tag:blogger.com,1999:blog-31351038.post4239374537899950761..comments2024-03-26T13:06:41.178-04:00Comments on Jagat: Kevala kumbhaka and nadi shodhanaJagadananda Dashttp://www.blogger.com/profile/05887720845815026518noreply@blogger.comBlogger12125tag:blogger.com,1999:blog-31351038.post-2097382318141187782016-12-17T08:33:20.369-05:002016-12-17T08:33:20.369-05:00Why would the ancients use the analogy of the bow ...Why would the ancients use the analogy of the bow to describe yogic breath control?<br /><br />Go and spend a few hours with an old fashioned bow and arrow... Observe how you breath when drawing back the bow, holding it at tension whilst aiming at a target and after letting the arrow fly.<br /><br />One will quickly realise that when drawing back a bow the natural reaction is to inhale at the same time, when aiming one will hold the breath to keep the bow steady, and upon letting the arrow fly - one will also naturally exhale.<br /><br />Hence this analogy.<br /><br />Now add this analogy to that of an archer on a chariot... Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-85507338633144080772016-12-16T07:06:52.283-05:002016-12-16T07:06:52.283-05:00One was re-reading your post again this today, esp...One was re-reading your post again this today, especially your dialogue:<br /><br />• The actual meditation takes place on the outward breath. So lengthen the outward breath.<br /><br />In regard to this, one would like to draw your attention to a natural phenomenon, a natural law if you like, which one may observe in everyday life; what is this one may ask?<br /><br />"When a nature is forced to act one way, it will compensate in to restore 'balance' in another way."<br /><br />What does this have to do with lengthening the outward breath?<br /><br />Kevala Kumbhaka (when performed correctly) makes use of pulling the breath in and holding it (drawing back the bow of the breath and steadily holding it whilst aiming at the target). This practice effectively (over time) causes the lengthening of the exhaled breath (remember, when you push one way, nature pushes back to restore 'balance').<br /><br />Think about it...<br /><br />And, of course, above all else, practice!<br /><br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-27590856033482105022016-11-25T10:25:25.967-05:002016-11-25T10:25:25.967-05:00In regard to the name "Matsyendranātha";...<br />In regard to the name "Matsyendranātha"; following "tha", do not forget to also add the word "ha" to your list.<br /><br />See page 1286 of Monier-Williams:<br /><br />http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw1286-svocita.pdf<br /><br />Ha and all the other Sanskrit words which form the compound name Matsyendranātha provide a 'key' to real yogic knowledge.<br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-5800359453599722402016-11-25T10:18:04.262-05:002016-11-25T10:18:04.262-05:00In further reply to comment (Wednesday, 16 Novembe...<br />In further reply to comment (Wednesday, 16 November, 2016) regarding<br /><br />ma - MW page 771<br />t(a) - MW page 429<br />sy - athematic optative of PIE "to be"<br />en(a) & en(dh) - MW page 232<br />d(he) - MW page 520<br />ra - MW page 859<br />nā - MW page 523<br />tha - MW page 464<br /><br />Do not forget to add "ha" to this list; the word "ha" is important, "ha" alerts the Yogin to more 'key' yogic 'practical' knowledge. <br /><br />See page 1286 of Monier-Williams:<br /><br />http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw1286-svocita.pdf<br /><br />When broken down to the sum of its parts, the name "Matsyendranātha" is a 'key' which unlocks real practical Yogic knowledge.<br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-77126727222559041492016-11-16T08:32:35.672-05:002016-11-16T08:32:35.672-05:00The disembodied consciousness in the vehicle of th...The disembodied consciousness in the vehicle of the light body crosses over the threshold of light and death... Yes, that's right, "we are not this body". Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-36489265574444847902016-11-16T08:08:15.529-05:002016-11-16T08:08:15.529-05:00Is the light beginning to dawn on you dear reader ...Is the light beginning to dawn on you dear reader (especially Buddhist readers)? <br /><br />If not, please further research Vata-min and the peepal tree (fig).Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-24323504210676955402016-11-16T07:57:24.668-05:002016-11-16T07:57:24.668-05:00Some further help for those willing to look:
&quo...Some further help for those willing to look:<br /><br />"Matsyendranātha"<br /><br />Monier-Williams (MW) Sanskrit Dictionary, see searchable index:<br /><br />http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/index.php?sfx=pdf<br /><br />ma - MW page 771<br />t(a) - MW page 429<br />sy - athematic optative of PIE "to be"<br />en(a) & en(dh) - MW page 232<br />d(he) - MW page 520<br />ra - MW page 859<br />nā - MW page 523<br />tha - MW page 464<br /><br />The compound 'matsy' is also a play on words, this word calls to mind the rebus (use of a picture to represent a word) of the fish, the fish further represents a hidden meaning - that of the Dravidian "vata-meen" (the pole star [or great mooring post] seen in mediation which one must fix the gaze to [or moor {or fasten} ones vessel to]).<br /><br />See: https://www.harappa.com/script/diction.html<br /><br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-58466085614642557072016-11-16T04:32:02.340-05:002016-11-16T04:32:02.340-05:00
Yes, mahāmudrā and all other preliminary practice...<br />Yes, mahāmudrā and all other preliminary practice is eventually abandoned by the true yogin whom is always above the skull.<br /><br />Constantly perceiving the inner sound one then goes on to perceive the true light of man.<br /><br />The fearless (Nathā) then crosses over the threshold of life and death in the vehicle of the light-body to become as one with the great light (the one before all others). <br /><br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-29627158335664495492016-11-15T21:44:37.874-05:002016-11-15T21:44:37.874-05:00Of course you are correct, MN. I did not wish to r...Of course you are correct, MN. I did not wish to reduce mahamudra to a mere stretching exercise. But it works in harmony with the other sitting poses, in which the bandhas are practiced. Khechari, in my view, is a constant.Jagadananda Dashttps://www.blogger.com/profile/05887720845815026518noreply@blogger.comtag:blogger.com,1999:blog-31351038.post-84806274028177289832016-11-15T17:44:49.871-05:002016-11-15T17:44:49.871-05:00Always remember (which should take about three mon...Always remember (which should take about three months of earnest regular practice):<br /><br />शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम्।<br />तदैव जायते योगी प्राणसङ्ग्रहणे क्षमः॥ ९५॥<br /><br />śuddhimeti yadā sarvaṁ nāḍīcakraṁ malākulam |<br />tadaiva jāyate yogī prāṇasaṅgrahaṇe kṣamaḥ || 95 ||<br /><br />When doing Anuloma-Viloma:<br /><br />बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत् ।<br />धारयित्वा यथाशक्ति भूयः सूर्येण रेचयेत् ॥ ९६ ॥<br /><br />baddhapadmāsano yogī prāṇaṁ candreṇa pūrayet |<br />dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet || 96 ||<br /><br />For those hungry minds out there, here are verses 64 - 69 describing Khecarī Mudrā.<br /><br />कपालकुहरे जिह्वा प्रविष्टा विपरीतगा।<br />भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी॥ ६४॥<br /><br />kapālakuhare jihvā praviṣṭā viparītagā |<br />bhruvorantargatā dṛṣṭirmudrā bhavati khecarī || 64 ||<br /><br />न रोगो मरणं तन्द्रा न निद्रा न क्षुधा तृषा ।<br />न च मूर्च्चा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् ॥ ६५ ॥<br /><br />na rogo maraṇaṁ tandrā na nidrā na kṣudhā tṛṣā |<br />na ca mūrccā bhavettasya yo mudrāṁ vetti khecarīm ||65 ||<br /><br />पीड्यते न स रोगेण लिप्यते न च कर्मणा ।<br />बाध्यते न स कालेन यो मुद्रां वेत्ति खेचरीम् ॥ ६६ ॥<br /><br />pīḍyate na sa rogeṇa lipyate na ca karmaṇā |<br />bādhyate na sa kālena yo mudrāṁ vetti khecarīm || 66 ||<br /><br />चित्तं चरति खे यस्माज्जिह्वा चरति खे गता ।<br />तेनैव खेचरी मुद्रा सर्वसिद्धैर्नमस्कृता ॥ ६७ ॥<br /><br />cittaṁ carati khe yasmājjihvā carati khe gatā |<br />tenaiva khecarī mudrā sarvasiddhairnamaskṛtā || 67 ||<br /><br />बिन्दुमूलं शरीरं तु शिरास्तत्र प्रतिष्ठिताः ।<br />भावयन्ति शरीरं या आपादतलमस्तकम् ॥ ६८ ॥<br /><br />bindumūlaṁ śarīraṁ tu śirāstatra pratiṣṭhitāḥ |<br />bhāvayanti śarīraṁ yā āpādatalamastakam || 68 ||<br /><br />खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः ।<br />न तस्य क्षरते बिन्दुः कामिन्यालिङ्गितस्य च ॥ ६९ ॥<br /><br />khecaryā mudritaṁ yena vivaraṁ lambikordhvataḥ |<br />na tasya kṣarate binduḥ kāminyāliṅgitasya ca || 69 ||<br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-80152243978606142322016-11-15T17:18:39.703-05:002016-11-15T17:18:39.703-05:00
Jagadananda Das said: Maha mudra is designed to g...<br />Jagadananda Das said: Maha mudra is designed to give relief to the legs after long sitting in siddhasana or padmasana. <br /><br />M. N. Replied: No, mahāmudrā is a prerequisite to Khecarī Mudrā (hence verses 64 to 69 describing Khecarī Mudrā follow on from the description of mahāmudrā in the previous verses 58 to 630, mahāmudrā is used to open up the flow of the sublimated procreative life-force (Angirasa – light [illuminating] – essence); once the subtle energy has been opened up (and flows readily) over-time-and-practice - mahāmudrā is then subsequently used by the Yogin to get the energy up quickly (it is a very quick way of getting the energy up to the skull [and beyond - depending on ability]). <br /><br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-46476819991994122172016-11-15T16:44:38.517-05:002016-11-15T16:44:38.517-05:00No, no, no; verse 59 clearly states that one must ...No, no, no; verse 59 clearly states that one must first "hold the breath" in Mahamudra before expelling it slowly!<br /><br />शोधनं नाडिजालस्य चालनं चन्द्रसूर्ययोः ।<br />रसानां शोषणं चैव महामुद्राभिधीयते ॥ ५८ ॥<br /><br />śodhanaṁ nāḍijālasya cālanaṁ candrasūryayoḥ |<br />rasānāṁ śoṣaṇaṁ caiva mahāmudrābhidhīyate || 58 ||<br /><br />वक्षोन्यस्तहनुः प्रपीड्य सुचिरं योनिं च वामाङ्घ्रिणा<br />हस्ताभ्यामवधारयेत् प्रसरितं पादं तथा दक्षिणम् ।<br />आपूर्य श्वसनेन कुक्षियुगलं बद्ध्वा शनैरेचयेद्<br />एषा व्याधिविनाशिनी सुमहती मुद्रा नृणां कथ्यते ॥ ५९ ॥<br /><br />vakṣonyastahanuḥ prapīḍya suciraṁ yoniṁ ca vāmāṅghriṇā<br />hastābhyāmavadhārayet prasaritaṁ pādaṁ tathā dakṣiṇam |<br />āpūrya śvasanena kukṣiyugalaṁ baddhvā śanairecayed<br />eṣā vyādhivināśinī sumahatī mudrā nṛṇāṁ kathyate || 59 ||<br /><br />चन्द्राङ्गेन समभ्यस्य सूर्याङ्गेनाभ्यसेत् पुनः ।<br />यावत्तुल्या भवेत् सङ्ख्या ततो मुद्रां विसर्जयेत् ॥ ६० ॥<br /><br />candrāṅgena samabhyasya sūryāṅgenābhyaset punaḥ |<br />yāvattulyā bhavet saṅkhyā tato mudrāṁ visarjayet || 60 ||<br /><br />नहि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः।<br />अपि भुक्तं विषं घोरं पीयूषमिव जीर्यते॥ ६१॥<br /><br />nahi pathyamapathyaṁ vā rasāḥ sarve'pi nīrasāḥ |<br />api bhuktaṁ viṣaṁ ghoraṁ pīyūṣamiva jīryate || 61 ||<br /><br />क्षयकुष्ठ गुदावर्त गुल्मा जीर्णपुरोगमाः ।<br />रोगास्तस्य क्षयं यान्ति महामुद्रां च योऽभ्यसेत् ॥ ६२ ॥<br /><br />kṣayakuṣṭha gudāvarta gulmā jīrṇapurogamāḥ |<br />rogāstasya kṣayaṁ yānti mahāmudrāṁ ca yo'bhyaset || 62 ||<br /><br />कथितेयं महामुद्रा सर्वसिद्धिकरी नृणाम् ।<br />गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥ ६३ ॥<br /><br />kathiteyaṁ mahāmudrā sarvasiddhikarī nṛṇām |<br />gopanīyā prayatnena na deyā yasya kasyacit || 63 ||<br />Anonymousnoreply@blogger.com