Tattva Dharana

Tattvas are numerous but the fundamental.. and you shall also be able to revisualize the figure, then and there. Moreover, if you will keep the controlling point as well in your mind, while doing Dha’ran’a’, the figure will not be disturbed easily.

Suppose you are doing your Dha’ran’a’ at the Piit’ha of Mu’la’dha’ra, and also keeping the controlling point Lam’ in view, the mental figure will not get disturbed easily and also if disturbed, you shall be able to rebuild it.

Moreover concentration on Lam’ will also affect the nerves. In addition to that, Lam’ point being the controller of all solid factor of your entire physical body, when your mind is seated in that point, you will have physical solidarity and the body shall also remain in a calm posture.

At Svadhis’t’ha’na, your mind shall also be seated at Vam’ which will give you an effective control on Kuhu‑Na’d’ii, and you will have control over the liquid material of your entire body.

When you will have your mind at Ram’ ‑ the controlling point of Tejas, it will keep energy in your control, and you will not like to stretch your hands and feet.

The controlling point of this hexagon (Piit’ha) is Yam’. But this hexagon appears as a circle because of its smoky colour. This controls the aerial factor of your body. The symptom of even a little concentration on Yam’ Biijam or Ana’hata Cakra affects both the arms to come out as if somebody has pushed the arms from behind.

At Kan’t’ha, there is no figure, it has only its controlling point Ham'.

You will sit in Viira’sana, while doing Dha’ran’a’. Viira’sana keeps the head cool and also inspires one to perform some courageous action.

While doing Dha’ran’a’, your eyes will be open and fixed at the tip of nose. Thus your mind is visualizing at two points, with the help of eyes at the tip of nose, and without the help of any Indriya at the Piit’ha.

This enables you to get your respiration done either by one of the nostrils or by both. In Dha’ran’a’ you will visualize primarily the Piit’ha, (and not the whole plexus) and secondarily the controlling point of the respective Piit’ha.

While visualizing the figure, you will recite the Mantra mentally while your physical eyes shall be fixed at the tip of the nose.

Lam’ Biija’m’ Dharan’iim’ Dhya’yet Caturasra’m’ supiita’bha’m' Sugandham’ Svarn’a varn’atvam A’rogyam’ Dehala’ghavam.

Vam’ biijam’ va’run’am’ dhya’yet Arddha Candram’ shashiprabham' Ks’utpipa’sa’ sahis’n’utvam' Jalamadhyes’u majjanam.

Ram’ biijam’ shikhinam’ dhya’yet Trikon’am Arun’aprabham' Bahvannapa’na bhoktrttvam A’tapa’gni sahis’n’uta'.

It affects the pancreas and man can take more food and he can also bear heat.

Yam’ biijam’ pavanam’ dhya’yet Varttulam’ shya’malaprabham A’ka’sha gamana’dyam’ ca Paks’ivat gamanam’ tatha'

The colour of Ana’hata Cakra is in between green and smoke, like the leaf of cabbage. Mind becomes very light and helps in Antara Pra’n’a’ya’ma of Vishes’a Yoga.

Ham’ Biijam’ gaganam’ dhya’yet Nira’ka’ram’ bahuprabham' Jina’nam’ trika’lavis’ayam Aeshvaryaman’ima’dikam.

This is the Cakra in whose contact conscious mind comes first. If this is in a state of pause, assimilation of knowledge becomes easier, as pause always helps in assimilation. Ether is the subtlest of all the Bhu’tas, its next subtler state is mind. As such, control over the ethereal factor, affects the mind, then and there. One who has controlled this, is called Yudhis’t’hira, which derivatively means one who is undisturbed and calm in the clashes of the physical world.

The first expression of all the intellectual faculties occurs at this point (Ham’) and physical world and physical body assist the same. As such, occult power also expresses itself from this very point. This has to be kept in proper condition.

In Tattva Dha’ran’a’, you have not to recite your Is’t’a Mantra.

CAKRA SHODHANA:

The difference between Cakra Shodhana and Dha’ran’a’ lies in the fact that when you do Dha’ran’a’, you primarily visualize Piit’ha and secondarily the controlling point, but in Cakra Shodhana the opposite is the case. You primarily concentrate at the point and secondarily at the Piit’ha. If you have not kept in mind the Piit’ha, it shall be called Bindu Shodhana and not Cakra Shodhana. Hence you will keep the figure in mind, but primarily you have to concentrate over the controlling point of the Piit’ha. You know that every Tanma’trika expression is the expression of Shabda Brahma, but the subtlest of these expressions is Jyotir Brahma and Shabda Brahma. Both of them create a tremendous vibration in every aspect. Here in Cakra Shodhana you have a subtle adjustment between the two. The controlling point which you have taken is Jyotir Bindu (a coloured point), therein you have applied your Is’t’a Mantra, thus you can find at every Piit’ha and every controlling point of your Cakras, Shabda Brahma and Jyotir Brahma, by your endeavour and Sa’dhana'.

The colour of the controlling point is the same as that of the Piit’ha. For example Ram’ Biija is a point, whose colour is red. You are visualizing that red point primarily and the triangle secondarily. Your main ideation is in the red point, that is Jyotir Brahma and therein has been added your Is’t’a Mantra, that means Shabda Brahma. Both will affect the point Ram'.

There are five sub‑glands on each side of it, and are collectively known as pancreas, which have been affected by Shabda and Jyoti. This will affect the hormone secretion which will also affect the lower Cakras, as you know that higher Cakras influence the lower ones, meaning thereby that Sahasra’ra affects all the Cakras, while Mu’la’dha’ra influences only itself. When you will recite your Is’t’a Mantra mentally at the controlling point, you will realize A’nandam and spiritual bliss in the corresponding region. You will reach a stage of divine composure, and when you shall reach the Sahasra’ra the divine nectar secreted from that point will make you realize a complete peace pervading your entire physical body.

In Cakra Cakra’ntara Japa, it has to be done in a rhythm and in a fixed number. The rhythm will constitute a fixed number of your Is’t’a Mantra brought under the scope of Sargam.

HA’SA’ PARIVARTANA: Times ago, Sada’shiva had made a Sha’stra, known as Svara Sha’stra, in which the effect of respiration by either nostril and by both, was dealt with. He had visualized that Piungala’ (right nostril) is best for all worldly action, and Ba’ma’ or Id’a’ (left nostril) is best for all mental actions. Right nostril is better for physical action, crude action and cruel action whereas left one is better for mental, soft work and virtuous action. When both the nostrils are active there can be no success in any worldly or mental affairs. It is just like death. But in such a state, you can do your Sa’dhana’ best. If you want to curse anybody, it is best in the Daks’in’a’, and when you want to bless, left is best. Somebody wants to run, if he does so when his right is active, he will have a greater speed. Right is best when you are dealing with things which are solid (say, when you are eating cooked rice) and left is best when you are concerned with liquid (say, when you are drinking water). As a rule when you are to practise Dhya’na, Dha’ran’a’ and Pratya’ha’ra, you will take into consideration the flow of respiration, but when you are just reciting the Mantra, you need not. At times you have to change the nostril. It can be done by Tattva Dha’ran’a’. Another way out is to sleep on the right side keeping the right hand up to elbow under the pressure of the trunk. After sometime left nostril will become active. The third process, is to sit with right leg on side, Talva’ (base of the foot) will be resting on the ground. Keep your right armpit on the knees with pressure, keep the body straight. After sometime left nostril will become active. Cakra Shodhana will also change the nostril.

TATTVA UDAYA:

Ks’iti and Apa are static dominated, Tejas is mutative whereas Va’yu and A’ka’sha are sentient. As a rule, in the life of man, nostrils through which respiration is being done, changes. If during the first hour (Prahara) the left nostril is active, at the next hour the right shall become active, that means the respiration shall not be done by the left nostril but by the right one. But this change is not abrupt, it takes about 8 to 10 minutes for the change to occur, in this duration Sus’umna’ remains active, that means respiration goes on with both the nostrils.

In the hemisphere, there is always the rise and fall of the Sun, Moon and zodiac. Similarly either of the Tattvas dominates in your life. As a rule, Ks’iti merges in Apa, Apa in Tejas, Tejas in Va’yu, Va’yu in A’ka’sha and A’ka’sha in Ks’iti. Thus the process continues on, when one Tattva is merging in the other, when the latter is rising it is said that that particular Tattva is dominating. There is also a phase of conversion. Suppose A’ka’sha is merging into Ks’iti, there shall be a phase of conversion and when the process of conversion has been completed, you shall say that Ks’iti is dominant. In everybody’s life, some or the other Tattva rises, after every 5, 10 or 20 minutes. When Ks’iti and  Apa are dominating, it is best time for crude, evil and cruel acts, when Tejas is dominant, it is the middle state, it is good neither for virtuous act nor for evil act. When Va’yu and A’ka’sha are dominating, sentient, and good works can be accomplished. According to Tantra, while doing good work, there should be no consideration of time, ideate upon your Guru Mantra, take the name of Lord and do the job.

There are two processes to know the dominating Tattva:

1. Sit in some Asana.

Breathe in fully. Close tightly your ears with your thumb, your mouth with your last fingers and similarly your nose and eyes with the help of other fingers. After some time, you will visualize the colour of some Piit’ha, and accordingly shall be the dominance of that Tattva. For example, if you visualize golden colour, it is Ks’iti Tattva which is dominating. Similarly you can visualize the dominance of Apa, Tejas, Va’yu or A’ka’sha Tattvas according to their respective colours. In case Va’yu and A’ka’sha are dominating, it is best for Sa’dhana’ and when the two lower‑most are dominating, it shall cause some inconvenience in Sa’dhana’. The difficulty, herein, is that if you shall visualize the dominance of the lower three Cakras (Ks’iti, Apa and Tejas) you shall have to wait, till Va’yu and A’ka’sha get dominated. As such, it is better not to visualize. In Avidya’ Tantra, they visualize the dominance of Tattvas while using their power for causing death, Ucca’t’ana or Vashiikaran’a or any other evil performances.

2. Take a keen slate (in which students do rough work) and while doing `Ha’ with your mouth, breathe out with your mouth on the slate. A figure will be formed on the slate due to the vapour coming out from your mouth. The shape of the figure shall resemble that of some of the other Piit’ha, and accordingly you can deduce the dominance of that particular Tattva. That means, if the figure is rectangle, it is Ks’iti, if crescent it is Apa and so on.