PDF version can be downloaded here – Havan.pdf
PDF version can be downloaded here – Havan.pdf
As described in Geeta:
Because the tenth opening is situated at the top it is called Utterayana (Upper Path). The other ways are located below and these lower ways are named as ‘Dakshinayana’. It is belief that giving up life through Utterayana leads to higher stages and giving up life through Dakshinayana takes one to lower stages after death. Without knowing the secrets of the prana, some scholars have associated Utterayana and Dakshinayana with the motion of the sun. It is written that if the sun is towards the North then it is Utterayana ad if it is in South it is Dakshinayana. Those who give up life during Utterayana attain higher stages; otherwise they get into lower stages. If this idea is accepted, then countless living beings die when the sun is in Utterayana and similarly in the Dakshinayana also. Then the deeds of the individual and the practice of Yoga are rendered of no value.
Let this be remembered that among the nine openings the upper opening have comparatively greater importance than the lower ones. Therefore, through which opening one shall leave this body is decided according to ones deeds, emotions, thoughts, desires, practice of Yoga and samskaras. Hence to get to a better state after death, it is extremely important to be cautious about the deeds, thoughts etc throughout the life.
The importance of this opening is unique. The gate always remains closed and a common person knows nothing about it. Only the Yogis understand its importance and they also know the method to open it. When a Yogi awakens the Kundalini and raises the prana up to this opening, it is the final destination. If one opens it and leaves the body by discharging prana through this opening, one gets to Kevalya or moksha (the union with the absolute). Only the great Yogis can leave the body this way and achieve the ultimate aim of life (moksha). All the rest give up life through other openings.
The nine openings of the body are generally known to everyone. These gates perform different processes of the body and help in gathering knowledge and discharging wastes. All these openings often remain open and keep doing their respective job themselves. These nine opening are two ears, two eyes, two nostrils, one mouth, rectum and genitals. the ears perform the hearing process and discharge some waste also from within. From eyes too the wastes come out and they see also. The nostrils also discharge enough waste and prana-vayu (breathing) and smelling processes are carried out. The mouth also discharges some wastes and carries out the processes of speech and eating food, and the organs for discharging urine and stool are main openings for discharging the wastes of the body. All these openings derive power from head only to carry out their respective functions.
In Yoga head is known as the most important part of body. It is the chief of all the parts. All the physical, mental and spiritual processes are undertaken here. All the prana-nadis (nerves) originate from here. All the parts of the body, rather every atom and molecule derives energy from this. Its weakness hampers the process of whole body and by strengthening it all physical and mental actions of life go on extremely systematically.
In the scriptures of Yoga, knowing its importance the head has been given the top place above the shat chakras, and "Sahasrara dal kamal" (thousands of nadis) have been imagined here, which means that countless number of nadis originate from here. The light and color of this center is beyond description and the lord of this is the supreme power (Parbrahama), Who is greater than the creator of the universe. In the physical form Shri Sadguru (Yogi Guru) is enthroned here. It is located in the center of the skull and is called Dashamdwara.
In a state of Samadhi the Chitta, the consciousness sets in ‘Dhayeya’ (focal point, which we bear in mind and concentrate upon). Hence the difference in the states of Samadhi is according to the relation between Dhayeya and the consciousness.
In Savitarka and Nirvitarka Samadhis Dhayeya is in the physical (sathula) form. But when the Dhayeya is not in the physical form but in subtle form (sukshama), the names of the Samadhi change in that case such as:
With the attainment of the "Ritambhara Pragya" the Samskaras (imprints on mind of deeds of various births) are completely cleansed and no new imprints are formed.
With the practice of above-mentioned Yama and Niyama person cleanses and purifies his mind and becomes worthy of reaching the second step of Samadhi, the Pratyahara.
In this state there are three different centers before the mind, Dhyata (Sadhaka himself), Dhayeya (focal point) and the effort. Dharana too needs a practice for a long time like Pratyahara. If one tries to reach Dharana with immature Pratyahara, it would be a miserable failure. The same principle is applicable to the next stage also from Dharana. The aim of Dharana (affixing mind to a point) is also achieved with the blessings of the Guru only. In Dharana, Shradha that is devotion to the Guru, Aastha, which is faith in the focal point, and self-confidence are of utmost importance.
Samadhi is the highest state of mental concentration that a person can achieve while still bound to the body and which unites him with the highest reality. It is a state of profound and utterly absorptive contemplation of the Absolute that is undisturbed by desire, anger, or any other ego-generated thought or emotion. It is a state of joyful calm, or even of rapture and beatitude. Samadhi is regarded as the climax of all spiritual and intellectual activity, which is the ultimate aim of Yoga.
Yoga has two branches, Hatha Yoga and Raj Yoga. Hatha yoga has seven parts:
Raj yoga has eight parts (Asthanga yoga):
The first five parts are called external aids to Yoga; the remaining three are purely mental or internal aids. As the ultimate goal of both the branches is the Samadhi, so a reader may find a few aspects common in both the branches. To achieve the state of Samadhi, a sadhaka has to go through/climb up the four steps as described in next article.
According to Yoga, spine is the place for mental concentration where shat chakras exist within the Sushumna Nadi (nerve). It has been named Hridaya in the Yogic scriptures. Literal meaning of Hridaya is the central part. The Sushumana Nadi in spine is the central part of body. Therefore, it is defined as Hridaya.
In the Yogic scriptures wherever the word Hridaya is mentioned or sadhakas are told to concentrate in Hridaya it refers to the concentration of consciousness / mind only in the Sushumna. In a book, Yoga Swarodya, it is mentioned that Sushumna Nadi where all the chakras are situated is the only Hridaya and it is unanimously accepted in all the scriptures. A physical thing (heart) is not the Hridaya as understood by many.
Therefore, sadhaka of Yoga should consider the Sushumna Nadi only as the Hridaya instead of heart. We can say that the creation of the shat-chakras, is the science of body based on the intuitive knowledge of experienced Yogis. With the constant practice of meditation on these chakras one can attain the higher planes of Yoga and Spiritualism.