Misc shabd yoga, kundalini, pranayama, granth sahib, kabir etc


Manjit <manjitd101@...>
 

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it (after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa. When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste, color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90


Manjit <manjitd101@...>
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...>
wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of
in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked
by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which
has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya
(known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and
he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat
of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady
in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions
within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate
stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady
there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire
the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it
(after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa.
When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing
always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste,
color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through
the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90

Please compare this from Guru Nanak:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043 "
To this from the tantric (kundalini?) yoga text hatha-yoga-pradipika,
to get a clue as to context and meaning, if only to humour me:

"76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers)."
Specifically, and bear in mind this is a kundalini yoga text, *78.
Those who are ignorant of the Raja-Yoga and practice only the Hatha-
Yoga, will, in my opinion, waste their energy fruitlessly*


PS, to provide another link between this and the yoga of Nanak:

"Kal the poet sings the Sublime Praises of Guru Nanak, who enjoys
mastery of Raja Yoga. || 4 || The four castes and the six Shaastras
sing His Glorious Praises; Brahma and the others contemplate His
Virtues. The thousand-tongued serpent king sings His Praises with
delight, remaining lovingly attached to Him. Shiva, detached and
beyond desire, sings the Glorious Praises of Guru Nanak, who knows
the Lord's endless meditation. Kal the poet sings the Sublime Praises
of Guru Nanak, who enjoys mastery of Raja Yoga. || 5 || He mastered
Raja Yoga, and enjoys sovereignty over both worlds; the Lord, beyond
hate and revenge, is enshrined within His Heart. The whole world is
saved, and carried across, chanting the Naam, the Name of the Lord.
Sanak and Janak and the others sing His Praises, age after age.
Blessed, blessed, blessed and fruitful is the sublime birth of the
Guru into the world. Even in the nether regions, His Victory is
celebrated; so says Kal the poet. You are blessed with the Nectar of
the Lord's Name, O Guru Nanak; You have mastered Raja Yoga, and enjoy
sovereignty over both worlds."
SGGS page 1390


Gloria <triestestudent@...>
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...> wrote:

Now this is what RSS should be all about!

Hope the open and free exchange of such information remains the
central focus...that is something I believe is worth supporting and
preserving.

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@>
wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of
in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked
by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which
has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya
(known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and
he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat
of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady
in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions
within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate
stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady
there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire
the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it
(after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa.
When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing
always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste,
color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through
the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90

Please compare this from Guru Nanak:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043 "
To this from the tantric (kundalini?) yoga text hatha-yoga-pradipika,
to get a clue as to context and meaning, if only to humour me:

"76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers)."
Specifically, and bear in mind this is a kundalini yoga text, *78.
Those who are ignorant of the Raja-Yoga and practice only the Hatha-
Yoga, will, in my opinion, waste their energy fruitlessly*


PS, to provide another link between this and the yoga of Nanak:

"Kal the poet sings the Sublime Praises of Guru Nanak, who enjoys
mastery of Raja Yoga. || 4 || The four castes and the six Shaastras
sing His Glorious Praises; Brahma and the others contemplate His
Virtues. The thousand-tongued serpent king sings His Praises with
delight, remaining lovingly attached to Him. Shiva, detached and
beyond desire, sings the Glorious Praises of Guru Nanak, who knows
the Lord's endless meditation. Kal the poet sings the Sublime Praises
of Guru Nanak, who enjoys mastery of Raja Yoga. || 5 || He mastered
Raja Yoga, and enjoys sovereignty over both worlds; the Lord, beyond
hate and revenge, is enshrined within His Heart. The whole world is
saved, and carried across, chanting the Naam, the Name of the Lord.
Sanak and Janak and the others sing His Praises, age after age.
Blessed, blessed, blessed and fruitful is the sublime birth of the
Guru into the world. Even in the nether regions, His Victory is
celebrated; so says Kal the poet. You are blessed with the Nectar of
the Lord's Name, O Guru Nanak; You have mastered Raja Yoga, and enjoy
sovereignty over both worlds."
SGGS page 1390


Manjit <manjitd101@...>
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...>
wrote:

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@>
wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who
has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto
me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the
Lord"
Shabdavli, Pt 1, Mangal 2, page 87

------------------------------------------------------------------
--

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan
shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his
Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there
flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it
dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one,
these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16
times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the
channels
of the Ida and Pingala (the left & right breath channnels
according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the
wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy
breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware
of
in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

------------------------------------------------------------------
-

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as
propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is
liked
by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they
are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed
and
then the clear sound is heard in the passage of the Susumna which
has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya
(known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum
of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing,
healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm,
and
he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which
is
indicated by highest pleasure experienced, and then the Bheri
sound
(like the beating of a kettle drum) is evolved in the vacuum in
the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in
the
Sunya between the eyebrows, and then the Vayu goes to the
Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the
seat
of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga.
The
(real) Yogi becomes the creator and destroyer of the universe,
like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption
(in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people
of
small intellect, it is a very easy method for obtaining
perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada,
is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes
steady
in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions
within
15 days.
83. In the beginning, the sounds heard are of great variety and
very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like
the
beating of kettle drums and jingling ones. In the intermediate
stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle
drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady
there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the
smell
of the flower; so the mind, absorbed in the nada, does not desire
the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden
of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at
once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is
caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds
of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of
nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it
(after
burning it up); and so the mind also, working with the nada,
becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is
very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is
heard,
and the mind interpenetrates the knowable. The mind becomes
absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa.
When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in
Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference
(Vairagya)
the water. By the action of these three, the creeper Unmani
thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing
always
with the nada; and the mind and the airs do certainly become
latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of
wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste,
color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is
without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the
form
of Brahma without any effort in contemplation, so long all the
talk
of knowledge and wisdom is merely the nonsensical babbling of a
mad
man."


------------------------------------------------------------------
--

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not.
It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through
the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90

Please compare this from Guru Nanak:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not.
It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043 "
To this from the tantric (kundalini?) yoga text hatha-yoga-
pradipika,
to get a clue as to context and meaning, if only to humour me:

"76. The union of the mind and the sound is called the Raja-Yoga.
The
(real) Yogi becomes the creator and destroyer of the universe,
like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption
(in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people
of
small intellect, it is a very easy method for obtaining
perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers)."
Specifically, and bear in mind this is a kundalini yoga text, *78.
Those who are ignorant of the Raja-Yoga and practice only the Hatha-
Yoga, will, in my opinion, waste their energy fruitlessly*


PS, to provide another link between this and the yoga of Nanak:

"Kal the poet sings the Sublime Praises of Guru Nanak, who enjoys
mastery of Raja Yoga. || 4 || The four castes and the six Shaastras
sing His Glorious Praises; Brahma and the others contemplate His
Virtues. The thousand-tongued serpent king sings His Praises with
delight, remaining lovingly attached to Him. Shiva, detached and
beyond desire, sings the Glorious Praises of Guru Nanak, who knows
the Lord's endless meditation. Kal the poet sings the Sublime
Praises
of Guru Nanak, who enjoys mastery of Raja Yoga. || 5 || He mastered
Raja Yoga, and enjoys sovereignty over both worlds; the Lord,
beyond
hate and revenge, is enshrined within His Heart. The whole world is
saved, and carried across, chanting the Naam, the Name of the Lord.
Sanak and Janak and the others sing His Praises, age after age.
Blessed, blessed, blessed and fruitful is the sublime birth of the
Guru into the world. Even in the nether regions, His Victory is
celebrated; so says Kal the poet. You are blessed with the Nectar
of
the Lord's Name, O Guru Nanak; You have mastered Raja Yoga, and
enjoy
sovereignty over both worlds."
SGGS page 1390

Intriguing (a new verse):

"sbid AqIq Anwhid rwqw Awkul kY Gir jwaugo ]1] rhwau ] (973-1)
sabad ateet anaahad raataa aakul kai ghar jaa-ugo. ||1|| rahaa-o.
Imbued with the unattached, unstruck Word of the Shabad, I shall go
to the home of the Lord, who has no ancestors. ||1||Pause||

ieVw ipMgulw Aauru suKmnw paunY bMiD rhwaugo ] (973-2)
irhaa pingulaa a-or sukhmanaa pa-unai banDh rahaa-ugo.
Then, I shall no longer control the breath through the energy
channels of the Ida, Pingala and Shushmanaa."
Namdev, SGGS, page 973


hoormij <no_reply@...>
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...>
wrote:
Intriguing (a new verse):

"sbid AqIq Anwhid rwqw Awkul kY Gir jwaugo ]1] rhwau ] (973-1)
sabad ateet anaahad raataa aakul kai ghar jaa-ugo. ||1|| rahaa-o.
Imbued with the unattached, unstruck Word of the Shabad, I shall go
to the home of the Lord, who has no ancestors. ||1||Pause||

ieVw ipMgulw Aauru suKmnw paunY bMiD rhwaugo ] (973-2)
irhaa pingulaa a-or sukhmanaa pa-unai banDh rahaa-ugo.
Then, I shall no longer control the breath through the energy
channels of the Ida, Pingala and Shushmanaa."
Namdev, SGGS, page 973
Where does the stream of Prana dis-solves?


hoormij <no_reply@...>
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...>
wrote:
-------------------------------------------------------------------
-

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90
Kabir Saheb Says:

"close the eyes and the ears and hear the enchanting Word Anahad.
[Read and read again]
When both the tils are coordinated, you will see the full bloom.
[Read and read again]
Bring the sun and the moon at the same side and concentrate upon
Susumna and you reach Triveni; now you have travelled a lot,
You hear the notes of the Bell and the Conch and as you see the
glittering, Sahastra-dalkamal you will find the creator there. Then
dash alomng to bunk nal.


wayoutwesley <no_reply@...>
 

yep... they sure make it sound like heaven is in the brain.

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...>
wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of
in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked
by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which
has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya
(known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and
he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat
of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady
in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions
within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate
stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady
there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire
the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it
(after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa.
When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing
always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste,
color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through
the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90


Manjit <manjitd101@...>
 

"He from whose navel steadfastly proceedeth in it's upward course the Om, and naught but it,
And for whom the kumbakha exercise formeth a bridge to the Brahma-randhra,
He beareth in his mind the one and only mystic spell"
Kashmiri poetess, Lalla, verse 34

"I locked the doors and windows of my body.
I seized the theif of my vital airs, and controlled my breath.
I bound him tightly in the closet of my heart,
And with the whip of pranava (cosmic sound) did I flay him"
Lalla, verse 101

"The ever unobstructed sound, the principle of absolute vacuity, whose abode is the void,
Which hath no name, nor colour, nor lineage, nor form,
Which they declare to be the Sound (Nada) and the Dot (Bindu) by it'sown reflection on itself-
That alone is the God that will mount upon him"
Lalla, verse 15

"He who hath recognised the Brahma-randhra as the shrine of the Self-God,
He who hath known the Unobstructed Sound borne upon the breath that riseth from the heart unto the nose,
His vain imaginings of themselves have fled far away,
And he himself recognises himself as the God. To whom, therefore, should he offer worship?"
Lalla, verse 33

"Along the central channel, this path extends up to the braincase...
....Inside the rajadanta there is but one orifice, the mouth of sankhini, known as the tenth door.
From the circle of the root portion whence the kundalini energy flows out spring up the moon conduit from the left portion, and the sun conduit from the right portion......
....From the root bulb arises breath, arises thought, arises the sun, arises life, arise sound and matrkaksara"
Goraknatha's Amaraugasasanam, page 10

"The energy made of unstruck sound stands in the middle, in the wheel of the bulb, looking like a straight line with serpentine undulations at both ends, above and below.
Between those 2 that are sun & moon, the kala is indeed resplendent with a brilliane equal to that of a thousand suns.
This energy can be ascertained by slightly restraining the breath. That is what is referred to as 'symptom'.
And now, the supreme ascent:......"
Somananda's Saktavijnana, verses 9-11

"Known as nadavedha is the peircing brought about by the upward rush of the resonance according to the process of creation; through this spontaneous resonance, let the master enter the disciple's consciousness"
Abhinavagupta, Tantraloka, chapter 9 (where he discusses all the various types of initiation possible - after going through all the various types of initiation that we still see today, including shaktipat, pranahuti etc, he goes on to state the initiation through 'silence' is the 'highest' possible.....Ramana Maharshi?)

"The nature of such a consciousness is its capacity for self-referal, and because of that, there always arises a spontaneous sound which is termed the supreme, the great Heart....
......For that vibration, which is a slight motion of a special kind, a unique vibrating light, is the wave of the ocean of consciousness, without which there is no consciousness at all...."
Abhinavagupta, Tantraloka chapter 4

"It is the Heart whose nature is vibration which constitutes the supreme method for acheiving the highest non-duality which consists of universal grace. For the nature of the self-referential charachter of the consciousness which composes the awakening of the Heart is that it is an astonishment brought about by the total fullness of consciousness"
Abhinavagupta, Malini-vijaya-vartika, page 105

"There on the level of the highest kundalini there is the Emissional Power which is beautiful because it contains within itself the vibration, there the yogin should repose devoted to the condition of the belly of the fish"
Abhinavagupta, Tantraloka, chapter 5

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...> wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it (after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa. When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste, color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90


jivatman111
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...> wrote:


Back with a bang, ji!

Great stuff, both sections. This whole Kashmiri Shaivism sphere. I heartly agree about Abhinavagupta. Just what is presented in Yoga Spandakarika (Daniel Odier...for those new to discussion) is amazing.

As far as this goes..did you imply in you recent e-mail to me that some of this is not translated and you did that yourself?

I have found all of this exceedingly useful in recognizing, conceptualizing (where needed) the whole Shabd Yoga progression , as well as describing the seamless conjunction with Non dual Being.

And with beautiful emphases I find more evocative and descriptive of important stages of the experience than the bulk of Sant Mat literature.

I suppose ,to make a case, one could see modern Sant Mat as "derived" from Kashmiri Shaivism...no doubt these older saints utilized some of those techinuques

However, we are talking about primordial energies and processes. I think it would also be accurate to say Sant Mat, for many reasons, uses a different emphasis. To mixed results no doubt.

I find it corresponds quite well with the Bodri tome (I got the sense from your e-mail you have read that now). He generally uses Taoists as the example, where focus can be put on certain aspects of the process, which can be both useful and limiting. With a more "ultimate" realization (Dzogchen, C'han), if fully realized, all other energy allignments also manifest. Mere TRUE surrender (maybe first through bhakti and later to the Formless power itself) fructify the rest of it. Though the results, as mentioned , can be very mixed.

Did you catch before where I mentioned that Nina Gitana at one time showed great interest in Kashmiri Sahivism and expressed that to Kirpal. He mentioned that his father was practioner of it and he was quite familiar . But that she would reap greater fruits by sticking to her basic practices and devotion. I wish I had known all this when she was here.

I love that stuff...the emphasis on the (obvious)'mystic" heart, vibratory manifestaion, channel opening, nondual recognition, etc.
Send what ever you have...are there English sources?













"He from whose navel steadfastly proceedeth in it's upward course the Om, and naught but it,
And for whom the kumbakha exercise formeth a bridge to the Brahma-randhra,
He beareth in his mind the one and only mystic spell"
Kashmiri poetess, Lalla, verse 34

"I locked the doors and windows of my body.
I seized the theif of my vital airs, and controlled my breath.
I bound him tightly in the closet of my heart,
And with the whip of pranava (cosmic sound) did I flay him"
Lalla, verse 101

"The ever unobstructed sound, the principle of absolute vacuity, whose abode is the void,
Which hath no name, nor colour, nor lineage, nor form,
Which they declare to be the Sound (Nada) and the Dot (Bindu) by it'sown reflection on itself-
That alone is the God that will mount upon him"
Lalla, verse 15

"He who hath recognised the Brahma-randhra as the shrine of the Self-God,
He who hath known the Unobstructed Sound borne upon the breath that riseth from the heart unto the nose,
His vain imaginings of themselves have fled far away,
And he himself recognises himself as the God. To whom, therefore, should he offer worship?"
Lalla, verse 33

"Along the central channel, this path extends up to the braincase...
....Inside the rajadanta there is but one orifice, the mouth of sankhini, known as the tenth door.
From the circle of the root portion whence the kundalini energy flows out spring up the moon conduit from the left portion, and the sun conduit from the right portion......
....From the root bulb arises breath, arises thought, arises the sun, arises life, arise sound and matrkaksara"
Goraknatha's Amaraugasasanam, page 10

"The energy made of unstruck sound stands in the middle, in the wheel of the bulb, looking like a straight line with serpentine undulations at both ends, above and below.
Between those 2 that are sun & moon, the kala is indeed resplendent with a brilliane equal to that of a thousand suns.
This energy can be ascertained by slightly restraining the breath. That is what is referred to as 'symptom'.
And now, the supreme ascent:......"
Somananda's Saktavijnana, verses 9-11

"Known as nadavedha is the peircing brought about by the upward rush of the resonance according to the process of creation; through this spontaneous resonance, let the master enter the disciple's consciousness"
Abhinavagupta, Tantraloka, chapter 9 (where he discusses all the various types of initiation possible - after going through all the various types of initiation that we still see today, including shaktipat, pranahuti etc, he goes on to state the initiation through 'silence' is the 'highest' possible.....Ramana Maharshi?)

"The nature of such a consciousness is its capacity for self-referal, and because of that, there always arises a spontaneous sound which is termed the supreme, the great Heart....
......For that vibration, which is a slight motion of a special kind, a unique vibrating light, is the wave of the ocean of consciousness, without which there is no consciousness at all...."
Abhinavagupta, Tantraloka chapter 4

"It is the Heart whose nature is vibration which constitutes the supreme method for acheiving the highest non-duality which consists of universal grace. For the nature of the self-referential charachter of the consciousness which composes the awakening of the Heart is that it is an astonishment brought about by the total fullness of consciousness"
Abhinavagupta, Malini-vijaya-vartika, page 105

"There on the level of the highest kundalini there is the Emissional Power which is beautiful because it contains within itself the vibration, there the yogin should repose devoted to the condition of the belly of the fish"
Abhinavagupta, Tantraloka, chapter 5






--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@> wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it (after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa. When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste, color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90


*Taz* <triestestudent@...>
 

Useful

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...> wrote:

"He from whose navel steadfastly proceedeth in it's upward course the Om, and naught but it,
And for whom the kumbakha exercise formeth a bridge to the Brahma-randhra,
He beareth in his mind the one and only mystic spell"
Kashmiri poetess, Lalla, verse 34

"I locked the doors and windows of my body.
I seized the theif of my vital airs, and controlled my breath.
I bound him tightly in the closet of my heart,
And with the whip of pranava (cosmic sound) did I flay him"
Lalla, verse 101

"The ever unobstructed sound, the principle of absolute vacuity, whose abode is the void,
Which hath no name, nor colour, nor lineage, nor form,
Which they declare to be the Sound (Nada) and the Dot (Bindu) by it'sown reflection on itself-
That alone is the God that will mount upon him"
Lalla, verse 15

"He who hath recognised the Brahma-randhra as the shrine of the Self-God,
He who hath known the Unobstructed Sound borne upon the breath that riseth from the heart unto the nose,
His vain imaginings of themselves have fled far away,
And he himself recognises himself as the God. To whom, therefore, should he offer worship?"
Lalla, verse 33

"Along the central channel, this path extends up to the braincase...
....Inside the rajadanta there is but one orifice, the mouth of sankhini, known as the tenth door.
From the circle of the root portion whence the kundalini energy flows out spring up the moon conduit from the left portion, and the sun conduit from the right portion......
....From the root bulb arises breath, arises thought, arises the sun, arises life, arise sound and matrkaksara"
Goraknatha's Amaraugasasanam, page 10

"The energy made of unstruck sound stands in the middle, in the wheel of the bulb, looking like a straight line with serpentine undulations at both ends, above and below.
Between those 2 that are sun & moon, the kala is indeed resplendent with a brilliane equal to that of a thousand suns.
This energy can be ascertained by slightly restraining the breath. That is what is referred to as 'symptom'.
And now, the supreme ascent:......"
Somananda's Saktavijnana, verses 9-11

"Known as nadavedha is the peircing brought about by the upward rush of the resonance according to the process of creation; through this spontaneous resonance, let the master enter the disciple's consciousness"
Abhinavagupta, Tantraloka, chapter 9 (where he discusses all the various types of initiation possible - after going through all the various types of initiation that we still see today, including shaktipat, pranahuti etc, he goes on to state the initiation through 'silence' is the 'highest' possible.....Ramana Maharshi?)

"The nature of such a consciousness is its capacity for self-referal, and because of that, there always arises a spontaneous sound which is termed the supreme, the great Heart....
......For that vibration, which is a slight motion of a special kind, a unique vibrating light, is the wave of the ocean of consciousness, without which there is no consciousness at all...."
Abhinavagupta, Tantraloka chapter 4

"It is the Heart whose nature is vibration which constitutes the supreme method for acheiving the highest non-duality which consists of universal grace. For the nature of the self-referential charachter of the consciousness which composes the awakening of the Heart is that it is an astonishment brought about by the total fullness of consciousness"
Abhinavagupta, Malini-vijaya-vartika, page 105

"There on the level of the highest kundalini there is the Emissional Power which is beautiful because it contains within itself the vibration, there the yogin should repose devoted to the condition of the belly of the fish"
Abhinavagupta, Tantraloka, chapter 5






--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@> wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it (after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa. When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste, color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90


Manjit D <manjitd101@...>
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@>
wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of
in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked
by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which
has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya
(known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and
he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat
of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady
in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions
within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate
stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady
there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire
the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it
(after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa.
When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing
always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste,
color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through
the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90

Please compare this from Guru Nanak:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043 "
To this from the tantric (kundalini?) yoga text hatha-yoga-pradipika,
to get a clue as to context and meaning, if only to humour me:

"76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection
in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers)."
Specifically, and bear in mind this is a kundalini yoga text, *78.
Those who are ignorant of the Raja-Yoga and practice only the Hatha-
Yoga, will, in my opinion, waste their energy fruitlessly*


PS, to provide another link between this and the yoga of Nanak:

"Kal the poet sings the Sublime Praises of Guru Nanak, who enjoys
mastery of Raja Yoga. || 4 || The four castes and the six Shaastras
sing His Glorious Praises; Brahma and the others contemplate His
Virtues. The thousand-tongued serpent king sings His Praises with
delight, remaining lovingly attached to Him. Shiva, detached and
beyond desire, sings the Glorious Praises of Guru Nanak, who knows
the Lord's endless meditation. Kal the poet sings the Sublime Praises
of Guru Nanak, who enjoys mastery of Raja Yoga. || 5 || He mastered
Raja Yoga, and enjoys sovereignty over both worlds; the Lord, beyond
hate and revenge, is enshrined within His Heart. The whole world is
saved, and carried across, chanting the Naam, the Name of the Lord.
Sanak and Janak and the others sing His Praises, age after age.
Blessed, blessed, blessed and fruitful is the sublime birth of the
Guru into the world. Even in the nether regions, His Victory is
celebrated; so says Kal the poet. You are blessed with the Nectar of
the Lord's Name, O Guru Nanak; You have mastered Raja Yoga, and enjoy
sovereignty over both worlds."
SGGS page 1390


ajnasingh
 

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...> wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it (after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa. When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste, color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90
-------------------------------
I think that in the last quote by Kabir, he's deliberately separating his lineage (Sant) and method from the yogic obsession with trying to control the "pranas" and acheive "immortality" of the physical body, which we all know proved fruitless in this Yuga. Baba Nanak also dealt with the "yogis" of his time who were full of pride and abusing the householders, with their powers. (Siddh Ghosta) is a beautiful expose of the exchange between Nanak and the sidddha yogis.


Mike <mike_carris@...>
 

Bump.

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@...> wrote:

"He from whose navel steadfastly proceedeth in it's upward course the Om, and naught but it,
And for whom the kumbakha exercise formeth a bridge to the Brahma-randhra,
He beareth in his mind the one and only mystic spell"
Kashmiri poetess, Lalla, verse 34

"I locked the doors and windows of my body.
I seized the theif of my vital airs, and controlled my breath.
I bound him tightly in the closet of my heart,
And with the whip of pranava (cosmic sound) did I flay him"
Lalla, verse 101

"The ever unobstructed sound, the principle of absolute vacuity, whose abode is the void,
Which hath no name, nor colour, nor lineage, nor form,
Which they declare to be the Sound (Nada) and the Dot (Bindu) by it'sown reflection on itself-
That alone is the God that will mount upon him"
Lalla, verse 15

"He who hath recognised the Brahma-randhra as the shrine of the Self-God,
He who hath known the Unobstructed Sound borne upon the breath that riseth from the heart unto the nose,
His vain imaginings of themselves have fled far away,
And he himself recognises himself as the God. To whom, therefore, should he offer worship?"
Lalla, verse 33

"Along the central channel, this path extends up to the braincase...
....Inside the rajadanta there is but one orifice, the mouth of sankhini, known as the tenth door.
From the circle of the root portion whence the kundalini energy flows out spring up the moon conduit from the left portion, and the sun conduit from the right portion......
....From the root bulb arises breath, arises thought, arises the sun, arises life, arise sound and matrkaksara"
Goraknatha's Amaraugasasanam, page 10

"The energy made of unstruck sound stands in the middle, in the wheel of the bulb, looking like a straight line with serpentine undulations at both ends, above and below.
Between those 2 that are sun & moon, the kala is indeed resplendent with a brilliane equal to that of a thousand suns.
This energy can be ascertained by slightly restraining the breath. That is what is referred to as 'symptom'.
And now, the supreme ascent:......"
Somananda's Saktavijnana, verses 9-11

"Known as nadavedha is the peircing brought about by the upward rush of the resonance according to the process of creation; through this spontaneous resonance, let the master enter the disciple's consciousness"
Abhinavagupta, Tantraloka, chapter 9 (where he discusses all the various types of initiation possible - after going through all the various types of initiation that we still see today, including shaktipat, pranahuti etc, he goes on to state the initiation through 'silence' is the 'highest' possible.....Ramana Maharshi?)

"The nature of such a consciousness is its capacity for self-referal, and because of that, there always arises a spontaneous sound which is termed the supreme, the great Heart....
......For that vibration, which is a slight motion of a special kind, a unique vibrating light, is the wave of the ocean of consciousness, without which there is no consciousness at all...."
Abhinavagupta, Tantraloka chapter 4

"It is the Heart whose nature is vibration which constitutes the supreme method for acheiving the highest non-duality which consists of universal grace. For the nature of the self-referential charachter of the consciousness which composes the awakening of the Heart is that it is an astonishment brought about by the total fullness of consciousness"
Abhinavagupta, Malini-vijaya-vartika, page 105

"There on the level of the highest kundalini there is the Emissional Power which is beautiful because it contains within itself the vibration, there the yogin should repose devoted to the condition of the belly of the fish"
Abhinavagupta, Tantraloka, chapter 5






--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@> wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it (after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa. When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste, color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90


triestestudent <no_reply@...>
 

Fist bump.

--- In radhasoamistudies@yahoogroups.com, "Mike" <mike_carris@...> wrote:

Bump.

--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@> wrote:

"He from whose navel steadfastly proceedeth in it's upward course the Om, and naught but it,
And for whom the kumbakha exercise formeth a bridge to the Brahma-randhra,
He beareth in his mind the one and only mystic spell"
Kashmiri poetess, Lalla, verse 34

"I locked the doors and windows of my body.
I seized the theif of my vital airs, and controlled my breath.
I bound him tightly in the closet of my heart,
And with the whip of pranava (cosmic sound) did I flay him"
Lalla, verse 101

"The ever unobstructed sound, the principle of absolute vacuity, whose abode is the void,
Which hath no name, nor colour, nor lineage, nor form,
Which they declare to be the Sound (Nada) and the Dot (Bindu) by it'sown reflection on itself-
That alone is the God that will mount upon him"
Lalla, verse 15

"He who hath recognised the Brahma-randhra as the shrine of the Self-God,
He who hath known the Unobstructed Sound borne upon the breath that riseth from the heart unto the nose,
His vain imaginings of themselves have fled far away,
And he himself recognises himself as the God. To whom, therefore, should he offer worship?"
Lalla, verse 33

"Along the central channel, this path extends up to the braincase...
....Inside the rajadanta there is but one orifice, the mouth of sankhini, known as the tenth door.
From the circle of the root portion whence the kundalini energy flows out spring up the moon conduit from the left portion, and the sun conduit from the right portion......
....From the root bulb arises breath, arises thought, arises the sun, arises life, arise sound and matrkaksara"
Goraknatha's Amaraugasasanam, page 10

"The energy made of unstruck sound stands in the middle, in the wheel of the bulb, looking like a straight line with serpentine undulations at both ends, above and below.
Between those 2 that are sun & moon, the kala is indeed resplendent with a brilliane equal to that of a thousand suns.
This energy can be ascertained by slightly restraining the breath. That is what is referred to as 'symptom'.
And now, the supreme ascent:......"
Somananda's Saktavijnana, verses 9-11

"Known as nadavedha is the peircing brought about by the upward rush of the resonance according to the process of creation; through this spontaneous resonance, let the master enter the disciple's consciousness"
Abhinavagupta, Tantraloka, chapter 9 (where he discusses all the various types of initiation possible - after going through all the various types of initiation that we still see today, including shaktipat, pranahuti etc, he goes on to state the initiation through 'silence' is the 'highest' possible.....Ramana Maharshi?)

"The nature of such a consciousness is its capacity for self-referal, and because of that, there always arises a spontaneous sound which is termed the supreme, the great Heart....
......For that vibration, which is a slight motion of a special kind, a unique vibrating light, is the wave of the ocean of consciousness, without which there is no consciousness at all...."
Abhinavagupta, Tantraloka chapter 4

"It is the Heart whose nature is vibration which constitutes the supreme method for acheiving the highest non-duality which consists of universal grace. For the nature of the self-referential charachter of the consciousness which composes the awakening of the Heart is that it is an astonishment brought about by the total fullness of consciousness"
Abhinavagupta, Malini-vijaya-vartika, page 105

"There on the level of the highest kundalini there is the Emissional Power which is beautiful because it contains within itself the vibration, there the yogin should repose devoted to the condition of the belly of the fish"
Abhinavagupta, Tantraloka, chapter 5






--- In radhasoamistudies@yahoogroups.com, "Manjit" <manjitd101@> wrote:

Tulsi Sahib -

"The luminous feet lie at the junction of black & white."
Ratan Sagar, pp 8 & 9

"The path of the Beloved lies through the Royal Vein (Shah Rug).
Seek the perfect Master with love patience, dear;
He, indeed, will give thee light to find the Shah Rug clear.
The practice of a few days will open the inner ear."
Sant Bani, page 44

"That the soul resides in the body is known only to the one who has
experienced it within.
Who has adorned the chamber of Sukhmana and fixed his attention on
the Sunn......."
Shabdavali, Pt 1, Kakahra 22, page 25

"The path leading to the shores of Mansarovar was revealed unto me.
In the Sukhmana I went into a trance and then crossed to the other
side."
Shabdavli, Pt 1, Kundli 16, Page 38

"He alone sees the Beloved with his own eyes, O friend,
Who brings his soul to the banks of the Sukhman."
Shabdavli, Pt 1, Rekhta 2, Page 6

"Reach the house of Sukhman and await there the arrival of the Lord"
Shabdavli, Pt 1, Mangal 2, page 87

--------------------------------------------------------------------

"The snake-like coil is now pierced through & through and I have
dauntlessly met my Lord, the King...
.....Merged in the Full-pervading Lord when I locked the breath
within, *then* (my emphasis, manjit) the celestial strain
spontaneously began to resound."
Kabir, page 972 SGGS

"If her mind pearl, like an ornament, be weaved into the thread of
breath, and the bride puts on the decoration of compassion on her
person, then the Beloved enjoys his sweetheart"
Guru Nanak, page 359 SGGS


"The right & left nostrils are the guards of this body lyre
(harp...manjit), and this lyre synchronises a wonderful melody"
Guru Nanak, page 907 SGGS

"Put thou thy life-breath in the right channel and establish good
relation with thy Lord
In this way thy fish-like mind shall be held and thy soul-swan shall
fly not away from the Lord and thy body-wall shall not perish in
vain."
Guru Nanak, page 991 SGGS

"Says Nanak, if in the heart of his heart man contemplates his Lord,
then with every breath of his, he quaffs nectar"
Guru Nanak, page 992 SGGS

"He then mounts his breath to the 16 petalled sky and there flutters
his wings in glee.
In the prrofound trance a tree of God becomes manifest and it dries
up the water of desire from the body-ground"
Kabir, page 970 SGGS

"The left wind-pipe, the right wind-pipe and the central one, these
3 abide in one place"
Sant Beni, page 974 SGGS

"The breath is drawn in by the left nostril, it is retained within
Sukhmana & is breathed out by thhe right nostril, uttering 16 times
the Lord's name"
Jaidev, page 1106 SGGS

"I have obtained the 10th gate as a distilling fire and the channels
of the Ida and Pingala (the left & right breath channnels according
to tantra....manjit) are the funnels to suck in and spit out, and
mind as a golden vat.
In that vat, the extremely pure stream of Name Nectar trickles.
Like this I have distilled the essence of essences.
An incomparable thing has happened, my breath I have made the wine-
cup."
Kabir, page 92 SGGS

"By turning my breath inwards, I have pierced the six body chakras
and my mind (surat) got enamoured of the Lord."
Kabir, page 333 SGGS

"O brute of brawling and uncultured intellect, reversing thy breath
from the world, turn it thou towards thy God.
Intoxicate thou thy mind with the ambrosial stream that trickles
from the furnace of the 10th gate"
Kabir, page 1123 SGGS

"Associated with the saints, their kundalini is opened and
through the supreme Guru, they enjoy the Lord of supreme bliss."
Guru Ram Das, Granth Sahib, page 1402 (the only time I am aware of in
the Granth Sahib the work 'kundalini' is explicitly mentioned in
Gurmukhi?)

-------------------------------------------------------------------

Hatha Yoga Pradipika

"64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to
understand the principles of knowledge -- a method, which is liked by
the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they are
all extant. Of these, the hearing of the anahata nada is the only
one, the chief, in my opinion.
66. Sitting with Mukta âsana and with the Sambhavi Mudra, the Yogi
should hear the sound inside his right ear, with collected mind.
67. The ears, the eyes, the nose, and the mouth should be closed and
then the clear sound is heard in the passage of the Susumna which has
been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha.
69. When the Brahma granthi (in the heart) is pierced through by
Pranayama, then a sort of happiness is experienced in the vacuum of
the heart, and the anahat sounds, like various tinkling sounds of
ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha.
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm, and he
becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which is
indicated by highest pleasure experienced, and then the Bheri sound
(like the beating of a kettle drum) is evolved in the vacuum in the
throat.
The Parichaya Avastha.
73. In the third stage, the sound of a drum is known to arise in the
Sunya between the eyebrows, and then the Vayu goes to the Mahasunya,
which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the seat of
the Lord (the space between the eyebrows), then the perfect sound
like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga. The
(real) Yogi becomes the creator and destroyer of the universe, like
God.
77. Perpetual Happiness is achieved by this; I do not care if the
mukti be not attained. This happiness, resulting from absorption (in
Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people of
small intellect, it is a very easy method for obtaining perfection in
the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras, who
have gained success in Samadhi by means of attention to the nada, is
beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady in
it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions within
15 days.
83. In the beginning, the sounds heard are of great variety and very
loud; but, as the practice increases, they become more and more
subtle.
84. In the first stage, the sounds are surging, thundering like the
beating of kettle drums and jingling ones. In the intermediate stage,
they are like those produced by conch, Mridanga, bells, &c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard as
being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving the
subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady there;
and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the smell
of the flower; so the mind, absorbed in the nada, does not desire the
objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden of
enjoyments, is capable of being controlled by the sharp goad of
anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and free
from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds of
the Yogis). A Yogi should determine to practice constantly in the
hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived of
its unsteadiness it is calcined, combined with the sulphur of nada,
and then it roams like it in the supportless akasa or Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness by
hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it (after
burning it up); and so the mind also, working with the nada, becomes
latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is very
easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is heard,
and the mind interpenetrates the knowable. The mind becomes absorbed
there, which is the seat of the all-pervading, almighty Lord.
100. So long as the sounds continue, there is the idea of akasa. When
they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in Raja-
Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing always
with the nada; and the mind and the airs do certainly become latent
in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions. The
Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste, color,
touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the form
of Brahma without any effort in contemplation, so long all the talk
of knowledge and wisdom is merely the nonsensical babbling of a mad
man."


--------------------------------------------------------------------

Seemingly critical quotes about yogic techniques:

"Inwashing and mounting of breath to the Tenth Gate, through the
coiled pipe and exhaling, inhaling and stopping of breath through
mind's obstinacy;
By such hypocritical creeds, love for the Lord is enshrined not. It
is through the Guru's gospel that the Name's suprememe elixir is
obtained"
Guru Nanak, SGGS page 1043

"Some one practices his inner-washing and breath-control through the
snake-like coiled route.
But I, the poor one, contemplate my Lord God alone"
Guru Arjan Dev, SGGS page 912

"Saints and reverences, recollect:
who slips through time's noose?
Datta, lost in false tastes,
couldn't find the heart.
Like butter churned from water-
that was his meditation.
Gorakh couldn't keep his breath
though he knew some yogic tricks.
Power, profit, control -yes,
but he couldn't go beyond."
Kabir Bijak 90