1. My father was born, I belive in the year 1878 or thereabout and my grandfather was born in the holy city of Varanasi in the celeberated year of 1857, the year of the Indian Revolution.
2. My great-grand father participated in it fighting the English shoulder to shoulder with his niece Manikarnika Tambe who was then Jhansi Rani. When the revolution failed he came down to south carrying his wife and new born son on a horse back. I am digressing.
3. My father was a friend or relative of one Narayanaswamy Aiyer who wrote on this Yoga-kundalini Upanishad of Krishna-Yajurveda and published it in 1914 and my father had a copy of it.
4. I read it when I was a child but I am unable to lay my hand on this book or a copy of the upanishad. With this preamble let me proceed with the warning that the practice of Kundalini yoga should be done under a close guidance and supervision of a master.
5. What you learn from me is the theoretical aspect.
6. In this Upanishad are stated the ways by which the KuNDalini power is roused from the navel upwards to the middle of the eyebrows and then up to sahasraara in the head: this being one of the important works of an adept to master the forces of nature.
7. Citta is the flitting aspect of AntaHkaraNa. It has two causes - vaasanaas and (praaNa) vaayu. If one of them is controlled, then both are controlled.
8. Of these two, a person should control (praaNa) vaayu always through moderate food, postures, and thirdly Shakti-caala which is literally the moving of Shakti which is the KuNdalini. I shall explain the nature of these.
9. One should take a sweet and nutritious food, regarding the quantity to be taken, one should take of solid food half of his stomach: of liquid food, one quarter, leaving the remaining quarter empty for the air to percolate
10. leaving a fourth of his stomach unfilled in order to please Shiva the patron of yogins. This is called moderate food. Posture herein required is of two kinds - padma and vajra.
11. Placing the two heels over the two opposite thighs respectively is the padmasana which is the destroyer of all sins.
12. Placing one heel below the moolakanda [MoolakaNDa is the root of kaNDa, the genital organ] and the other over it and sitting with the neck, body and head is the vajra posture. The Shakti as mentioned above is only kundalini.
13. A wise man should take it up from its place viz., the navel, upwards to the middle of the eyebrows. This is called Shakti-caala.
14. In practising it, two things are necessary, Sarasvaticaalana - the moving of sarasvati naadi situated on the west of the navel among the 14 naadis and the restraint of praaNa i.e. the breath. Then through practice, kundalini which is spiral becomes straightened.
15. Of these two, I shall explain to you first SarasvaticaalaNa. It is said by the wise of old that Sarasvati is no other than Arundhati.
16. Sarasvati is called also Arundhati who is literally one that helps good actions being done and the wife of Rishi VasishTha—also the star that is shown to the bride on marriage occasions. It is only by rousing her up that kundalini is roused.
17. When praaNa i.e. breath is passing through one's Idaa (left nostril), he should assume firmly padmaposture and should lengthen (inwards) 4 digits the aakaaSh of 12 digits.[In exhalation, praaNa goes out 16 digits and in inhalation, goes in only for 12, thus losing 4.
18. But if inhaled for 16, then the power is aroused. Then the wise man should bind the sarasvati naadi by means of this lengthened breath and holding firmly together both his ribs near the navel by means of the forefingers and thumbs of both hands, one hand on each side,
19. should stir up kundalini with all his might from right to left often and often for a period of two muhoortas (48 minutes), he should be stirring it up fearlessly. Then he should draw up a little when kundalini enters sushumnaa.
20. By this means, kundalini enters the mouth of sushumnaa. PraaNa also having left that place enters of itself the sushumnaa along with kundalini. By compressing the neck, one should also expand the navel. Then by shaking sarasvati, praaNa goes above to the chest.
21. Through the contraction of the neck, prays, goes above from the chest. Sarasvati who has sound in her womb should be shaken or thrown into vibration each day. Therefore by merely shaking it, one is cured of diseases.
22. Gulma (a splenetic disease), jalodara (dropsy), pliha (a splenetic disease) and all other diseases arising within the belly, are undoubtedly destroyed by shaking this Shakti.
23. I shall now briefly describe to you praaNaayaama. PraaNa is the vaayu that moves in the body and its restraint within is known as kumbhaka. It is of two kinds - sahita and kevala literally associated with and alone. [See ShaaNDilya-Upanishad.]
24. One should practise sahita till he gets kevala. There are four bhedas literally piercings or divisions viz., soorya, ujjaayi, Shitali, and bhastri. The kumbhaka associated with these four is called sahita kumbhaka.
25. Being seated in the padma posture upon a pure and pleasant seat which gives ease and is neither too high nor too low, and in a place which is pure, lovely and free from pebbles, etc.,
26. and which for the length of a bow is free from cold, fire, and water, one should shake or throw into vibration Sarasvati; slowly inhaling the breath from outside, as long as he desires, through the right nostril, he should exhale it through the left nostril.
27. He should exhale it after purifying his skull (by forcing the breath up). This destroys the four kinds of evils caused by vaayu as also by intestinal worms. This should be done often and it is this which is spoken of as sooryabheda.
28. Closing the mouth and drawing up slowly the breath as before with the nose through both the naadis or nostrils as we know and retaining it in the space between the heart and the neck, one should exhale it through the left nostril.
29. This destroys the heat caused in the head as well as the phlegm in the throat. It removes all diseases, purifies his body and increases the (gastric) fire within. It removes also the evils arising in the naadis, jalodara (water-belly or dropsy) and dhaatus.
30. This kumbhaka is called ujjaayi and may be practised even when walking or standing.

Drawing up the breath as before through the tongue with the hissing sound of स and retaining it as before, the wise man should slowly exhale it through both the nostrils.
31. This is called Shitali kumbhaka and destroys diseases, such as gulma, pliha, consumption, bile, fever, thirst, and poison.

Seated in the padma posture with belly and neck erect, the wise man should close the mouth and exhale with care through the nostrils.
32. Then he should inhale a little with speed up to the heart, so that the breath may fill the space with noise between the neck and skull. Then he should exhale in the same way and inhale often and often.
33. Just as the bellows of a smith are moved (viz., stuffed with air within and then the air is let out), so he should move the air within his body. If the body gets tired, then he should inhale through the right nostril.
34. If his belly is full of vaayu, then he should press well his nostrils with all his fingers except his forefinger, and performing kumbhaka as before, should exhale through the left nostril.
35. This frees one from diseases of fire in (or inflammation of) the throat, increases the gastric fire within,
36. enables one to know the kundalini, produces purity removing sins, gives happiness and pleasure and destroys phlegm which is the bolt (or obstacle) to the door at the mouth of brahmanaadi viz., sushumnaa.
37. It pierces also the three granthis (or knots known as Brahmagranthi, VishNugranthi, and Rudragranthi) differentiated through the three guNas. This kumbhaka is known as bhastri and should especially be performed.
38. This topic is not easy to digest so I am stopping it here today. Please read it over a couple of times! I will continue the discourse tomorrow.
The hashtag for this tweetstream is #JanamejayanKundalini. I will use this on the first tweet every day.

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More from @Janamejayan

10 Sep
Maarichi to Ravana (1)
Mariachi to Ravana:
राज्यं पालयितुं शक्यं न तीक्ष्णेन निशाचर।
न चापि प्रतिकूलेन नाविनीतेन राक्षस।।
O nightwalking demon! a kingdom cannot be governed by a king who is rude or hostile or impolite.
Marichi to Ravana (2)
स्वामिना प्रतिकूलेन प्रजास्तीक्ष्णेन रावण।
रक्ष्यमाणा न वर्धन्ते मेषा गोमायुना यथा।।
O Ravana, people who are ruled by a cruel and hostile king will not grow like the sheep protected by a jackal.
Marichi to Ravana (3)
अवश्यं विनशिष्यन्ति सर्वे रावण राक्षसाः।
येषां त्वं कर्कशो राजा दुर्बुद्धिरजितेन्द्रियः।।
Under a rude, crooked king whose senses are not under his control the subjects will surely perish.
Read 5 tweets
30 Aug
1.Valmiki says that Janaka let know of the princes in the world that he has a daughter for marriage but she would be given in marriage to the one guy who can lift the special bow and and tie it. He was going to conduct a yaga for the success of his resolve and had invited sages.
2. Viswamithra had Rama and Lakshmana with him who had killed Thadaka and her son who were disturbing his yaga and were about to return to Ayodhya. Viswamithra asked them to come with him to Mithila for Janaka's yagam.
3. Viswamithra had a secret purpose in this request viz. that on their way Rama has to step on a stone that was actually Ahalya who was cursed to become so and on Rama's stepping on it will end her curse.
Read 6 tweets
30 Aug
1. Aum Namo Bhagavathe Sri Krishnaya |

Most of you might remember I used to teach Samskrit as twitterstream years ago. In this Janmashtami I want to pick up one chapter and retweet that stream. It was titled as SANSKRIT LESSON – 11
2. Today’s Sanskrit Lessons deals with धातुरहस्य (Dhāturahasya) – The secret of root sounds.
a. The Origin of the Language – An Indian Perspective
b. The System of Seed Sounds
3. c. Sanskrit – A Mantric Language. Ultimately, धातुरहस्य (Dhāturahasya) is rooted in the whole concept of Mantra.
d. Deeper spiritual significances of Seed Sounds – बिजाक्षर (Bijakshara) and बिजमन्त्र (Bijamantra) Mechanism of word derivation from the root sounds.
Read 50 tweets
29 Aug
1. न्यायावलिः is the proverb in our ancient times. Let me give some 5 of them every day.

The maxim of the blind and the lame.

A lame man sits on the shoulders of a blind man, the former guiding the latter.
2. अन्धदर्पणन्यायः
The maxim of the blind man and his mirror.
It is used in case of persons who possess things which can be of no use to them. ( @VAIDYALINGAMPUT !)
3. This third one has a long explanation.

The maxim of the blind men and the elephant.
Certain blind men approached a tame and docile elephant in order to get an idea of the creature. One felt his trunk, one his legs, one his tail, and so on.
Read 59 tweets
24 Aug
1. Om Sri Maatre Namah.

As promised I am tweeting an introduction to Soundaryalahari which runs out of control like George Bernard Shaw's introduction to any of his works! @akri2000 @krithikasivasw @archi_tandewala @DocGilRaIm
2. Saundaryalahari, the great hymn of Sri Sankara, dealing with the cult of Mother worship, is the most popular Sanskrit hymn of its kind.
3. In South India, especially, it is studied not only by practitioners of Sri-Vidya, but learnt by heart and recited in a devotional spirit every day by persons who know no Sanskrit at all.
Read 219 tweets
23 Aug
1. I am now going to tell you two stories into one. @maidros78 @notSoSweetLove

In the days of yore pitr bhojanam used to be a daily affair and the pasu offered is always a goat.
3. When Indra came is disguise of Gautama and had sex with Ahalya, Gautama found it out and cursed he will lose his testicles and his body would turn into a 1000 yonis.
4. Indra lamented to Brihaspathi about losing the testicles as he would be ridiculed by the asuras as eunuch, Brihaspathi ordered the pitris to part away the testicles of a goat they received that day as pitrbhojanam and so the pitris fitted the testicles of the goat to Indra.
Read 12 tweets

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