru cannot provide anything in the disciples form vessel.

Those who have the seed of anand inside themselves can be provided with anand. This is seed of bhakti. Those who cannot be provided this anand because they do not have its seed inside themselves are called dry kevali (शुष्क केवली/ shushk kevali). But poorn can give that too and this capacity is beyond Bhagwan. Poorn provides grace by taking support of bhav of peace or equanimity. Seeing this Parmeshwar (परमेशवर) provides grace while Poorn sees the seed of peace and equanimity everywhere.

After this comes the complete Atmanand (अत्मानन्द). This is called ultimate kripa (कृपा) or grace. Here alone one would understand that kripa of poorn (पूर्ण) alone is grace. That which is not complete or is apporn generates duality of cause and effect. Apoorn (अपूर्ण) is under destiny (bhagya) while poorn is totally independent.

Fruit of Apoorn (apoorn) has both increase and decrease. For example, if we offer something out of our pocket in charity in this world, then it will decrease the mount of money in our pocket in this world but increase our material wealth in th next. But in case of poorn, there is no change at all. Poorn (पूर्ण) has such a quality that even after giving it remains complete and what ever comes out of it also complete. This feeling is manifest in whole of the creation, which itself is apoorn (अपूर्ण). 

Thus poorn is felt wherever Apoorn exists. Aporn (अपूर्ण) Infact is always dissatisfied or not satiated. While poorn (पूर्ण) has no bhav of satisfaction or dis-satisfaction inside it because it is always ‘just as it is’, never changing, it is beyond both.  …….from writings of Pt. Gopinath Kaviraj…………….Om!

Inner Guru Darshan :-

On realizing the insight into spiritual practice, one became aware of both inner and outer form (आन्त्रिक एवं बाहिय रूप) of the guru. The physical bodied guru-form is the outer manifestation of the guru tattva (गुरु तत्त्व). Outer guru’s importance is known everywhere but inner guru’s form is actually real and important.

By opening our eyes, taking help of the outer light, we see all the objects around us. But on closing our eyes, the outer object filled world disappears and one sees only a dark objectless, ignorance filled world manifestation. On closing one’s eyes, in normal state, all the differnet thoughts suppressed in the mind may be launched, but nothing is seen here.  

The space of dark objectless sight which we enter on closing our eyes, that is our inner world. As our self is lost in that darlness, that itself is the curtain or veil of ignorance form cloud (अज्ञान रूपी मेघ) on our chitt. The inner Sun of a practitioner is covered by this very cloud. In this effulgence less (प्रकाशहीन) state, one’s inner world (अन्तर जगत) seems to be drowned. To see it, various things are needed.  

First of all is the desire to see it. In the absence of this desire, the propensity of pulsation (स्फुरण/ स्पन्दन) is never initiated. To see the divine, one needs eyes. One has desire but not the eyes to see it, in this state too one cannot have the darshan. Thirdly, one has desire, one has particular sight too but inner world is not lighted, in this state too one will not be able to see anything. Hence to see the inner world, light or effulgence (प्रकाश) is also important and essential.

In the inner realm, after desire of Guru darshan (गुरु दर्शन), a special developed gaze or eye sight is needed. In the unknown depths of the inner world, gross eyes cannot see. Outside these physical eyes (चर्म चक्षु), are the eye lids which open and close automatically. These eyelids (पलकें) cannot see without movement or batting or remain open continuously. Gross eyes can see only in one specific direction at a time. They cannot see in all the four directions, up and down simultaneously. Gross eyes can see Sun (सूर्य), Moon (चन्द्र), electricity (विद्युत) and fire (अग्नि), only in the outer light, but in the inner realm, this outer light cannot travel.

To see the inner realm, one needs eyes of knowledge (अन्तर चक्षु/ antar chakshu). Once one attains the eye of knowledge, it never closes because they have no eyelids over to cover them. They keep open all the time. These eyes can see in all the direction simultaneousy. They are not limited by time and space even. These eyes do not need outer light. They can have darshan of desired divinity form in the light of one’s own inner self.

The cloud cover which veils the inner Sun, experiences pulsation (स्पन्दन/ kshobh), due to focusing of eye of knowledge and desire of having guru darshan in the antarakash (अन्तराकाश/ inner realm or space).

In the gross world, the cloud cover, which veils the gross Sun gets cleared due to the gusts of winds of gross world. Ordinary air is present every where but inner cloud covers does not get removed by the outer air or the wind. That can be removed with the help of a special air or wind. The eye of knowledge which is focused on the inner realm that is equipped with desire form pulsation. This desire is not made of letters or words. When mind is fully desireless, then language disappears and alphabets also merge inside (into their cause).

In this state, goalless desire arises. In this desire ‘I should have darshan of Guru’, such word formed thought does not arise, instead pulsation (स्फुरण) of swabhav, awakens the eye of knowledge automatically as a river itself flows with great speed to meet the ocean. Hence eye of knowedge itself with the help of its subtle waves of power (शक्ति/ shakti) breaks the cloud cover (of ignorance) just by its gaze. For this desireless state of mind or completely focused state of mind, is essential.

Were does mind becomes desireless or perfectly still? Above the both (physical) eyes, a little inward is the place of pure mind. In the middle of which is a centre which is called ‘Bindu’. The more our goal, meets this bindu, in that very percentage our mind is decimated. When goal and bindu (बिन्दु) meet completely, then third eye (तृत्य नेत्र) opens. Goal itself is explained in the form of desire.

Due to striking of the gaze of eye of knowledge, the cloud cover over the inner realm is removed and light equal to millions of Sun arises. This jyoti (ज्योति) is the form or representation of pure satva (शुद्ध सत्व/ shudh satva).

Whatever is seen after opening of eye of knowledge (ज्ञान चक्षु) is pure satva. There is no form inside it. Desire itself takes the form of flow of swabhav. The desire of guru darshan itself sees this pure satva in the form of Guru. The desire gets satiated with this form darshan and after that, form of guru again disappears.

There is particular sequence in the development of Guru’s form inside. Firstly with the help of Jyoti inner realm (अन्तराकाश/ antarakash) is lighted. Our eye of knowledge does not focus on it immediately. They slowly develop power to see in its centre.

Along with it one must understand that Guru is very much excited and present in the inner realm (निरोधिका/ nirodhika) to give darshan (to disciple).

Innumearable form are existing in the inner realm. In essence that alone is the real formless realm. The normal meaning of formless is not right, the real meaning of formless is that where all forms are together or merged. None of the form is separate. This effulgence (प्रकाश) (alok) itself is Brahmlok (ब्रह्मलोक). In it everything is present. Whatever has been lost in the outer world is found here.  Even this brahm lok (realm of Brahm) is equal to nothing but a smallest particle of effulgence (प्रकाश) of guru’s nail (नखद्युति).

What ever is seen before darshan of light form Guru, is no dhyan attainment.

Natural dhyan is done with the help of pulsation (स्फुरण/ स्पन्दन). Outer form dependent dhyan or that which is done with the help of inner dharanas (धारणा), is not natural dhyan. That dhyan is not dhyan even in language. That infact is the lowest form of dhyan. This effulgence (प्रकाश) itself is explained in ‘esoteric (goodh)’ indication in the tantras as ‘pulsation (स्पन्दन)’.

When guru darshan is received in the inner antar-akash, then it is not possible to see the effulgence (प्रकाश). In this state, entering the effulgence (प्रकाश), the sadhak himself becomes effulgence (प्रकाश). Whatever happens there now is guru darshan.

Those who cannot enter this effulgence (प्रकाश) get merged. They cannot experience omni present guru form. They simply keep lying in an unconcious type state in this effulgence (प्रकाश).

That realm which is established inside is vast. It is without any cause. Had it not been there than with innumerable events even a Jeev could not have achieved anything. This effulgence (प्रकाश) or pulsation (स्फुरण) is the real grace of the guru.

Its is one’s duty prostrate to guru after darshan in inner space (अन्तराकाश) atarakash). By prostration, disciples upper directed flow passing through forehead reaches the feet of guru (निरोधिका/ in Nirodhika) and then moves to Guru’s forehead. This atmic requwst to one’s guru. In other words the disciple leaving behind all effort (karm path chod kar) puts oneself in the extremely upward flow becomes totally at peace (without any kind of effort). Then this purified flow again descends from Guru’s forehead, passing though his feet (गुरु पद्म) enters onto the forehead of the disciple. This is the Prasad (प्रसाद) of Guru’s poojan.

Inner guru form has no smell of its own. They get scented with the fragrance of disciple’s sadhana. They are alway bathing in the nectar flow generated inside the disciple.

Guru form is lighted with the effulgence (प्रकाश) of the disciple, fanned by the ceremonial whisk (चंवर/ chawar) provided by the air produced by the pusation of disciples awakened consciousness and get great-pleasure (आन्नद/ anand) from it.

Gross eyes (स्थूल नेत्र) sees all in the presence of the light f the outer Sun. This effulgence (प्रकाश) (प्रकाश) is of the form of fire. Because ray of this Sun is hot (तप्त) like fire. Gross moon rays are also a form of Fire as they also carry Sun’s rays only.

On closing these gross eyes, the objectless darkness filled realm is seen by one’s mind. This is called subtle realm (सूक्षम जगत/ suksham jagat). When these inner realm eyes are closed then intellect see the causal world (कारण जगत/ karan jagat).

On closing the eyes of intellect (buddhi), eyes of experience (बोध/ bodh) open. Here inner Sun, moon or Agni’s light holds no importance. With the effulgence (प्रकाश) of this inner most realm, outer and inner Sun, Moon and Fire light up. In this Brahm Jyoti only, the real Guru darshan take place… (translated from the writings of SN Khandelwal)..Om! Om! 

Pran Chintan

 

Ida (इडा) : Moon; (चन्द्र) Pingala (पिङ्गला): Sun (सूर्य); Sushumana (सुषुमना) Fire (अग्नि)

Those who are established in Atma, they do not wish or desire for long stay in the mayic world. Or physical realm. Best thing in the world is conemplanation on atma (आत्म चिन्तन). One who has realized it their pains and pleasures, births and deaths, attachments and repulsions etc all get removed and they are permanently established in peace filled joyous state. This very procedure is known as ‘Pran Chintan’ (प्राण चिन्तन).  

When Rechak (रेचक) of Apan (अपान), Poorak (पूरक) of Pran (प्राण) occurs, Apan establishes in Pran, then Kumbhak (कुम्भक) of Pran occurs. In this state, a yogi experiences no sorrow or grief.

In this sandhi of Pran (प्राण) and Apan (अपान), one acquires Atma Shakti (आत्म शक्ति). Chitt (चित्त) get focused and never falls back into the illusionary world of maya again.

When Apan has arrived in heart and Pran (प्राण) has not yet arisen, Pure kshan (शुद्ध क्षण) or moment, inside Hridyakash (हृदयाकाश) or space of heart. No desires only nishkalank state (without any name).

When Moon (चन्द्र) à à (Middle point) à à Sun (सूर्य); the middle point state represents disappearance of mind for ever.

When Sun (सूर्य) à à (प्राणा/ Pran) à à Moon (चन्द्र); Space and time both disappear.

Sat-Chitt-Anand form Atma, instigates Pran Apan. One who knows this will fall in the world.

When Apan is in heart and Pran has not yet arisen, that pure state witness form at this moment is Atma Tattva.

 At the joint of lip and nose, no breath, no pran, no apan, only natural pure space, as it is. 

“ One who is established here, never experiences grief”.   

Bhushundi Gita.

Prayag Raj Maha Kumbh - 2025

Sharing a few photos of Prayagraj Maha kumbh congregation, which will come now after another 144 years (A Kumbh congregation takes palce after every12 years at four different places Prayagraj, Haridwar, Nasik and Ujjain in India.12X12;-12 kumbhs after 12 years each). One felt fortunate to be part of it, part of the Sanatan Dharm parampara, blessed to be at a place where unknown Siddhas, Yogis, Dharmacharyas, Nagas, Dandis, Parivrajaks, Aghoris, Lamas and a sea of sanatan devotees gathered to have a dip in Ganges and listen to all the kathas of Ramayan, Bhagwatam, Purans etc being continuously shared by innumerable Katha vachaks to millions and millions of devotees drawn from metros, cities, districts and smallest of the villages near and far in India as well as devotees from all over the world. All the thorught 24 hours, there was continous flow of spiritual energy. Even if one went to meditative sleep, different names of lord in the form of Shri Ram, Shri Krishna, Primordial Mother kept on reverberating in ones ears, whether one wanted or not. Felt as if one was being purged of all negative thoughts and new energy of the spiritual awakening of next level was being provided by the visiting high souls. 

                                               

                                       Four Sites where Kumb Melas are held in India

Watching the faith of millions in the Sanatan Parampara, one realized how it endured the onslaught of the invaders. Teachng of our Vedas, Upnishads, Puranas, 6 Darshans, Shruti, Smritis, which are the building blocks of our Dharma, survived everything, without teachng us aggression towards others, never ever attacked any other religious philosophy. The teaching class (Brahmins) never pursued the path of material possessions, instead advocated the path of renunciation for themselves. The Martial class Kshatrias, always fought the invaders to protect our homeland, our culture; Vaishya class provided the necessary wealth and Kshudras served all, thus created a vary harmonious Vedic parampara society where all lived in peace. Our rishis, taught everybody and they were offering moksha free to the seekers. 

It was a once in a life time, one of its kind, biggest event on the face of our mother Earth to be attended by estimated 44 Crores (1 Crore = 10 million) people over a period of approximately 45 days which actually swelled to 64 crores as per the government records. On special bathing days, almost 2 Crore people took dip in the holy sangam, which is the total population of Australia. Really mesmerizing. Coming back from there,  one feels empty and wish to be there again. Next time one would stay all the 45 days in the Kumbh kshetra (area). One felt it is the presence of great Ganga ji which is holding all the Sanatan Dharm followers in its fold. None can separate Ganga, Bharat and Sanatan Dharma, a sleeping behemoth, at peace with its surroundings, teaching a lesson of love and respect for all till it is awakened. Jai Sanatan.

                         

An Aerial View of Kumb Mela Site

Taking a Dip at Auspicious Prayag Kumbh

                                Gurudev being felicitated by Mahamandleashwar Tejasanand ji

                                     In presence of Gurudev and Mahamandleshwar Tejajasanand ji                                                                                     incharge of Bholagiri Sampradaya.

                                              With Radheshwari ji and Sparsh

                             With Shiv Kumar Pandey ji. of Akhand Mahayog, Varanasi, at a                                                      landmark in sector 5, Kumbh Nagari. 

                                      In front of 'Kalpvriksh' Gate, while going to VHP Pandal

                Inside our Tent with Shiv Kumar pandey ji, Rana ji's wife, Dr. Jitender                                                           Rana and Rasheshwari ji.

Sparsh Rana, Shiv Kumarji, Mrs & Mr. Jatinder Rana, Radheshwariji, Self and Archana Pandey ji.

Selfie being taken by Sparsh Rana with our ann-purna Archana Pandey ji (wife of Shiv Kumar Pandey ji from Varanasi) in tent. Everyone happy to be in the tent right on the dry bed of River Ganges, with night temperature going down to 7 degrees, fog limiting the visibility to even a few feet, sleeping on the mattresses, all poojans and cooking done inside the tent itself, People coming from villages, renting tents from full one month time, doing their poojans, listening to kathas, holding spiritual discussions together, all felt blessed.

                            On the temporary cross over bridges made over Ganges

                                             In the august company of Gurudev

                             At the gate of high security VHP centre where Yogi ji,

                              Chief Minister, UP, came to attend Dharma Sansad.

                                                               In front of Samudra Koop

Samudra Koop :- Self with Mahatama ji from Indore, Pandey ji and his wife Archana ji, Radheshwari ji and another Mahatama.. Thisis the place lord Krishna performed many yajnas and invoked the waters of all the four oceans to come establish themselves in the well  of water there. It is said if you drink the water of the well with any sankalp it will fructify. Staying here for three nights and performing spiritual sadhana is greatly beneficial.

                                                              In front of Samudra Koop

At Smudra Koop with Mahatama ji from Indore and Pt.Santosh ji from Bhopal, Pandey jij, Radeshwari ji, Archana ji and another Mahatama ji.

                            

                       Free food camps organized by various spiritual organisations

                                                  

                                                    At Dharam Sansad held at VHP pandal.

                                                      Sea of devotess at Prayag Raj, 2025.

Hope all enjoyed the photos are were able to soak in part of the spiritual current at the Kumb mela. Om!

Creation (1)- 28.01.1926

'Sleeping in Knowledge/ ज्ञान ', one wakes up in knowledge and sleeping in 'ignorance/ अज्ञान', one wakes up in ignorance'. 

1.Ignorance is of two type, one is pure ignorance and other in which vrittis(वृत्ति)/ desires prevail, which is our social circle. What people call Death is drowning in this ignorance. 

2.Similarly Knowledge also has two levels, one is pure knowledge state, compact and while second one is flowing, What people call Kaivalya/ कैवल्य is drowning in this knowledge pool. If one falls from here, one again comes in the realm of knowledge only. But one cannot pierce this realm with Kaivalya/ कैवल्य.    

3.There is another place beyond these two, THAT is NATURAL (प्राकृत अवस्था/ Prakrit Avastha) state. Here also there are two states, one is to drown in it, its called Rasa state and one is again come out of it and float on it, that is called BHAKTI/ भक्ति. Drowning in Bhakti realm only one attain Rasa (रस). After this one is established in the state of Bhakti forever. 

 Bindu is the cause of birth in us. Creation can take pace with the help of Bindu in three ways. 

1. Gross Physical Body: It is generated by coming together of a man and a woman. It is ignorance body. Because of impurities hair and moustaches grow in it. It is always under the influence of Time or Kaal/ काल () and hence subject to death and decay due to element of fire. It carries weight.

2. Second body has no sexual connection for its generation. It is developed with pure knowledge (विशुद्ध ज्ञान/ Vishudh gyan). It is a light emitting form and is also called Siddh Deh / सिद्ध देह or body.

3. Third body is generated when energy rises upwards from bindu/ बिन्दु, instead of coming down. This is a weightless, formless and effulgence-less body. It is also called bhav body (भाव देह) and is generated for Leela/ लीला or divine play.

After passing the kaal lok (काल लोक), where death prevails, on comes to the realm of light, Chidakash (चिदाकाश). Here form is seen and thus form centric. Its a realm of Siddh deh. On its development path is the Kaivalya realm. Beyond Kaivalya is the realm of formless, lightless whose boundary is Great pleasure or happiness or rasa. Whatever has form THAT can be pierced but which has no form cannot be pierced.  

So first stage is Kaam/ काम level, Second stage is form/ आकृती level and third stage is Formless level. 

So first drowning is in 'SAT/ सत', second CHITT/ चित्त and third is in ANAND/ आनन्द. Contraction and expansion (Sankoch aur prasar/ सङ्कोच और प्रसार) which is basic need for creation annihilation is present in all the three states. In SAT/ सत realm, by merging in it is death while repelling from it is birth;

In the realm of 'CHID/ चिद', by mergence one attains Kaivalya (कैवल्य) and by keeping separate state one takes birth as a knowledgeable person. 

In the realm of 'ANAND/ आनन्द', by mergence one attains rasa or nectar and by distraction one appears in Leela/ लीला (divine play).

Where there is contraction and expansion happening that is the space of Shakti/ शक्ति. The space in between the two states of contraction and expansion, is called Vicched avastha (विच्छेद अवस्था) or state and is Shivatva/ शिवत्व  or Witness/ दृष्टा. 

                                        

As with sthool deh/ स्थूल देह one cannot enter into Chit/ चित्त realm, similarly with Chit body/ चिददेह one cannot enter Anand realm and similarly with Anand body one cannot enter Shiv/ शिव realm. Face of Jad/ जड or ignorant is outward(बहिर्मुख, forgets God, while that of Anand (आनन्द) is Inward. At the time of death, due to attainment of Kaivalya/ कैवल्य or Rasa/ रस stage, Shiv Sayujya is attained. A Jeev cannot become Shiva, becuase he is Shiva. From Jeev bhav he can attain Sayujya only and then one has to return form it. When one is coming out at that moment one should be in Anand only, becuase Anand is facing inwards, But if outward facing then even after Shiv sayujya one will be outer facing only. So then Shiv Sayujya will become death and rising or vyuthan as rebirth. Attaining Sayujya/ सायुज्य after becoming inward facing the even after rebirth one remians inward directed. So being attaached with Anand he never descends into the knowledge realm. Thus he is always pulled by centre of anand. When one has knowledge then there is always doubt of Ignorance and vice versa. Beyond both of them there is no desire and here is no doubt even.    

Hence even knowledgeable has the possibilty of falling down as there is no centre to pull him up. Thus Gyani (ज्ञानी) or Knowledgeable one is under its own control (स्वाधीन) and ignorant is under others control (पराधीन) while Bhakta is neither under self control nor under anyone elses control. 

.....taken from the writings of Pandit Gopinath Kaviraj.......................Shaktanand.

Journey through Jyotir Mudra

 

At the time of creation light or Prakash rotates clockwise and darkness rotates anti-clockwise. It is also mentioned in the scriptures ‘Yatha Brahmande tahta Pinde (यथा ब्रह्माण्डे तथा पिण्डे)’, i.e ‘As is the cosmos so is the body’. The great cosmos, which is outside, a similar miniature cosmos is present in inside us too. As the rotation of light and darkness takes place outside during creation, same takes place inside too but is known only to yogis. From the chaos or cacophony of sound in the outside world when one descends into the depth of sound of silence (Naad) only then one starts in presence of the inner cosmos. This is seen in the Chitakash by the yogi when he passes from Chitra to Brahm Nadi in the Sushumana. This is perceived in the jyoti mudra.

The jyoti mudra circle comprises of three circles and a central bindu. Bindu is held by inner most circle, around which is 2nd circle, which is further enclosed in the 3^rd circle. Third circle or outer circle is expanding or outward going energy centre while inner circle is inward drawing circle, while the middle circle is where Shakti moves in both ways.

Now in our spine, we have three main nadis in the form of Ida-Pingla and Sushumana. Ida-Pingla are the carriers of ‘mind’ and ‘pran’ and are outward directed and throw us in the world (maya), while Sushumana is central axis, which is activated during inner journey of the sadhak.

The two paths of from the middle circle are connected to these three nadis. Outer flowing path may be connected to the Ida-Pingla co-join while Inner flow pathway may be connected with the Sushumana. Sushumana also has three parts in the name of Sushumana, Vajra and Chitrani, while the central axis of these three telescopic coaxial capillaries is called Brahm Nadi which carries all the lotuses on it. This is the nadi which helps the sadhak to cross over piercing the ‘bindu’ in Jyoti mudra circle.

As we breath, our pran and apan move in opposite directions. Their opposite motion is life while movement in same direction is death. As per the Swara Shastra, in an hour 56 minutes our Ida or Pingla is activated while only 4 minutes Sushumana operates. Hence it means that we are created to be more outwards than inwards by the mother-nature. Yogi intends to reverse this process as he wants to stay more and more in Sushumana than in Ida or Pingla.

This dual movement of pran in Ida-Pingla and Sushumana, has to be regulated through some mechanism in our body. As we have two-way -valves designed for various applications in the outside world, here also nature has devised a method of operating this outward and inward movement of energy in our body. As we are aware that creation takes place during ‘clockwise’ movement, so we can hypothesize that when jyoti mudra circle rotates clockwise then ‘shakti or power’ is forced outside or down. This flow activates ‘Ida and Pingla’ which pushes us into Maya or outside creation. Similarly when it moves ‘anti-clockwise’, then the above flow is stopped and the second channel of inner flow opens and allows the sadhak to return back to the source through ‘Brahm Nadi’. When 'Brahm-nadi' fully activates, 'Jyoti mudra' becomes mirror like, third eye open, all circles collapse, all around effulgence engulfs the forehead, view changes from circular to  four sided, sadhak pierces the bindu and goes to the other side and thus becomes a ‘yogi’.

This is a short hypothetical explanation of what happens inside, though there are many other details which one cannot discuss in such a short article. But when a practitioner will perform his practices with full faith and sincerity, then he will experience all the things himself slowly as understanding will grow with evolution………….Om!..Shaktanand.