* 
The index finger represents the jivatma (the individual soul in 
each person) and the thumb signifies the paramatma (the all-
pervading Supreme Consciousness). The position of the index 
finger and the thumb symbolizes the ultimate goal of yoga - the 
union of the individual soul and the Supreme Consciousness. (2) Shambhavi mudra (Eyebrow-center gazing) 
Sit in a meditation asana with the spine erect and the 
hands on the knees in chin or jnana mudra. Gaze forward at 
a fixed point and then upward as high as possible, without 
moving the head. Then focus the eyes at a point directly be­
tween the eyebrows and concentrate on that point. Let the 
thought process cease and meditate on the self (Atman) or 
the Supreme Consciousness (Paramatma). * According to yogo theory, in its unmanifest state prakriti (the primordial 
energy of the universe, the most basic substance} is composed of three 
gunas, or qualities, which are: tamas, rajas, and sattva. When observed by 
purusha [Pure Spirit], these gunas begin to act, influencing and combining 
with each other, so as to create the material aspect of the universe. 98 
Duration: As long as possible. At first, for a few minutes; 
but with practice, the time can be slowly extended. Benefits: This is one of the most highly regarded practices 
in yoga. One who is proficient in the technique of shambhavi 
mudra can transcend the mind, the intellect, and the ego, 
entering the psychic and spiritual realms of consciousness. It is a powerful technique for awakening the ajna chakra, the 
seat of union between the lower and higher consciousness. This mudra brings calmness of mind and removes tension 
and anger. It also strengthens the eye muscles. (3) Akashi mudra (Consciousness of inner space) 
Sit in a meditation pose and fold the tongue back against 
the palate, as in khechari mudra (See Chapter IV p. 101). Prac­
tice ujjayi pranayama and shambhavi mudra. With the head 
tilted backward somewhat, but not to the fullest extent, 
breathe slowly and deeply. At first, ujjayi pranayama in this 
position may irritate the throat, but with practice it will 
become more comfortable. Duration: Maintain the final position for as long as possi­
ble. If it is difficult for more than a short time, stop practic­
ing ujjayi pranayama, khechari mudra, and shambhavi 
mudra; rest for a short time, then repeat. 99 
Concentration: On the ajna chakra. Precautions: As with all mudras, it must be learned 
gradually under expert guidance. Benefits: When this mudra is perfected, the student goes into 
a kind of trance. This is not a trance in the Western sense 
but in the yogic sense, one in which the student achieves a 
state of heightened consciousness. Calmness and tranquility 
of mind result, and the benefits of ujjayi pranayama, sham-
bhavi mudra, and khechari mudra are duplicated. (4) Bhujangani mudra (Snake breathing) 
Sit in a meditation pose, relaxing the whole body. In this 
mudra, the student must try to 'drink' air through the mouth 
into the stomach (not the lungs), as if he were gulping water. Expand the stomach as much as possible, hold the air inside 
for a short period of time, then expel the air by belching. Repeat the process. Duration: Do as many times as desired, though three to five 
times is usually sufficient. It may be repeated more often to 
ease specific ailments. This mudra can be performed at any 
time, though it is more effective when performed after the 
hatha yoga practice of shankha prakhalana. * 
Benefits: The esophageal walls and the digestive secretory 
glands are rejuvenated. The whole stomach is toned, stag­
nant gases are eliminated, and gastric disorders improve. When air is retained in the stomach, the student can float in 
the water for any length of time without sinking. (5) Ashvini mudra (Horse mudra) 
Stage 1: Sit in a meditation asana, relax the whole body, 
close the eyes, and breathe normally. Contract the sphincter 
muscles of the anus for a few seconds, then relax them for a 
few seconds. Repeat this process as many times as possible. * A gentle, systematic method for complete washing of the entire alimentary 
canal from the mouth to the anus. 100 
Stage 2: Sit as in Stage 1, contracting the anus during in­
halation. Retain the breath and hold the contraction, then ex­
hale, releasing the contraction. Repeat this process as many 
times as possible. Duration: For as long as is comfortable without strain. May 
be practiced at any time of the day and at any stage during 
yoga practice. Concentration: On the muladhara chakra. Benefits: Control is gained over the sphincter muscles of 
the anus (as a horse has). When this mudra is properly per­
formed, the escape of prana from the body is prevented, and 
this energy can therefore be conserved and directed upwards 
for higher purposes. It is very useful for those who suffer 
from piles or prolapse of the rectum or uterus, though in 
these cases this mudra is most effective if done in conjunc­
tion with an inverted pose. Intestinal peristalsis is also 
stimulated and constipation is eased. This is an excellent 
preparatory exercise for mula bandha. (6) Kaki mudra (Crow beak) 
Sit in a meditational pose and make a narrow tube by purs­
ing the lips. Concentrate the eyes on the tip of the nose. In­
hale slowly and deeply through the mouth and then slowly 
exhale through the nose. Again inhale through the mouth 
and repeat the process. 101 
Duration: For as long as possible. Benefits: The influx of air touches the walls of the mouth 
and stimulates the digestive secretions. This mudra is effec­
tive in awakening the muladhara chakra and for cooling the 
whole body. (7) Khechari mudra (Tongue lock) 
Close the mouth and roll the tongue backwards so that the 
underside of the tongue touches the back of the palate. Take 
the tongue-tip as far back as possible without strain (in this 
position ujjayi pranayama may be performed) and hold it 
there for as long as possible. If beginners feel discomfort 
after a short time, they should relax the tongue for a few 
seconds, and then resume the position. (With practice, the 
tongue can be stretched enough to be rolled backwards to 
stimulate the larynx and pharynx. This stimulation is then 
conveyed to the various nerve centers in the brain.) Breathing: Beginners may breathe normally during the 
practice, but over a period of months they should gradually 
try to reduce the rate of respiration until after two months or 
more it is only five to eight breaths per minute (normal 
breathing being about sixteen per minute). With careful prac­
tice, preferably under expert guidance, the respiration rate 
can be reduced even further. Duration: For as long as possible or desired, preferably at 
peaceful, relaxed times. Khechari mudra can be performed 
in conjunction with other yoga practices. Precautions: If this mudra is performed during physical ex­
ercise and a bitter taste is felt in the throat, stop the practice 
to avoid any harmful effects. Benefits: This mudra has a subtle influence on the human 
body. There are various pressure points and glands in the 
cavity behind the palate which have extensive control over 
the activities of the body, and the secretions from these are 
stimulated by the folded tongue. Saliva is also produced, 
which removes feelings of thirst and hunger. Yogis who are 
buried underground for long periods of time perform 102 
khechari mudra for the duration. This allows them to retain 
the breath for as long as they wish without any harm. The 
mudra helps to awaken the kundalini shakti, and also to 
preserve the vital energy of the body. The form of kechari mudra described here is, properly 
speaking, a practice of raja yoga. In the full hatha yoga form, 
the tendon beneath the tongue is gradually stretched over a 
period of several months until the rear passages can be com­
pletely blocked with the folded tongue. When perfected, this 
practice can cause detachment of the astral body from the 
physical. The consciousness thereby dwells in akasha, the 
"space" between the astral and physical dimensions. This 
mudra is regarded as very important in the ancient yoga 
texts. (8) Prana mudra 
Starting 
Position 
Stage 2 103 
Sit in a meditation pose with the spine erect. Close the eyes 
and place the hands on the lap. Stage 1: Exhale as deeply as possible, contracting the ab­
dominal muscles to expel the maximum amount of air from 
the lungs. Perform mula bandha while retaining the breath 
and concentrating on the muladhara chakra. Retain the 
breath for as long as is comfortable. Stage 2: Release mula bandha and slowly begin a deep in­
halation, expanding the abdomen to its fullest extent and 
drawing as much air as possible into the lungs. Simul­
taneously raise the hands in front of the navel. The hands 
should be open with the fingers pointing at each other but 
not touching, and with the palms facing the trunk. During this stage, try to feel the prana being drawn from 
the muladhara to the manipura chakra as you inhale. The movement of the hands should be coordinated with 
the abdominal inhalation. Stage 3: Continue the inhalation by expanding the chest 
and simultaneously continue the upward movement of the 
hands. At the end of this expansion the hands should be 
directly in front of the heart. During this stage, try to feel 
prana being drawn from the manipura to the anahata chakra. Stage 4. 104 
Try to draw even more air into the lungs by raising the 
shoulders. During this action, try to feel the prana being 
drawn up to the vishuddhi chakra and then spreading like a 
wave to the ajna chakra and eventually to the sahasrara. Coordinate the hand movements with the breath by raising 
the hands in front of the throat. Stage 5. Stage 5: Retain the breath inside while moving the hands 
out to the sides. In the final position, the hands should be at 
the same height as the ears, the arms outstretched but not 
straight. Concentrate on the sahasrara chakra. Try to 
visualize an aura of pure light emanating from the head. Feel 
your whole being radiating vibrations of peace to all beings. Maintain this position for as long as possible without strain­
ing the lungs. Then return to the starting position while ex­
haling, repeating Stages 1 to 5, but in reverse order. During 
the exhalation, feel the prana coming down from the 
sahasrara to the muladhara via each chakra. Relax the body 
for a short time, breathing deeply and slowly. Concentration: The awareness should move with the 
breath and hand movement from the muladhara to the 105 
sahasrara and vice versa. When this mudra is perfected, the 
student can see the breath extrasensorily as a stream of white 
light ascending and descending in the sushumna nadi. Prana 
mudra should be performed before meditation. Precautions: Do not strain the lungs. Slowly increase the 
duration of inhalation, retention, and exhalation with 
regular practice. Benefits: This is a compact mudra, combining pranayama 
with the symbolic gesture of a mudra. It is an excellent prac­
tice for awakening the dormant vital energy (prana shakti). It 
distributes this energy throughout the whole body, thereby 
increasing strength, personal magnetism, and health. (9) Navamukhi Mudra (The mudra of nine gates - yoni 
Mudra) 
Sit in a meditational asana, relax the whole body, and in­
hale slowly and deeply. Simultaneously concentrate on each 
chakra in turn for a few seconds, feeling the slow ascent of 
the breath (prana) and consciousness from the muladhara to 
the sahasrara. Retain the breath inside and raise both hands 
to the face. Close the ears with the thumbs, the eyes with the 
index fingers, the nostrils with the middle fingers, and the 
mouth by placing the ring and the little fingers above and 
below the lips. Perform mula bandha and vajroli mudra (see 
p. 91 and 114). Concentrate on the sahasrara while retaining the 
breath inside. Hold the breath for as long as possible without 106 
strain, then release the finger pressure on the nostrils and 
slowly exhale. During this exhalation release mula bandha 
and vajroli mudra, but keep the fingers in position. Maintain 
awareness of the sahasrara. At the end of the exhalation, 
relax for a few seconds and then repeat the whole process. Duration: For as long as possible without strain. Notes: In the body there are nine openings through which 
sensory experiences of the external world enter and waste 
matter is excreted: the two ears, the two eyes, the two 
nostrils, the mouth, the anus, and the urinary passage. These 
openings are called the nine "gates" in the "temple" of the 
body. By closing these gates and withdrawing the mind in­
ward, one is able to pass through the tenth gate - that of 
spiritual awakening - thereby transcending mundane con­
sciousness. The mystical tenth gate is in the crown of the 
sahasrara chakra and is known as the gate of Brahma (higher 
conscousness). Benefits: As the mind is drawn within from the external 
world, awareness develops of the nada, psychic sounds 
which originate in the sahasrara chakra and emanate from 
an important center in the brain called bindu-visargha. (10) Agnisar Kriya (Vahnisar Dhauti: "purification by fire 
breathing"). Vajrasana 107 
Sit in Vajrasana (note diagram, p. 106), keeping the toes 
together and separating the knees as far as possible. Place 
both hands on the knees and lean the upper half of the body 
forward slightly, keeping the arms straight. Open the mouth 
and extend the tongue from the mouth. Breathe rapidly in 
and out by contracting and expanding the abdomen. The 
breathing should resemble the panting of a dog. Repeat this 
rapid breathing 25 times. Advanced form: Take the same pose as in the sample form. Exhale as deeply as possible and perform jalandhara bandha. With external retention, rapidly contract and expand the ab­
dominal muscles. Precautions: Wait at least four hours after eating to prac­
tice this mudra. Limitations: Those with high blood pressure, heart disease, 
or peptic or duodenal ulcers should not do this practice. Benefits: Abdominal conditions such as excessive wind 
(flatulence), constipation, depressed liver function, etc., are 
relieved, the abdominal organs are toned, and the appetite is 
stimulated. This serves as a good preparation for uddiyana 
bandha (see Chapter III p. 92) and nauli kriya (abdominal 
massage, see Chapter IV, p. 120). Although described here with the basic mudras, aginsara 
kriya, which can be used as a substitute or preparation for ud­
diyana bandha, is not a mudra proper, but a part of hatha 
yoga practice. With it, this section is concluded, and we pro­
ceed to the methods for awakening the chakras. Methods for Awakening the Chakras 
One traditional approach to the awakening of the chakras 
is exemplified by the Gorakshashatakam, a brief treatise writ­
ten in the tenth century by the guru Goraknath. This text will 
be presented in detail in Chapter VI-B. The principle tech­
nique described is the concentration on each chakra while 
gazing at the tip of the nose. For example, Goraknath 108 
writes, "The first chakra, called adhara (the muladhara), is 
like burnished gold. Meditating on it with the gaze fixed on 
the tip of the nose, one is freed from sin. The second chakra 
is the svadhisthana, as beautiful as a genuine ruby. Meditating on it with the gaze fixed on the tip of the nose, 
one is freed from sin." The effectiveness of this practice can be explained by the 
location of the ida and pingala nadis, which originate in the 
muladhara chakra - the seat of kundalini - and terminate 
in the left and right nostrils, respectively. Gazing at the tip of 
the nose therefore stimulates these nadis and the muladhara 
chakra, as well as the kundalini it houses. When using this 
method while concentrating on another chakra, the practi­
tioner can cause kundalini to rise and further energize that 
chakra, already activated by mental concentration. This 109 
technique of nose-gazing, then, is a powerful method which 
can potentially double the effects of concentration. However, since this practice is so simple and monotonous, 
a beginner finds himself easily distracted by thoughts and 
desires which emerge from the subconscious. His mind 
becomes restless, and his concentration is easily broken. For 
these reasons, the practices recommended here are of a more 
comprehensive and varied nature. Indian yoga has devised 
and handed down other effective methods for awakening the 
chakras which combine chakra concentration with asanas, 
pranayama, and mudras. The mechanism of these practices 
follows a distinct pattern: first, prana is absorbed through 
pranayama; next, the chakra is stimulated physically and 
phychically through specific asanas and mudras; and finally, 
the chakra is activated by the infusion of channeled prana 
and direct mental concentration. The following descriptions of practices for awakening the 
chakras are largely based on Tantra of Kundalini Yoga by 
Swami Satyananda Saraswati. Please realize that the prac­
tices enumerated here traditionally have been taught only to 
outstanding students under the careful guidance of a guru. Practicing alone from a book can easily lead to a misunder­
standing and thus considerable danger. It is essential that the 
instructions recorded here be followed only under the most 
expert guidance. (1) Awakening the Ajna Chakra 
Sit in siddhasana (women in siddha yoni asana) with the 
eyes gently closed. If siddhasana is impossible, sit in half sid­
dhasana, with one heel - whichever feels more comfort­
able - pressing against the perineum. Place the hands on the 
knees in chin mudra and make sure the spine is erect. It is 
important to keep the eyelids closed gently; the unconscious 
strain generated when the eyes are closed tightly prevents 
entry into deep meditation. Concentrate between the 
eyebrows or on the tip of the nose, fixing the eyes themselves 110 
on either spot behind the closed lids. At the same time, alter­
nately contract and relax the perineum gently, where the 
heel is pressing. Continue for 5 to 10 minutes. Next, become aware of the breath and adjust to the rhythm 
so that the perineum is contracted during inhalation and 
relaxed during exhalation. Breathe at a natural speed in this 
way for 50 breaths, maintaining awareness of both the 
perineal contractions and the breath. This is the first half of 
the method. Next, remaining in the same position, concentrate on the 
ajna chakra between the eyebrows. Inhale slowly and deeply, 
imagining the absorption or prana between the eyebrows as 
you chant OM* in your mind. Then exhale slowly, imagining 
that you are radiating prana from the eyebrow center, return­
ing it to the universe, as you continue to chant OM. Continue 
for as long as possible (30 minutes to two hours). There are two reasons why stimulation of the perineum, 
the location of the muladhara chakra in the physical body, is 
helpful in awakening the ajna. First, this practice helps to 
awaken the kundalini which resides within the muladhara. No chakra can be awakened unless it is energized by an ac­
tivated kundalini. Secondly, the ajna is directly connected to 
the muladhara by the ida, pingala and sushumna nadis, 
which converge at these two points. Direct stimulation of 
one of these chakras generates a contingent effect upon the 
other. Thus, the activation of the muladhara in the first part 
of the practice described here is an excellent preparation for 
the direct concentration on the ajna which follows. Concentration on the ajna chakra is strongly recommend­
ed before attempting to awaken other chakras, for the follow­
ing reasons. Each chakra is said to possess its own latent kar­
ma, which is brought to the surface and activated to some ex­
tent when it is stimulated through ascetic practice. The 
* Pronounced like "home" without the "h". III 
awakening of the ajna chakra avowedly enables the practi­
tioner to purify the karma of the lower chakras, in addition to 
that of the ajna itself. Thus, if the ajna is awakened first, the 
overpowering and potentially dangerous karmic forces hid­
den in the lower chakras may be safely controlled. Furthermore, by first activating the ajna the practitioner 
strongly stimulates the kundalini residing in the muladhara, 
owing to the direct connection between the two chakras. The only way to discover the precise location of the ajna is 
through direct experience, but the sensation is often 
reported as follows. When the perineum is repeatedly con­
tracted and relaxed in coordination with the breathing, the 
area becomes hot and a subtle vitration is felt there. At the 
same time, a similar sensation is felt at a point between the 
eyebrows, the location of the ajna chakra. As the student 
maintains concentration on this point, visualizing the ab­
sorption and diffusion of prana while chanting OM, the ajna 
is gradually activated. After months or years of continued 
practice, awakening should take place. (2) Awakening the Muladhara Chakra (Manduki Kriya) 
Sit in Vajrasana (Japanese seiza posture - sit on the heels, 
knees pointing forward) with the knees slightly separated. Interlock the hands and hold them below the navel, wrists on 
the thighs. With the eyes closed, direct your gaze to the tip of 
the nose, concentrating there. Then open the eyes slightly 
and continue to concentrate. Even though the nose-tip may 
not be visible, a sensation should be felt there. When the eyes 
become tired, close them for awhile, continuing mental con­
centration. When they are rested, resume visual concentra­
tion. Repeat this process for 10-20 minutes. Next, shift your 
attention to the perineum. Alternately contract and relax it 
for a period of 30-60 minutes. These two techniques, prac­
ticed together, comprise the method for awakening the 
muladhara chakra. 112 
Lateral Aspect of Rt. Lower Leg Medial Aspect of Rt. Lower Leg 
The value of sitting in Vajrasana to stimulate the 
muladhara chakra can be explained in terms of acupuncture 
theory. The muladhara controls the functions of the 
urogenital organs, which, in terms of Chinese medicine, are 
governed by the urinary bladder and kidney meridians. The urinary bladder meridian runs down the back of the 
leg, with the kidney meridian somewhat to the inside. These 
meridians are stimulated by the weight of the upper half of 
the body in Vajrasana, and this stimulation is transmitted to 
the muladhara chakra, helping to activate it. We have already seen how concentration on the tip of the 
nose stimulates the muladhara, due to the ida and pingala 
nadis which connect the two areas (see Chapt. IV, p. 108). In 
fact, when an acupuncture needle is inserted into the 
perineum (the location of the muladhara in the physical 
body),to a depth of 1 cm., a tingling sensation is often felt at 113 
the tip of the nose, and nasal blockages are cleared. After 5 to 
10 minutes, ki energy which has stagnated in the head flows 
downward, and the balance of ki-flow throughout the body is 
restored. The above information suggests that before attempting to 
awaken a given chakra, it is useful to concentrate first on a 
complementary chakra at the opposite end of the interconnect­
ing nadis. This resembles a common pattern in acupuncture 
treatment: to treat a given problem area, a point located at 
the opposite end of the body but closely related through the 
meridian network is strongly stimulated. For example, a 
needle may be inserted in the hyakue point (Paihui, GV20) at 
the top of the head to treat hemorrhoids. Techniques based 
upon this principle - either in acupuncture treatment or yoga 
practice - promote the improved functioning of the internal 
organs and increased prana flow. In the case of yoga, chakra 
awakening is facilitated by strengthening the mutual interac­
tion of the individual chakras. (3) Awakening the Svadhishthana Chakra 
Sit in siddhasana, placing the upper heel at the lowest 
point of the abdomen, in the center. This point is the location 
of the svadhishthana chakra. With both hands on the knees, 
assume chin mudra. Close the eyes and keep the body per­
fectly still. Then concentrate directly on the svadhishthana. Practice khechari mudra (see Chapter IV, p. 101), releasing it 
whenever tired. While concentrating, slowly contract and 
relax the surrounding muscular area. The contraction starts 
from the point of svadishthana itself, but eventually should 
cover a larger area which includes the genitals. However, 
make certain that the muladhara area stays relaxed, unaf­
fected by the contraction process. At first it may be difficult 
to isolate the various muscle groups, but continued practice 
will bring results. Both contraction and relaxation should be 
slow and deliberate, performed with full awareness. Ud-114 
diyana bandha (Chapter III, p. 92), shlabhasana (Chapter IV, 
p. 118), and dhanurasana (Chapter II, p. 61), are recommend­
ed to help develop conscious control of the contraction-relax­
ation process. Another technique often suggested to facilitate concentra­
tion on the svadhishthana is as follows. Press the palms 
against the knees, raising the shoulders a little but keeping 
the elbows straight. Bend the neck forward as in jalandhara 
bandha (Chapter III, p. 89), and perform the same contrac­
tion and relaxation described above. (The breath retention of 
jalandhara bandha is unnecessary.) After practicing in this 
pose for a few minutes, return to the standard erect posture 
and continue. This contraction and relaxation, performed with a deeply 
meditative attitude and in complete stillness, is called vajroli. After practicing vajroli for 30-60 minutes, release khechari 
mudra and chant OM three times. The beneficial effects of khechari mudra and the posture of 
jalandhara bandha - both of which stimulate the throat 
area - upon the svadhishthana chakra can be explained as 
follows. Like the muladhara, the svadhishthana is related to 
the urogenital organs, and thus to the kidney and urinary 
bladder meridians of acupuncture. The kidney meridian 
flows through the larynx and pharynx, which are stimulated 
by the forward bending of the neck in jalandhara bandha, 
and by pressure from the tip of the tongue in the complete 
form of khechari mudra. This stimulus is transmitted along 
the kidney meridian to the urogenital organs, improving 
their function and helping to activate the svadhishthana 
chakra. In addition, the heart meridian passes through the 
tongue, and therefore is stimulated by khechari mudra. The 
heart meridian is directly related to the kidney meridian, 
together they form the "lesser yin" meridian (heart in the up­
per body, kidney in the lower). Therefore the stimulus to the 
heart meridian indirectly affects the kidney meridian and 
thus the svadhishthana chakra. 115 
Shalabhasana (the "locust" pose), mentioned above, is 
helpful in awakening the svadhishthana. Method: Lie on the stomach with the hands beside the 
thighs, palms facing down. Stretch and raise the legs, 
together with the abdomen, as high as possible, by pressing 
the arms against the floor. Make sure the knees do not bend. Hold for a few seconds, then lower the legs carefully. Breathing: Inhale deeply in the prone position. Retain the 
breath inside while raising the legs and abdomen. Exhale 
while returning to the starting position. Perform in conjunc­
tion with bhujangasana (Chapter II, p: 60) and dhanurasana 
(Chapter II, p. 61). Duration: Perform up to five times. Concentration: On the vishuddhi chakra. 116 
Limitations: Those who suffer from peptic ulcers, hernia, 
intestinal tuberculosis, or poor heart function should not 
practice this asana. Benefits: This asana tones and regulates the liver, in­
testines, pancreas, and kidneys, and stimulates the appetite. It is especially useful in treating diseases of the stomach and 
intestines. In addition, it strengthens the lower back and 
tones the sciatic nerves. (4) Awakening the Manipura Chakra 
The following,practice, consisting of four stages, is recom­
mended by Swami Satyananda as a powerful method for 
awakening the manipura chakra. The main technique is a 
variation of mula bandha, but three other techniques are in­
cluded to increase its effectiveness. The four parts are: 
1) the same as the first half of the ajna chakra awakening 
method; 
2) vajroli mudra (for svadhishthana awakening); 
3) the main technique, in which prana and apana* are 
unified in the navel area, generating shakti power which 
activates the manipura chakra in the spine; 
4) manduki kriya, also used to awaken the muladhara. Part 1 Sit in siddhasana and assume chin mudra with the 
eyes closed and spine erect. Concentrating on the perineum, 
alternately contract and relax it in a comfortable rhythm for 
five minutes. Part 2: Contract and relax the lower abdomen, including 
the genital area, with full awareness for five minutes, con­
centrating on the svadhishthana chakra. Part 3: Inhale deeply. Imagine prana being absorbed 
through the throat and flowing down to the navel, and apana 
*Two varieties of prana within the body which control respiration and 
excretion, respectively. See Chapter V. 117 
flowing up from the muladhara chakra to the navel. Slowly 
assume inula bandha (Chapter III, p. 90). Hold the breath, 
concentrate on the navel, and visualize there the unification 
of apana and prana. Continue to hold the breath as long as 
possible and then exhale. This cycle should be repeated for 
10 minutes. Part 4: Change from siddhasana to Vajrasana and separate 
the knees a little. Clasp the hands with fingers interlocked, 
close the eyes and be still. Concentrate attention on the tip of 
the nose for a while, directing the closed eyes at the same 
point. Slightly open the eyes and gaze attentively towards the 
tip of the nose. Again close the eyes, maintaining concentra­
tion. Repeat the process for ten minutes. After this, return to siddhasana and again repeat part (3) 
for 20 to 30 minutes. This is the final stage of this practice. The techniques for Parts 1 and 2 are useful because they 
stimulate the two lowest chakras, facilitating the rise of kun-
dalini to the manipura. As stated, Part 3 is the main practice, 
as the unification of prana and apana - which may be imag­
ined as the vital energy in the upper and lower sections of the 
trunk - is the key to awakening the manipura chakra. The effectiveness of the manduki kriya and Vajrasana in 
Part 4 in stimulating the manipura is an interesting phe­
nomenon. Swami Satyananda explains it by stating that the 
manipura is directly connected with the eyes and the feet, 
but he gives no details. However, the connection is easily ex­
plained in terms of the acupuncture meridians, as follows. The manipura chakra is said to control the digestive 
organs; the relevant meridians are the stomach, large in­
testine, liver, gallbladder, and spleen. The large intestine 
meridian passes beside the ala of the nose, where it intercon­
nects with the stomach meridian. The latter starts in the or­
bital cavity directly below the pupil, descends the face, the 
front of the trunk, and the lateral side of the front of the leg, 
terminating at the second toe. The gallbladder meridian 
flows from beside the lateral corner of the eye, around the 118 
back of the ear, back into the temporal region, then down the 
side of the neck, trunk, and leg (lateral to the stomach meri­
dian) to the end in the fourth toe. A yin-yang relationship exists 
between the spleen and stomach as well as between the 
liver and gallbladder meridians; consequently, these com­
plementary meridians exert a strong influence on each other. Further, the spleen and liver meridians flow up the medial 
side of the leg. All this indicates that the meridians control­
ling the digestive organs are closely connected with the eyes, 
nose, and legs; and these meridians, as stated above, have a 
close relationship with the manipura chakra. Therefore, when the eyes and nose are stimulated through 
mental and visual concentration on the tip of the nose in 
manduki kriya, this stimulation activates the manipura 
chakra through the digestive organ meridian framework. Similarly, through direct pressure on the legs, Vajrasana 
stimulates the meridians located in the legs which are related 
to the manipura. The following practices of trataka, uddiyana bandha, and 
nauli kriya are also recommended as techniques which help 
to awaken the manipura chakra. (4 a) Trataka 
The following is the easiest and most common of a wide 
variety of forms of trataka - the practice of gazing at an ob­
ject. In a dark or darkened room sit in siddhasana or some other 
comfortable position. Place a lit candle at eye level 45-60 cm. (18-24 inches) away. Relax the whole body with the eyes 
closed and spine erect. Once a comfortable position is found, 
keep still. Do not move in any way or for any reason 
throughout the entire practice. Open the eyes and gaze in­
tently at the brightest spot of the flame just above the top of 
the wick. With practice, it becomes possible to gaze at the flame for a 
few minutes without moving the eyeballs or blinking. Gaze at 119 
the flame so intently that awareness of the body is lost. The 
gaze should be absolutely fixed on one point. After a few 
minutes, the eyes will probably become tired or begin to 
water, and then they should be closed and relaxed. Again, do 
not move the body, but concentrate on the after-image of the 
flame in front of the closed eyes. Hold it just in front of, or a 
little above, the center of the eyebrows. When it begins to 
fade, open the eyes and again concentrate on the actual 
flame. Trataka may be performed by gazing at a variety of objects: 
a small dot, the full moon, a shadow, a crystal ball, the nose 
tip, water, darkness, an empty space, a shining object that is 
not excessively bright, and many other things. If appropriate, 
you may concentrate upon an image of your personal deity 
or a photograph of your guru's face, while trying to feel his 
spiritual presence and grace. The rising sun, one's own im­
age in a mirror, or the eyes of another person may also be 
used as an object of concentration. These practices should be 
done under expert guidance, however, as there are certain 
risks involved. Trataka practice can be divided into two categories: ba-
hiranga (outer) and antaranga (inner). The methods men­
tioned above are all "outer" practices. Inner trataka is the 
practice of inner visualization (for example, of a chakra or a 
personal deity), generally performed with the eyes closed. Even if the eyes are left open, the concentration is directed 
inward to such an extent that no external objects are per­
ceived. Duration: Generally 15-20 minutes is sufficient. This period 
may be lengthened considerably for spiritual purposes, or to 
correct eye defects. Sufferers of insomnia or mental tension 
are advised to practice trataka for 15 minutes before going to 
bed at night. Specifically, the best time for trataka is 4-6 A.M., 
after asana and pranayama practice, but it is beneficial at 
any time. Preferably, the stomach should be empty as this 
facilitates concentration. 120 
Precautions: There is no danger in the simple form of 
trataka (on the candle flame), but undue strain must be avoid­
ed in the beginning stages. The ability to keep the eyes open 
without blinking will gradually develop with practice. Benefits: The benefits of trataka are many - physical, men­
tal, psychic, and spiritual. Physically, it aids weakness and 
certain defects of the eyes, including nearsightedness. It 
calms and stabilizes the mind, and provides relief for insom­
nia. Furthermore, it develops the power of concentration 
necessary for true meditation practice. The eyes are the gates 
to the mind; when they are steady the mind itself becomes 
steady, and the thinking process automatially ceases as con­
centration deepens. Trataka is one of the most powerful 
methods for controlling a restless mind filled with waves of 
constantly changing thoughts. This control is a prerequisite 
for effective spiritual practice. Satyananda does not explain why trataka is effective in 
awakening the manipura chakra. However, as explained 
previously, the stomach and gall bladder meridians flow 
around the eyes, and we can therefore postulate that the 
stimulation the eyes receive in trataka is transmitted along 
these meridians to the manipura chakra. (4b) Uddiyana Bandha 
Satyananda recommends uddiyana bandha (Chapt. III, p. 
92), in conjunction with agnisar kriya (Chapt. IV, p. 106) and 
jalandhara bandha (Chapt. III, p. 89), as a method to awaken 
the manipura. The stimulus provided to the manipura should 
be evident from the descriptions of these practices in the 
relevant sections. (4c) Nauli Kriya 
Stand with the feet a little less than a meter (1 yard) apart. Stage 1: Contract the recti abdomini muscles (the two col­
umns of muscles on either side of the navel), in isolation 
from the other abdominal muscles (madhyama nauli). When 
this is mastered, proceed to Stage (2). 121 
Stage 2: Perform isolated contraction of the left rectus ab-
domini muscle only. This is vama nauli. Stage 3: As before, contracting only the right rectus ab-
domini muscle (dakshina nauli). Stage 4: The practitioner must, before attempting this, be 
able to perform Stages 1, 2 and 3 without difficulty. In a stan­
ding position, do uddiyana bandha. Then begin to churn or 
roll the recti abdomini muscles so that they move from the 
left across center to the right in one smooth motion. Repeat 
the movement in succession as many times as possible while 
holding the exhalation. Then relax the abdominal muscles 
and breathe in. When breathing has returned to normal, 
repeat the process, from right to left. 122 
Preliminary practices: Before attempting Stage 1 of nauli, 
the student should perfect agnisar kriya and uddiyana ban-
dha. Duration: Practice the stage 4 technique for as long as you 
can hold the breath, and, counting this as one round, do up 
to six rounds, three from left to right and three from right to 
left. Period of practice: This technique takes time to perfect, and 
regular daily practice is important. If Stage 4 is mastered 
within 3 months, progress is good. Precautions: This kriya is best practiced under the 
guidance of a yoga teacher. Do not perform until at least four 
hours after a meal. Limitations: Those who are suffering from high blood 
pressure, peptic or duodenal ulcers, hernia, or any other 
serious digestive ailments should not practice nauli. Benefits: This is the most powerful method of relieving ab­
dominal ailments since it massages all the organs in the ab­
domen, keeping them healthy and free of malfunction. It is 
very useful in cases of constipation because it encourages in­
testinal peristalsis. It is also effective in treating sexual 
ailments and keeping the sexual organs in good condition. The powerful massage given by nauli kriya to the digestive 
organs controlled by the manipura chakra stimulates the 
associated meridians, and this stimulation seems to be 
transmitted to the manipura chakra, triggering the activation 
of the chakra in a higher dimension. (5) Awakening the Anahata Chakra 
In this practice, it is more important to breathe with full 
awareness than to maintain one asana for a long time. There­
fore, if a posture is uncomfortable it may be changed; if an 
itch is felt, there is no reason why it should not be scratched. Sit in a meditational asana with the eyes closed, concen­
trate on the throat, and become fully aware of the in-breath. 123 
Feel the breath going down deep into the chest cavity. The 
outgoing breath does not require any particular attention. Next, direct the awareness to the akasha, the space just 
above the diaphragm; then, become aware of the space being 
filled by the inhalation, and the filling process itself. Gradually, you will come to feel the space around the heart 
itself. Once awareness of this "heart space" has developed, 
you will feel it expanding and contracting in time with the 
breath. Breathing should be normal, without any forced 
retention or unusually long breaths. If the awareness of the heart space and of its contraction 
and expansion is constant, after some time something will be 
seen there. One must not try to produce the vision with the 
imagination; it comes of its own accord. The practitioner has 
only to wait and prepare for it with constant awareness. It is 
a vision of a lake and a blue lotus. It is good if you can feel 
the space of the heart contracting and expanding, but if this 
is impossible, just try to feel the breath filling up the 
space - the first stage. Then proceed to the second and third 
stages, remembering that the vision in the latter appears by 
itself in its own time. (5a) The Practice of Ajapa-Japa 
This is another method helpful for awakening the ana-
hata chakra. It consists of awareness of the mantra SO 
during inhalation and HAM during exhalation. * Be at ease 
during this practice. Satyananda says that the mantras SO 
and HAM, inherent in the natural breath, may be felt in the 
nostrils, rising and falling between the navel and throat, in 
the throat itself, or in the heart space, or in all at once, or in 
each in turn. During this practice of ajapa-japa, a psychic sound (nada), 
which is inaudible in the ordinary sense, is sometimes heard. 
' Pronounced like English "so" and "hum." 124 
This is a sign of the awakening of the anahata chakra. This 
experience demonstrates the literal meaning of "anahata": 
"unbeaten (sound)." (6) Awakening the Vishuddhi Chakra 
To awaken the vishuddhi, Satyananda recommends the 
repetition, in turn, of the methods described above for 
awakening the other chakras, and finally, concentration on 
each chakra in turn from the muladhara up to the ajna, and 
then back down to the muladhara. A summary of these 
methods follows. For the ajna chakra: Sit in siddhasana or siddha yoni 
asana, hands in chin mudra, eyes closed and spine erect. Contract and relax the perineum in a natural rhythm, neither 
too slow nor too fast. In a few days, you may sense the ajna 
between the eyebrows; if so, concentrate on that spot. Prac­
tice this stage for four minutes. For the muladhara chakra: Sit in Vajrasana and place the 
hands, with fingers interlocked, below the navel. Concen­
trate the eyes and mind on the tip of the nose with the eyes 
closed. Continue manduki kriya for three minutes. For the svadhishthana chakra: Practice vajroli mudra for 
three minutes. For the manipura chakra: Practice Part 3 of the first 
method for awakening this chakra. During inhalation bring 
prana from the throat down to the navel and at the same 
time, apana from the muladhara up to the navel. Hold the 
breath and unify prana and apana in this area. Then ex­
hale. Practice for four minutes. For the anahata chakra: first concentrate on the throat and 
feel the ingoing breath filling up the cavity of the chest. Be 
aware of the heart space and its contractions and expan­
sions, which follow the natural breath. Wait for the vision to 
come spontaneously. Practice for four minutes. Next concentrate in turn on the muladhara, svadhishthana, 125 
manipura, anahata, vishuddhi, and ajna; then return to the 
muladhara in the reverse order. Practice this for three 
minutes. This whole process is Satyananda's teaching for awakening 
the vishuddhi chakra. The practitioner should stimulate the 
lower chakras in ascending order before concentrating on 
the vishuddhi itself, because the upper chakras cannot truly 
awaken until the awakening of the lower chakras has taken 
place. However, the ajna is a special case. As mentioned in the 
section devoted to it, it should be activated first, in order to 
lessen the serious dangers that may be encountered when the 
karma of a lower chakra is activated. Also, the ajna is directly 
connected with the muladhara (and kundalini], and the 
awakening of these is interrelated, as detailed previously. After following the sequence given above, assume khechari 
mudra and concentrate on the thyroid gland in the throat for 
thirty minutes (the tongue may be relaxed at times). This 
will greatly intensify the effect on the vishuddhi. (6a) Viparita Karani Mudra 126 
This is a very effective mudra for activating the vishuddhi 
chakra. Lie flat on the back with the feet together and the arms by 
the sides, palms flat on the floor. Raise the legs and trunk us­
ing the arms as levers. Then bend the elbows and prop up 
the trunk with the hands. In the final pose, the legs should be 
vertical and the trunk at a 45° angle to the floor. Relax the 
whole body and close the eyes. Perform ujjayi pranayama 
with khechari mudra. Inhale slowly, feeling the breath and the consciousness 
move from the manipura chakra to the vishuddhi; keep the 
attention on the vishuddhi during exhalation. Repeat as many 
times as is comfortable. Duration: On the first day, practice for a few seconds only. Increase the time daily, until the mudra can be easily per­
formed for 15 minutes or more. Sequence: Practice after asanas but before meditation. Precautions: Should not be practiced after heavy physical 
exercise or less than three hours after eating. Limitations: This technique should not be attempted by 
those with an enlarged thyroid gland, high blood pressure, or 
heart ailments. Benefits: This mudra causes subtle changes in the prana 
flow in the body. In particular, it facilitates the flow from the 
manipura chakra (the center of subtle prana), to the vishud­
dhi (the center of purification). This helps to purify the astral 
body and prevents physical disease caused by defective 
prana flow. It is also an important practice for 
subliminating sexual energy from the lower to the higher 
dimensions. (7) Awakening the Bindu-Visargha 
A description of how to awaken the sahasrara would seem 
to be in order here, but first we will present Satyananda's 
technique related to the bindu-visargha (see p. 234), a psychic 
center between the ajna and the sahasrara. 127 
Sit in a meditational pose with the eyes closed. Be aware of 
the natural breath for two minutes (a kind of ajapa-japa). As 
awareness of the breath grows, the SO-HAM sound becomes 
audible. The breath and the SO-HAM mantra may be felt 
anywhere - either in the throat, in the nose, or between the 
navel and the throat. If after awhile the mantra changes to 
another sound such as OM, it does not matter, but unbroken 
awareness of the breath and the mantra must be maintained for 
four minutes. Remain fully aware of the breath, whichever 
mantra is present. Feel the close relationship between breath 
and mantra for four minutes. Next, feel the breathing and the mantra in one straight 
line up and down between the vishuddhi chakra and the 
bindii-visargha (located at the back of the head, near the top) 
for three minutes. As the practices for awakening the vishuddhi chakra and 
bindu-visarga are continued, these centers awaken and or­
dinarily inaudible psychic sound (nada), is heard around the 
bindu-visarga, indicating more precisely its location. (8) Awakening the Sahasrara Chakra 
The following is the method used by the author for several 
years to awaken the sahasrara chakra and open the Brahman 
Gate. As preparation, (i) pawanmuktasana (the "wind-releasing" 
asanas), the sushumna regulating exercises, and bhastrika 
pranayama (this directly stimulates the kundalini - see 
Chapter III), should be practiced. The main practice is performed as follows: 
Sit in siddhasana and chin mudra, with the eyes closed. Gently contracting the perineum during inhalation, raise 
kundalini up the sushumna and let it stream out into the 
universe through the Brahman Gate at the top of the head, 
chanting SO. Hold the breath for about two or three sec­
onds, visualizing the unification of kundalini with the 128 
Creator in Heaven. During exhalation, absorb prana from the 
Creator through the Brahman Gate, making it descend the 
sushumna to the muladhara, while chanting HAM. Visualize 
the unification of prana and kundalini as you retain the ex­
halation for two or three seconds. Continue this practice for 
10 to 20 minutes. After that, concentrate on the top of the head (the 
sahasrara chakra) for 30 minutes or more, chanting OM. Satyananda does not describe any method to awaken the 
sahasrara, apparently because he believes it transcends the 
limits of the human psyche, and thus is not a chakra in the 
true sense. Gorakhnath, however, teaches the following 
method in Gorakshashatakam: 
While gazing at the tip of the nose, concentrate the 
mind and meditate on Lord Shiva in Heaven, or on the 
small cavity in the sahasrara at the top of the head (the 
dwelling place of Lord Shiva). Diligent daily practice of the methods described above will 
bring about various changes in the body, mind, and spirit of 
the practitioner. The characteristic effects of awakening each 
chakra will be detailed in later chapters. However, the 
following general effects can be observed: 
• In the early stages of chakra activation and awakening, 
unusually sensitive physical and mental states may be ex­
perienced. These are only temporary, however, and should 
not cause anxiety. Without fail, such phases pass. • The physical body becomes healthy, and the constitution 
improves. • The practitioner gains control over his feelings, at the 
same time experiencing richer emotions and deeper sym­
pathy for others. • Due to increased powers of concentration - thinking, 
judgment, and discernment become deeper, more constant, 
quicker, and more reliable. • The mind is freed from its attachments. 129 
• Impartiality and insight beyond surface appearances are 
acquired. • The ability to take effective action toward the fulfillment 
of one's goals is strengthened. • Psychic abilities appear. • A direct relationship with the divine world can be 
established, at a level corresponding to the practitioner's 
spiritual state. • The freedom of mind attained makes it possible to exist 
in the realm of enlightenment while living in this world. * Asana, Pranayama, Mudra Bandha and Tantra of Kundalini Yoga by 
Swami Satyananda Saraswati have been used as source material for 
chapters II, III and IV. V 
The Chakras and Nadis 
as Described 
in the Upanishads 
The classic presentation of the eight-fold path of yoga prac­
tice described in Chapter I is found in the well-known Yoga 
Sutras of Patanjali, probably composed in the 2nd century. However, this text barely mentions the subtle body and its 
component chakras and nadis. We do find these two brief 
verses in the third chapter which deals with the attainment 
of siddhis (spiritual powers): 
Through samyama (concentration and medita­
tion) on the navel wheel, one obtains a knowledge 
of the constitution of the body. (v. 30) 
Through samyama on the kurma nadi, one obtains 
unshakable patience, (v. 32) 
The "navel wheel" refers to the manipura chakra (chakra can 
be translated "wheel" or "circle"); the kurma nadi is located 
in the throat, and is associated with the vishuddhi chakra. However, more detailed accounts of the chakras, nadis, 
and the subtle body can be found in a group of the Upani-
130 131 
shads, known as the Yoga Upanishads. The Upanishads are 
properly considered a part of the Vedas, the oldest canonical 
literature of Hinduism which dates to the early part of the 
first millennium B.C. However, the Upanishads under con­
sideration here were clearly composed at a much later date, 
probably in the 6th century A.D. or later. In this chapter we will 
focus upon descriptions found in four texts: Shri Jabala Dar-
shana Upanishad, Cudamini Upanishad, Yoga-shikka Upanishad, 
and Shandilya Upanishad. For the sake of comparison, we will 
also have occasion to refer to passages in the texts presented 
in Chapter V: Shat-chakra-nirupana and Gorakshashatakam. In 
later sections, comparisons will be drawn also with the meri­
dian system of Chinese medicine, in order to clarify the 
nature of the nadis and other aspects of the subtle body 
described in these Upanishads. The Yoga Cudamani Upanishad explains the significance of 
man's three bodies. It records that at primordial creation, 
an empty space (or ether) was created from Brahman, the One, 
the highest principle of the universe. From this, air, fire, 
water, and earth were sequentially created. These five 
"elements" pervade all things and underlie their manifest 
form. The presiding deities of these five realms are Shiva, 
Ishvara, Rudra, Vishnu, and Brahma respectively. Brahma, the 
lord of the earth, is believed to be the creator of gods, angels, 
humans, plants, and the like. Lord Brahma endows man with a body composed of the 
five elements and divided into three parts. The portion com­
posed of physical elements is called the "gross body" (sthula-
sharira); that portion made up of subtle elements is called the 
astral (or subtle) body (sukshmasharira); that part which con­
tains the causes of all that each human being is as an in­
dividual, is known as the casual body (karanashanra). It is 
said that all things in existence possess these three bodies. Within the causal body, the three gunas (qualities) - sattva 
(purity, wisdom, peace), rajas (activity, passion), and tamas 132 
(inertia, lethargy) - exist in a harmonious state of perfect 
equilibrium. However, in the astral and physical bodies, this 
balance among the gunas is lost, resulting in dynamic in­
teraction among the three. The seven chakras are the centers 
of the energy system in the astral body, and the nadis are the 
channels that distribute this energy. This Upanishad implies that those who wish to attain 
liberation must learn the location of the chakras through per­
sonal experience, asking "How can he who does not recog­
nize the chakras in his own body attain liberation?" In gener­
al, the four Upanishads under consideration seem to share 
this attitude, as the descriptions of the location, structure, 
and functions of the chakras are extremely brief. The Yoga-shikka Upanishad contains the most detailed 
passages concerning the chakras. For example, it says: 
The human body is the abode of Lord Shiva. It is 
said to give fulfillment to all beings endowed with 
it. The muladhara chakra, which lies between the 
anus and the genitals, is of a triangular shape. - Chapter I, verse 168 
The area referred to is the perineum. Kundalini shakti, 
the primordial material force of the universe, often 
represented by the symbol of an inverted triangle, resides 
here. In the meditational posture known as siddhasana (see 
Chapt. II, p. 72), the heel is pressed firmly against the 
perineum to help awaken this power. Other chakras are described in this text as follows: 
The svadhishthana chakra, which is hexagonal, 
lies at the root of the genitals. The wheel set up at 
the navel is ten-sided and is called manipuraka 
(the manipura chakra). - Ch. I, v. 172 133 
The great twelve-sided wheel located at the heart 
is called Anahata (unbeaten, the anahata chakra). - Ch. I, v. 173 
Inside the throat cavity there lies a wheel of six­
teen sides called the vishuddhi (purity). The seat 
named Jalandhara is held steadfast in there. - Ch. I, v. 174 
Ajna (command), which lies between the eye­
brows and has two petals, is the highest of the 
wheels. It is here that is set up, upside down, the 
great seat called Uddayana. - Ch. I, v. 175 
The Yoga Cudamani Upanishad also locates the ajna chakra 
between the eyebrows, in accordance with most later teachings. The Yoga Kundalini Upanishad, however, states that the ajna is 
located at the top of the head, the area normally associated 
with the sahasrara. This most detailed text, Yoga-shikka Upanishad, omits men­
tion of the sahasrara, but it is referred to in the Yoga Chudamani 
Upanishad: 
At the top of the head (the Brahman Gate), or at 
Mahabatin, there are one thousand petals. - v. 6 
No detailed, systematic description of the actual sensa­
tions associated with chakra awakening is to be found in the 
Upanishads. The Yoga Chudamani Upanishad, however, does 
record: 
He who perceives a disc of light like a jewel at the 
navel is a knower of yoga. It flashes with a golden 
light like lightning. - v. 9 134 
This description of a bright disc perceived at the navel cor­
responds to the actual appearance of the aura of an activated 
manipura chakra. It has been observed through extrasensory 
perception by innumerable yogis, both Eastern and Western, 
throughout the ages. Yoga-shikka Upanishad describes the psychic sounds asso­
ciated with the muladhara, anahata, and vishuddhi chakras 
this way: 
A sound arises in her (kundalini shakti in the 
muladhara chakra), as if a sprout were shooting out 
from a tiny seed. The yogi knows that she is wit­
nessing all. In such a manner does a true yogi 
emerge. - v. 3 
The low sounds (ghosa) and high sounds (garja) like 
a thunder storm manifest in the heart, where 
shakti resides. - v. 4 
Then through the breath and through that which 
is known as the musical scale, vaikhan (the 
universal pure sound) arises, through the rhythm 
of the lips and tongue in their dance about the 
palate and teeth. - v. 5 
Sounds of varying qualities manifest themselves 
from the initial A throughout the range, of Ksha. From these sounds, each syllable, from these 
syllables, each word is born. - v. 6 
To interpret a bit, kundalini shakti has the power to 
manifest an ordinarily inaudible sound, as if germinating a 135 
seed. This sound first arises in the muladhara chakra. When the 
shakti reaches the anahata, it is perceived by those persons 
gifted with clairaudience as a voice heard through a silken 
veil, or as an echo in a deep valley. This is a common psychic 
experience which has been recorded in many traditions from 
ancient times. When kundalini shakti reaches the vishuddhi 
chakra in the throat, the sound can be manifested through 
the vocal cords in the conventional manner. We will not dwell further on the chakras as described in 
the Upanishads due to the lack of detailed passages. Fuller ac­
counts of the chakras recorded in traditional and modern 
sources will be presented and compared in later chapters. The chakras have been directly experienced by those who 
have perfected the siddhis (supernormal powers) throughout 
the ages. There is universal agreement about the major 
aspects of these experiences, as we shall see. Now let us turn to the passages in the Upanishads about 
the nadis. There is no general concensus concerning the 
number of nadis which exist in the body: figures from 1,000 
to 350,000 are mentioned. The number which appears most 
often, however, is 72,000. Of these, ten, fourteen or fif­
teen - depending on the text - are deemed most important. Table I shows the nadis described in seven different yoga 
texts: the four Upanishads discussed in this chapter, the 
Shatchakra-nirupana and Gorakshashatakam presented in Chapter 
VI, and one other text. As you can see, the descriptions vary considerably, both in 
particulars and degree of detail. Furthermore, only the ter­
minal points and general directions of flow are 
enumerated. Determining the actual pathways of the nadis 
from these descriptions alone is a difficult task, and conse­
quently many differing interpretations have arisen. Some yoga teachers and researchers maintain that the 
nadis are an intrinsic element of the astral body, because the 
nadis are composed of subtle matter. Other researchers 
claim that the nadis are identical with the cardio-vascular 136 
Table 1: The Explanation of the Nadi's Flow 
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13, 
14. 15. 16. 17. 18. 19. Sushumna 
Ida 
Pingala 
Gandhari 
Hastijihva 
Pusha 
Yashasvini 
Alambusa 
Kuhu 
Shankhini 
Sarasvati 
Varuni 
Payasvjni 
Shura 
Visvodari 
Saumya 
Vajra 
Citrini 
Others 
Notes Jabala Darshana Upanishad 
Up the spine, to the top of 
the head 
On the left of Sushumna, its 
mouth over Brahmarandhra; 
terminates in the left 
nostril 
On the right of Sushumna, 
its mouth over Brahmandhra 
Behind Ida. to one side. ending at the edge of the 
left eye 
Behind Ida, to one side, 
ending at the tip of left 
big toe 
From behind Pingala. up one 
side of it to the right eye 
On one side of Pingala 
between Pusha and Sarasvati, 
ending at the tip of the 
left big toe 
In Kandasthana and 
surrounding the anus 
On one side of Sushumna 
located in the bow shaped 
curve before Sushumna and 
Raka, the nadi flows down­
wards, then up to terminate at 
the right edge of the 
nose 
Between Candhari and Sara-
swati. ending in the left 
ear 
On one side of Sushumna, 
flowing upwards 
Between Yashasvini and Kuhu 
Ending at the edge of the 
right ear 
-
Between Kuhu and Hastijihva. located inside Kandasthana 
-
-
-
jihva also courses upwards 
The root of all nadis, Kandas­
thana is nine fingerbreadths 
above the muladhara chakra and 
the center of it is the navel. The nadis leave Kandasthana 
horizontally and vertically. Yoga Cudamani Upaniahad 
In the middle 
On the left 
On the right 
The left eye 
The right eye 
The right ear 
The left ear 
The mouth 
The genitals 
Muladhara 
-
-
-
-
-
-
-
-Yoga-shikka Upanishad 
In the middle, Brahmanadi 
On the left of Sushumna 
from the "navel wheel", 
flowing toward the root of 
the navel to join Vilamba 
On the right of Sushumna 
from the "navel wheel' 
flowing toward the root of 
the navel to join the Vilamba 
From the "navel wheel" to 
the eye 
From the "navel wheel" to 
the eye 
From the "navel wheel" to 
the ear 
From the "navel wheel" to 
the ear 
Flowing downwards from 
the navel to discharge 
impurities 
In the throat, conveying 
nourishment to the Head 
Ending at the tip of the 
tongue 
Flowing downward from the 
navel to convey excrement 
-
From the "navel wheel" to 
between the eyebrows 
From the navel. Gets the 
four kinds of nourishment 
-
-
-
Raka drinks water instan­
taneously, causes sneezing and 
collects phlegm to the throat; 
Citra flows downwards from the 
navel to discharge semen. The beautiful nadi called 
Vilamba is around the navel. The nadis originate there and 
flow horizontally and vertical­
ly. It is called the "navel wheel" 
and looks like an egg. Gorakahashata 
In the middle 
On the left 
On the right 
Ending in the 
left eye 
Ending in the 
right eye 
In the right ear 
In the left ear 
Ending at the 
mouth 
Ending in the 
penis 
In the anus, i.e., 
in Muladhara 
-
-
-
-
-
-
-
-137 
Siddhaaiddhantapaddhati 
Through the palate up 
to Branmarandhra 
Ending in the nostrils 
Ending in the nostrils 
Ending in the two ears 
Ending in the two ears 
Ending in the two eyes 
-
The anus 
At the end of the penis 
At the corner of the mouth 
-
-
_. -
-Shandilya Upanishad 
At the back of the anus 
up to the head and ending 
in Branmarandhra 
On the left of Sushumna 
On the right of Sushumna, 
up to the end of the 
right nostril 
From behind Ida, ending 
in the left eye 
-
From behind Pingala 
In between Gandhari and 
Sarasvati. ending in the 
right ear and at the tips of 
the toes 
Running upwards and down­
wards from the root of the 
anus, through the tonsils 
At the side of Sushumna. run­
ning to the end of the penis 
Running upwards to the tip 
of the right ear 
Behind Sushumna, to the 
tip of the tongue 
Lying in between Yashasvini 
and Kuhu, reaching all parts 
above and below Kundahni 
Between Pusha and 
Sarasvati 
-
_ 
To the very tips of the toes 
-Shatcakra-Ninipana 
From the middle of 
Kanda up to the head 
On the left of 
Sushumna 
On the right of 
Sushumna 
-
-
-
-
Below Sahasrara, 
supports sushumna or. its stalk above the neck 
-
-
-
-
_ Inside Sushumna 
Inside Vajra Meridians (tentative) 
The governor vessel meri­
dian (from the upper lip to 
the perineum) 
The second line of the 
urinary bladder meridian 
(See explanation in the text) 
The second line of the 
urinary bladder 
meridian 
The third line of the 
urinary bladder meridian 
The first line of the urinary 
bladder meridian (left) 
The third line of the urinary 
bladder meridian (right) 
The first line of the urinary 
bladder meridian (right) 
The conception vessel meri­
dian (from the perineum to 
the mouth) 
The liver meridian (from the 
tip of the big toe to the eye 
passing through the penis 
and the nose) (?) The kidney meridian 
The spleen meridian (?) The gall bladder meridian 
(see explanation in text) 
-
The Stomach meridian 
-138 
and nervous systems. As stated in the Introduction, the latter 
theory may sound plausible at first, because the sushumna 
nadi superficially seems to correspond to the central canal of 
the spinal cord, and the ida and pingala nadis to the sym­
pathetic nerve trunks. However, this theory does not 
evidence a realistic correspondence with the traditional 
descriptions of the nadis. For example, the Jabala Darshana 
Upanishad states that ida starts at the muladhara, goes up the 
left side of the sushumna, and ends in the left nostril. Actually, 
though, the upper ends of the sympathetic nerve stems lying 
on either side of the spine do not terminate anywhere near 
the nostrils. Likewise, the sushumna, although it could possibly lie in 
the central canal of the spinal column, cannot be the same as 
the nerve itself.
_OceanofPDF.com_Theories_of_the_Chakras_-_Hiroshi_Motoyama.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        * 
The index finger represents the jivatma (the individual soul in 
each person) and the thumb signifies the paramatma (the all-
pervading Supreme Consciousness). The position of the index 
finger and the thumb symbolizes the ultimate goal of yoga - the 
union of the individual soul and the Supreme Consciousness. (2) Shambhavi mudra (Eyebrow-center gazing) 
Sit in a meditation asana with the spine erect and the 
hands on the knees in chin or jnana mudra. Gaze forward at 
a fixed point and then upward as high as possible, without 
moving the head. Then focus the eyes at a point directly be­
tween the eyebrows and concentrate on that point. Let the 
thought process cease and meditate on the self (Atman) or 
the Supreme Consciousness (Paramatma). * According to yogo theory, in its unmanifest state prakriti (the primordial 
energy of the universe, the most basic substance} is composed of three 
gunas, or qualities, which are: tamas, rajas, and sattva. When observed by 
purusha [Pure Spirit], these gunas begin to act, influencing and combining 
with each other, so as to create the material aspect of the universe. 98 
Duration: As long as possible. At first, for a few minutes; 
but with practice, the time can be slowly extended. Benefits: This is one of the most highly regarded practices 
in yoga. One who is proficient in the technique of shambhavi 
mudra can transcend the mind, the intellect, and the ego, 
entering the psychic and spiritual realms of consciousness. It is a powerful technique for awakening the ajna chakra, the 
seat of union between the lower and higher consciousness. This mudra brings calmness of mind and removes tension 
and anger. It also strengthens the eye muscles. (3) Akashi mudra (Consciousness of inner space) 
Sit in a meditation pose and fold the tongue back against 
the palate, as in khechari mudra (See Chapter IV p. 101). Prac­
tice ujjayi pranayama and shambhavi mudra. With the head 
tilted backward somewhat, but not to the fullest extent, 
breathe slowly and deeply. At first, ujjayi pranayama in this 
position may irritate the throat, but with practice it will 
become more comfortable. Duration: Maintain the final position for as long as possi­
ble. If it is difficult for more than a short time, stop practic­
ing ujjayi pranayama, khechari mudra, and shambhavi 
mudra; rest for a short time, then repeat. 99 
Concentration: On the ajna chakra. Precautions: As with all mudras, it must be learned 
gradually under expert guidance. Benefits: When this mudra is perfected, the student goes into 
a kind of trance. This is not a trance in the Western sense 
but in the yogic sense, one in which the student achieves a 
state of heightened consciousness. Calmness and tranquility 
of mind result, and the benefits of ujjayi pranayama, sham-
bhavi mudra, and khechari mudra are duplicated. (4) Bhujangani mudra (Snake breathing) 
Sit in a meditation pose, relaxing the whole body. In this 
mudra, the student must try to 'drink' air through the mouth 
into the stomach (not the lungs), as if he were gulping water. Expand the stomach as much as possible, hold the air inside 
for a short period of time, then expel the air by belching. Repeat the process. Duration: Do as many times as desired, though three to five 
times is usually sufficient. It may be repeated more often to 
ease specific ailments. This mudra can be performed at any 
time, though it is more effective when performed after the 
hatha yoga practice of shankha prakhalana. * 
Benefits: The esophageal walls and the digestive secretory 
glands are rejuvenated. The whole stomach is toned, stag­
nant gases are eliminated, and gastric disorders improve. When air is retained in the stomach, the student can float in 
the water for any length of time without sinking. (5) Ashvini mudra (Horse mudra) 
Stage 1: Sit in a meditation asana, relax the whole body, 
close the eyes, and breathe normally. Contract the sphincter 
muscles of the anus for a few seconds, then relax them for a 
few seconds. Repeat this process as many times as possible. * A gentle, systematic method for complete washing of the entire alimentary 
canal from the mouth to the anus. 100 
Stage 2: Sit as in Stage 1, contracting the anus during in­
halation. Retain the breath and hold the contraction, then ex­
hale, releasing the contraction. Repeat this process as many 
times as possible. Duration: For as long as is comfortable without strain. May 
be practiced at any time of the day and at any stage during 
yoga practice. Concentration: On the muladhara chakra. Benefits: Control is gained over the sphincter muscles of 
the anus (as a horse has). When this mudra is properly per­
formed, the escape of prana from the body is prevented, and 
this energy can therefore be conserved and directed upwards 
for higher purposes. It is very useful for those who suffer 
from piles or prolapse of the rectum or uterus, though in 
these cases this mudra is most effective if done in conjunc­
tion with an inverted pose. Intestinal peristalsis is also 
stimulated and constipation is eased. This is an excellent 
preparatory exercise for mula bandha. (6) Kaki mudra (Crow beak) 
Sit in a meditational pose and make a narrow tube by purs­
ing the lips. Concentrate the eyes on the tip of the nose. In­
hale slowly and deeply through the mouth and then slowly 
exhale through the nose. Again inhale through the mouth 
and repeat the process. 101 
Duration: For as long as possible. Benefits: The influx of air touches the walls of the mouth 
and stimulates the digestive secretions. This mudra is effec­
tive in awakening the muladhara chakra and for cooling the 
whole body. (7) Khechari mudra (Tongue lock) 
Close the mouth and roll the tongue backwards so that the 
underside of the tongue touches the back of the palate. Take 
the tongue-tip as far back as possible without strain (in this 
position ujjayi pranayama may be performed) and hold it 
there for as long as possible. If beginners feel discomfort 
after a short time, they should relax the tongue for a few 
seconds, and then resume the position. (With practice, the 
tongue can be stretched enough to be rolled backwards to 
stimulate the larynx and pharynx. This stimulation is then 
conveyed to the various nerve centers in the brain. ) Breathing: Beginners may breathe normally during the 
practice, but over a period of months they should gradually 
try to reduce the rate of respiration until after two months or 
more it is only five to eight breaths per minute (normal 
breathing being about sixteen per minute). With careful prac­
tice, preferably under expert guidance, the respiration rate 
can be reduced even further. Duration: For as long as possible or desired, preferably at 
peaceful, relaxed times. Khechari mudra can be performed 
in conjunction with other yoga practices. Precautions: If this mudra is performed during physical ex­
ercise and a bitter taste is felt in the throat, stop the practice 
to avoid any harmful effects. Benefits: This mudra has a subtle influence on the human 
body. There are various pressure points and glands in the 
cavity behind the palate which have extensive control over 
the activities of the body, and the secretions from these are 
stimulated by the folded tongue. Saliva is also produced, 
which removes feelings of thirst and hunger. Yogis who are 
buried underground for long periods of time perform 102 
khechari mudra for the duration. This allows them to retain 
the breath for as long as they wish without any harm. The 
mudra helps to awaken the kundalini shakti, and also to 
preserve the vital energy of the body. The form of kechari mudra described here is, properly 
speaking, a practice of raja yoga. In the full hatha yoga form, 
the tendon beneath the tongue is gradually stretched over a 
period of several months until the rear passages can be com­
pletely blocked with the folded tongue. When perfected, this 
practice can cause detachment of the astral body from the 
physical. The consciousness thereby dwells in akasha, the 
"space" between the astral and physical dimensions. This 
mudra is regarded as very important in the ancient yoga 
texts. (8) Prana mudra 
Starting 
Position 
Stage 2 103 
Sit in a meditation pose with the spine erect. Close the eyes 
and place the hands on the lap. Stage 1: Exhale as deeply as possible, contracting the ab­
dominal muscles to expel the maximum amount of air from 
the lungs. Perform mula bandha while retaining the breath 
and concentrating on the muladhara chakra. Retain the 
breath for as long as is comfortable. Stage 2: Release mula bandha and slowly begin a deep in­
halation, expanding the abdomen to its fullest extent and 
drawing as much air as possible into the lungs. Simul­
taneously raise the hands in front of the navel. The hands 
should be open with the fingers pointing at each other but 
not touching, and with the palms facing the trunk. During this stage, try to feel the prana being drawn from 
the muladhara to the manipura chakra as you inhale. The movement of the hands should be coordinated with 
the abdominal inhalation. Stage 3: Continue the inhalation by expanding the chest 
and simultaneously continue the upward movement of the 
hands. At the end of this expansion the hands should be 
directly in front of the heart. During this stage, try to feel 
prana being drawn from the manipura to the anahata chakra. Stage 4. 104 
Try to draw even more air into the lungs by raising the 
shoulders. During this action, try to feel the prana being 
drawn up to the vishuddhi chakra and then spreading like a 
wave to the ajna chakra and eventually to the sahasrara. Coordinate the hand movements with the breath by raising 
the hands in front of the throat. Stage 5. Stage 5: Retain the breath inside while moving the hands 
out to the sides. In the final position, the hands should be at 
the same height as the ears, the arms outstretched but not 
straight. Concentrate on the sahasrara chakra. Try to 
visualize an aura of pure light emanating from the head. Feel 
your whole being radiating vibrations of peace to all beings. Maintain this position for as long as possible without strain­
ing the lungs. Then return to the starting position while ex­
haling, repeating Stages 1 to 5, but in reverse order. During 
the exhalation, feel the prana coming down from the 
sahasrara to the muladhara via each chakra. Relax the body 
for a short time, breathing deeply and slowly. Concentration: The awareness should move with the 
breath and hand movement from the muladhara to the 105 
sahasrara and vice versa. When this mudra is perfected, the 
student can see the breath extrasensorily as a stream of white 
light ascending and descending in the sushumna nadi. Prana 
mudra should be performed before meditation. Precautions: Do not strain the lungs. Slowly increase the 
duration of inhalation, retention, and exhalation with 
regular practice. Benefits: This is a compact mudra, combining pranayama 
with the symbolic gesture of a mudra. It is an excellent prac­
tice for awakening the dormant vital energy (prana shakti). It 
distributes this energy throughout the whole body, thereby 
increasing strength, personal magnetism, and health. (9) Navamukhi Mudra (The mudra of nine gates - yoni 
Mudra) 
Sit in a meditational asana, relax the whole body, and in­
hale slowly and deeply. Simultaneously concentrate on each 
chakra in turn for a few seconds, feeling the slow ascent of 
the breath (prana) and consciousness from the muladhara to 
the sahasrara. Retain the breath inside and raise both hands 
to the face. Close the ears with the thumbs, the eyes with the 
index fingers, the nostrils with the middle fingers, and the 
mouth by placing the ring and the little fingers above and 
below the lips. Perform mula bandha and vajroli mudra (see 
p. 91 and 114). Concentrate on the sahasrara while retaining the 
breath inside. Hold the breath for as long as possible without 106 
strain, then release the finger pressure on the nostrils and 
slowly exhale. During this exhalation release mula bandha 
and vajroli mudra, but keep the fingers in position. Maintain 
awareness of the sahasrara. At the end of the exhalation, 
relax for a few seconds and then repeat the whole process. Duration: For as long as possible without strain. Notes: In the body there are nine openings through which 
sensory experiences of the external world enter and waste 
matter is excreted: the two ears, the two eyes, the two 
nostrils, the mouth, the anus, and the urinary passage. These 
openings are called the nine "gates" in the "temple" of the 
body. By closing these gates and withdrawing the mind in­
ward, one is able to pass through the tenth gate - that of 
spiritual awakening - thereby transcending mundane con­
sciousness. The mystical tenth gate is in the crown of the 
sahasrara chakra and is known as the gate of Brahma (higher 
conscousness). Benefits: As the mind is drawn within from the external 
world, awareness develops of the nada, psychic sounds 
which originate in the sahasrara chakra and emanate from 
an important center in the brain called bindu-visargha. (10) Agnisar Kriya (Vahnisar Dhauti: "purification by fire 
breathing"). Vajrasana 107 
Sit in Vajrasana (note diagram, p. 106), keeping the toes 
together and separating the knees as far as possible. Place 
both hands on the knees and lean the upper half of the body 
forward slightly, keeping the arms straight. Open the mouth 
and extend the tongue from the mouth. Breathe rapidly in 
and out by contracting and expanding the abdomen. The 
breathing should resemble the panting of a dog. Repeat this 
rapid breathing 25 times. Advanced form: Take the same pose as in the sample form. Exhale as deeply as possible and perform jalandhara bandha. With external retention, rapidly contract and expand the ab­
dominal muscles. Precautions: Wait at least four hours after eating to prac­
tice this mudra. Limitations: Those with high blood pressure, heart disease, 
or peptic or duodenal ulcers should not do this practice. Benefits: Abdominal conditions such as excessive wind 
(flatulence), constipation, depressed liver function, etc. , are 
relieved, the abdominal organs are toned, and the appetite is 
stimulated. This serves as a good preparation for uddiyana 
bandha (see Chapter III p. 92) and nauli kriya (abdominal 
massage, see Chapter IV, p. 120). Although described here with the basic mudras, aginsara 
kriya, which can be used as a substitute or preparation for ud­
diyana bandha, is not a mudra proper, but a part of hatha 
yoga practice. With it, this section is concluded, and we pro­
ceed to the methods for awakening the chakras. Methods for Awakening the Chakras 
One traditional approach to the awakening of the chakras 
is exemplified by the Gorakshashatakam, a brief treatise writ­
ten in the tenth century by the guru Goraknath. This text will 
be presented in detail in Chapter VI-B. The principle tech­
nique described is the concentration on each chakra while 
gazing at the tip of the nose. For example, Goraknath 108 
writes, "The first chakra, called adhara (the muladhara), is 
like burnished gold. Meditating on it with the gaze fixed on 
the tip of the nose, one is freed from sin. The second chakra 
is the svadhisthana, as beautiful as a genuine ruby. Meditating on it with the gaze fixed on the tip of the nose, 
one is freed from sin. " The effectiveness of this practice can be explained by the 
location of the ida and pingala nadis, which originate in the 
muladhara chakra - the seat of kundalini - and terminate 
in the left and right nostrils, respectively. Gazing at the tip of 
the nose therefore stimulates these nadis and the muladhara 
chakra, as well as the kundalini it houses. When using this 
method while concentrating on another chakra, the practi­
tioner can cause kundalini to rise and further energize that 
chakra, already activated by mental concentration. This 109 
technique of nose-gazing, then, is a powerful method which 
can potentially double the effects of concentration. However, since this practice is so simple and monotonous, 
a beginner finds himself easily distracted by thoughts and 
desires which emerge from the subconscious. His mind 
becomes restless, and his concentration is easily broken. For 
these reasons, the practices recommended here are of a more 
comprehensive and varied nature. Indian yoga has devised 
and handed down other effective methods for awakening the 
chakras which combine chakra concentration with asanas, 
pranayama, and mudras. The mechanism of these practices 
follows a distinct pattern: first, prana is absorbed through 
pranayama; next, the chakra is stimulated physically and 
phychically through specific asanas and mudras; and finally, 
the chakra is activated by the infusion of channeled prana 
and direct mental concentration. The following descriptions of practices for awakening the 
chakras are largely based on Tantra of Kundalini Yoga by 
Swami Satyananda Saraswati. Please realize that the prac­
tices enumerated here traditionally have been taught only to 
outstanding students under the careful guidance of a guru. Practicing alone from a book can easily lead to a misunder­
standing and thus considerable danger. It is essential that the 
instructions recorded here be followed only under the most 
expert guidance. (1) Awakening the Ajna Chakra 
Sit in siddhasana (women in siddha yoni asana) with the 
eyes gently closed. If siddhasana is impossible, sit in half sid­
dhasana, with one heel - whichever feels more comfort­
able - pressing against the perineum. Place the hands on the 
knees in chin mudra and make sure the spine is erect. It is 
important to keep the eyelids closed gently; the unconscious 
strain generated when the eyes are closed tightly prevents 
entry into deep meditation. Concentrate between the 
eyebrows or on the tip of the nose, fixing the eyes themselves 110 
on either spot behind the closed lids. At the same time, alter­
nately contract and relax the perineum gently, where the 
heel is pressing. Continue for 5 to 10 minutes. Next, become aware of the breath and adjust to the rhythm 
so that the perineum is contracted during inhalation and 
relaxed during exhalation. Breathe at a natural speed in this 
way for 50 breaths, maintaining awareness of both the 
perineal contractions and the breath. This is the first half of 
the method. Next, remaining in the same position, concentrate on the 
ajna chakra between the eyebrows. Inhale slowly and deeply, 
imagining the absorption or prana between the eyebrows as 
you chant OM* in your mind. Then exhale slowly, imagining 
that you are radiating prana from the eyebrow center, return­
ing it to the universe, as you continue to chant OM. Continue 
for as long as possible (30 minutes to two hours). There are two reasons why stimulation of the perineum, 
the location of the muladhara chakra in the physical body, is 
helpful in awakening the ajna. First, this practice helps to 
awaken the kundalini which resides within the muladhara. No chakra can be awakened unless it is energized by an ac­
tivated kundalini. Secondly, the ajna is directly connected to 
the muladhara by the ida, pingala and sushumna nadis, 
which converge at these two points. Direct stimulation of 
one of these chakras generates a contingent effect upon the 
other. Thus, the activation of the muladhara in the first part 
of the practice described here is an excellent preparation for 
the direct concentration on the ajna which follows. Concentration on the ajna chakra is strongly recommend­
ed before attempting to awaken other chakras, for the follow­
ing reasons. Each chakra is said to possess its own latent kar­
ma, which is brought to the surface and activated to some ex­
tent when it is stimulated through ascetic practice. The 
* Pronounced like "home" without the "h". III 
awakening of the ajna chakra avowedly enables the practi­
tioner to purify the karma of the lower chakras, in addition to 
that of the ajna itself. Thus, if the ajna is awakened first, the 
overpowering and potentially dangerous karmic forces hid­
den in the lower chakras may be safely controlled. Furthermore, by first activating the ajna the practitioner 
strongly stimulates the kundalini residing in the muladhara, 
owing to the direct connection between the two chakras. The only way to discover the precise location of the ajna is 
through direct experience, but the sensation is often 
reported as follows. When the perineum is repeatedly con­
tracted and relaxed in coordination with the breathing, the 
area becomes hot and a subtle vitration is felt there. At the 
same time, a similar sensation is felt at a point between the 
eyebrows, the location of the ajna chakra. As the student 
maintains concentration on this point, visualizing the ab­
sorption and diffusion of prana while chanting OM, the ajna 
is gradually activated. After months or years of continued 
practice, awakening should take place. (2) Awakening the Muladhara Chakra (Manduki Kriya) 
Sit in Vajrasana (Japanese seiza posture - sit on the heels, 
knees pointing forward) with the knees slightly separated. Interlock the hands and hold them below the navel, wrists on 
the thighs. With the eyes closed, direct your gaze to the tip of 
the nose, concentrating there. Then open the eyes slightly 
and continue to concentrate. Even though the nose-tip may 
not be visible, a sensation should be felt there. When the eyes 
become tired, close them for awhile, continuing mental con­
centration. When they are rested, resume visual concentra­
tion. Repeat this process for 10-20 minutes. Next, shift your 
attention to the perineum. Alternately contract and relax it 
for a period of 30-60 minutes. These two techniques, prac­
ticed together, comprise the method for awakening the 
muladhara chakra. 112 
Lateral Aspect of Rt. Lower Leg Medial Aspect of Rt. Lower Leg 
The value of sitting in Vajrasana to stimulate the 
muladhara chakra can be explained in terms of acupuncture 
theory. The muladhara controls the functions of the 
urogenital organs, which, in terms of Chinese medicine, are 
governed by the urinary bladder and kidney meridians. The urinary bladder meridian runs down the back of the 
leg, with the kidney meridian somewhat to the inside. These 
meridians are stimulated by the weight of the upper half of 
the body in Vajrasana, and this stimulation is transmitted to 
the muladhara chakra, helping to activate it. We have already seen how concentration on the tip of the 
nose stimulates the muladhara, due to the ida and pingala 
nadis which connect the two areas (see Chapt. IV, p. 108). In 
fact, when an acupuncture needle is inserted into the 
perineum (the location of the muladhara in the physical 
body),to a depth of 1 cm. , a tingling sensation is often felt at 113 
the tip of the nose, and nasal blockages are cleared. After 5 to 
10 minutes, ki energy which has stagnated in the head flows 
downward, and the balance of ki-flow throughout the body is 
restored. The above information suggests that before attempting to 
awaken a given chakra, it is useful to concentrate first on a 
complementary chakra at the opposite end of the interconnect­
ing nadis. This resembles a common pattern in acupuncture 
treatment: to treat a given problem area, a point located at 
the opposite end of the body but closely related through the 
meridian network is strongly stimulated. For example, a 
needle may be inserted in the hyakue point (Paihui, GV20) at 
the top of the head to treat hemorrhoids. Techniques based 
upon this principle - either in acupuncture treatment or yoga 
practice - promote the improved functioning of the internal 
organs and increased prana flow. In the case of yoga, chakra 
awakening is facilitated by strengthening the mutual interac­
tion of the individual chakras. (3) Awakening the Svadhishthana Chakra 
Sit in siddhasana, placing the upper heel at the lowest 
point of the abdomen, in the center. This point is the location 
of the svadhishthana chakra. With both hands on the knees, 
assume chin mudra. Close the eyes and keep the body per­
fectly still. Then concentrate directly on the svadhishthana. Practice khechari mudra (see Chapter IV, p. 101), releasing it 
whenever tired. While concentrating, slowly contract and 
relax the surrounding muscular area. The contraction starts 
from the point of svadishthana itself, but eventually should 
cover a larger area which includes the genitals. However, 
make certain that the muladhara area stays relaxed, unaf­
fected by the contraction process. At first it may be difficult 
to isolate the various muscle groups, but continued practice 
will bring results. Both contraction and relaxation should be 
slow and deliberate, performed with full awareness. Ud-114 
diyana bandha (Chapter III, p. 92), shlabhasana (Chapter IV, 
p. 118), and dhanurasana (Chapter II, p. 61), are recommend­
ed to help develop conscious control of the contraction-relax­
ation process. Another technique often suggested to facilitate concentra­
tion on the svadhishthana is as follows. Press the palms 
against the knees, raising the shoulders a little but keeping 
the elbows straight. Bend the neck forward as in jalandhara 
bandha (Chapter III, p. 89), and perform the same contrac­
tion and relaxation described above. (The breath retention of 
jalandhara bandha is unnecessary. ) After practicing in this 
pose for a few minutes, return to the standard erect posture 
and continue. This contraction and relaxation, performed with a deeply 
meditative attitude and in complete stillness, is called vajroli. After practicing vajroli for 30-60 minutes, release khechari 
mudra and chant OM three times. The beneficial effects of khechari mudra and the posture of 
jalandhara bandha - both of which stimulate the throat 
area - upon the svadhishthana chakra can be explained as 
follows. Like the muladhara, the svadhishthana is related to 
the urogenital organs, and thus to the kidney and urinary 
bladder meridians of acupuncture. The kidney meridian 
flows through the larynx and pharynx, which are stimulated 
by the forward bending of the neck in jalandhara bandha, 
and by pressure from the tip of the tongue in the complete 
form of khechari mudra. This stimulus is transmitted along 
the kidney meridian to the urogenital organs, improving 
their function and helping to activate the svadhishthana 
chakra. In addition, the heart meridian passes through the 
tongue, and therefore is stimulated by khechari mudra. The 
heart meridian is directly related to the kidney meridian, 
together they form the "lesser yin" meridian (heart in the up­
per body, kidney in the lower). Therefore the stimulus to the 
heart meridian indirectly affects the kidney meridian and 
thus the svadhishthana chakra. 115 
Shalabhasana (the "locust" pose), mentioned above, is 
helpful in awakening the svadhishthana. Method: Lie on the stomach with the hands beside the 
thighs, palms facing down. Stretch and raise the legs, 
together with the abdomen, as high as possible, by pressing 
the arms against the floor. Make sure the knees do not bend. Hold for a few seconds, then lower the legs carefully. Breathing: Inhale deeply in the prone position. Retain the 
breath inside while raising the legs and abdomen. Exhale 
while returning to the starting position. Perform in conjunc­
tion with bhujangasana (Chapter II, p: 60) and dhanurasana 
(Chapter II, p. 61). Duration: Perform up to five times. Concentration: On the vishuddhi chakra. 116 
Limitations: Those who suffer from peptic ulcers, hernia, 
intestinal tuberculosis, or poor heart function should not 
practice this asana. Benefits: This asana tones and regulates the liver, in­
testines, pancreas, and kidneys, and stimulates the appetite. It is especially useful in treating diseases of the stomach and 
intestines. In addition, it strengthens the lower back and 
tones the sciatic nerves. (4) Awakening the Manipura Chakra 
The following,practice, consisting of four stages, is recom­
mended by Swami Satyananda as a powerful method for 
awakening the manipura chakra. The main technique is a 
variation of mula bandha, but three other techniques are in­
cluded to increase its effectiveness. The four parts are: 
1) the same as the first half of the ajna chakra awakening 
method; 
2) vajroli mudra (for svadhishthana awakening); 
3) the main technique, in which prana and apana* are 
unified in the navel area, generating shakti power which 
activates the manipura chakra in the spine; 
4) manduki kriya, also used to awaken the muladhara. Part 1 Sit in siddhasana and assume chin mudra with the 
eyes closed and spine erect. Concentrating on the perineum, 
alternately contract and relax it in a comfortable rhythm for 
five minutes. Part 2: Contract and relax the lower abdomen, including 
the genital area, with full awareness for five minutes, con­
centrating on the svadhishthana chakra. Part 3: Inhale deeply. Imagine prana being absorbed 
through the throat and flowing down to the navel, and apana 
*Two varieties of prana within the body which control respiration and 
excretion, respectively. See Chapter V. 117 
flowing up from the muladhara chakra to the navel. Slowly 
assume inula bandha (Chapter III, p. 90). Hold the breath, 
concentrate on the navel, and visualize there the unification 
of apana and prana. Continue to hold the breath as long as 
possible and then exhale. This cycle should be repeated for 
10 minutes. Part 4: Change from siddhasana to Vajrasana and separate 
the knees a little. Clasp the hands with fingers interlocked, 
close the eyes and be still. Concentrate attention on the tip of 
the nose for a while, directing the closed eyes at the same 
point. Slightly open the eyes and gaze attentively towards the 
tip of the nose. Again close the eyes, maintaining concentra­
tion. Repeat the process for ten minutes. After this, return to siddhasana and again repeat part (3) 
for 20 to 30 minutes. This is the final stage of this practice. The techniques for Parts 1 and 2 are useful because they 
stimulate the two lowest chakras, facilitating the rise of kun-
dalini to the manipura. As stated, Part 3 is the main practice, 
as the unification of prana and apana - which may be imag­
ined as the vital energy in the upper and lower sections of the 
trunk - is the key to awakening the manipura chakra. The effectiveness of the manduki kriya and Vajrasana in 
Part 4 in stimulating the manipura is an interesting phe­
nomenon. Swami Satyananda explains it by stating that the 
manipura is directly connected with the eyes and the feet, 
but he gives no details. However, the connection is easily ex­
plained in terms of the acupuncture meridians, as follows. The manipura chakra is said to control the digestive 
organs; the relevant meridians are the stomach, large in­
testine, liver, gallbladder, and spleen. The large intestine 
meridian passes beside the ala of the nose, where it intercon­
nects with the stomach meridian. The latter starts in the or­
bital cavity directly below the pupil, descends the face, the 
front of the trunk, and the lateral side of the front of the leg, 
terminating at the second toe. The gallbladder meridian 
flows from beside the lateral corner of the eye, around the 118 
back of the ear, back into the temporal region, then down the 
side of the neck, trunk, and leg (lateral to the stomach meri­
dian) to the end in the fourth toe. A yin-yang relationship exists 
between the spleen and stomach as well as between the 
liver and gallbladder meridians; consequently, these com­
plementary meridians exert a strong influence on each other. Further, the spleen and liver meridians flow up the medial 
side of the leg. All this indicates that the meridians control­
ling the digestive organs are closely connected with the eyes, 
nose, and legs; and these meridians, as stated above, have a 
close relationship with the manipura chakra. Therefore, when the eyes and nose are stimulated through 
mental and visual concentration on the tip of the nose in 
manduki kriya, this stimulation activates the manipura 
chakra through the digestive organ meridian framework. Similarly, through direct pressure on the legs, Vajrasana 
stimulates the meridians located in the legs which are related 
to the manipura. The following practices of trataka, uddiyana bandha, and 
nauli kriya are also recommended as techniques which help 
to awaken the manipura chakra. (4 a) Trataka 
The following is the easiest and most common of a wide 
variety of forms of trataka - the practice of gazing at an ob­
ject. In a dark or darkened room sit in siddhasana or some other 
comfortable position. Place a lit candle at eye level 45-60 cm. (18-24 inches) away. Relax the whole body with the eyes 
closed and spine erect. Once a comfortable position is found, 
keep still. Do not move in any way or for any reason 
throughout the entire practice. Open the eyes and gaze in­
tently at the brightest spot of the flame just above the top of 
the wick. With practice, it becomes possible to gaze at the flame for a 
few minutes without moving the eyeballs or blinking. Gaze at 119 
the flame so intently that awareness of the body is lost. The 
gaze should be absolutely fixed on one point. After a few 
minutes, the eyes will probably become tired or begin to 
water, and then they should be closed and relaxed. Again, do 
not move the body, but concentrate on the after-image of the 
flame in front of the closed eyes. Hold it just in front of, or a 
little above, the center of the eyebrows. When it begins to 
fade, open the eyes and again concentrate on the actual 
flame. Trataka may be performed by gazing at a variety of objects: 
a small dot, the full moon, a shadow, a crystal ball, the nose 
tip, water, darkness, an empty space, a shining object that is 
not excessively bright, and many other things. If appropriate, 
you may concentrate upon an image of your personal deity 
or a photograph of your guru's face, while trying to feel his 
spiritual presence and grace. The rising sun, one's own im­
age in a mirror, or the eyes of another person may also be 
used as an object of concentration. These practices should be 
done under expert guidance, however, as there are certain 
risks involved. Trataka practice can be divided into two categories: ba-
hiranga (outer) and antaranga (inner). The methods men­
tioned above are all "outer" practices. Inner trataka is the 
practice of inner visualization (for example, of a chakra or a 
personal deity), generally performed with the eyes closed. Even if the eyes are left open, the concentration is directed 
inward to such an extent that no external objects are per­
ceived. Duration: Generally 15-20 minutes is sufficient. This period 
may be lengthened considerably for spiritual purposes, or to 
correct eye defects. Sufferers of insomnia or mental tension 
are advised to practice trataka for 15 minutes before going to 
bed at night. Specifically, the best time for trataka is 4-6 A. M. , 
after asana and pranayama practice, but it is beneficial at 
any time. Preferably, the stomach should be empty as this 
facilitates concentration. 120 
Precautions: There is no danger in the simple form of 
trataka (on the candle flame), but undue strain must be avoid­
ed in the beginning stages. The ability to keep the eyes open 
without blinking will gradually develop with practice. Benefits: The benefits of trataka are many - physical, men­
tal, psychic, and spiritual. Physically, it aids weakness and 
certain defects of the eyes, including nearsightedness. It 
calms and stabilizes the mind, and provides relief for insom­
nia. Furthermore, it develops the power of concentration 
necessary for true meditation practice. The eyes are the gates 
to the mind; when they are steady the mind itself becomes 
steady, and the thinking process automatially ceases as con­
centration deepens. Trataka is one of the most powerful 
methods for controlling a restless mind filled with waves of 
constantly changing thoughts. This control is a prerequisite 
for effective spiritual practice. Satyananda does not explain why trataka is effective in 
awakening the manipura chakra. However, as explained 
previously, the stomach and gall bladder meridians flow 
around the eyes, and we can therefore postulate that the 
stimulation the eyes receive in trataka is transmitted along 
these meridians to the manipura chakra. (4b) Uddiyana Bandha 
Satyananda recommends uddiyana bandha (Chapt. III, p. 92), in conjunction with agnisar kriya (Chapt.
The index finger represents the individual soul (jivatma) and the thumb represents the Supreme Consciousness (paramatma), symbolizing the union of the two.
What is the significance of the index finger and the thumb in yoga?
The purpose of this practice is to awaken the ajna chakra and to transcend the mind, intellect, and ego.
What is the purpose of the Shambhavi mudra practice?
The practice of Agnisar Kriya can awaken the svadhishthana chakra, which can help with the stimulation of the digestive organs and relieve abdominal ailments.
What is the benefit of practicing Agnisar Kriya?
The purpose of this practice is to awaken the ajna chakra and to stimulate the flow of prana and apana in the body.
What is the purpose of the Prana Mudra?
This practice is not described in detail, but it is mentioned as a method for awakening the ajna chakra and for awakening the kundalini shakti.
What is the importance of the Ajapa-Japa practice?