10 January, 2011


Rati Priya Sadhana - Regain Lost Youth

Everyone nurtures a desire to look every young and appealing. One tries one's best to keep looking youthful and juvenile but after savouring the pleasures of childhood and undergoing the enchantments of youth, one breaks up a little on reaching the wrong side of forty.

Old age is bitter side of life and every person is bound to undergo this phase regardless of his whims and fancies. Gradual decline in vital power weariness are the first signs which announce its arrival.

As the years go by the vital power is diminished and the body starts progressing towards old age. However it is some-times noticed that such a situation presents itself in the youths and they start looking much older than their actual age. They get depressed and bury themselves in their own thoughts; away from social gatherings.

People adopt a lot of techniques to control ageing. They attend yoga classes, perform rigorous exercises and run after various cosmetics publicised through magazines and the "idiot box". Instead of getting any relief they acquire new problems (marks on the face etc.); and in the end sit back fatigued clasped in the tight grasp of age.

First it is very necessary to understand the meaning of 'Youth'. It is the period when a bud bursts into a full-blossomed flower. The ability to enchant everyone through one's charisma and grace; and the vigour to spread one's refreshing fragrance amongst all is the real meaning of 'Youth'. It does not singularly allude to one's age; on the contrary it is an inner feeling of strength, joy and vigour.

According to Tantra Scriptures, Upanishads and Purana's, the female form is considered as the power of 'Rati' whereas the male form is looked upon as the power of 'Kaamdev'. It is but natural, that every man and women does not posses magnetism and attractiveness from birth. But the question is, can one become as alluring as Kaamdev and Rati (the god and goddess of love) by performing the 'Kaamdev-Rati Sadhana? The answer is affirmative because Sadhana is nothing but a process of achieving the impossible through one's determination and divine help.

This Sadhana can be performed when you feel unhappy, weak or ill when you look more than your actual age; when you feel unable to attract people; when life seems charmless and dull; when tranquillity and happiness of your life seem fading away.

The Sadhak must take a bath around Nine pm on any Friday; wear desired clothes, and make the atmosphere pleasent by lighting incense. Then one must make the sign of swastika on a wooden plank with rose petals and place a Mantra-energised Rati Priya Yantra on it. One must rub some Itra(natural perfume) one one's hand, and pick up the Rati Priya Mala and place it so that it encircles the Yantra. The Sadhak must pray to Kaamdev and Rati with folded hands and speak out his or her wish. Then one must chant 21 rounds of this Mantra and repeat this routine for seven consecutive days. The Sadhak must take care to change the rose petals daily. After accomplishment of this Sadhana, the Sadhak shall be astonished to see the gradual changes in his or her body and personality.
Om Ayeim Hreem Rati Priyaayei Purnaa Soundaryam Dehi Dehi Phat
॥ ॐ ऐं ह्रीं रति प्रियायै पूर्ण सौन्दर्य देहि देहि फट ॥

After the Sadhana the Sadhak must throw the Yantra and Mala (rosary) in a river or pond, or offer them in a temple. If done properly with devotion this a sure way to acquire a magnetic personality and unparalleled beauty.

Appeasing Lord Saturn - Shani Sadhana

If there is anything that the knowledgeable of astrology fear most it is the Dasa or the period of Saturn. And no wonder, for even if Saturn is a benefic in one's horoscope, it does show some of its natural ill effects during the Dasa.

And if by chance it is a malefic in the horoscope then it could simply unbalance life and make one go through unimaginable and unforeseeable trials and tribulations during this nineteen year long period.

However it is not a lost case altogether if you are currently in the Dasa of Shani (Saturn period).

There are so many popular ways to make Saturn favourable. Many believe that there is no cure for it. Others resort to rituals through priests which could or could not work. Some believe that wearing iron rings or  stones or giving away black cloth and mustard oil on Saturdays could negate the effect. Not that these methods are futile but the best way to counter the fury of Saturn is a Sadhana as prescribed by our Rishi.

Through these Sadhanas devised by the great Yogis, who were master astrologers as well, one could not just nullify Saturn's negative effect but also make it favourable so that it could benefic results in its Dasa. And know it that once one has appeased Saturn there there is no looking back for the person in terms of success and fame earned.

Saturn also rules over professionals like engineering, medicine, politics, police and army, explosives and industry. So any one related to these fields could also try Saturn Sadhana for more success.

Presented here is a wonderful Saturn Sadhana that has been tried with amazing results by Sadhaks over the ages. Lord Krishna himself made Arjun accomplish this Sadhana before the start of Mahabharat war and no wonder Arujun  remained invincible in the battle.

Try this Sadhana on any Saturday. It has to be repeated on three consecutive Saturdays.

In the night of a Satuday after 10pm have a bath and wear black clothes. Sit in a black mat or blanket facing the South.

Cover a wooden seat with a black cloth and on it make a mound of black sesame seeds. On the mound place        the Shani Yantra.

Then contemplate on the form of Lord Saturn chanting the following verse.

Om Shanno Deveerabhishtaya Aapo Bhavantu Peetaye Shanyorabhistrabhavantu Nah

After this make a mark of saffron on the Yantra and light a mustard oil lamp. Then pray to lord Saturn to free you of all obstacles, fears, problems, pains and afflictions. Then chant one round of Guru Mantra and pray to the Guru for success in the Sadhana.

Then with a Black Hakeek Rosary chant eleven rounds of the following Mantra.

Om Sham Shaneishcharaay Namah

Repeat this Sadhana on three consecutive Saturdays. Before Sadhana on each Saturday during the day give away black sesame seeds, black cloth, iron made objects and black lentils as gifts to a poor needy person.

After Sadhana drop the Sadhana articles in a river or pond. This is a very powerful and one of the best Sadhanas for appeasing Saturn and through it sure enough one could gain blessings and benefic effects of Saturday and achieve remarkable success even during the Dasa of the naturally malefic planet.

Surya Vigyan Sadhana


According to the science of astrology the nine planets determine the course of life for a human. There can be no doubt that heavenly bodies do have an effect on one's life and even modern science is accepting this fact today. 

Among these nine planets two planets Rahu and Ketu are called shadow planets because they are not actual planets. This is why their existence can be very confusing for the common man. 

But still their effect on life is definite. And what more they are natural malefics with very strong influence on the natal chart. 

Together they also form very negative combination called Kaal Sarpa Yoga in which all other planets are placed between these two planets. The presence of such a combination can make one lead a very ordinary life even though one might be very talented and skilled. 

The effect of Rahu can lead to obstruction in life. Where life could have been smooth it is left turbulent and uncertain. 

But this does not mean that one should fear this planet. Many people believe that the negative effect of Rahu is very dangerous and it cannot be remedied. But this is not true. Through Sadhanas this negative planet can easily be controlled. 

Rahu being malefic in one's natal chart or the negative influence of Rahu in one's life actually denotes lack of spiritual energy in life. This leads to a situation where one is constantly faced by difficulties, obstacles and problems which one is not able to overcome. 

The effect of Rahu cannot be negated by worshipping it. The only way is to increase one's spiritual power. 

The significance of soul or spiritual power in sun. It is by imbibing the power of the sun that Rahu's negative influence can be best neutralised. 

The negative influence of the shadow planet can manifest in many forms - enemies, failure in life, loss of respect, poverty disease and tension. 

All these can be removed from one's life through the following Sadhana which is based on Surya Vigyan (the science of tapping the energy of sun). 

On a Sunday try this ritual every morning when the sun is rising. Have bath and wear clothes which are either red or white. No other colour must be chosen. Then sit facing East on a red mat.

Cover wooden seat with a red cloth and in a copper plate place theRahu Yantra. One need not light any incense or lamp for the Sadhana. All one needs to do is try the ritual with full devotion and concentration. 

After this chant the following verse twenty one times. 

Vedaahmetam Purusham Mahaant-maaditya-varnnam Tamasah Parastaat.
Tamev Viditvaati Mrityumeti Naanyah Vidhyate-yanaay.

Then chant 21 rounds of the following Mantra with Hakeek Rosary. 

Om Hroum Aryamanne Namah Om

After the Sadhana drop the Yantra and rosary in a river or pond.

Diet for Kundalini Awakening

When the awakening of kundalini takes place it is important to have the correct diet, as food influences the mind and your nature. At the time of awakening, certain physiological changes occur in the body, particularly in the digestive system, and the digestive process is frequently disturbed, or hunger vanishes completely. Therefore, a kundalini aspirant has to be very careful about his diet.

Scientific observations have shown that the awakening of kundalini is generally accompanied by a state of nervous depression. The inner body temperature undergoes erratic changes and drops so much that it becomes much lower than the outer body temperature. Metabolism slows down and sometimes it even stops completely. Consumption of oxygen also falls. Therefore, when you are experiencing kundalini awakening your diet must be very light and easy to assimilate.

The best diet for a kundalini yogi is boiled food. Crushed wheat, barley, lentils and dal are excellent foods, particularly when they are in a liquid form. Fats and greasy foods should be avoided and protein should be kept to a minimum. This will take any strain off the liver, because when the mind undergoes a crisis, the liver is overtaxed.

It is good to increase the carbohydrates in your diet, eg. rice, wheat, maize, barley, potato, etc., because carbohydrates help to maintain the inner body temperature and they do not require much heat to digest. Eggs, chicken and other heavy foods do not produce much heat themselves, but they require heat for digestion.

The yogic diet is macrobiotic, it is simple, plain and relatively bland. From time to time, fruits and roots can also be taken, but they are not essential.

There are certain foods which are not meant for the human body at all. If you analyze your digestive and salivary secretions and the durability of the mucus membranes in the alimentary canal, you will find that they are not really meant for digesting meat and uncooked foods.

The food we eat is not merely to satisfy our taste. Every food item has an essence in it, and in yoga we call this sattva. Sattva means the ultimate essence of food, but please do not mistake this for vitamins or minerals. Sattva is the more subtle form of food. When you eat for the sake of taste or enjoyment, instead of attaining the sattva you only get the gross things. That is why the yogis and saints of all traditions have always lived on the minimum possible food during periods of sadhana.

When we overeat we create a burden for the digestive system, and when the digestive system is overburdened we are unable to extract the sattva from the food. Sattva is a substance which nourishes the thoughts and nervous system. When the thoughts are fed with sattva they are more refined and pure, and one is able to live in higher consciousness. Therefore, it is beneficial for a sadhaka to fast from time to time. When the body is kept light and pure it is far more capable of extracting the sattva from food.

In the diet for kundalini aspirants, condiments have a very important role to play. Condiments such as coriander, cumin seeds, tumeric, aniseed, black pepper, green pepper, cayenne, cloves, mustard seed, cardamom, cinnamon and so on are also called digestives as they aid digestion. These substances are not spices for taste; they are condiments which have the same properties as the enzymes in the body, and by helping to break down the food for digestion, they conserve vital energy and help to maintain the body's internal temperature.

Instead of cooking the food in your stomach, it is best to cook it properly in the pan. Five or six condiments should be added during cooking to liberate the enzymes and chemicals which enhance digestion. The combination of heat, condiments and enzymes breaks down the food into smaller and more basic components, thus making it easier to digest.

Dhoomavati Sadhana - Overcome all opposition

Anyone who tries to hinder your progress in life is an enemy. 

Much of one's energy and time is wasted in dealing with such adversaries. 

But there is a powerful Goddess whose divine grace can help one neutralise all opposition in without doing much!

The ancient text state that enemies can manifest in at least nine ways in one's life and make life truly difficult. Which are these nine foes?

  1. Those about whom one is sure that he or she is an avowed enemy.
  2. The hidden enemies about whom one is blissfully oblivious.
  3. Those who show that they are friends but might strike any time when one least expects them to. This could be a friend or even one's business or colleague.
  4. Debts too are counted as enemies as they stall one's progress and cast a shadow over one's progress and cast shadow over one's future.
  5. Poverty is the worst of all enemies because it prevents one from giving shape to one's plans. One might be intelligent, talented and skillful but it all might sum to nothing in absence of adequate resources.
  6. Disease is another foe that terribly affects the course of one's life. It not just makes one weak but also robs one of all enthusiasm.
  7. An uncooperative and un-understanding life partner is the worst bane of life. The unfavourable behaviour of one's life partner can just leave one struggling to survive in the society and family.
  8. Disobedient children too can make life virtual hell especially when they choose to take to the wrong path in life.
  9. Misfortune or unlucky stars are the worst enemies and can deny one all that one deserves in life.
The presence of even one of the above can make your life stink and stagnate. The ancient texts while enumerating these enemies have also suggested powerful means to remedy them. Can this truly be done?

When we talk of overcoming all opposition we do not mean destroying anyone. The aim rather is to instill a divine power, a strength, a determination, a force into your persona so that you could face all challenges without flinching. The aim is to make your enemies tremble with fear when they think of you, make your partners shirk from trying any dishonest ways and your family members to respect you and listen to your words of guidance.

There are several Sadhana's for overcoming enemies in life but the most potent is the Sadhana of Goddess Dhumavati. Because the powerful deity not just takes care of enemies in human form but also the threat of disease, poverty, debts, loss of job and ill fate.

This is truly amazing Sadhana which should be tried on any Thursday of the dark fortnight. In the night after 10pm have a bath a wear clean red clothes. Make a mark with vermilion on the forehead. Sit on a red mat facing South. Cover a wooden seat with red cloth. Bath the Dhoomavati Yantra with water and wipe it dry. Make a mark on it with vermilion and rice grains, flowers on the picture of the Guru and chant one round of Guru Mantra.

Then take water in the right palm and speak out thus - I (speak your name) am trying this Sadhana for riddance from all enemies.

If you have a particular problem speak it out. Then let the water flow to the floor. The chant eleven rounds of following Mantra withred crystal rosary.

Dhoom Dhoom Dhoomavati Thah Thah

After the Sadhana chant one more round of Guru Mantra and pray to the Guru to bless you. After Sadhana drop the Yantra and rosary in a river or pond.

03 January, 2011

Vajroli kriya and sahastrar bhedan


Vajroli, into vam marg is one of the most important excercise for the activation of whole kundlini chakras. The special process is ver secret into the vam marg and had remained unknown to the general people. well, this is one of the way into kundalini jagran but not only one, since this process is too followed by many many vam margi sages.

the sadhak who is persuing into this process first does the excercise of weight lifting through penis. till the sadhak became capable of lifting atleast 10 KG weight through the penis, the excercise continues.

the next face of the sadhana is again difficult, here the sadhak is applied for frequent urination, rather throught herbal medicine or throught more and more water consumption. when the urination starts, the sadhak hold his linga tightly and stop urine to come out. then he leaves it to flow the water. this excercise it being continued for atleast 6 months.

now, sadhak does the deh suddhi through neti, dhyoti , basti, nauli and pranayam. after deh suddhi sadhak moves to another step.

he is applied for the practice of snaching the things throught linga. first thing is Air. he take air from linga and leaves it after holding it for atleast 10 minutes. when this step is crossed, sadhak does the same practice with water then with milk, then with honey.

finelly, when he is able to does it with honey, he s given a 8 samskarised mercury to practice with. he then practice it till 100gm of mercury is being subjected.

when the sadhak become capable of this thing, the most important step is being carried out.

now, one kakini is taken to the sadhana place with permission of their guru. the sadhak is then take the 100gm paarad with linga to the body and carries the "Yoni Pujanam", described specific mantra by guru. then the poojan of shiva and shakti is done. after poojan, the sadhak is required to do "Meithuna"with the kakini(with using of such great and hidden mantra jap). this whole process is being carried out infront of guru him self. when the meithuna is going on, the sadhak then snach the rajas of the female from antah yoni peetham.

thus, here the shiva and shakti meets. as we all know paarad is shiva shatva and rajas of stree is shakti shatva. so when they both meets it creates a blend of the super energy into the body. this is the most difficult time for the sadhak.

when he does this, he suddenly looses concious and becomes faint. the guru is now throught his powers and knowledge of experience, diverts this generated power of the sadhak's body to the Kundalini.

here after generally 1 week, this process is repeated again. total 3 time this process is being carried out. and after the all three stages, i mean when this process is done for 3 times, the kundalini of sadhak reaches to the sahastrar chakra and becomes siddh. he gets power of flying into sky, invisiblity, parkaya pravesh etc directly.
one knows about it so not going deep into it.

here the question arise is that the whole process is based and formed for male. but what in case of females ?....

well, component gurus and siddha people lives in to some very differnt word of imagination. when it comes to the female, they uses Vyakshi tantra, throught which they convert female body to male body for the specific time of the sadhana. when they are throught with the sadhana, their body is again changed to feminine body.

This whole process is called vajroli kriya.
शाबर मंत्रो के साहित्य में कुछ ऐसे करिश्मे भी हे कि जिनके बारे में जितना भी कहे , कम ही होगा.
स्वप्न तंत्र के अनुसार शिव को स्वप्नेश्वर और शक्ति को स्वप्नेश्वरी कि संज्ञा दी गयी हे. आदि देव एवं देवी स्वप्नों के अधिष्ठाता हे. हमारे स्वप्न मात्र स्वप्न न हो के भविष्यके संकेत होते हे ये तो कई लोगो का अनुभव रहा ही होगा. यदा कदा साधनाओ के दर्मिया ऐसे कई अनुभव और संकेत मिलना, देव दर्शन करना , मृत परिचितों को देखना, समश्या का समाधान मिलना , पूर्व जन्म देखना , आदि से सहज ही समजा जा सकता हे कि साधक के जीवन में स्वप्न कि मह्हता क्या हे. हमारे महर्षियोने इस विषय पर पूर्ण शोध करके स्वप्नों का विष्लेषण करके कई नए साधनात्मक एवं भौतिकता सबंधी रहस्य प्रकट किये हे. स्वप्नों में दिखाई देने वाली घटाने, स्थल, स्वप्नों का समय, उसके अनुसार नक्षत्र आदि सभी को जोडके निश्चित रूप से ये जाना जा सकता हे कि आखिर स्वप्न के द्रश्य का सही और सचोट संकेत किस घटना पर हे. इसी विज्ञान के साथ जब तंत्र को जोड़ा गया तो इसी में ही उदभव् हुआ स्वप्न तंत्र का.

स्वप्न तंत्र के द्वारा हम तांत्रिक प्रक्रियाओ और साधनाओ के द्वारा कई ऐसे कार्य कर सकते हे जिसे आश्चर्य ही कहा जा सकता हे. जेसे कि स्वप्न के माध्यम से प्रश्नों का उत्तर प्राप्त करना, स्वप्नों के संकेतों को समजना, स्वप्नों के द्वारा देव दर्शान करना आदि. तांत्रिक ग्रंथो में कई एसी साधनाए दी गयी हे जिसके द्वारा कोई भी व्यक्ति ये सब कर सकता हे. विभ्भिन साधनाओ का प्रयोजन विभ्भिन रूप से होता आया हे. जेसे को कोई साधना के द्वारा प्रश्नों का उत्तर जाना जा सकता हे. या फिर कोई साधना के द्वारा स्वप्न में देव दर्शन संभव हे .

पर क्या कोई एसी भी साधना हे जिसके द्वारा पुरे स्वप्न शास्त्रों को एक ही बार में समजा जाए
जब प्रयोग होता हे तब रात्रि में स्वप्नावस्थामें भोलेनाथ दर्शन देते हे और आगे कोनसी साधना, साधक को फलीभूत होगी उस विषय पर मार्ग दर्शन करते हे. ये स्वप्न सिर्फ गुरु के सामने ही बताया जाता हे और गुरु उस स्वप्न के संकेत से साधक को आगे कि साधनाए प्रदान करता हे.
अस्तु, ये प्रयोग इतना अधिक महत्त्व रखता हे ये तो इसी से ही समजा जा सकता हे. इस साधना के द्वारा कोई भी व्यक्ति अपने स्वप्न के माध्यम से प्रश्नों के जवाब प्राप्त कर शकता हे, भोलेनाथ का स्वप्नेश्वर स्वरुप में दर्शन भी इसी के द्वारा संभव हे. इस साधना कि विशेषता ये भी हे कि इसको करने से अपने आप ही स्वप्न के संकेतों को समजने का ज्ञान हो जाता हे और भविष्य में वो उसके हर एक स्वप्नों को समजते हुवे सचेत होता हुआ अपने मार्ग पर गतिशील रहता हे.

ये साधना तीन चरणों में सम्प्पन होती हे
स्वप्नेश्वर दर्शन हेतु : ११ माला मंत्रो को ११ रात्रि तक जाप करे.
पूर्ण सिद्धि के लिए (स्वप्न शाश्त्र के ज्ञान के लिए): उपरोक्त पद्धति से ११ माला ११ दिन का एक अनुष्ठान होता हे , ऐसे तीन अनुष्ठान करने से पूर्ण सिद्धि प्राप्त होती हे.
स्वप्न में प्रश्न का जवाब प्राप्त करने के लिए : १०८ (१ माला) मंत्रो को ११ रात्रि तक जाप करे
यह साधना सोमवार से शुरू करे . सिर्फ रुद्राक्ष माला का ही प्रयोग होता हे. रात्रि के ११ बजे बाद स्नान करके ही ये प्रयोग करे. आसान कोई भी हो . दिशा उत्तर रहे.
मानसिक रूप से गुरु पूजन करके भगवन शिव एवं गुरु को शाक्षी मानके उनसे आज्ञा लेकर साधना शुरू करे

मंत्र : 
ओम नमो त्रिनेत्राय पिंगलाय महात्मने वामाय विश्वरूपाय स्वप्नाधिपतये नमः मम स्वप्ने कथयमे तथ्यम सर्व कार्य स्वशेषत: त्रिया सिद्धि विद्या स्वामी तत प्रसादाना महेश्वरे 

अगर स्वप्न में कोई प्रश्न का उत्तर जानना चाहे तो उस रोज जाप सम्प्पन करने के बाद उस प्रश्न को मानसिक रूप से दोहराए और स्वप्नेश्वर से जवाब प्राप्त करने के लिए प्रार्थना करे.
इस साधना के दरम्यान रात्रि में एक बार नींद उड़ जाती हे और कुछ मिनिटे नींद नहीं आती हे और पूर्ण निंद्रा का आभाष होता हे पर कुछ ही समय में नींद आजाती हे. ऐसा निश्चित रूप से होता ही हे. प्रश्न का जवाब मिले तो इस कार्य काल में लिख ले वर्ना सुबह तक वो जवाब भूल जायेंगे.

There are so many mysterious things found which has been described in scriptures of the shabar mantras for which whatever appreciation may be, but it is never enough. the very first sadhana which I received when entering into the field of tantra, the same rare sadhana I am presenting here infront of you all. so many years had been passed after I completed this sadhana, meanwhile I did so many other sadhanas too but the power of that sadhana had always remained as it was.

According to Swapn Tantra Shiv is belived to be ‘Swapneshwar’ and Shakti as ‘Swapneshwari’. The lord and godess are controller of Dreams. It must had been experienced by many that dreams are not just dreams but those are the symbols and indications for the future. During sadhana, some experiences are generally found like watching gods, watching spirits, to get answers of queries, to watch previous lifes, etc. through dreams; through this we can understand importance of the Dreams. our sages has deeply studied ,analyzed and made complete research on this subject and desbribed secrets of materialism and spiritualism in relation with the subject. confidencial information of the exact meaning from dreams could be generated by connecting incidents of dreams, places, nakshatras etc. When tantra was connected with scince of dream, it became dream tantra or litterelly ‘Swapna Tantra’.

By the help of tantrik procedures and sadhanas of swapn tantra, we can perform many task which are termed as miracles, like to get answers of questions through dreams, to understand meaning of dreams, to get glimps of gods in dreams etc. there are several sadhanas exist in the ancient scriptures through which one can get such results. sadhanas veries according to their purposes. like with some sadhanas one can have answers in dreams or with some other sadhana one can have glimps of god in dreams.

but is there any sadhana through which the whole dream tantra could be understand in a single strock ?

in nathyogi tradition there is one ritual, which is being performed one day before and one day after ‘nath tantra diksha’. before this a siddhaguru accomplishes this sadhana and transfer power of this sadhana to the desciple so that he can perform the prayog direcly with comfort.
when this ritual is performed, in night time Bholenath gives blessing in dreams with his Swapneshwar form, and guide sadhak about those sadhanas which can provide definate success to the sadhana. This dream is then to be disclosed in front of guru only and guru will then guide disciple for further sadhanas based on his experience of the Dream.
truely,this prayog/sadhana has such an importance that can be understand
by this fact , this sadhana, any person can get the answer of his question through dreams. to see lord Bholenath ( lord shankar) as in form of lord Swapneshwer can be possible by this sadhana.one specificity of this sadhana is that, one who complets this ,can easily understand the indication of dreams and he himself ,be alert on the path leads to future by understing sign and indication of each dream.
This sadhana can be completed in three steps (to get its result in full).
To see lord Swpaneshwer : do jap 11 round of rosary for 11 night.(continous)
to get poorna sidhhi (complete result) of this sadhana (to get knowledge of Swapan shastra) : 11 round of rosary daily jap for 11 night continous, this is a single Anusthan. and three times of the Anushthan of the above mentioned process is must.
To get answer of your question in dream : recite 108 times of this mantra ( 1 round of rosary) for 11 nights.
This sadhana can be started from any monday. only Rudraksh rosary can be used.take a bath after 11 PM night. sitting cloth(Aasan) can be of any type and color. but direction should be north.
guru poojan can be done mentally and in the sakshi (witness) of lord Shiva and guru take their agya (permission) strats this sadhana. 

om namo trinetray pinglay mahatmane vamay vishwaroopay swapnadhipataye namah. mam swapne kathay me tathyam sarv kary swasheshatah triya siddhi vidhya swami tat prasadana maheshware. 
to get answer of any question,which you like, after completing the daily mantra jap,repeat the question mentally and pray to lord Swapneshwer to get the answer. 
during this sadhana one get break in sleep in night and he will not able to sleep for some minits,he will get the feeling of poorna nidra(complete sleep),but sleeps come back in minites.this experience is surely happens.if get answer during this time, do write that in piece of paper otherwise answer will be forgotten in morning time. 

What is Yoga?

The process of linking oneself with the Supreme is called yoga, which may be compared to a ladder for attaining the topmost realization. This ladder begins from the lowest material condition of the living entity and rises up to perfect self-realization in pure spiritual life. According to various elevations, different parts of the ladder are known by different names. But all in all, the complete ladder is called yoga and may be divided into three parts, namely, jnana yoga, dhyana yoga and bhakti yoga. The beginning of the ladder is called the yoga aruruksa stage, and the highest rung is called yoga arudha.

Concerning the eightfold yoga system, attempts in the begining to enter into meditation through regulative principles of life (yama, niyama) and practice of different sitting postures, asana (which are more or less bodily exercises), are considered fruitive material activities. All such activities lead to achieving perfect mental equilibrium to control the senses. When one is accomplished in the practice of meditation, he ceases all disturbing mental activities (chitta vritti nirodha).

Since the mind is the central point of yoga practice, the purpose of the yoga system is to control the mind and to draw it away from attachment to sense objects. It is stressed that the mind must be so trained that it can deliver the conditioned soul from the mire of nescience. In material existence one is subjected to the influence of the mind and the senses. In fact the pure soul is entangled in the material world because of the mind's false ego which desires to lord it over material nature. Therefore, the mind should be trained so that it will not be attracted by the glitter of material nature, and in this way the conditioned soul may be saved. One should not degrade oneself by attraction to sense objects. The more one is attracted by sense objects, the more one becomes entangled in material existence.

In the yoga sutra of Patanjali, as long as the soul is attached to sense enjoyment, it is called pratyag-atma. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patanjali system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. The senses interact with the sense objects, outside the self, engaged in activities which are functions of the prana. When one has withdrawn from such activities in matter, the soul is called pratyag-atma. By practicing control of the mind and avoiding all kinds of sense-gratification one becomes pratyag-atma. This is the immediate goal of yoga according to Patanjali.

The next step is to discover and see the localized form of Vishnu, the plenary representation of Krishna, dwelling within one's heart. One who seeks an improvement in health or aspires after material perfection is no yogi. In fact, by practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. The next principle is that one becomes situated in trance or samadhi which means that the yogi realises the Supersoul through transcendental mind and intelligence, without any misgivings of identifying the self with the Supersoul.

Purusartha sunyam means devoid of pursuits of religiousity, economic development, sense gratification and the attempt to become one with the Supreme in liberation. Gunanam pratipravasah means free from the influence of the modes of nature. Svarupa pratistha va chiti saktiriti means becoming situated in one's constitutional position by an internal transcendental potency. This is the oneness or kaivalya accoring to Patanjali.

After the chitta-vritti-nirodha, or material cessation, the pratyag atma manifests spiritual activities or devotional service to the Supreme Lord. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. The chiti sakti or transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, bhakti-yoga.

Chaya Purusha Sadhana: Meditation on the Shadow Man

The cultivation of the shadow man is another method of concentration. To do this exercise, stand in the sun when the sky is perfectly clear so that your shadow appears clearly and distinctly in front of you, approximately five to ten feet in length. Focus your attention on your shadow at a point at the base of its neck. Hold this view with the eyes steady, the lids slightly opened, for as long as you can. When the eyes become tired and begin to tear, close and open them a time or two, and then raise the head to look into the clear sky. There you will see a figure, a full shadow which is capable of appearing in many colors. Hold this figure in your concentration for as long as you possibly can. By practicing this exercise regularly, the shadow will become transparent, and then you will see two shadows. The first, an outer shell, will appear gradually more transparent, and eventually you will see features on the shadow. Finally these features will turn to face you and you will realize you are looking at yourself. This is a concentration exercise which may be done as a part of your usual practice. This practice may also be done on a moonlit night. It is only suited to those localities where cloudless skies are available for several months.

For an accomplished one, this shadow may be invoked to determine whether it is an auspicious time for certain important events or actions. The shadow man will reveal the state of the tattvas in one's body, which will, in turn, reveal the secrets of life. The scriptures say that if the practice is done faithfully for twelve years, the shadow will be with one both day and night. It will guide him concerning his future and give him insights into the depths of the waking, dreaming, and sleeping states.

After a long time the shadow may be made to appear to the practitioner whenever he wishes. It will rise and leave the body through the portal of the eyes. Then the shadow can be projected upon a screen or wall. When the aspirant can perceive every part of his form in the reflected shadow, he obtains perfect control over the breath, and obtains beneficial results from all of his acts.

Thus, seeing his mental body he will develop an understanding of all things about himself. Reaching this stage, his passions will become controlled and he will attain enlightenment.

Trataka Meditation: Meditation on a Flame

Trataka is an external concentration practice in which one gazes steadily at some small object without blinking, while the eyelids are held slightly more open than usual. The practice is continued until the eyes strain and water. They should then be closed and the eyes rolled gently a few times, followed by rinsing them carefully and gently with cold water. Another method of relaxation involves contracting the muscles around the eyes and then relaxing them. The purpose of this practice is to coordinate the impulses of the sensory and motor nerves, which assist in producing a state of calmness and tranquility necessary for concentration. Trataka preserves and maintains good eyesight, and provides immunity from diseases of the eyes.

During this exercise, one makes an effort to consciously cut off each thought at the very moment of its appearance in the mind. One should keep a steady watch for each new thought as it is forming and stop it there. This will be quite difficult fir the mind in the beginning. If the mind cannot be controlled, it should be allowed to flow. Relax completely and observe its fantasies, its digressions, and its roaming here and there. As one's practice improves, the stream of ideas, rather than being cut short , will seem to arise even more rapidly. This is an indication that the practitioner is making significant progress and that his mind is becoming clearer, and his observation sharper. This is the actual state of the mind's normal operation, but previously it had not been observed. A state of tranquility is reached when the thoughts seem to arise so fast that they are without number. To attempt to hinder thinking seems to have created more thoughts and thinking. From this point on, one should only act as an observer, letting the mind follow its own course. In this manner it will slow down on its own, and each mental process or operation can be inspected carefully and minutely. The ultimate result will be that the entire movement of the mind is brought under control.

Various sounds may be heard due to the motion of prana in the nadis. One should not be anxious about these noises, and they may be used for the fixation and concentration of the mind. As the mind becomes absorbed in meditation, these sounds will pass away.

Meditation on a Flame
To perform this practice, assume any meditative posture with the head, neck, and trunk comfortably erect. Allow the mind to become calm and collected. and let the breath become serene, even, and regular. Gently open the eyes and gaze fixedly at the flame of an oil lamp (deepam) or candle which is placed at a distance of two to three feet in front of the eyes. Continue to focus on the candle until the eyes water. When this occurs, do not rub the eyes, as this water is impure. Instead, close the eyes, make a cup-like shape with the palms of your hands, and place them over the eyes. Then you will see an afterimage of the candle flame. Retain this image, keeping it in your mental vision as long as possible. If it moves up, down, or sideways, try to hold it stationary. It is helpful to move it about willfully. As a result of this practice, the eyes are strengthened, making them bright and attractive. The exercise also acts upon the solar plexus and is said to add to one's charm. It is held in high regard as a practice in concentration.

As one continues this practice he will eventually be able to establish this image of the candlelight in the mind's eye without the assistance of the candle. The aspirant will find that he becomes delighted with this image and that he wants to follow after it when it begins to diminish or disappear. When this visualization comes under one's conscious control, he may focus on the center of the light and anything he wants to know will be revealed to him as long as his intentions are unselfish.

Various exercises of concentration on light are suggested in the yoga sastras. Concentrating on light between the eyebrows is called subtle concentration. One may also concentrate on an ocean of light in his heart, or on the image of a flame in the region of the navel. Other forms of light may appear from within as a result of the predominance of one tattva or another. The lights of the tattvas are dull, while mental lights are bright. The light of ojas is seen when there is no consciousness through the senses. If concentration is done consistently on these lights whenever they appear, one will develop a powerful intentional force or resolve, and a time will come when one will be able to recall these lights at will.

Unmani Mudra: Meditation on the Empty Space

By keeping the attention fixed on a certain idea or by making the mind blank for a sufficient duration, an outgoing of both ideas and will result. The will can thereby inadvertently bring about its own extinction when it is intent upon the extinction of something else, such as an idea. By the repetition of such a mental action, the consciousness of that action grows less, until at last it is performed quite automatically and unconsciously.

One practices this technique to make himself a void so that an influx of the divinity can fill this void with its fullness, as an empty jar is filled by the ocean. One can also direct the pranic energy anywhere one wants in the body by thinking oneself as hollow inside and sending the thoughts to the place where he wants the current to flow. One should banish all thoughts and be neither inside nor outside the mind. Thus, the mind will lose its identity, as salt disappears in water or oil in a fire. The aspirant who practices will be well rewarded, even before this stage is fully achieved, by attainment of siddhis, such as clairvoyance and the ability to perceive and read the thoughts of others. He who contemplates the void or space, while walking, standing, and dreaming, will become absorbed in space. An aspirant who desires success should acquire the power of regular and habitual practice, which will produce wonderful results. Such an aspirant will have an experience unlike anything he has ever known before. This feeling is simply indescribable: he will feel like an entirely transformed person, purged of faults and limitations, and living a new life. Such an aspirant becomes beloved by all, and acquires spiritual powers. This is one of the processes of emancipation. By making the mind free and open, he himself becomes full, saturated with sattva (goodness). Even one's normal daily consciousness will be more strongly permeated with awareness than before as a result of the intensity of this practice.

Laya Yoga: Meditation on Internal Sounds

Laya yoga is the absorption of the mind in sound. The goal of this practice is to alter one's normal awareness of self by focusing on hearing an internal, mystic sound. The mind will become steady and absorbed in the sound on which it focuses. In space, sound is produced by the movement of sound waves in the air. So, too, in the body, there are currents that flow and produce sound when one practices pranayama.

To do this practice, sit in siddhasana and focus the attention on the spot between the eyebrows. Turn the eyes upward and let the lids remain closed. The eyes, ears, nose, and mouth should be closed. With a calm and controlled mind listen for a sound in the right ear, and eventually you will hear a clear sound. In the beginning the sounds will be very loud and varied, but with continued practice they will become increasingly subtle. At first one may hear sounds that seem to pound and surge, like the beating of a kettledrum. After some time, in the intermediate stage, the sounds will resemble those produced by a conch shell, or by bells. Finally, after further practice, the sounds will resemble tinkling noises, the sound of a flute, or the hum of bees. All of these sounds are produced within and cannot be heard by anyone else. One should practice being aware of both the loud and subtle sounds, alternating and varying one's awareness from one to the other, so that the mind will not be inclined to wander.

When the student's mind is intently engaged in listening to these sounds, he becomes captivated by them and overcomes all distractions. As a result of this practice, the mind gives up its outwardly directed activity and becomes calm, desiring no objects of sense gratification. The mind and breath become refined and one's attention is focused within. Then the yogi forgets all external objects and loses consciousness of himself, and the mind is absorbed in bliss. The absorption that is produced when the mind enters the sound (nada) emanates spiritual powers and a sort of ecstasy, and one forgets his whole material existence. If one desires to attain this state of union, one should practice listening to the anahata sound in the heart with a calm and concentrated mind. When the mind focuses on the sound, it becomes steady. Mental activity is suspended when the mind is absorbed in the sound. The accomplished aspirant interpenetrates the anahata sound and attains the state of samadhi through this method, laya yoga.

These internal sounds can be heard only by those whose nadis are free from impurities and who are well practiced in pranayama. The anahata sound comes from sushumna, and, as with other sounds, it cannot be heard by the aspirant until this nadi is free from all impurities. Thus the practice of concentration and absorption with nada (sound) is only possible after considerable preparation. A beginner can instead perform bhramari kumbhaka, in which a humming sound resembling a bee drone is produced in one's throat. This practice requires breath control, so that the breath may be exhaled very slowly, producing the sound for a significant length of time.

Just as focusing the awareness on the eyes produces special powers of vision, directing one's awareness to the ears allows one to detect special sounds. By directing the full force of one's attention to these senses, the deeper powers develop. Directing the thoughts to any particular sense of the body awakens one's conscious awareness of the powers that correspond to that sense. Concentration upon the organs of the body that are involved in any practice increases their power and sensitivity, and intensifies and strengthens that organ system.

Concentration shows itself in five progressive mental stages: analysis, reflection, bliss, ecstasy, and meditation. The first stage is one of gaining knowledge about the nature of the object. The second step is that of pure reflection; here the lower stage of analysis is transcended. In the third stage, the power of reflection gives way to a blissful state of consciousness, which later merges into the pure ecstasy of the fourth stage. In the fifth stage, one losses awareness of all sensation and external awareness gives way to a state of complete meditation. In samadhi, there is neither seeing nor hearing, neither physical nor mental consciousness; pure existence and total absorption on the absolute is experienced.

Ida, Pingala, Sushumna and the Shat-Chakras

Ida and Pingala
There are the two nerve-currents one on either side of the spinal column. The left one is called Ida and the right is known as Pingala. These are Nadis. Tentatively, some take these as the right and the left sympathetic cords, but they are subtle tubes that carry Prana. The Moon moves in the Ida and the Sun in the Pingala. Ida is cooling. Pingala is heating. Ida flows through the left nostril and the Pingala through the right nostril. The breath flows through the right nostril for one hour and then through the left nostril for one hour. Man is busily engaged in worldly activities, when the breath flows through Ida and Pingala. When Sushumna operates, he becomes dead to the world, and enters into Samadhi. A Yogi tries his level best to make the Prana run in the Sushumna Nadi, which is known as the central Brahman Nadi also. On the left of Sushumna is situated Ida and on the right is Pingala. The moon is of the nature of Tamas and the sun is that of the Rajas. The poison share is of the sun and the nectar is of the moon. Ida and Pingala indicate time. Sushumna is the consumer of time.

Sushumna is the most important of all the Nadis. It is the sustainer of the universe and the path of the universe and the path of salvation. Situated at the back of the anus, it is attached to the spinal column and extends to the Brahmarandhra of the head and is invisible and subtle. The real work of a Yogi begins when Sushumna begins to function. Sushumna runs along the centre of the spinal cord or spinal column. Above the genital organs and below the navel is the Kanda, of the shape of a bird’s egg. There arise from it all the Nadis 72,000 in number. Of these, seventy-two are common and generally known. Of those the chief ones are ten and they carry the Pranas. Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pusa, Yusasvini, Alambusa, Kuhuh and Sankhini are said to be the ten important Nadis. The Yogis should have a knowledge of the Nadis and the Chakras. Ida, Pingala and Sushumna are said to carry Prana and have Moon, Sun and Agni as their Devatas. When Prana moves in Sushumna, sit for meditation. You will have deep Dhyana. If the coiled-up energy, Kundalini, passes up along the Sushumna Nadi and is taken up from Chakra to Chakra the Yogi gets different sorts of experiences, powers and Ananda.

Kundalini is the serpent power or sleeping Sakti, that has 3 1/2 coils with face downwards, in the muladhara Chakra, at the base of the spine. No Samadhi is possible without its being awakened. The practice of Kumbhaka in Pranayama produces heat and thereby Kundalini is awakened and passes upwards along the Sushumna Nadi. The Yogic practitioner experiences various visions. Then the Kundalini passes along the Six Chakras and eventually gets united with Lord Siva, seated on the Sahasrara or thousand-petalled lotus, at the crown of the head. Nirvikalpa Samadhi ensues now and the Yogi gets liberation and all the divine Aishvaryas. One should practise control of breath with concentration of mind. The awakened Kundalini that is taken up to Manipura Chakra may drop down again to Muladhara. It has to be raised again with effort. One should become perfectly desireless and should be full of Vairagya before he attempts to awaken Kundalini. Kundalini is like a thread and is resplendent. When it is awakened it hisses like a serpent beaten with a stick and enters the hole of Sushumna. When it travels from Chakra to Chakra, layer after layer of the mind becomes open and the Yogi acquires various Siddhis (psychic powers). Shat-Chakras

Chakras are centres of spiritual energy. They are located in the astral body, but they have corresponding centres in the physical body also. They can hardly be seen by the naked eyes. Only a clairvoyant can see with his astral eyes. Tentatively they correspond to certain plexuses in the physical body. There are six important Chakras. They are: Muladhara (containing 4 petals) at the anus; Svadhishthana (6 petals) at the genital organ; Manipura (10 petals) at navel; Anahata (12 petals) at the heart; Visudha (16 petals) at the throat and Ajna (2 petals) at the space between the two eyebrows. The seventh Chakra is known as Sahasrara, which contains a thousand petals. It is located at the top of the head. Sacral plexus tentatively corresponds to Muladhara Chakra; Prostatic plexus to Svadhishthana, Solar plexus to Manipura, Cardiac plexus to Anahata Chakra, Laryngal plexus to Visuddha Chakra and Cavernous plexus to Ajna Chakra. Kundalini and Muladhara Chakra

Nadis are astral tubes made up of astral matter that carry Pranic currents. They can be seen by the astral eyes only. They are not the nerves. They are 72,000 in number. Ida, Pingala and Sushumna are the important ones. Sushumna is the most important of all. Purification of Nadis

Pranayama is said to be the union of Prana and Apana. It is of three kinds—expiration, inspiration and retention. They are associated with the letters of the Sanskrit alphabet for the right performance of Pranayama. pranava (OM) only is said to be Pranayama. Sitting in Padmasana (Lotus-posture) the person should meditate that there is, at the tip of his nose, Devi Gayatri, a girl of red complexion, surrounded by numberless rays of the image of the moon and mounted on Hamsa (Swan) having a mace in her hand. She is the visible symbol of the letter A. The letter U has as its visible symbol Savitri, a young lady of white colour having a disc in her hand, riding on an eagle (Garuda). The letter M has as its visible symbol Sarasvati, an aged woman of black colour, riding on a bull, having a trident in her hand. He should meditate that the single letter, the supreme light—the Pranava OM is the origin or source of these letters—A, U and M. Drawing up the air through Ida (left nostril) for the space of 16 Matras, he should meditate on the letter A during that time, retaining the inspired air for the space of 64 Matras he should meditate on the letter U during that time; he should then exhale the inspired air for the space of 32 Matras, meditating on the letter M during that time. He should practise thus in the above order again and again.

Having become firm in the posture and having preserved perfect self-control, the Yogi should, in order to clear away the impurities of the Sushumna, sit in Padmasana, and having inhaled the air through the left nostril, should retain it as long as he can and should exhale through the right. Then drawing it again through the right and having retained it, he should exhale it through the left, in the order, that he should draw it through the same nostril, by which he exhaled it before and had retained it. To those who practise it according to these rules, through the right and left nostrils, the Nadis become purified within three months. He should practise cessation of breath at sunrise, at midday, at sunset and at mid-night, slowly, 80 times a day, for 4 weeks. In the early stage, perspiration is produced; in the middle stage the tremor of the body; and in the last stage, levitation in the air. These results ensue out of the repression of the breath, while sitting in the Padma posture. When perspiration arises with effort, one should rub his body well. By this, the body becomes firm and light. In the early course of practice, food with milk and ghee is excellent. One, sticking to this rule, becomes firm in his practice and gets no Taapa (burning sensation) in the body. As lions, elephants and tigers are gradually tamed, so also the breath, when rigidly managed, comes under control.

By the practice of Pranayama, the purification of the Nadis, the brightening of the gastric fire, hearing distinctly of spiritual sounds and good health result. When the nervous centres have become purified through the regular practice of Pranayama, the air easily forces its way up through the mouth of the Sushumna, which is in the middle. By the contraction of the muscles of the neck and by the contraction of the one below, viz., Apana, the Prana goes into the Sushumna, which is in the middle, from the west Nadi. Sushumna Nadi is between Ida and Pingala. The Prana which alternates ordinarily between Ida and Pingala, is restrained by long Kumbhaka; then along with the soul, its attendant, it will enter the Sushumna, the central Nadi, at one of three places where it yields space for entrance through such restraint of breath, and in the navel, by the Sarasvati Nadi, on the west. After such entry it is that the Yogi becomes dead to the world, being in that state called Samadhi. Drawing up the Apana and forcing down the Prana from the throat, the Yogi free from old age, becomes a youth of sixteen. Through the practice of Pranayama chronic diseases, that defy Allopathic, Homeopathic, Ayurvedic and Unani doctors will be rooted out.

When the Nadis have become purified, certain external signs appear on the body of the Yogi. They are lightness of the body, brilliancy in complexion, increase of the gastric fire, leanness of the body, and along with these, the absence of restlessness in the body. They are all signs of purification.

Shat-Karma: The Six Purificatory Processes

Those who are of a flabby and phlegmatic constitution only, should practise at first these six Kriyas to prepare themselves for the practice of Pranayama and their success comes in easily. These six Kriyas are: 1. Dhauti, 2. Basti, 3. Neti, 4. Trataka, 5. Nauli and 6. Kapalabhati.

Take a clean piece of muslin cloth 4 fingers wide and 15 feet long. Dip it in tepid water. The borders of the cloth should be nicely stitched on all sides and no pieces of thread should be hanging loose. Then slowly swallow it and draw it out again. Swallow one foot the first day and increase it daily, little by little. This is called Vastra-Dhauti. In the beginning you may have slight retching. It stops on the third day. This practice cures diseases of the stomach, such as gastritis, Gulma (dyspepsia), belching, fever, lumbago, asthma, Pleeha (diseases of spleen), leprosy, skin-diseases and disorders of phlegm and bile. You need not practise it daily. You can practise it once a week or once in a fortnight. Wash the cloth with soap and keep it always clean. Drink a cup of milk after the practice is over; otherwise, you will feel a dry sensation inside.

This can be practised with or without a bamboo tube. But it is better to have a bamboo-tube. Sit in a tub of water covering your navel. Assume the posture Utkatasana by resting your body on the forepart of your feet, the heels pressing against the posteriors. Take a small bamboo-tube 6 fingers long and insert 4 fingers of its length into the anus after lubricating the tube with vaseline or soap or castor oil. Then contract the anus. Draw the water into the bowels slowly. Shake well the water within the bowels and then expel the water outside. It is known as Jala-Basti. It cures Pleeha, urinary disorders, Gulma, myalga, dropsy, disorders of digestion, diseases of the spleen and bowels, diseases arising from the excess of wind, bile and phlegm. This Kriya should be done in the morning when the stomach is empty. Drink a cup of milk or take your meals when the Kriya is over. This Kriya can be practised while standing in a river.

There is another way of doing Basti without the help of water. It is called sthula-Basti. Sit in Paschimottanasana on the ground and churn the abdominal and intestinal portions slowly with a downward motion. Contract the sphincter muscles. This removes constipation and all the abdominal disorders. This is not so effective as the Jala-Basti. Technique of Drawing Water into Bowels


Take a thin thread 12 fingers long (1/2 cubit) without knots. Insert it into the nostrils and passing it inside draw it out by the mouth. You can also pass the thread through one nostril and pull it through the other. The thread is glued and thereby rendered stiff for passing through easily. This Kriya purifies the skull and produces clear and keen sight. Rhinitis and Coryza are cured thereby.

Trataka (Gazing)
Gaze steadily without winking with a concentrated mind at any small object, until tears begin to flow. By this practice all diseases of the eye are removed. Unsteadiness of the mind vanishes. Sambhavi Siddhi is obtained. Will-power is developed. Clairvoyance is induced.

This is abdominal churning with the help of rectus muscle of the abdomen. Bend the head down. Isolate the rectus muscle and turn it from right to left and from left to right. This removes constipation, increases the digestive fire and destroys all intestinal disorders.

Do Rechaka and Puraka rapidly like the bellows of a blacksmith. This destroys all the disorders of phlegm. Detailed instructions are given separately.