Q: what about three parts of “OM”?
Guruji: A-U-M. when you will actually separate it: you see, Kundalini is 3,5. Om is 3,5. A,U,M and that matra on top. It is three and a half. It goes alone with three and half. And every man – how much it is? 3,5 ( from elbow to fingers). And the Russian “ум” is much nearer for the real pronunciation. It can not be coincidence that the mind is “УМ” and the “om” is “aum”. This upanishada is disappointment.
I will say that original upanishadas are less than 20. Then in the medieval time so many texts were written with the name of upanishadas and were added.
In 7th shloka they are saying that bypass ida and pingala and concentrate on sushumna – yogically and practically means this. That means another point, that stop breathing in the time of ida and pingala and invoke sushumna. Exactly the way you do the shvasahita pranayama.
When you are control everything, when you achieve khechari, when you are taught how to do shvasahita and nabhi kriya – by the power of nabhi kriya the essence of your prana is going into your head.
Sukha mandala is sahasrara chakra, because the all pleasures are emerging from there. You see: all pleasures are here(the head), where is experience of different senses are. That is inside sahasrara.
Some things are interesting here, but some we are not support. Especially rude methods with the tongue. Babaji gave us much more sophisticated technics. And here is hardware.
Q: what does it mean “abhyasa”?
Guruji: practice. Abhyasa means the regular practice. Any practice to perfect some art is called abhyasa. When you start practice, by every day you keep refining it. The practice still become more refined and refined ,- that’s why regular practice is needed. Even this practice needs something else also. The simplement, the refinement and the most excellent practice. You keep continue to refine that. The more you will refine – the more sensitive your practice will become.
Shloka 18: they say that greatest desire is to practice that which will carry you beyond this worldly ocean. Hold on to that desire. That will make you go through. Great desire, ambition, and very regular tapas in practice; whatever Shakti you will gave by that – with that Shakti will make you cross over.
Another interesting thing: they say that the vak ( the language we talk or the way we express ourselves) – it can be of four types. First is pure thought; then the second – through the eyes you can communicate. Then third – body postures and gestures; and the final is the way we are using sounds – our vak. So, it is the downward flow of the vak. So you can go into reverse and being established in the pure thought. You see: the rope is coming down. But only this rope you can reach the top. This is what they are trying to say.
Second chapter – khechari mudra.
Now they are describing the great knowledge of khechari. By knowing a person becomes free from old age and death. Anybody, who is suffering of old age, death and diseases should make very strong decision to start practicing khechari. This khechari stops old age, death and destroys all the diseases. Any man on this Earth, knowing this khechari, who goes through understanding the essence of it and those who are practice it and those who know it – they should surrender in front of them and take them as Guru. And receive the teachings. Because this art of khechari and its practice – both are there. And you know this is a rare thing. This art of practice and melana; melana is union. Also melana means “practicing something”.
Q: what does it mean: khechari and melana don’t acts together?
Guruji: you see, all great ones… in some words: you made the simple practice but to actually achieveing khechari is rare. Melana is achievement of khechari. With great power, with great concentration, with great feeling and emotion you continue this practice in many different births; but in one birth yogi achieves khechari. Most prosperous mouth of the Guru – when the yogi receives the secret knowledge and in this practice when he becomes accomplished. By the direction of the books and knowing it from the Guru – then he achieves it. Then he goes beyond this ocean of the world and becomes liberated and becomes like Shiva.
The 10th is very important: without shastras even Guru can not teach you. And it’s very rare in the world to receive real shastras. 11th shloka is applying to all of you: the seeker should roam the Earth, move around until he gets the book and the Guru. Shastras means the original books of the art. Ancient records. Even in Gita in 16th chapter Krishna is saying that in the time of confusion only the ancient books are the real evidence, so we must follow them. Because they have been recorded by people who accomplished by very hard work, so it’s their experience, it’s their planning – out of compassion for the future generations.
Q: what about your books?
Guruji: in future they will be part of shastras. Keeping the secret(shlokas 14-15) wherever you find a Guru, who is accomplished in this divine knowledge; – go to him and learn the art of khechari and with very open mind one must practice it.
So by all manner we should keep the secrets of yoga. By this practice yogi gets accomplished in achievement in khechari. Here some people translate khechari as “flying in the sky”. Beneath; char means to move in the sky. But if you go back refer to Hatha Yoga Pradipika – they are simply describing your mind enters into the void. And your tongue also moves into the void inside there khechari mudra is established. By constant practice of this khechari, in my opinion, you will achieve the union with the consciousness of the void. From there the different knowledge will begin. You will go beyond the limitations of the body. Only by khechari it is possible.
Q: in 7th shloka is said that after study you must very carefully go to the practice. Why very carefully?
Guruji: you see, this is the power of practice; if something goes wrong or if somebody is not experienced – if somebody just telling you something and you start practice;- anything can goes wrong. You have to be very careful, because you directly dealing with your consciousness, your mind, your life essence – we have to be careful.
Q: what does it mean siddhi khechari?
Guruji: siddhi means finally achievement. And another thing you should learn from Bengal – in Bengal and even in the ancient Sanskrit: when potato is done, or the rice are cooked – they call it “siddha”. I mean the final level of achievement.
7th shloka is very good: when you are established in the consciousness of the void – all gods will bow in front of you. Khechar means the name of the gods, but not only gods – every thing, which can fly, who can move in the sky. Here gods is devata.
Q: connection with khechari Shakti means with Kundalini Shakti?
Guruji: more or less the same. In next shloka they describe the seed mantra for khechari in a very mysterious way. But simply by chanting this nothing going to happen. By receiving it from the Guru it becomes very well-known yoga, and all maya will be controlled and maya will not affect you even in the dream. This is something wrong here: if it could be so easy anyone can read it and do it 500 times and he will start flying in the sky, but it never happened. That means who wrote this Upanishad was not aware of art of Kriya yoga.
Only Goraksha Samhita: Gorakhnath is not describing cutting of the tongue; and you can find the things we do in Goraksha Samhita. Sometimes I think – all this yoga come down from the nath tradition. And they keep it in secret for a very long time.
I actually see 2 men, who cut their tongues to do khechari, but they grew old. Something is wrong. And even cut is the very technical thing. I also cut it for 7 or 8 people – and it was extremely successful. And I knew it instinctively, how to do it in exact place and how much to cut. Without sudden things it will not work. If someone has a limit to do talabhi kriya and there is no more space for tongue to stretch, and even if it is physiological problem – mouth is not opening enough or tongue is not stretching enough – then at the right point slight cut is given. And if you have been doing it – highly 2-3 drops of blood will come out. If you will follow the instructions exactly. But the next day tongue swells up under; but even in that condition you must continue to do talabhi. And then it is at least 2 millimetres long – sometimes it is enough to do khechari. We will not support this cutting.
Q: what is karanyasa when you chanting the mantra?
Guruji: karanyasa is sort of a nyasa when you chanting the mantra – you follow the hand and fingers moving.
Q: how is possible to move the tongue into brahmarandhra?
Guruji: this is very important question. Where is brahmarandhra and what is brahmarandhra? Do you think it’s possible for your tongue to reach the top of the head? When you take your tongue into khechari mudra: your top of the head is closed, and it looks like a upside down pot. Openings of your ears are opening into that point; nose – there, eyes- there and the brahmarandhra also downward there. So when you taking your tongue – you are actually touching all this movements. Just from the very grass point of view: you put some eyedrops in your eyes – you will receive the taste inside. It is connected. Ears – it also comes. So this void inside, behind the nose, which is called talu – is the beginning of sahasrara chakra. So brahmarandhra is down there. Upside down pot, not on the top. When it is closed, all hormones comes down from there. Hormones are coming from brain, upside down. Here is another point: when your tongue is out – all hormones are going into your intestine track and they are going with essence of your stomach. But when your tongue is inside – as any art(?) will tell you- it will receive it through the tongue; under the tongue there are two more holes, just behind the teeth – so they will go directly to your heart. That’s why when you are having heart attack small tablet is put under your tongue – it will direct go here. From there saliva comes.
Q: what is mathana, that you must do very carefully after entering brahmarandhra?
Guruji: you are moving your head, you are putting up your tongue, – so you already do all these things. I’m sure after going through this book – more confidence about your practice establishing.
Where is the end of your skull? It can be anywhere, inside also. It is ending everywhere.
Shloka 32 is absolutely different thing. They are saying that the tongue should be wrap with the cloth and slowly-slowly you pull it out. It is just different thing, which I will not recommend, because simply by cutting and doing this only some very subtle nerves will be destroyed. Which we don’t want to destroy- every nerve in the tongue is very important thing. Any hunter will never eat a tongue. Lions, tigers and others – they never eat tongue. That must be mystery involved there. If a lion leaving tongue; or some any scavengers, panthers, dogs,- they never eat tongue.
Q: what about next shloka- when yogi could easily reach his hair on the head after 3 years?
Guruji: they are saying – where your hairs are ending. And also to your shoulders and down to the end of your throat. I think they are doing it from outside, not from inside.
Q: what should we do with liquid, coming with khechari?
Guruji: take it inside.
Q: could we do it without moving out the tongue?
Guruji: of course, it will come with practice. It is the very potent thing, it may be elixir – because so many rare hormones combines there; you are esteeming them – directly effect will be there. On the mind also. There is one point here: where they are describing taking the tongue inside – only outside they are talking. Or this door of Brahma is inside.
Q: what is Brahma light?
Guruji: merging with Brahma. In my opinion it is becoming merging with your own mind. So when you will lose all sensation of the body, but only your mind become alive, the great will be alive.
And by developing your chakra you are going more and more deeper into your subconscious mind; and the more deeper you will do – as deep as you do – that subconscious will step by step become conscious. Here is the sort of harmonizing them or synchronizing them – your physical and mental. And they will become one.
Manas is not complete, because it know itself, – that’s why all these things are used. Without a body mind can not know itself. Again refer to my Shiva sutra’s commentary: mind and body – union of the mind and body delivers consciousness.
Q: what is bindu?( in shloka 5th)
Guruji: bindu is the point of creation also. Bindu sometimes refer to creator also. Because from the bindu – you remember om? Bindu is the source of vibration. The unstruck sound. And when that sound vibration becomes more condense – we see the world. So this bindu is the creator. It is formless; no dimension – but it is there. Mind is bindu, mind is the creator. It is not separate from kriya(?)
The power which is in the Sun and the Moon – that causes the bondage. So you bypass them and the Shakti should be put into sushumna, and move it; then the liberation will take place. And take your prana into bindu.
Q: what is melana mantra?
Guruji: I think they describe different seed mantras, for all six – different mantras. Because next they are describing six chakras.
With your tongue inside you are moving the pot. You see – 2 ways of whipping: you are doing this( rolling the stick in your palms) in the pot; second thing – the stick is steady, you’re moving the pot. So the pot you’re moving, because it is impossible to move your tongue. The pot is moving and you keeping the tongue in the right place. So different thing will take place. You do the nectar by yourself continuously rotating.
Q: please explain: the yogi must save manas in Shakti and Shakti in manas?
Guruji: here I will say the void and Shakti means the same, but here they mean Kundalini. Because Kundalini is your consciousness, so keep your consciousness in your mind and your mind in your consciousness. You expanding your consciousness and through that consciousness, which is coming from the mind, you will begin to understand your mind also. And more you will understand your mind – the more you will understand the consciousness. They go together. When you will start observing your mind, you will be start observing your mind only with your mind and there is no third observing your mind. Or even second observing your mind – you. For the sake of discussion or to convey the meaning they say – observe yourself by yourself. Manas is the complete, total mind, which includes subconscious and conscious. And consciousness is expression of the mind, which we experience only a little. With that available consciousness you start study your mind. And then, as you will study your mind, you will begin to understand it – it will directly affect your consciousness. I’m simply talk about consciousness, awareness. You can put it as conscious mind. With your conscious mind you start observing your subconscious. And with subconscious mind you will start developing your conscious. And with develop conscious mind you will have more access in your subconscious. It is sort of rotation.
Shloka 128: they translated amrita as urine. Simply by drinking urine if you will become immortal – then everybody can become immortal. And by doing viparita karani mudra a different type of hormonal thing will start coming down from your brain – that is amrita, not the urine.
Shloka 130: bhagavan Vishnu is the greatest of yogi, and the greatest element and the greatest of tapas.
And in shloka 131: after such a big things now they are down come back to breasts. I mean this doesn’t fit. They are describing that the person, who are going into this path and when he was sucking a breast as a baby; and after some time he is pressing them for pleasure. I don’t know why here this reference is coming. And then they go one step further than in 130. This is shocking – after such a great things they are going down to this.
Why there is so much attraction there? You were the free spirit; and at the time of sexual act of the man and the woman you were attracted to them, because it has a power, Shiva and Shakti. And then you came into the sperm through that. That means instinctively you know that through the come outs – only through that you will liberated. This is the basis of attraction, instinctively – I mean as a spirit you feel that. This is not a perversion, but the way describing it is out of place. That’s why so much about this is in tantra. This is not for just sex, this is different. Everybody knows who is father – he becomes a son, and who is the son, who becomes the father – so this circle of the world goes on and on. I think this is not important Upanishad, because here are the big things but in confusing way, then they end with this. I think now you know enough not to take it seriously.