The investigation of Kundalini (Divine Serpent Power) commences with the discussion of the philosophy of Gayatri Mahaprajna. Fundamentally Gayatri worship is an experiment of religious ideology and divine sentiments. In it self-research is given chief importance and by generating devotion through meditation/ concentration, the Brahmic consciousness is brought closer and one?s psyche gets interwoven in it. Whether you throw a lighted matchstick on a pile of wood or you throw burning wood on petrol; both actions are identical. The only difference is that via self-surrender and by undergoing Advait (union with God) one quickly sees miraculous results. Instead of total self-surrender even if there is some desire involved no doubt the car will slow down yet it will ultimately give us benefits. And yet one fails to become capable of benefiting others in the world. A swimmer may himself swim yet he is incapable of helping others cross the river like a boatman. This is the difference between desire-based Gayatri worship and desire less Gayatri worship. Through both type of effort, spiritual aspirants succeed in their own way.

If we dive deep into the philosophy of Gayatri worship we realize that our entire consciousness is influenced by the ?seed of knowledge of the brain?. Its role is a major one with reference to bodily sustenance and social behavior. In a very elevated mental state this center is the fount of extrasensory potential (ESP) and it is over here that the blissful activity of uniting a creature with Brahman (God) i.e. attainment of the true human goal is achieved. Gayatri?s Brahmi-shakti (divine power) is also called Brahmarandhra, Brahmasansthan or Brahmaloka. The area that it influences it is wisdom consciousness. In a symbolic manner Gayatri is also called Brahmani or the wife of Brahma. Its power can be seen as Brahmadand (punishment) that overcomes the wicked and destroys pain and poverty in the material world. In the spiritual field its form has taken the shape of Brahmavarchas.

Over and above Gayatri worship there is worship of Savitri. Savitri worship is very much the material aspect of Gayatri. Power evolves with the help of energy. The 5 elements and the 5 vital forces of our body work as fuel and with its aid the inner fire is activated. This fire activation is Savitri worship. Despite there being a difference in Savitri and Kundalini (Divine Serpent Power) worship they have an equal stature.

According to Indian mythology Brahmaji had 2 wives. The first was Gayatri and the second was Savitri. Symbolically they are wisdom consciousness and material wealth. One is Para Prakriti and the other is Apara Prakriti. Para Prakriti encompasses mind, intellect, psyche, ego, Ritambhara Prajna (divine intellect) and all other areas of knowledge. The second wife Savitri is Apara Prakriti i.e. material consciousness and inert nature. All movements of matter are dependent on it. The revolution of molecules, influence of chemicals, electricity, heat, light, magnetism, ether etc. are under its jurisdiction. Material science by using all these apparatus comes out with infinite inventions so as to give us material comforts. This Apara Prakriti is Savitri. The Apara Prakriti of Savitri is responsible for the body functioning of all creatures and thus the world evolves. It is this power that directs Sattva, Rajas, Tamas, 5 elements, Tanmatras etc. Sidhis (divine powers) and boons are attained via this power of Savitri. Health, long life, might, enthusiasm, daring, beauty and other infinite special qualities are dependent on it. On the one hand it is widespread yet its main focal point is on the poles of earth (macro level) and the Mooladhar Chakra of the human spine (micro level). While performing spiritual practices this is also called Kundalini Shakti (Divine Serpent Power). All goals are attained by activating this power. Thus we can generate energy. On analyzing scriptural injunctions we understand that at certain places Savitri and Kundalini are said to be synonymous and wherever they are thought to be different, their spiritual practice and goal is also thought to be different. Yet one fact is eternal that the subtle creation of the body and the mode of awakening will always remain permanently the same. The difference ensues only when the reasons of usage of the power are varied.

Actually within Kundalini Yoga, Kriya Yoga is superior. All spiritual practices like Naadi Shodhan (subtle nerve purification), Trinaadi Parimarjan (washing of the 3 subtle nerves), Shatkarma, Chakravedhan (traveling up the 6 Chakras or subtle plexuses) are such that along with meditation/concentration bodily exercises are also given importance. One has to imbibe the strange cycle of the vital force exercises in Pranayam. While activating Kundalini power Bandha, Mudra and Aasan (posture) are given due importance. But in pure Savitri worship one is limited to the periphery of the head region. Sahasrar Kamal (1000-petalled lotus), Brahmarandhra (center on the inner scalp region), materials in the brain are activated. The Brahmarandhra looks after the inner brain area and the external area is looked after by the third eye called the Ajna Chakra. But when spiritual practices of both Savitri and Kundalini are combined then the method of both becomes an admixture and the results too change accordingly. The spiritual practice which we are about to present here is of this variety. Hence we have discussed stepwise the principles and use of Gayatri, Savitri and Kundalini (Divine Serpent Power).

Whenever in the scriptures Brahma?s wife is described as one of these spiritual practices know for sure that it has to be taken symbolically. How can the family of a conscious power be like that of human beings? If anyone so wishes he can give the 2 special characteristics of the element fire viz. heat and light as the name of these wives. If this is unpalatable they can be called daughters. This is what is seen in the scriptures. At certain places Saraswati is called Brahma?s consort and at other places his daughter. Hence instead of looking at it as a gross worldly fact it should be accepted in a subtle symbolic manner. Soul power is Gayatri, material power is Savitri. The fruits of Gayatri worship involves advancement of soul consciousness, evolution of our character, working for great tasks, high thinking and endeavor for attaining liberation while yet living (Jeevan Mukti). As against this Savitri worship involves awakening of Kundalini (Divine Serpent Power) so as to overcome the latent, distorted state of vital force in the body via its activation. There are two streams of electricity i.e. positive and negative. Only when both unite is there a flow of energy. Only when Gayatri and Savitri conjoin can all the requirements of spiritual practices be realized. With Savitri worship one benefits not only materially but that with its merging with Gayatri worship, one?s soul power evolves too. This is the primary form of Kundalini worship. If it is hazy in our psyche, all efforts in this direction are futile.

In the field of spirituality the path of wisdom is called the Dakshin Marg. It is also called Nigam Rajyog, Ved Marg etc. The path of action is called the Vaam Marg, Agam, tantra, Hatha Yog etc. All obstacles in its way are destructive. As a result there is chaos and destruction. None are happy to hear or read about the fights between demigods and demons. In fact reading it really agitates us. But when both parties together churned the ocean, all the latent wealth of the ocean was attained by both factions. Everyone knows that as a result of churning of the ocean they got 14 jewels. In the same way when Gayatri and Savitri worship are carried out together it is said to be of the level of cooperation between the demigods and demons.

When Shiva married Parvati, their loneliness was warded off. Through their union 2 sons were born. One was Sidhivinayak Ganesh and the other was Kartikeya, the destroyer of demons. One establishes righteousness and the other destroys unrighteousness. Ganesh blesses us with a divine intellect and Kartikeya, with power. Kartikeya has 6 faces. These are also called 6 Chakras (subtle plexuses). This Skand manifestation should be looked upon as the influence of the 6 Chakras related to Kundalini power (Divine Serpent Power).

Kundalini is nothing but the fire power dwelling in our genitals. Shiva in the form of Sahasrar Chakra (1000-petalled lotus at the top of our head) when activated, results in the outpouring of pollen honey which is Shiva?s ?Retas? (semen). The fire power of Kundalini imbibed it. Six Kritikas (Pleiades stars) ripened it. These 6 Kritikas are the 6 Chakras. Kartikeya with 6 faces nourished by the 6 Kritikas should be looked upon symbolically as the influential result of the 6 Chakras.

What exactly are these 6 Chakras? Where and why do they exist? In which state do they exist? What is its utility? We will not go into great detail of all these questions. The nature of its utility and scientific analysis will be detailed later. Here we are delving into that Kundalini which is for those people who through the medium of material endeavor wish to attain higher states of soul consciousness. Such people are worshippers of divine energy and think that energy is more important. In the battle between demigods and demons, that energy attained by the demons was wasted by them in lowly activities and then by experimenting on Lord Vishnu or another higher soul power, it was subjugated. When Shakti (energy) worship unites with divinity only then does it succeed. Such attainments are eternal and from the long term point of view it proves beneficial for all living beings. The initial success of the demons witnessed by all was like the proverbial illusory mustard seed on the palm. Shukracharya was an expert of Kundalini Science. It was he who taught this science to his demon disciples. Brihaspati has been the preceptor of the demigods. By asking Yogis, men of penance and experiencers of Brahman to worship Gayatri he made them pious in character which was akin to that of demigods. He too taught them Kundalini Science yet his only intention was to augment piousness. Those knowers of the soul who had materialistic problems to overcome were asked to follow Savitri worship over and above primary education. It was by taking recourse to Savitri worship that Dadhichi, Bhagirath, Lomharsh, Shringi, Vishwamitra etc. could solve material problems. No doubt the ultimate goal was spirituality yet the path, rites etc. of the spiritual practice was changed as per needs. Even the likes of Arjun, Hanuman etc. had to calm mundane strife. Even they had to follow Savitri-Kundalini worship which was a materialistic endeavor under the aegis of spiritual science. Even my own spiritual penance was for this very reason and because I walked on the right path, I tasted success.

When Savitri and Kundalini worship are followed in unison the results are miraculous. Electricity works wonders in one flash of a second. Even a dead body is burnt quickly on electronic pyres whereas rice, lentils etc. take a longer time to cook on wooden fire. This path is best suited for one who does not want a spiritual downfall and yet quickly attain his/her goal with the help of a pious character. Pure Kundalini worship comes under the flagship of Tantra and Vaam Marg. When Gayatri, Savitri and Kundalini are combined this Yoga Path is predominantly the Dakshin Marg.

Predominantly the Lord as Varah, Nrisinh, Parshuram etc. has had to face troubled circumstances. Shiva is called Shiva Bholey Baba (innocent God) or Aughaddani (easy to please) but he too created Veerbhadra out of ire against Daksha Prajapati and thus destroyed Daksha?s arrogance. This is a very dire event and hence both activities of calming and killing are carried out.

Under specific circumstances incarnations of Goad and other highly advanced souls propel others to do this task so that their own power is not depleted. Vishwamitra was capable of protecting his own Yajna but in order that his own soul force does not get destroyed lest he manifest anger, he chose to ask the Kshatriya boys Ram and Lakshman to combat demons like Tadka, Subahu, Mareech etc. Vishwamitra taught Ram and Lakshman all skills of a true soldier and thus protected his Yajna with their help. Samarth Ramdas and Chanakya asked Shivaji and Chandragupt respectively to perform those tasks which could have been executed by them selves. The question here is that Brahman radiance is more valuable. This divine power should be protected for higher endeavors and not wasted in warding off strife. Thus with the aid of a combined Savitri and Kundalini worship one?s own and alien strife can be overcome and within limits of aptness, one?s wealth power too can be augmented.

With the aid of the power generated by a man following the path of austerities one can change not only others but also churn the subtle world atmosphere so as to transform it for the better. This is a fact. Like other 2 divine powers it can be transmitted to others too. One can ask for divine power from one who has attained it from austerities and thus use it for a higher purpose. This is like taking interest from banks. Just as a wealthy man always donates a part of his wealth to the needy so too a Yogi gives apart of his divine power to apt people who in turn overcome trying worldly circumstances and thus establishes world peace and brotherhood. In a family of previous times the breadwinner was one. Other members kept performing small tasks in the house but it was not necessary that they too earn their own wealth to take care of their requirements.

Awakening of Kundalini Shakti (Divine Serpent Power) is very complicated. It is like playing with lightning. As a result there are chances of losing one?s life too. While activating Kundalini if there is lack of proper guidance or capacity we have seen people turning mad too. Many were afflicted with palsy and many died too. If a person tries to learn car driving merely by reading books definitely he will land in deep trouble. Even a person who has learnt car driving will be very careful while driving a car and thus help co-passengers reach their proper destination. Over and above gaining knowledge of Kundalini awakening, attainment of Ridhi-Sidhi etc. one should not become hasty and think this endeavor to be very easy to follow. One should never awaken the Kundalini without the help of a true spiritual guide, Guru or preceptor. One may think himself to be very industrious in jumping the queue and marching ahead but know for sure that such an act is full of danger.

The reason why a very cautious discussion is made on the combined spiritual worship of Gayatri, Savitri and Kundalini is that today people are very much attracted to it. Because it?s a secret science there is a veil covering it. It is apt and very necessary to understand the principle, nature and social aspect of Kundalini Science. Because when such sciences disappear, an intelligent person attaining the rings of aphorism-directions will construct a chain according to his limited understanding. But if there is no clue at all rejuvenating such a science is very complicated. Hence there is no problem in imbibing important aspects of this science. The problem lies in experimentation. If an arrow of words reverses and makes your own voice its target the result is going to be death only.

By not accepting Kundalini worship as mere superficial rites one should understand that the seeker (Sadhak) should have proper credentials. There has to be a basic spiritual penance which has to be undergone and as far as its application is concerned, leave it in the hands of capable specialists.

Ancient practitioners have likened yoga to a living tree with six branches coming from the trunk, with each branch having its own unique function relating to a particular lifestyle. The Yoga Sutras of Patanjali is one of the six darshanas of Hindu or Vedic schools and, alongside the Bhagvada Gita and Hatha Yoga Pradipika, is a milestone in the history of Yoga. Though brief, the Yoga Sutras are an enormously influential work, just as relevant for yoga philosophy and practice today, as when written many thousands of years ago.

The six branches of Yoga tend to have some aspects in common and familiarizing oneself with all six will certainly help in the selection of your own yoga programme that incorporates routines that appeal from any of the six branches. Asanas or postures, Pranayama or breath control, these two disciplines along with meditation and a strict moral code are the fundamentals of the practice of yoga.

Hatha Yoga
Introduced in the 15th century by an Indian sage as a preparatory stage of physical purification to enable the body to be fit for the practice of higher meditation as in Raja Yoga, Ha means sun and tha means moon, a reference to the energy channels of the body. Fully opened energy channels allow the body to become supple enough to attain the mental disciplines of Raja Yoga. In practice, both Hatha and Raja Yoga are inter-related and dependant upon each other. Western practitioners associate yoga with the hatha branch to attain mental and physical wellbeing.

Raja Yoga
Raja translates as ?royal? and meditation is central to this branch of yoga, which has eight side branches or limbs in an order that must be strictly followed. We start with Yama meaning ethical standards, Niyama ? self discipline, asana ? posture, pranayama ? breathing control, pratyahara - sensory withdrawal, dharana ? meditation, samadhi - ecstasy or final liberation. Those inclined to introspection or meditation are best suited to Raja yoga.

Though members of religious orders and spiritual communities devote themselves to this yoga branch, one does not have to embrace a monastic lifestyle to gain from the benefits of practicing Raja Yoga.

Karma Yoga
The fundamental principle of Karma Yoga is that what we experience now is created by our past actions, whether in this life or a previous one. Once we understand this principal, then we can ensure all our present actions help create a future free of negativity and selfishness. To practice Karma Yoga is to lead a life of selfless service to others.

Bhakti Yoga
Bhakti Yoga is yoga of the heart, a branch of devotion Bhakti is the Sanskrit term for selfless love of God and mankind. Bhakti principles are universal and common to many world religions. By following the path of bhakti we learn to channel our emotions, accept and have tolerance for all those that cross our path.

Jnana Yoga
This is the branch of knowledge, the yoga of the mind and is both the most difficult and the most direct of the six branches. It is yoga of the mind, of wisdom, the path of the sage or scholar. The practitioners of Jnana Yoga develop their intellects by intensive study, particularly but not confined to, the yoga tradition and other spiritual teachings. This is the path that most appeals to the intellectuals pursuing the practice of yoga. Within the context of our Western religious traditions, Kabalistic scholars, Jesuit priests, and Benedictine monks epitomise Jnana Yogis.

tantra Yoga
Tantra, from the Sanskrit ?to weave? or ?loom?, is the branch of yoga that practices ritual as a means of experiencing the divine in all our activities. Probably, the most misunderstood or misinterpreted of all the yogas, tantra, the sixth branch, is the pathway of ritual, an in tantric practice; we experience the Divine in everything we do. A reverential attitude is, therefore cultivated, encouraging a ritualistic approach to life. In essence, tantra is the most esoteric of the six major branches and appeals to those yogis who enjoy ceremony and relate to the feminine principle of the cosmos, which they call Shakti.

In the West, the tantric path of yoga has become associated almost entirely with sexual activity. It is because of this emphasis on only one aspect of this branch that it has become misinterpreted and misunderstood by so many. It is amusing to note that, although tantra has become associated exclusively with sexual ritual, most tantric schools actually recommend a celibate lifestyle. The ?Kama Sutra? an ancient Hindu book of sexual techniques is the best known example of the lack of understanding of the true objectives of tantra yoga.

A discipline that leads to a reverential attitude to even the most every day celebrations of giving and receiving, of birth and death, of achievements and of failure, and of relationships and understanding, this is a path that will appeal to westerners who enjoy being actively involved in celebrations, church going, clubs and associations and other types of ceremonies.

Combining the Paths
You do not have to limit yourself to one expression, but can practice hatha yoga, taking care of your physical body, while simultaneously cultivating the lifestyle of a Bhakti Yogi, expressing compassion for everyone you meet. Whichever, avenue of yogic expression draws your interest; it will probably be the right yoga path for you.

R?JA Y?GA, THE MENTAL Y?GA

This Y?ga possesses a larger number of mental techniques than other modalities of Y?ga. R?ja means royal (of the kings). It consists of four parts or angas: praty?h?ra (abstraction of the senses); dh?ran? (mental concentration); dhy?na (meditation) and sam?dhi (hyperconsciousness). Later, around three centuries before Christ, four more angas were added as an introduction (yama, niyama, ?sana, and pr?n?y?ma) with which it was then codified as Asht?nga Y?ga or Classic Y?ga. Look later in this section for an explanation as to why these two modalities today are presented as if they were two different ones.

BHAKTI Y?GA, THE DEVOTIONAL Y?GA

The tone set for this Y?ga is of devotion, almost religious. It uses more mantras and p?j? than other modalities of Y?ga. Bhakti means devotion. Devotional Y?ga is not necessarily spiritualist. In its pre-classic origins, its foundations were naturalist and in the region in which it flourished no evidence of the existence of religious institutions have been found. It consists of worshipping the forces of Nature: the sun, the moon, the trees, the rivers, etc.

KARMA Y?GA, THE Y?GA OF ACTION

This Y?ga teaches how to act in life and in the world so as to be in accordance with the law of karma. Karma means action. It is a Y?ga that induces action. Its medieval branch came to have a connotation of the V?d?nta philosophy, something that conferred to it an air of ?uninterested action? when, as a matter of fact, the idea is to drive to action, to work, to accomplishment. For sure, such a dynamic in principle does not envision personal benefits, pay-offs or recognition.

J?ANA Y?GA, THE Y?GA OF SELF-KNOWLEDGE

More emphasis is placed on the search for self-knowledge through meditation than in other modalities of Y?ga. J??na means knowledge. The method of this particular modality consists of meditating on the response that your psyche elaborates for the question ?Who am I?? until there is no other element left that can be separated from the Self and analyzed. At this point, the practitioner will have encountered the Monad, or the Self.

LAY? Y?GA, THE Y?GA OF PARANORMALITIES

This Y?ga develops paranormal powers through corporal techniques, breathing, mantras, etc. Lay? means dissolution. The intention of this kind of Y?ga is to develop the personality, or in other words, eliminate the barrier that exists between the ego and the Self. As the Self or Monad is understood to be the Absolute in itself, inhabiting each living being, by dissolving the barrier of the personam all of its power and knowledge flows directly to the consciousness of the practitioner.

MANTRA Y?GA, THE Y?GA OF THE DOMINION OF SOUNDS AND ULTRA SOUNDS

As the name indicates, an emphasis is given to mantras in this modality of Y?ga. Mantra means vocalization. This branch of Y?ga aims to reach its goal through the resonance that is transmitted to the centers of energy within the body itself, conducting them to a full awakening. As a result, consciousness is raised and the practitioner reaches sam?dhi.

tantra Y?GA, THE Y?GA OF SENSORIALITY

This Y?ga uses sexuality as the leverage for interior evolution. Tantra means, among other things, the correct way to do any thing, authority, prosperity or stringing (of a musical instrument). The way to achieve interior perfection and evolution is through pleasure. It teaches how to relate to yourself, other human beings, animals, plants, the environment, the Universe, etc. It also addresses everything that refers to sensoriality and sexuality. It aims to reach its goal through the reinforcement and channeling of the libido. Tantra Y?ga emphasizes work on the kundalini, however, there is also another modality, which we describe later, that is specialized in awakening this colossal force: Kundalin? Y?ga.

SW?STHYA Y?GA, THE ANCIENT Y?GA, CONTAINS IN ITSELF ALL OF THOSE DESCRIBED ABOVE

This Y?ga is the systematization of the very trunk of Pre-Classic Y?ga, from which all others were born. Sw?Sthya means self-sufficiency, health, sound state, comfort and satisfaction. It is based in the most ancient roots (Tantra-S?mkhya) and because of this it is so complete, since it possesses the germ of what, centuries later, gave birth to the eight most ancient branches of Y?ga (?sana Y?ga, R?ja Y?ga, Bhakti Y?ga, Karma Y?ga, J??na Y?ga, Lay? Y?ga, Mantra Y?ga and Tantra Y?ga). Its practice consists of eight groups of techniques: mudr? (gestural language), p?j? (syntony with the archetype), mantra (vocalization of sounds and ultra sounds), pr?n?y?ma (respiratory exercises), kriy? (purification of the mucous membranes), ?sana (organic technique) y?ganidr? (relaxation technique) and samyama (concentration, meditation and other deeper techniques). It is the systematization of Dakshinacharat?ntrika-Nir?shwaras?mkhkya Y?ga, an integrated proto-Y?ga of Dravidic origins, which are more than 5,000 years old.

SUDDHA R?JA Y?GA, A VARIETY OF MEDIEVAL R?JA Y?GA, HEAVILY MYSTICAL

It is a branch of R?ja Y?ga and uses mantras and rituals. Suddha means pure, implying that it intends to be the purest version of R?ja Y?ga, which is not true since R?ja Y?ga comes from the S?mkhya lineage and Suddha R?ja is founded in the opposite, V?d?nta. It consists of mantras and meditation.

KUNDALIN? Y?GA, THE Y?GA OF POWER

This is a branch that specializes in the awakening of the latent energies in the central nervous system. It works with visualizations, mantras, respiratory exercises, contractions of the plexus and glands, etc. Kundalin? means that which has the appearance of a serpent. It is a type of Y?ga that envisions the awakening of the energy that has its name (kundalin?). This energy is that which is situated in the perineum and has a direct relation to sexuality. Its awakening and ascension, by way of the spinal medulla to the brain, produces a constellation of paranormalities culminating in a state of expanded consciousness that is denominated sam?dhi, which is the goal of Y?ga. Actually, all authentic types of Y?ga and not only this one work on awakening the kundalin?, according to Dr. Siv?nanda in his book Kundalin? Y?ga (pg. 70).

SIDDHA Y?GA, THE Y?GA OF THE CULT TO THE PERSONALITY OF THE GURU

This Y?ga is of a Tantric origin and uses a great amount of meditation and mantras. Siddha means the perfect, or that which possesses the siddhis (paranormal powers). By its name, one may perceive a relation between it and Kundalin? Y?ga, but there are very few similarities between the two. It uses many mantras, p?j? and meditation, but its actual base is the reverence to the personality of the guru.

KRIY? Y?GA, THE Y?GA THAT CONSISTS OF SELF-OVERCOMING, SELF-STUDY AND SELF-SURRENDER

The true Kriy? Y?ga consists of three subdivisions of anga niyama, which are ethical norms. Kriy? means activity. This type of Y?ga was very wide-spread in the United States in the 50s and maintains a rich following even today. It consists of three niyamas (ethical norms): tapas (self-overcoming); swadhy?ya (self-study) and ?shwara pranidhana (self-surrender). It is mentioned is cited in the Y?ga S?tra, a book from the 3rd century B.C. The best book on the subject is Tantra Y?ga, N?da Y?ga and Kriy? Y?ga by Siv?nanda, Editorial Kier, Buenos Aires. This is the only work that openly teaches Kriy? Y?ga, without making a mystery of it.

INTEGRAL Y?GA, THE Y?GA THAT INTEGRATES ITSELF INTO DAY-TO-DAY ACTIVITIES

This is a contemporary modality that proposes to incorporate Y?ga in daily life. It is called Integral Y?ga not for being the most integral, as its name may suggest. It is named as such because its objective is to integrate itself in the professional, cultural and artistic life of the practitioner. It was created by Sri Aurobindo, who defended that ?Y?ga ceases to appear to be something mystical and abnormal that has no relation to the common process of terrestrial energy.?

CLASSIC Y?GA, AN ARID AND HARD Y?GA WITH SEXUAL RESTRICTIONS AND OTHER RESTRICTIONS

This kind of Y?ga is patriarchal and restrictive. It uses eight angas: yama, niyama, ?sana, pr?n?y?ma, praty?h?ra, dh?ran?, dhy?na and sam?dhi. Many people use the name Classic Y?ga, but teach another thing. Classic Y?ga ? or Asht?nga Y?ga ? is not the most ancient Y?ga or the most complete Y?ga, as it is said by many to be. The most ancient and complete is Pre-Classic Y?ga. Classic Y?ga has a strong name, but its practice is unviable for the modern man due to the slowness with which its steps are taken. The practice is so restrictive and arid that no one would pay to receive this type of learning. This is why what you see in the Occident are schools that exploit the name of Classic Y?ga, but in practice actually teach Hatha Y?ga. Classic Y?ga is made up of eight parts or angas: yama, niyama, ?sana, pr?n?y?ma, praty?h?ra, dh?ran?, dhy?na and sam?dhi. The best book on this is the Y?ga S?tra of P?ta?jali.

ASHT?NGA Y?GA, THE SAME AS CLASSIC Y?GA

Even though it is the same as Classic Y?ga, what you will find in the United States is simply a fictitious name for what is really Professor Iyengar?s Hatha Y?ga, only lightly modified.

HATHA Y?GA, THE PHYSICAL Y?GA

This is a modality that consists of corporal techniques, respiratory exercises and relaxation. Hatha means force, violence and not the poetic ?Sun-Moon?, as some books declare. Consult the Sanskrit-English Dictionary by Sir Monier-Williams for confirmation. It is a medieval branch, founded in the 11th century after Christ, therefore, it is considered a modern Y?ga, which came about 4,000 years after the origination of primitive Y?ga! It is made up of the four initial angas of Asht?nga Y?ga (yama, niyama, ?sana and pr?n?y?ma), however, in gyms, the first two are not taught and therefore, the practice is restricted to the anga ?sana (corporal techniques) and the anga pr?n?y?ma (respiratory exercises). Other techniques can be aggregated, such as bandhas, mudr?s and kriy?s, but are not required. Meditation is not a part of this Y?ga and it should not be included in a practice of Hatha. It has been the most popular Y?ga in the Occident. In Brazil, today, it is widely supplanted by Sw?Sthya Y?ga.

IYENGAR Y?GA, A VERSION OF HATHA Y?GA

This Y?ga is an extremely vigorous interpretation of Hatha Y?ga. This name is inadequate, since B.K.S. Iyengar is the name of a professor of Hatha Y?ga. This kind of Y?ga is actually a very vigorous interpretation of Hatha Y?ga.

POWER Y?GA, A VARIETY OF IYENGAR Y?GA

Again, this is merely another type of Hatha Y?ga.Power Y?ga is a method that is minimally expressive. It is in fact a fantasy name for a type of simplified Hatha Y?ga practiced in the United States, which is demonstrated by the very character of its hybrid English-Sanskrit name. There is no reason to use a term in English. If there were reason, it would then be permissible to name other methods in English such as ?Water Y?ga? or ?Health Y?ga? and so on, not only in English, but in any language! Perplexity is what we feel when we observe that the press ceases to mention other types of Y?ga that are much better and more authentic in order to give space to a Y?ga that has its name in English, simply because it comes from the United States and not from India.

In Part 1 we looked at how we could turn walking into a moving sexual meditation. In Part 2 we focus on a simple technique using walking to strengthen the heart.

The following program is provided for information purposes only. If you decide to use it without first consulting a qualified health professional, you do so entirely at your own risk.

Walking for the Heart and the Immune System

Interval training probably has its origins way back to a time when we were hunter/gatherers often walking for hours before the frantic chase after the prey, followed by more walking then another chase and so on. The underlying premise to this program is that a healthy heart is one that can adequately respond to sudden increases in load.

Empty bladder before commencing. Then because the brain is involved drink a glass of good quality water (not tap water) at room temperature.

Walking style

Adopt a normal walking style, that is, pushing off from the back leg, swinging arms by sides, back straight, body relaxed.

Breathing style

Use abdominal breathing without the sexual component. That is, don’t tense the anal ring nor hold the breath. Try to breathe through the nostrils rather than the mouth.

Schedule

Week 1: Start with 25 minutes of walking at a comfortable pace every other day or every day if not doing walking for sex component.

Weeks 2 and 3: Focus on gradually and gently increasing the pace and the intensity of the 25-minute walk.

Week 4: Break the 25 minutes into shorter intervals, say, 2X10-minute bouts of walking when the pace and intensity is increased with a 5 minute ‘rest’ period in between, that is drop back to a normal walking pace.

Beyond Week 4: Progressively break the 25 minutes into shorter intervals. Say 4X 4 minutes bouts with 3 minute ‘rests’ in between, then 5 X 3 minutes with 2 minutes ‘rests’ in between, then 8×2 minutes with 1 minute ‘rests’ in between. The idea is to alternately increase and lower the heart rate so that the heart learns to cope with and recover quickly from sudden stress.

Duration and Frequency

25-30 minutes every other day or daily if not doing the walking for sex component.

The history of Indian Astrology can be traced back to the origin of Vedas and Puranas and what lies beyond that has now been lost in antiquity. Modern scholars, however, look down upon Pauranic wealth of knowledge as mere imagination or guesswork.

Puranas contain invaluable information on a host of subjects like history, astrology, ayurveda, politics, religion and spirituality. Usually, scholars adhering to Pauranic knowledge systems have been severely restricted in their explorations due to their command on one or two subjects at the most. In fact, only a scholar with complete command on each of the classical knowledge systems can be considered eligible to study, explore and apply the science of Indian astrology effectively.

Puranas calculated time with the help of divisions like shaka and samvat. Based on the calculations of such time divisions numerous calendars and panchangas have also been developed which goes to show that history of the post-Mahabharata era can be recorded in a systematic chronological order without any ambiguities.

The ancient texts of Jyotish also give descriptions of Brahmanda (universe) : -

Kotighna naravnand shatk narav bhubhrid bhubhujangendubhih

Jyotih shastra vido vadanti nabhasah kaksha mimam yojanaih

(Siddhanta Shiromani)

This excerpt can be translated thus: -

The rays of the Sun reach a maximum distance of 187120692000000000 Yojanas( a classical measuring unit) which is known as diameter of the circumference of Brahmanda paridhi (universe) or Akash Kaksha.

Within this circumference of Brahmanda primary prakash pindas (illumined celestial bodies) are situated in their heavenly orbits.

Earth has been described in Siddhanta Shiromani thus: -

Akrishya shaktishcha mahi tayaayat swasthe gurum swami mukham swaktayaa

Akrishyate yatyat teev bhati same samantat ripat twiyamrave

The excerpt can be translated thus: -

Earth is endowed with the power of gravitational force which helps in attracting any object moving in an upward direction.

According to the ancient texts of Jyotish it would be wrong to calculate the beginning of the day from midnight because in the calculation of horoscopes if the moment of birth is even a second before sunrise the day and panchanga calculations of the previous day are taken into consideration. For calculation of Ishtkala as well, the moment of sunrise is of prime import.

Dinam Dineshasya yatoava darshane, tami tamo hanturdarshane sati

(Excerpt taken from Siddhanta Shiromani)

This excerpt can be translated thus: -

The presence and absence of Sun in the skies is considered as day and night respectively.

Another important point to be noted is that, contrary to popular perception, Jyotish cannot be equated with the term of astrology which is defined as the study of planetary movements in its relation to human affairs because Jyotish is an incomparably expansive field which comprises of not only astronomy and astrology but several other related branches of study as well.

This has been made amply clear with the help of three principal divisions of Jyotish namely, Siddhanta which deals with laws of planetary motion and their calculations, Samhita dealing with the correlation of celestial phenomena with terrestrial phenomena on macro as well as microcosmic plane and Hora dealing with personal astrology encompassing muhurta, jataka, prasna, varshphal and other branches of study.

This magnanimous science of Jyotish has its origin as one of the six Vedangas which include Nirukta, Nighantu, Vyakarana, Shiksha, Kalpa, Chand and Jyotish. It is considered that a complete command of each of the six vedangas is required before one can become eligible to begin with the study of Vedas themselves.

In the development of the tree of astrological knowledge Jyotish Shastra consists of the trunk or central portion with its roots originating from the Vedas, Upanishads, Puranas and tantra as they provide complete knowledge of the basic elements of the science of astrology. There is a great need to enhance this classical knowledge resource by taking ahead the tradition of research developed by Rishis and Munis of yore who made astounding observations on the nature of universe thousands of years ago.

The branches of this tree of astrological knowledge can be classified as Siddhanta, Samhita and Hora which provide information on different branches of Indian astrology. The leaves on the branch of Siddhanta Jyotish can be classified as various branches of mathematical calculations including algebra, geometry, trigonometry and spherical astronomy. In Samhita, the leaves can be classified as various studies including study of various omens like falling of lizard, dream interpretations, natural disasters, Samudrika Shastra (study of the natural formation and markings on body parts including palmistry), various positive and negative results of planetary movements and Vastu Shastra (the science of directions). In Hora, the leaves can be classified as various branches of astrology including individual horoscopy, horary astrology, Muhurtas (electional astrology), Tajik study (annual horoscopy or varshphala) and the study of calculation of panchangas.

The fruit of this tree of astrological knowledge can be defined as predictive astrology which provides information on everyone?s past, present and future. Nowadays, with rapid advancement of technology in modern times, astrologers have become dependent on computers for their calculations and predictions instead of which they should rely on this tree of astrological knowledge.

The knowledge of our Rishis and Munis in the science of Indian astrology from this statement: -

Our Rishis made a detailed investigation of the nature of planets and celestial bodies and it has been stated about eclipses that: -

Whenever Sun, Moon and earth form a linear alignment due to their heavenly motion it causes eclipses. A solar eclipse is caused when Rahu or Ketu come at a distance of 14 degrees or less from the Sun only in the day falling in the cusp of Pratipada and Amavasya tithis. On the other hand, lunar eclipse takes place only in the night falling in the cusp of Purnima and Pratipada tithis. Each eclipse repeats itself in the same position after 6585 days and 8 hours or 18 years 10 days and 8 hours. In this duration of 18 years 10 days and 8 hours a total of 71 eclipses occur comprising of 42 solar and 29 lunar eclipses. There are a total of 28 total solar eclipses out of these but it is visible at the same place after long periods of time.

The science of Indian astrology is based on such accurate scientific observations that if fully explored it has greater possibilities than even that of a complete scientific discipline. With such incredible potential, the other end of the science of Indian astrology would always elude serious researcher in his explorations because as a branch of knowledge it is not constricted by any preconceived notions of modern science.

by Pt. Sunil Sharma Director

Khayal literally means imagination, thought or fancy. Khayal is that vocal genre of all North Indian vocal styles which gives its performers the greatest opportunity and also the greatest challenge to display the depth and breadth of their musical knowledge and skills. Khayal has dominated the performing art for past 150 years. Khayal is the genre of improvisational music, and hence it is the study of artist?s creative individuality and ability to render a unique khayal at each performance. Despite the presumed freedom in khayal singing, it is structured upon three main characteristics: (i) the raga (melodic mode), the taal (meter) and the cheez (composition), (ii) the types of improvisation which are acceptable for khayal such as alap, taan, boltaan, sargam and nom-tom, and (iii) the placement of these material for creation of aesthetically and technically balanced performance. Khayal is not only a distinguished, richly evolved improvisational music genre, but also a study of cultural history of India since thirteenth century onwards.

Legend, scattered commentary, and speculations suggest that khayal originated with Amir Khusrau (1251-1326). Born in North India, Amir Khusrau was a poet as well as a composer and a great musician of his time. He enjoyed importance at the courts of the Khilji rulers in Delhi. Khayal?s origin may have been attributed to Khusrau because of the rapid fusion of Perso-Arabic and Indic musical systems during his lifetime. After Khusrau, the next prominent figures in the history of khayal are the sultans of Jaunpur - Muhammad Sharqui (1401-40) and Hussain Sharqui (ruled 1458-99), who were contemporaries of Babur, the first Mughal ruler in India. The precise role of the Sharqui sultans with respect to khayal is unclear; some scholars suggest a patronage role for them. Most historians are of the opinion that neither Amir Khusrau nor any of the Sharqui sultans was the innovator of khayal, but that khayal was an outcome of the gradual process of evolution that was at work during an era of Indo-Persian amalgamation.

For khayal, the first musical evidence of court support is noted at the Delhi darbar (court) of the eighteenth century Mughal emperor Muhammad Shah Rangile (ruled 1720-48), where the musicians Nyamat Khan (Sadarang) and Firoz Khan (Adarang) composed songs that have been transmitted to the present time. It is believed that Sadarang and Adarang also formalized the structure of modern day khayal. As khayal continued to evolve in the courts throughout North India, distinct performing styles emerged into different gharanas. Three major khayal gharanas carrying the names of the princely states in which they were originally fostered, are Gwalior, Rampur (Sahaswan) and Patiala. Later Agra, Kirana and Jaipur gharanas also became prominent centers of khayal singing. Today this style of classical vocal music is even adopted by some of the instrumental gharanas such as Ithawa. Throughout most of its existence khayal has always been the music of elite patrons. Only in the twentieth century has any other group attained significant involvement in khayal.

The rendition of a khayal recital is typically divided into two parts: Bara (great) khayal and Chhota (small) khayal. During bara khayal, the artist is expected to cover a range of subjects, ideally giving importance to all musical elements such as melody, rhythm and technique, with a slow and contemplative beginning to invoke the very mood of the raga. The lyrical as well as melodic content of bara khayal compositions are devotional or romantic, and they are set in vilambit laya (slow tempo). Bara khayal is followed by a madhya or drut laya (fast tempo) in chhota khayal. Here the artist carries the mood created during the earlier part of the recital to its crescendo. The acceleration is maintained during the performance with increasing complexity of taans and interplay with rhythm. The compositions written for chhota khayal have syllabic text settings appropriate for the faster tempo. The performing ensemble for khayal consists of a lead soloist, an accompanist on a melody producing instrument such as harmonium or sarangi (bowed lute), a tabla (drum) player and one or two tanpura players to provide continuous drone. A possible addition to the basic ensemble would be a supporting singer. The role of the accompanists is to complement the lead vocals by repeating ends of phrases during short breaks.

The other forms of Indian classical vocal music include dhrupad, dhamar, tappa, tarana, thumri, hori and bhajan. Of all, dhrupad is considered to be the oldest classical vocal form. It is generally accompanied by tanpura and pakhawaj. Dhrupad compositions are set in a 12 beat rhythmic cycle. Dhamar compositions are akin to dhrupad and enjoy an identical status. They are set in a 14 beat rhythmic cycle. Because of their structured style of singing, both dhrupad and dhamar do not allow as many elaborate and extempore improvisations as khayal. Tarana is a style consisting of particular syllables woven into rhythmic patterns as a song and it is usually sung in the faster tempo. The creation of this style of singing is believed to have originated to bring out the tantrakari, or the discreteness of instrumental music, in vocal music. Tappa has its origin in Punjab. Its beauty lies in quick and intricate display of permutations of notes. Thumri is believed to have originated in Uttar Pradesh. It is the lighter form of Indian classical music. Its most distinct feature is the amorous subject matter that picturesquely portrays the play of Lord Krishna with Radha. It can be viewed as an unconstrained form of khayal singing. Hori compositions are mainly sung in the style of thumri and are associated with the festival of hori (the festival of colors). The mood is joyous and playful, illustrating the divine leela of Lord Krishna. Bhajan literally means pray (bhaj) the lord (narayan). Bhajans are devotional songs based on light classical music. It is a popular form of singing today.

Gharana essentially means a school of thought, or a school of music, that follows a particular style perfected over the years by rigorous practice and enhanced by coming generations that combine contemporary styles and incorporate new ideas. Gharana literally means family tradition, members of a family of musicians establishing their own unique musical discipline consistently over three or more generations. It is difficult to give an exact date when this system came into being. Ithawa gharana has evolved over seven generations of some of the finest sitar players of India. Shujaat Khan is seventh in this unbroken chain of sitar virtuosi from Ithawa gharana and is considered to be the torch bearer for the future of this school of music. With Shujaat Khan in concert today, it would be appropriate to bring forth some of the hidden facts about the history and evolution of this style of music.

Ithawa gharana in its present form owes its existence, its popularity and its distinctive style of sitar playing to Shujaat Khan?s father, the legendary musician Ustad Vilayat Khan. But for him, the gayaki ang or vocal style in instrumental music, which is the hall mark of this gharana, would neither have existed nor would have flourished. To talk about Ithawa gharana of recent years is to talk about Vilayat Khan and his early period of musical training, his original thoughts about bringing gayaki in instrumental playing, his improvisations and changes made to the structure of sitar to accommodate the continuity of sound or to imitate vocals in sitar playing. It is believed that only after Vilayat Khan?s tantalizing performance that won the hearts of the listeners, critics and musicians alike, at the 1943 Vikram Samaroh music conference in Bombay, instrumental music earned a wider acceptance in the main stream classical music.

Born in 1928 in Gauripur, East Bengal, Vilayat Khan entered the world of music at an early age of four and gave his first performance when he was eight. He also made his first recording at the same age. Vilayat Khan hails from an impressive family of musicians. His great grand father Ustad Sahabdat Khan gave today?s surbahar, the bass version of the sitar and a very difficult instrument to master, its present tonal and structural form. At the early age of ten Vilayat Khan lost his first guru, his father Ustad Inayat Khan, a leading instrumentalist of his days. Thereafter he moved with his mother to the state of Nahan near Delhi to learn music from his maternal grand father Ustad Bande Hasan Khan, who was the court musician of the state. During 40?s and 50?s there still was Inayat Khan?s influence in Vilayat Khan?s playing. Tantrakari was still very prominent. The right hand which is considered as the main subject of instrumental playing for string instruments was still distintly dominant. Tantrakari had been taken to great heights by earlier generations but now was the time to give new direction to instrumental music. It is believed that human voice is the sublime epitome of expression and all other sounds are subordinates used only for enhancing and ornamenting the vocal music. In his quest to achieve vocal continuity in the sound of sitar, Vilayat Khan introduced the gayaki ang in instrumental music during the early 60?s.

Khayal ras, a vocal music style with imaginative use of lyrics, began to emerge in instrumental music with Vilayat Khan?s introspective vision and vivid imagination. The tone of sitar was now changed. The right hand remained at its place but there were significant advancements in the left hand. The pancham of kharaj was now replaced with a steel gandhar (this change helps in establishing the mood of the raag). Several other fundamental changes were also made to the structure of sitar.

There were various subjects involved in khayal ras which required ample improvisations in order to translate it in instrumental music. At first Alap, the slow but contemplative progression of a raag, was given a different approach adorned with meend, krintan and zamzama. Next were taans and bol taans, the fast tempo phrases, and thumri. The transition towards khayal ras is quite evident in Vilayat Khan?s recordings from 60?s onwards.

Gayaki ang is now successfully passed on to Ithawa gharana?s next generation of musicians. Today there are many musicians who prefer and follow this style of music. Thanks to his creative genius for this enormous contribution to the world of music. It would be righteous to refer to Ithawa gharana as Vilayatkhani gharana.

When you fell in love with your partner or spouse you probably felt a strong intimate connection that made your heart hum. But as the years roll by you may be finding that the demands of your careers, children and parenting are leaving you less time for each other and the connection that brought you together in the first place. You?d like to get it back but you may not be sure how to accomplish that goal.

The good news is that increasing the love and intimacy you share with your partner is not as difficult ? or even time consuming ? as you might think. In just minutes a day you can connect with your partner, experience more passion than perhaps ever before and truly feel as one. All you need to do is make the following practices part of your daily lives.

No. 1: Touch Each Other?s Heart Through Heart-on-Heart Connection. At least once a day perhaps when you awaken, make it a habit to place your hand over your spouse?s heart while they do the same. Concentrate on synchronizing your breathing. This simple gesture will soothe both of you and make you feel calm and connected.

No. 2: Kiss to Awaken Endorphins. Many couples miss out on the pleasures of daily kissing but once you know that kissing releases the feel-good chemicals known as endorphins you?ll want to lock lips more often. Kissing the upper lip is especially effective at endorphin release.

No. 3: Eye-Gaze into Heaven. When was the last time you looked deeply into your lover?s eyes? For best results, gaze into your partner?s left eye, which corresponds to their right brain hemisphere allowing for feeling and experiencing versus thinking and analyzing. As you gaze into each other?s left eye you will feel a deep connection with your partner?s soul.

No. 4: Give Yourself a Jolt. The human body runs on electricity and if we are mindful we can align ourselves with our partner?s energy. To do so, sit facing each other with your chests and bellies touching. Breathe together as you deepen your connection and increase your loving feelings.

No. 5: Create Fun and Laughter. Humor and intimacy go hand in hand. Take time to experience all the funny things that happen to both of you every day but don?t stop there. Consciously build fun and laughter into your lives by dancing and singing together and, if you like, making on-the-spot rhymes up for each other ? your own personal version of hip-hop.

We encourage you to incorporate as many of the above practices in your lives as possible and expand upon them as you feel more comfortable. By doing so, you will find you are less stressed, burned out and disconnected. Best of all, you will exchange those negative feelings for those of peace, loving energy and inspiration.

Good luck!

? Elsbeth Meuth, Freddy Zental Weaver ? All Rights Reserved

About the Author:

Life partners Dr. Elsbeth Meuth and Freddy Zental Weaver are the founders and directors of TantraNova Institute in Chicago. They have produced the DVD series “Creating Intimacy & Love.” To learn more about linking your spiritual and sexual energies visit http://www.TantraNova.com

The investigation of Kundalini (Divine Serpent Power) commences with the discussion of the philosophy of Gayatri Mahaprajna. Fundamentally Gayatri worship is an experiment of religious ideology and divine sentiments. In it self-research is given chief importance and by generating devotion through meditation/ concentration, the Brahmic consciousness is brought closer and one?s psyche gets interwoven in it. Whether you throw a lighted matchstick on a pile of wood or you throw burning wood on petrol; both actions are identical.

The only difference is that via self-surrender and by undergoing Advait (union with God) one quickly sees miraculous results. Instead of total self-surrender even if there is some desire involved no doubt the car will slow down yet it will ultimately give us benefits. And yet one fails to become capable of benefiting others in the world. A swimmer may himself swim yet he is incapable of helping others cross the river like a boatman. This is the difference between desire-based Gayatri worship and desire less Gayatri worship. Through both type of effort, spiritual aspirants succeed in their own way.

If we dive deep into the philosophy of Gayatri worship we realize that our entire consciousness is influenced by the ?seed of knowledge of the brain?. Its role is a major one with reference to bodily sustenance and social behavior. In a very elevated mental state this center is the fount of extrasensory potential (ESP) and it is over here that the blissful activity of uniting a creature with Brahman (God) i.e. attainment of the true human goal is achieved. Gayatri?s Brahmi-shakti (divine power) is also called Brahmarandhra, Brahmasansthan or Brahmaloka. The area that it influences it is wisdom consciousness. In a symbolic manner Gayatri is also called Brahmani or the wife of Brahma. Its power can be seen as Brahmadand (punishment) that overcomes the wicked and destroys pain and poverty in the material world. In the spiritual field its form has taken the shape of Brahmavarchas.

Over and above Gayatri worship there is worship of Savitri. Savitri worship is very much the material aspect of Gayatri. Power evolves with the help of energy. The 5 elements and the 5 vital forces of our body work as fuel and with its aid the inner fire is activated. This fire activation is Savitri worship. Despite there being a difference in Savitri and Kundalini (Divine Serpent Power) worship they have an equal stature.

According to Indian mythology Brahmaji had 2 wives. The first was Gayatri and the second was Savitri. Symbolically they are wisdom consciousness and material wealth. One is Para Prakriti and the other is Apara Prakriti. Para Prakriti encompasses mind, intellect, psyche, ego, Ritambhara Prajna (divine intellect) and all other areas of knowledge. The second wife Savitri is Apara Prakriti i.e. material consciousness and inert nature. All movements of matter are dependent on it.   The revolution of molecules, influence of chemicals, electricity, heat, light, magnetism, ether etc. are under its jurisdiction. Material science by using all these apparatus comes out with infinite inventions so as to give us material comforts. This Apara Prakriti is Savitri. The Apara Prakriti of Savitri is responsible for the body functioning of all creatures and thus the world evolves. It is this power that directs Sattva, Rajas, Tamas, 5 elements, Tanmatras etc. Sidhis (divine powers) and boons are attained via this power of Savitri. Health, long life, might, enthusiasm, daring, beauty and other infinite special qualities are dependent on it. On the one hand it is widespread yet its main focal point is on the poles of earth (macro level) and the Mooladhar Chakra of the human spine (micro level). While performing spiritual practices this is also called Kundalini Shakti (Divine Serpent Power). All goals are attained by activating this power. Thus we can generate energy. On analyzing scriptural injunctions we understand that at certain places Savitri and Kundalini are said to be synonymous and wherever they are thought to be different, their spiritual practice and goal is also thought to be different. Yet one fact is eternal that the subtle creation of the body and the mode of awakening will always remain permanently the same. The difference ensues only when the reasons of usage of the power are varied.

Actually within Kundalini Yoga, Kriya Yoga is superior. All spiritual practices like Naadi Shodhan (subtle nerve purification), Trinaadi Parimarjan (washing of the 3 subtle nerves), Shatkarma, Chakravedhan (traveling up the 6 Chakras or subtle plexuses) are such that along with meditation/concentration bodily exercises are also given importance.   One has to imbibe the strange cycle of the vital force exercises in Pranayam. While activating Kundalini power Bandha, Mudra and Aasan (posture) are given due importance. But in pure Savitri worship one is limited to the periphery of the head region. Sahasrar Kamal (1000-petalled lotus), Brahmarandhra (center on the inner scalp region), materials in the brain are activated. The Brahmarandhra looks after the inner brain area and the external area is looked after by the third eye called the Ajna Chakra. But when spiritual practices of both Savitri and Kundalini are combined then the method of both becomes an admixture and the results too change accordingly. The spiritual practice which we are about to present here is of this variety. Hence we have discussed stepwise the principles and use of Gayatri, Savitri and Kundalini (Divine Serpent Power).

Whenever in the scriptures Brahma?s wife is described as one of these spiritual practices know for sure that it has to be taken symbolically. How can the family of a conscious power be like that of human beings?  If anyone so wishes he can give the 2 special characteristics of the element fire viz. heat and light as the name of these wives. If this is unpalatable they can be called daughters. This is what is seen in the scriptures. At certain places Saraswati is called Brahma?s consort and at other places his daughter. Hence instead of looking at it as a gross worldly fact it should be accepted in a subtle symbolic manner. Soul power is Gayatri, material power is Savitri. The fruits of Gayatri worship involves advancement of soul consciousness, evolution of our character, working for great tasks, high thinking and endeavor for attaining liberation while yet living (Jeevan Mukti). As against this Savitri worship involves awakening of Kundalini (Divine Serpent Power) so as to overcome the latent, distorted state of vital force in the body via its activation. There are two streams of electricity i.e. positive and negative. Only when both unite is there a flow of energy. Only when Gayatri and Savitri conjoin can all the requirements of spiritual practices be realized. With Savitri worship one benefits not only materially but that with its merging with Gayatri worship, one?s soul power evolves too. This is the primary form of Kundalini worship. If it is hazy in our psyche, all efforts in this direction are futile.

In the field of spirituality the path of wisdom is called the Dakshin Marg. It is also called Nigam Rajyog, Ved Marg etc. The path of action is called the Vaam Marg, Agam, tantra, Hatha Yog etc. All obstacles in its way are destructive. As a result there is chaos and destruction. None are happy to hear or read about the fights between demigods and demons. In fact reading it really agitates us. But when both parties together churned the ocean, all the latent wealth of the ocean was attained by both factions. Everyone knows that as a result of churning of the ocean they got 14 jewels. In the same way when Gayatri and Savitri worship are carried out together it is said to be of the level of cooperation between the demigods and demons.

When Shiva married Parvati, their loneliness was warded off. Through their union 2 sons were born. One was Sidhivinayak Ganesh and the other was Kartikeya, the destroyer of demons. One establishes righteousness and the other destroys unrighteousness. Ganesh blesses us with a divine intellect and Kartikeya, with power. Kartikeya has 6 faces. These are also called 6 Chakras (subtle plexuses). This Skand manifestation should be looked upon as the influence of the 6 Chakras related to Kundalini power (Divine Serpent Power).

Kundalini is nothing but the fire power dwelling in our genitals. Shiva in the form of Sahasrar Chakra (1000-petalled lotus at the top of our head) when activated, results in the outpouring of pollen honey which is Shiva?s ?Retas? (semen). The fire power of Kundalini imbibed it. Six Kritikas (Pleiades stars) ripened it. These 6 Kritikas are the 6 Chakras. Kartikeya with 6 faces nourished by the 6 Kritikas should be looked upon symbolically as the influential result of the 6 Chakras.

What exactly are these 6 Chakras?  Where and why do they exist?  In which state do they exist?  What is its utility?  We will not go into great detail of all these questions. The nature of its utility and scientific analysis will be detailed later. Here we are delving into that Kundalini which is for those people who through the medium of material endeavor wish to attain higher states of soul consciousness. Such people are worshippers of divine energy and think that energy is more important. In the battle between demigods and demons, that energy attained by the demons was wasted by them in lowly activities and then by experimenting on Lord Vishnu or another higher soul power, it was subjugated. When Shakti (energy) worship unites with divinity only then does it succeed. Such attainments are eternal and from the long term point of view it proves beneficial for all living beings. The initial success of the demons witnessed by all was like the proverbial illusory mustard seed on the palm. Shukracharya was an expert of Kundalini Science. It was he who taught this science to his demon disciples. Brihaspati has been the preceptor of the demigods. By asking Yogis, men of penance and experiencers of Brahman to worship Gayatri he made them pious in character which was akin to that of demigods. He too taught them Kundalini Science yet his only intention was to augment piousness. Those knowers of the soul who had materialistic problems to overcome were asked to follow Savitri worship over and above primary education. It was by taking recourse to Savitri worship that Dadhichi, Bhagirath, Lomharsh, Shringi, Vishwamitra etc. could solve material problems. No doubt the ultimate goal was spirituality yet the path, rites etc. of the spiritual practice was changed as per needs. Even the likes of Arjun, Hanuman etc. had to calm mundane strife. Even they had to follow Savitri-Kundalini worship which was a materialistic endeavor under the aegis of spiritual science. Even my own spiritual penance was for this very reason and because I walked on the right path, I tasted success.

When Savitri and Kundalini worship are followed in unison the results are miraculous. Electricity works wonders in one flash of a second. Even a dead body is burnt quickly on electronic pyres whereas rice, lentils etc. take a longer time to cook on wooden fire. This path is best suited for one who does not want a spiritual downfall and yet quickly attain his/her goal with the help of a pious character. Pure Kundalini worship comes under the flagship of Tantra and Vaam Marg. When Gayatri, Savitri and Kundalini are combined this Yoga Path is predominantly the Dakshin Marg.

Predominantly the Lord as Varah, Nrisinh, Parshuram etc. has had to face troubled circumstances. Shiva is called Shiva Bholey Baba (innocent God) or Aughaddani (easy to please) but he too created Veerbhadra out of ire against Daksha Prajapati and thus destroyed Daksha?s arrogance. This is a very dire event and hence both activities of calming and killing are carried out.

Under specific circumstances incarnations of Goad and other highly advanced souls propel others to do this task so that their own power is not depleted. Vishwamitra was capable of protecting his own Yajna but in order that his own soul force does not get destroyed lest he manifest anger, he chose to ask the Kshatriya boys Ram and Lakshman to combat demons like Tadka, Subahu, Mareech etc. Vishwamitra taught Ram and Lakshman all skills of a true soldier and thus protected his Yajna with their help. Samarth Ramdas and Chanakya asked Shivaji and Chandragupt respectively to perform those tasks which could have been executed by them selves. The question here is that Brahman radiance is more valuable. This divine power should be protected for higher endeavors and not wasted in warding off strife. Thus with the aid of a combined Savitri and Kundalini worship one?s own and alien strife can be overcome and within limits of aptness, one?s wealth power too can be augmented.

With the aid of the power generated by a man following the path of austerities one can change not only others but also churn the subtle world atmosphere so as to transform it for the better. This is a fact. Like other 2 divine powers it can be transmitted to others too. One can ask for divine power from one who has attained it from austerities and thus use it for a higher purpose. This is like taking interest from banks. Just as a wealthy man always donates a part of his wealth to the needy so too a Yogi gives apart of his divine power to apt people who in turn overcome trying worldly circumstances and thus establishes world peace and brotherhood. In a family of previous times the breadwinner was one. Other members kept performing small tasks in the house but it was not necessary that they too earn their own wealth to take care of their requirements.

Awakening of Kundalini Shakti (Divine Serpent Power) is very complicated. It is like playing with lightning. As a result there are chances of losing one?s life too. While activating Kundalini if there is lack of proper guidance or capacity we have seen people turning mad too. Many were afflicted with palsy and many died too. If a person tries to learn car driving merely by reading books definitely he will land in deep trouble. Even a person who has learnt car driving will be very careful while driving a car and thus help co-passengers reach their proper destination. Over and above gaining knowledge of Kundalini awakening, attainment of Ridhi-Sidhi etc. one should not become hasty and think this endeavor to be very easy to follow. One should never awaken the Kundalini without the help of a true spiritual guide, Guru or preceptor. One may think himself to be very industrious in jumping the queue and marching ahead but know for sure that such an act is full of danger.

The reason why a very cautious discussion is made on the combined spiritual worship of Gayatri, Savitri and Kundalini is that today people are very much attracted to it. Because it?s a secret science there is a veil covering it. It is apt and very necessary to understand the principle, nature and social aspect of Kundalini Science. Because when such sciences disappear, an intelligent person attaining the rings of aphorism-directions will construct a chain according to his limited understanding. But if there is no clue at all rejuvenating such a science is very complicated. Hence there is no problem in imbibing important aspects of this science. The problem lies in experimentation. If an arrow of words reverses and makes your own voice its target the result is going to be death only.

By not accepting Kundalini worship as mere superficial rites one should understand that the seeker (Sadhak) should have proper credentials. There has to be a basic spiritual penance which has to be undergone and as far as its application is concerned, leave it in the hands of capable specialists.

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Stress, anxiety and depression these three are the biggest enemies of yours and they must be treated. Kill them otherwise they will kill you. Why Stress and anxiety/depression is in your life Your life is a garden, if you find this garden full of cactus, poisonous fruits or deadly creatures, it means you have seeded wrong seeds.

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