According to ancient tantric texts such as the Rudra Yamala and the Bhuta Shuddhi Tantra, your body is a

living shrineand a meditation practice called bhuta shuddhi is one of the best ways to render that shrine
wholesome and pure. The practice is so potent that the sages forbid students who are not familiar with the
broad range of yoga practices from undertaking it. Bhuta shuddhi, they declare, is fruitful to those who
combine asana, pranayama, and mantra japa, but fruitless for those who isolate those practices. Its also a
prerequisite for seekers who hope to learn the more advanced practices of the yogic and tantric traditions.
So why has Yoga International chosen to introduce bhuta shuddhi to its readers today? Because there are a
large number of aspirants in the West who are studying yoga earnestly and seriouslythey practice
kumbhaka (breath retention), visualization, and mantra meditationand as a result, they are qualified to
undertake this unique and highly secret practice.
If you havent reached this level of yoga practice yet, youll be motivated. Just reading this article will give
you a glimpse into the depth and breadth of authentic yoga practice in a world where people equate yoga
with asana and tantra with sex. Swami Rama (19251996), the founder of Yoga International and an
adept who studied in the cave monasteries of the Himalayas before coming to the West, reveals an inspiring
beginners version of bhuta shuddhi in the pages that follow.
The Editors
According to the teaching of yoga, mans nature is divine, perfect, and infinite, but he is unaware of this
because he falsely identifies himself with the body, the mind, and objects of the external world. This false
identification, in turn, makes him think he is imperfect and limited, subject to sorrow, decay, and death. The
techniques of yoga are tools to enable man to cast off this ignorance and become aware of his own true self,
which is pure and free from all imperfections.
The whole process of yoga is to unite the individual self with the universal Self. It is an ascent into the purity
of that absolute perfection which is the original state of man; it entails removing the enveloping impurities
in both body and mind. Thus it is necessary to purify the mind to make it crystal clear, for as long as the
mind is covered with impurities, the light of the true Self cannot shine through. Yoga is the process of
removing thoughts from the mindfield, making it one-pointed, and turning it inward toward the center of
consciousness. But the mind cannot be totally separated from the bodyat least not at first. One influences
the othera sound mind can live only in a healthy body; physical impurities lead to mental dullness.
You can see this when you look at the obstacles you face in daily life: sickness, procrastination, sloth, lack of
motivation, fear, and mental and physical instability. If you trace these obstacles to their source, you will
find that the toxins in your system and your disorganized thoughts and emotions are their breeding ground.
That is why to free yourself of the obstacles that prevent you from experiencing the joy of transformation
you must purify both body and mind. Without purification, it is not possible to control the mind and turn it
inward to cultivate an awareness of who you really are.
The ancient yogis knew that to control the mind they must first cleanse the body and strengthen the nervous
system, and for this reason they developed the techniques of asana and pranayama and used them in
combination with the practice of meditation. They called this raja yoga, the royal path. It is the most ancient
model for health and well-being. Then, as time passed, they refined their knowledge and developed a
technique that would purify the body, breath, and mind while awakening the dormant force of the soul, the
kundalini shakti. In the scriptures this process is known as bhuta shuddhi (purification of the elements).
The purpose of bhuta shuddhi is to purify the basic elements of the body (earth, water, fire, air, and ether)
and their corresponding chakrasthe root chakra (muladhara), the pelvic center (svadhishthana), the navel
center (manipura), the heart center (anahata), and the throat center (vishuddha)as well as the two highest
chakras: the realm of the mind (aja) and the realm of pure consciousness (sahasrara), which are beyond the
elements. Bhuta shuddhi involves visualization, pranayama, and the repetition of a specific mantra while

focusing on each of these seven major chakras in turn. The mantra used for the first five chakras is a seed
(bija) mantra, the core sound of that chakra. Systematically focusing on the seven major chakras in this
manner purifies the subtle realms of being with the fire of kundalini shakti.
Bhuta shuddhi is one of the basic practices of tantra and kundalini yoga. It is also an effective technique for
those following the path of raja yoga. Those who practice tantra yoga regard the body as a living shrine
wherein Divinity dwells, and bhuta shuddhi is one of the preliminary methods for rendering the body pure
and wholesome. In the kundalini yoga system, bhuta shuddhi prepares the aspirant for the awakening of the
latent force of kundalini. Later, certain components of bhuta shuddhimeditation on a particular chakra
with mantra repetition, for examplebecome the central focus of kundalini practice.
This practice is derived from the texts of tantra and kundalini yoga, but it is not mentioned in Patanjalis
Yoga Sutra, so those following the path of raja yoga may not be aware of it. These practitioners, however,
can use bhuta shuddhi to good effect after the breathing practice nadi shodhanam (channel purification) and
before sitting for meditation, because it creates a smooth transition between the process of withdrawing the
mind from the external world and turning it inward.
Benefits
Bhuta shuddhi introduces you to the deepest layers of your being. In addition to helping you master
pranayama, it trains the mind to concentrate. And by combining visualization and the repetition of the seed
mantras of the specific chakras, a harmonious balance is created between the auditory and the optic nerve
centers in the brain, and the thinking process is clarified. The power of memory is also improved, for
recollection depends greatly on the relationship between what is seen and what is heard. In other words, the
practice of bhuta shuddhi creates a perfect environment in which the brain centers that regulate vision and
hearing are activated and linked with the processes of speaking and thinking.
What is more, the energy released from the sacred sound of the seed mantras, together with the combined
force of intense visualization and breath retention, help unblock the energy channels more effectively than
many other yogic methods that are not so all-inclusive. However, because this technique involves breath
retention and requires coordination between thinking, hearing, and visualization, it is important that you
learn it systematically and practice it regularly and sincerely.
The scriptures praise bhuta shuddhi so that students will be inspired to practice it. But to make sure it is
taught properly, the scriptures also tell us that it is highly secret. I therefore advise anyone who practices
bhuta shuddhi to do so under the guidance of a competent teacher who has mastered this technique and who
has experienced the subtleties that are not described in either the scriptures or this article.
The Method
There are many ways to do bhuta shuddhi. The method I describe here is drawn from different schools of
yoga and tantra, and includes the best techniques for inner purification.
Sit in a comfortable meditation posture, with your head, neck, and trunk in a straight line. Close your eyes
and focus your attention at the muladhara chakra, the abode of the earth element, at the base of the spine.
Visualize a yellow square surrounded by four petals. In the center of this yellow square, visualize the
kundalini in the form of a sleeping serpent. Its body is as brilliant as a thousand flashes of lightning.
Now create a root lock by squeezing the anus muscles and pulling them upward. Allow your mind to reach
the central point in the region of the root lock. While mentally repeating the sound hum, feel as though
you are awakening the dormant kundalini shakti. Then mentally repeat lam, the bija (seed) mantra of the
earth element, not less than sixteen times, while focusing your mind on the kundalini shakti that resides at

the muladhara.
Next, visualize the kundalini awakening and traveling upward until it reaches the svadhishthana chakra, the
abode of the water element, just above the root of the genitals. There, visualize an ocean-blue circle with a
white crescent moon in the center. The circle is surrounded by six petals. While you maintain this image,
mentally repeat the bija mantra of the water element, vam, not less than sixteen times.
Now visualize the kundalini traveling upward toward the manipura chakra, the abode of fire, at the navel
center. Here, visualize a red triangle pointing upward. This triangle is enclosed in a circle of ten petals.
Mentally repeat the bija mantra of the fire element, ram, not less than sixteen times.
Continue to move with the upward-traveling kundalini until you reach the anahata, the heart center, which
is the abode of air. Here, visualize two smoky-gray triangles, one superimposed upon the other, encircled by
a twelve-petaled lotus. In the center visualize jiva, the individual soul, in the form of a flame. At this stage
mentally repeat the bija mantra of the air element, yam, not less than sixteen times.
Next, visualize the kundalini shakti, in which the individual consciousness has dissolved, traveling upward
until it reaches the vishuddha chakra, the abode of ether at the base of the throat. There, a sky-blue circle is
surrounded by a sixteen-petaled lotus. The presiding force of this chakra is contained in the bija mantra of
the space (or ether) element, hum, which you mentally repeat not less than sixteen times.
Now visualize the upward-traveling kundalini shakti reaching the aja chakra, the center between the
eyebrows. This is the realm of mind. This chakra consists of a yellow triangle surrounded by a circle. A
bright white flame is enclosed in the triangle. Outside the circle are two petals. Mentally repeat the mantra
so hum.
Still moving upward with the kundalini shakti, reach the sahasrara chakra, the thousand-petaled crown
center which is the abode of the primordial spiritual masterpure consciousness.
At this center all colors, forms, and shapes dissolve, for this chakra is beyond the realm of mind and
therefore beyond the realm of imagination. When you experience this center, it consists of countless rays of
white light. However, it is most often visualized as a thousand-petaled lotus with a pinkish aura so that the
mind can conceive of it. Here repeat the mantra hamsah.
Keeping your consciousness at the sahasrara chakra, begin three cycles of pranayama. These pranayama
cycles require you to retain your breath after the inhalationnormally the breath is retained four times
longer than the inhalation and twice as long as the exhalation. If you have not yet mastered breath retention
but still want to do this practice, retain your breath only to your comfortable capacity and disregard the
ratios given here.
The First Cycle
Close the right nostril and inhale deeply through the left nostril while mentally repeating yam, the bija
mantra of air, sixteen times. Then close both nostrils and retain the breath. While holding the breath, repeat
yam sixty-four times. Then, while closing the left nostril, exhale slowly through the right nostril, repeating
the mantra thirty-two times.
While inhaling during this cycle, visualize a smoky color in the left nostril. During retention, imagine that
your whole heart region is filled with the air element, drying up all the toxins and impurities in the body.
The Second Cycle

Close the left nostril and inhale through the right nostril while mentally repeating the bija mantra of the fire
element, ram, sixteen times. Close both nostrils and retain the breath while repeating ram sixty-four
times. Then close the right nostril and slowly exhale through the left nostril, repeating the mantra thirty-two
times.
During this second cycle visualize a bright, flame-like light in the right nostril during the inhalation. While
retaining the breath, imagine this light consuming the impurities dried up during the first cycle. During
exhalation, visualize the light as emanating from the heart region and exiting through the left nostril, taking
all impurities with it.
The Third Cycle
Close the right nostril and inhale through the left while mentally repeating vam, the bija mantra of nectar
(also the seed mantra of water), sixteen times. After completing the inhalation, retain the breath and
concentrate on the aja chakra, feeling the nectar showering from this chakra in the form of all the mantras
you have employed (they carry the subtle power of the divine force), and filling your body. During retention,
repeat the mantra vam sixty-four times. Then exhale through the right nostril, repeating the mantra
thirty-two times.
When you have finished these three cycles of pranayama, let your consciousness descend toward the lower
chakras. Remember, the kundalini shakti has swallowed all the elements, energies, and issues associated
with each of the chakras as it traveled upward. Now, as it travels downward, those elements and energies reemerge, purified by the kundalini shakti. The mind is left at the aja chakra; the space element is left at the
throat; individual consciousness and the air element return to the heart; the fire returns to the navel center;
water returns to the pelvic center; and the earth element returns to the base of the spine. Finally, the
kundalini shakti rests again at the muladhara chakra.
The Realm Beyond
The type of bhuta shuddhi practice just described comes from kundalini yoga. Its purpose is to help you
make a smooth transition from general yoga practices to more advanced disciplines. Generally this process
takes place only in the imagination, but when a competent master bestows shaktipata (the direct
transmission of spiritual energy), then the kundalini is actually awakened and bhuta shuddhi becomes a
living experience. The student who receives shaktipata transcends all sense of solidity and weight as the
kundalini rises above the muladhara center, and at the same time such a student also attains freedom from
fear of death, insecurity, and anxiety. When the kundalini rises above the aja chakra all thoughts vanish,
and the mind is left behind. What remains is only the awareness of pure consciousness.
According to the scriptures, attaining a direct experience of pure consciousness takes a long time.
Shaktipatathe direct transmission from master to studentis the quickest and surest way. However, it is
better to practice bhuta shuddhi sincerely and to your fullest capacity than to wait passively for a realized
master to bestow shaktipata. Such masters are rare, and even if an aspirant finds one, few students are
prepared to receive such a high degree of initiation. Self-effort is the force that draws divine grace and
moves the guru spirit to light the spark that may result in shaktipata.
Swami Rama studied meditation, yoga, and philosophy in the cave monasteries of the Himalayas. He came to
the West in 1969 to build a bridge between modern science and ancient traditions.

Cautions and Precautions

Bhuta shuddhi soothes the mind and awakens the heart; it leaves no room for sloth and inertia. When this
practice is finished the mind slips into meditation without effort. But according to what I have observed,
bhuta shuddhi is a joyful experience mixed with fear for those who have not prepared themselves. Aspirants
who have not gained some experience with mantra meditation and who have not practiced pranayama find
bhuta shuddhi too intenseby the time they have completed the practice, the mind has turned inward and
become so one-pointed that the nervous system is overwhelmed. That is why the scriptures tell you to purify
your heart, to strengthen your nervous system with the help of pranayama, and to train your mind with the
help of japa in order to enjoy the bliss that springs from the center of consciousness.
Bhuta shuddhi is an advanced practice. This means it should be done carefully. People with heart disease,
high blood pressure, a nervous disorder, or schizophrenia, as well as those recovering from drug abuse,
should consult a competent teacher before undertaking this practice. If you want to practice bhuta shuddhi
you should first have studied yoga philosophy and practiced the fundamental yoga postures and breathing
techniques. You also should have been meditating regularly for some time. A basic knowledge of kundalini
shakti, the chakras, tantra yoga, and the role of mantra in awakening the dormant force within will help you
understand the dynamics of visualization and the deep meaning behind the repetition of specific seed
mantras at the chakras. By the same token, the breathing practices of nadi shodhanam, kapalabhati,
bhastrika, and agni sara will help prepare you for the advanced pranayama, which is an important part of
bhuta shuddhi.
One of the greatest yogis, teachers, and humanitarians of the 20th century, Swami Rama is the founder of the
Himalayan Institute and of Yoga International. Under the guidance of his master, the Himalayan sage, Bengali
Baba, he traveled throughout India and the Himalayan region, studying and practicing with adepts from a
variety of traditions.

In the Vedas of yore there is clearly defined an ancient tantric practice, known as bhuta shuddhi. Bhuta
shuddhi literally means 'cleansing or refining the physical elements', however, apart from this, its actual
meaning should be considered as 'refining the underlying consciousness related to the elements'.
We all know that matter is composed of five elements: earth, water, fire, air and ether. The different
proportions, quintuplication, permutation and combinations of these are responsible for the formation of
matter in its gross form. In the same way, the human body is also composed of these five elements.
If you can develop a process to purify and separate these elements, you can return to the source of matter
and discover the potential energy or subtle form behind the gross form. Just as a scientist breaks down
matter into elements and finally arrives at the subtlest form, which is energy, similarly, the tantric or yogi
purifies his gross body elements and finally realises the ultimate source of matter which is pure
consciousness.
Technique
First think of kundalini rising from mooladhara chakra (sacral plexus) up to sahasrara chakra, along the
sushumna canal. The practitioner is to meditate on the mantra Hamsa and consider himself united with
Brahman (supreme consciousness). Then bring your awareness from the legs to the knees in the form of a
square yantra. Consider this square to be composed of the earth tattwa (element) which is a golden colour
and is represented by the bija mantra Lam.

Next bring your awareness to the portion below the navel. Imagine there the form of a semi-moon with two
lotuses at each end. This is surrounded by a circle of water, white in colour and represented by the bija
mantra Vam.
Then bring your awareness from the navel to the heart and imagine there a yantra of triangular shape, with
swastika marks on each of its three sides. This is the fire tattwa; it is red in colour and is represented by the
bija mantra Ram.
Next bring your awareness from the heart to the centre of the eyebrows, and imagine there the form of six
dots in a circular shape. These are symbolic of the air tattwa, which is of smoky hue and is represented by
the bija mantra Yam.
Then bring your awareness from the region of the eyebrows to the crown of the head and imagine there the
akasha mandalam or the region of ether, beautiful and clear, with Ham as its bija mantra. Thus ponder on
the earth principle dissolving into water, its cause. Then water dissolving into fire, its cause. Then fire
dissolving into air, its cause, and air dissolving into ether, its cause.
Now imagine akasha dissolving into ahamkara (ego), its cause. Then ahamkara dissolving into maha tattwa
(the great principle). And maha tattwa dissolving into prakriti, prakriti into the supreme Self. Then consider
yourself as the highest knowledge, pure and absolute.
Imagine now that the 'papa purusha' or sinful man; who is about the size of your thumb, is situated at the
left of your abdomen. His form is grotesque, black as coal, with fiery eyes, big teeth and a large belly. In his
hands he holds axes and shields. Inhale air through the left nostril, mentally repeating the bija mantra Vam
for water. Perform kumbhaka and imagine that you are purifying the sinful man. While doing kumbhaka,
repeat Ram, the bija of fire, and think of the sinful man being burnt to ashes. Then exhale the ashes of the
sinful man through the right nostril. Next meditate on the water tattwa again, repeating the bija mantra
Vam, and imagine the ashes of the sinful man being rolled into a ball with nectar from the moon.
Think steadily of this ball being turned into a golden egg, while meditating on the earth tattwa, represented
by the bija mantra Lam.
Repeat the bija mantra Ham, ether tattwa, and imagine yourself as an ideal being pure and clear. Create the
elements afresh in the reverse order from Brahman the absolute, then ether, air, fire, water and earth and
locate them in their respective positions, in the forms described earlier, represented by their bija mantras.
Then repeating the mantra Soham, separate the jivatma or individual soul from paramatma or the cosmic
soul and locate the jivatma in the heart region. Think also that the kundalini has returned to mooladhara
via sushumna, piercing the chakras. Next meditate on Prana Shakti, the vital force, seated on a red lotus in a
vast red ocean. She has six hands which are holding the trident, bow of sugarcane, noose, goad, five arrows
and a skull filled with blood. She has three eyes, highly decorated breasts and her body is the colour of the
rising sun. Thus meditating, one should apply ashes on the body.
A daily discipline
Ideally bhuta shuddhi should be practised three times a day; morning, midday and at dusk. However, the
number of times can be reduced according to one's lifestyle. Practice of bhuta shuddhi is not restricted to a
particular sect or cult; anyone can practise it.
These days there is a tendency for many to plunge into vama marga, because they think it is a philosophy
synonymous with free lifestyle and living. However, I would like to point out that this practice and other
forms of purification, such as manas shuddhi, prana shuddhi, deva shuddhi, mantra shuddhi, should

become a daily discipline before taking to the practices of vama marga or any other marga, Tantra is very
clear on this. Vama marga is only for those who have control over their minds.
Tantric practices start with bhuta shuddhi, which begins from the moment one wakes up. You are taught the
daily disciplines of bathing, brushing of teeth, etc., from a very early age so, you do them without a second
thought. But if, for some reason, you are unable to complete them on any day, you feel uncomfortable and ill
at ease. In the same way, this practice too should become a part of your daily routine. Perhaps it should have
greater importance, because it is not only conducive to physical hygiene but also to mental hygiene. That is
precisely the reason the shastras and scriptures stress the fact that only after the discipline of bhuta shuddhi
is perfected, is atma shuddhi or purification of consciousness possible.
he five elements align with, and operate from the five lower chakras, along with the ten indriyas and a seed
mantra for each. In systematic Chakra Meditation, you progressively move attention through the chakras,
along with awareness of the nature of each chakra.

Method of practicing Chakra Meditation - Bhuta Shuddhi

There may be many methods of purifying the five elements, ranging from meditative practices (including
Yoga Nidra) to various forms of ritualistic practices. With some reflection it makes sense how it is that many
practices might have such an effect. The Chakra Meditation method presented below (Bhuta Shuddhi)
works directly with attention on the chakras, balancing the subtle forces of the five elements through the use
of the bija (seed) mantras of the chakras.
Before doing the Chakra Meditation - Bhuta Shuddhi practice itself, it is useful to do some some stretches or
hatha asanas (postures) followed by some form of physical relaxation exercise, such as a complete
relaxation. This helps prepare the mind to be able to focus on the chakras.
Chakra Meditation - Bhuta Shuddhi: Sequentially move through the chakras in the following sequence. As
you read this, please keep in mind that reading about the practice is more difficult than doing the practice.
The descriptions are lengthy, but the practices actually straightforward and simple.
1. Muladhara Chakra Meditation: Bring your attention to the perineum, the flat space between the
anus and the genital area. Take several seconds to allow your attention to find the space, and to get
settled into it. Allow the mantra Lam to arise repeatedly in your mind field, silently. Allow it to repeat
at its own natural speed. You may find that it comes 5-10 times and wants to pause, or you might find
it wants to come continuously. If it pauses, allow it to return in its own time. The mantra may move
quickly or slowly. In any case, keep your attention on that space; this is very important. That space
might be tiny, such as a pinpoint, or it might be several inches across. Follow your own inclination

about the size of the space. Allow your mind to naturally be aware of earth, solidity, or form. That
awareness may come a little or a lot; either way is okay. Allow to come through your mind field the
awareness of of the karmendriya of elimination (which operates throughout the body), and the
jnanendriya of smell (best to become familiar with the nature of the indriyas). Gradually, over time
with the practice, it becomes more clear how it is that the indriyas operate from these centers, along
with the five elements. You may or may not also find that colors and sounds naturally come to the
inner field of mind.
2. Svadhistana Chakra Meditation: When you move your attention upwards towards the second
chakra, be mindful of the transition, of the motion of attention and the nature of the shift of
energetic, emotional, and mental experience. Allow your attention to naturally find the location of the
second chakra. Your own attention will find, and settle into that space. It is important to note that the
actual chakra is in the back, along the subtle spine called sushumna, although we usually experience
it in the front. Allow the attention to rest where it naturally falls, probably in the front, but be
mindful from time to time that the chakra is actually in the back. Gradually attention will find this
central stream running up and down through all of the chakras (sushumna is actually subtler than
the chakras). Allow the mantra Vam to arise and repeat itself, at its own speed, naturally coming and
going. Hold your attention in the space, whether a pinpoint or a few inches across. Allow the
awareness of water to arise, and come to see how this has to do with allow forms of flow or fluidity,
whether relating to energy, physical, emotional, or mental. Explore the awareness of the karmendriya
of procreation and the jnanendriya of tasting (once again, become familiar with the indriyas). Again,
colors or sounds may or may not come and go.
3. Manipura Chakra Meditation: Be aware of the transition as you move to the third chakra, at the
navel center, which is also actually along the sushumna channel. Allow the mantra Ram to arise and
repeat itself, at its natural speed. Keep attention in the space, whatever size at which it is
experienced. Be aware of the element of fire, and the many ways in which it operates throughout the
gross and subtle body from this center. Be aware of the karmendriya of motion, and how motion
itself happens in so many physical, energetic, and mental ways. Be aware of the jnanendriya of
seeing, which you will easily see as related to fire and motion. Colors and sounds may or may not
come and go.
4. Anahata Chakra Meditation: Observe the transition as you move your attention to the fourth
chakra, the space between the breasts. Allow attention to become well seated there, and then
remember the vibration of the mantra Yam, allowing it to repeat at its own speed, while being
mindful of the feeling it generates. Be aware of the element of air, and notice how that feels with the
mantra. Notice how the element of air relates to the the karmendriya of holding or grasping, whether
physically, energetically, mentally, or emotionally. Observe how these relate to the jnanendriya of
touching, and how that touching is very subtle in addition to being a physical phenomenon. Colors
and sounds may come and go.
5. Visshuda Chakra Meditation: Bring your attention to the space at the throat, the fifth chakra, which
is the point of emergence of space (which allows air, fire, water, and earth to then emerge). In that
space, be aware of the nature of space itself, allowing the mantra Ham to arise and repeat itself,
reverberating many times through the seemingly empty space in the inner world (a space that is
really not empty, but is of potential). Awareness of the karmendriya of speech (actually,
communication of any subtle form) is allowed to be there, experiencing how that vibrates through
space. The jnanendriya of hearing is allowed to come, also seeing how it naturally aligns with space,
speech, and the vibration of mantra. Notice the fine, subtle feelings, which come with the experience.
Colors or sounds are allowed to come and go, if they happen to arise.
6. Ajna Chakra Meditation: Gently, with full awareness, transition awareness to the seat of mind at the
space between the eyebrows, ajna chakra. Allow the mantra OM to arise and repeat itself, over and

over, as slow waves of mantra, or as vibrations repeating so fast that the many OMs merge into a
continuous vibration. Be aware of how mind has no elements, but is the source out of which space,
air, fire, water, and earth emerge. Be aware of how this space, this mind, itself, does no actions, but is
the driving force of all of the karmendriyas of speech, holding, moving, procreating, and eliminating.
Be aware of how this chakra, this mind, has no senses itself, but is the recipient of all of the
information coming from hearing, touching, seeing, tasting, and smelling, whether the source of this
input is the sensations from the external world, coming through the physical instruments, or coming
from the inner world of memories or subtle experience, presenting on the mental screen through the
subtle senses. Gradually, come to see how OM mantra is experienced as the source or map of
manifestation itself. Many senses, images, or impressions may come and go, but they are let go, as
attention rests in the knowing beyond all senses, in the ajna chakra and the vibration of OM.
7. Sahasrara Chakra Meditation: Allow attention to move to the crown chakra, which has no element
(bhutas), no cognitive sense (jnanendriyas), no active means of expression (karmendriyas), as it is the
doorway to pure consciousness itself. Experience how this is the source out of which mind emerges,
after which emerge the five elements, the five cognitive senses, and the five means of expression. The
mantra (in its subtler, silent form) is that silence (not mere quiet) out of which the rest have
emerged. It is experienced as the silence after a single OM, merging into objectless, sense-less
awareness. Allow attention to rest in that pure stillness, the emptiness that is not empty, which
contains, and is, the pure potential for manifestion, which has not manifested.
8. Ajna Chakra Meditation: Briefly bring your attention back to the sixth chakra, allowing the
vibration of OM to return, which starts the journey of attention back into the body and world. A few
seconds, 30 seconds, or maybe a minute should be comfortable, though it may be longer if you wish.
9. Visshuda Chakra Meditation: Bring your attention down to the fifth chakra, the throat,
remembering Ham, as you enter into the realm of space, hearing, and speaking. Again, a few seconds
or a minute is good.
10. Anahata Chakra Meditation: Transition to the fourth chakra, the heart, as you allow the mantra
Yam to arise, remembering the element of air. Awareness of holding and touching may or may not
arise.
11. Manipura Chakra Meditation: Be aware of the third chakra, the navel center, and the vibration of
Ram, along with the element of fire, with awareness of motion and seeing coming or not coming.
12. Svadhistana Chakra Meditation: Bring your attention to the second chakra, and allow the vibration
of the mantra Vam to arise and repeat itself, remembering the element of water, with awareness of
procreation and tasting coming or not coming.
13. Muladhara Chakra Meditation: Transition attention back to the first chakra, at the perineum,
allowing the mantra Lam to come.
When first practicing Chakra Meditation of Bhuta Shuddhi, it can seem confusing to keep track of mantras,
elements, senses, and actions. To make this Chakra Meditation easy, the two keys to emphasize initially are:
1) keeping attention in the space, and 2) remembering the vibration in the mantra (it won't take very long to
memorize which mantra goes with which chakra). Then allow the rest to gradually come in time. Both the
balancing of the elements (and chakras) and the many insights will come over time, with practice.
After the Practice: After the Chakra Meditation - Bhuta Shuddhi practice itself, it is best to then do some
more meditation practice (since mind is now quite prepared). One good thing to do first is to practice spinal
breath, where you bring your attention upwards to the crown with inhalation, and then follow the stream of

the subtle spine down to the first chakra with exhalation. This is nicely done with soham mantra, where you
inhale up with Soooo and exhale down with Hummm. This can then be followed by your regular meditation,
allowing your attention to rest in only one of the chakras, the one where you regularly place attention during
meditation, or the place that feels most comfortable.
Complete practice based on Chakra Meditation
The Chakra Meditation - Bhuta Shuddhi practice can be practiced alone or as a part of a complete
meditation practice. Here is one way to do this, which can be adapted to match personal inclinations. This
example is a 60-minute practice.
1. 15 minutes of Hatha: Practice some hatha Yoga postures (asanas) or simple stretches, along with
some breathing practices (pranayama). Obviously the times can be much longer, or might even be
less. You might want to also experiment with doing some more vigorous physical exercise before
doing the postures and breathing, such as walking, jogging, swimming, bicycling, or working out
with some exercise routine.
2. 30 minutes of Chakra Meditation: If you move upwards through the seven chakras, allowing 3-4
minutes for each chakra, and then downwards through the seven chakras, allowing about 30 seconds
each (to bring you back to being grounded), the total Bhuta Shuddhi practice itself will be about 30
minutes.
3. 15 minutes of Meditation: Then do your regular meditation practice, whatever that may be, such as
bringing your attention deeply into the space between the breasts (anahata chakra) or the space
between the eyebrows (ajna chakra), with or without mantra or your regular object of meditation.
Honoring your capacity
As with all practices, it is best to be aware of, and honor your capacity. The example above is 30 minutes of
Chakra Meditation - Bhuta Shuddhi, and 60 minutes in total. For some, this might seem like a short time.
For others, it might seem like a long time. Practicing within your comfort level is far more useful than trying
to strive for any goal. If you find a complete practice of 10 minutes serves you, then this is the right amount
of time. Actually, it can be quite useful to simply move through the awareness of the chakras (up, then down)
in a matter of a couple minutes, remembering the mantras along the way. Even a brief practice of Chakra
Meditation of 30 seconds to 1 minute is quite pleasant and useful, and can be done often.
Chakras and their Seed Mantras
One - Lam Two VAM Three Ram Four Yam Five Ham Six Om Seven Silence
With your spine and head erect sit in any meditative posture. Close your eyes and relax your entire body.
Inhale slowly and steadily. Slightly contract your throat to produce a soft hissing sound as you inhale. Allow
your awareness to wind along each chakra one at a time across the sushumna as you inhale.
Begin from Muladhara. Mentally chant the bija mantra for each chakra as you become aware of it. For
instance, Yam is the mantra mentally chanted at Muladhara.
Continue on until you reach Ajna. Visualize a light, flower or lotus at each corresponding chakra point to
aid your meditations. Upon reaching the Ajna chakra you will allow your awareness to descend the path of
Sushumna, while chanting bija mantra, this time in reverse order.
One cycle of husshuddhi kriya is one ascent and one descent. Beginners will practice kriya for 10 minutes
while gradually increasing their time. Since the mind is prepared, after the Chakra Meditation, it is best to

continue with more meditation practice. Begin by practicing the spinal breath. Here you will bring your
awareness upwards to the crown while inhaling and exhale as you follow the subtle stream of the spine
downwards to the first chakra. You can do this with the soham mantra of inhaling with so and exhaling
with ham.\\
Bhuta shuddhi is the basic practice for shat chakra bhedana which is used as a
part of chakrarchana. The purpose of bhuta shuddhi is to purify the 5 gross
elements (prithvi, apah, tejas, vayu and akasa) in our body by awakening the
Kundalini from Muladhara to Sahasrara. It involves visualization of the shat
chakras corresponding to the 5 gross elements by chanting the corresponding
mantras like Lam for Prithvi, Ham for Akasa, Ram for Agni, Vam for Apah, Yam for
Vayu.
The process of Bhuta Shuddhi involves mental process of involution whereby the
Kundalini is roused from Muladhara. During this process, Prithvi tattva at
Muladhara chakra is dissolved into Svadhistana and from Svadhistana to Manipura
and so on till sahasrara. All the gross elements alongwith Tanmaatras are
dissolved at Vishuddhi Chakra. These tanmatras at Ajna Chakra dissolve with
Manas. Manas is dissolved in Bhuddhi. Buddhi in Ahankara. Ahankara into Mahat.
Mahat into Prakriti.
Thus, the Upasaka has to meditate afterwards in Sahasrara with Purusha
alongwith Prakriti after this process of Involution.
There are several mantras to be chanted here that involved papa purusha
dahana viz., burning of sins. One should imagine a Black Person who is the
embodiment of all your sinful acts and with pranayama involving rechaka, puraka
and kumbhaka during certain specific intervals (the ratios are to be learnt from
guru), this Black Person is burnt.
This is Bhuta Shuddhi.
This sort of process is done during Sriyantra Puja as a part of Papa Purusha
Dahana. This process is not required for Nitya Sivapanchayatana Puja.
But a sort of Papa Purusha Dahana is prescribed during our Nitya
Sandhyavandana with the mantra.
drupadaativa munchatu ..apah shuddhantu mainasaha
By chanting this mantra, one has to imagine the papa purusha at our left side
and sprinkle the water on left side where we imagined the papa purusha.\\\\\
The practice of bhuta shuddhi is an advanced and ancient one in which the five bhutas, or elements are
purified (shuddhi purification). The five elements correspond to the five lower chakras, or energy centers
of the body.
According to the ancient text the Bhuta Shuddhi Tantra, the body is a shrine, and the practice of bhuta
shuddhi will purify and prepare the body and mind for further meditative practice. Bhuta shuddhi is also a
fundamental facet of tantra and kundalini yoga.
While there are seven recognized chakras, the bhuta shuddhi corresponds to five of them. Many people like

to perform their practice and include the sixth and seventh higher chakras, but this is not considered
necessary.
The practice of bhuta shuddhi works by focusing energy on each chakra, and by utilizing bija (seed)
mantras, which are said to be the core sounds of the chakras and correspond to each of the five.
Some experts feel that this meditation is too difficult for beginners and do not recommend trying to
incorporate all of the aspects until one has become more advanced in ones practice. They recommend that
someone undertaking the bhuta shuddhi should at least have a familiarity with the philosophy of yoga,
tantra in particular, and kundalini. Experience meditating is also recommended.
If one does have the experience to do so, the bhuta shuddhi can be a deeply cleansing and purifying practice.
Below is a beginners guide to a simple bhuta shuddhi:
After a preparatory relaxation has been done, one is ready to proceed with the chakra meditation:
The first chakra area corresponds with the earth element. Focus your energy on the perineum, the area
between genitals and anus. The mantra "lam" (pronounced like "Tom") should resonate into your mind.
Repeat the mantra in whatever way you wish, slowly or quickly, silently or aloud. Some advise that the seed
bijas be repeated "not less than sixteen times each." The bodys physical and mental energy should ground
into that space. You can think of the earth if you wish, imagine the qualities of earth. Colors may come to
mind. Those more familiar with bhuta shuddhi can utilize the karmendriya and jnanendriya aspects, or
indriyas. At this level, the karmendriya aspect is elimination, and the jnanendriya is the sense of smell.
The karmendriyas correspond with the functions of the bhuta (such as elimination or procreation), and the
jnanendriyas have to do with the five senses. Each of these can also be focused on or visualized during the
meditation, but to some that might feel like too many thoughts, so saving these aspects until one is
comfortable with the meditation is a good idea. Some experts do not recommend trying to incorporate all of
the aspects until one has become more advanced in ones practice.
The second chakra area resonates with water energy. Bring attention to an area approximately halfway
between the first chakra and the navel. The mantra for this chakra/bhuta is "vam" (also pronounced like
"Tom"), and allow it to manifest into your consciousness as it will. Manifest and visualize the energy of
water. If you are familiar with the indriyas, the karmendriya for this bhuta is procreation, and the
jnanendriya is the sense of taste.
The third bhuta corresponds to the chakra area at the navel, and the elemental energy is fire. The mantra
for this bhuta is "ram," and should manifest itself as is comfortable. Imagine and feel the energy of fire. The
karmendriya is motion, the jnanendriya the sense of vision or seeing.
Move up to the fourth chakra, the heart center. It is located at the center of the sternum, where you feel your
heart to be. The elemental energy for this bhuta is air. Imagine a strong air energy centered here. The
mantra is "yam." The karmendriya is holding, or grasping, and the jnanendriya is the sense of touch.
The fifth lower chakra is at the throat. Move your energy focus up to this area. The element for this bhuta is
space, and it is the place in which all of the four other elements (earth, water, fire, and air) can come
together and be expressed. Imagine an empty space, as the mantra "ham" resonates in your consciousness.
The karmendriya is of speaking, the jnanendriya here is the sense of hearing.
If you wish to continue with a chakra meditation, move the energy next to the third eye chakra, or the area
on the forehead between the eyebrows. All elements come together here, and all the karmendriyas and
jnanendriyas as well. The sound of "om" is used here, and imagine that everything is joined and unified in

this space.
The seventh, and final chakra, is focused on the crown chakra, at the top of the head. It is here that we are
beyond sense, beyond thought, beyond elements. Pure consciousness rests here. The mantra to focus on is
silence, in which all sound, sense, and function originate.
After the seventh chakra, you will slowly reverse the process of the meditation, moving down from the
crown to the third eye, then to the throat, and so on. It will be a briefer, though not rushed, return to each
bhuta area, in order to complete the process.
It is recommended that after the bhuta shuddhi, one may move on to another meditation, as the mind and
body will be tranquil, open, and prepared for additional practice.
Guru performs Shadadhva shodhana or Bhuta Shuddhi initiation process if he find disciple a deserved
candidate, by which the disciple gets liberated from all bondages. Kalaa, Tattva (element), Bhuwan
(shape), Varna (color), Pada (deity), and Mantra (seed mantra) are 6 kind of adhvaas. First Adhva is
Kalaa. There are 5 types of Kalaa adhva which is the form of earth etc. five elements. Nivritti Kalaa is
form of earth element, Pratishtha Kalaa is form of water element, Vidya Kalaa is form of fire element,
Shantikalaa is form of air element and Shantyatithakalaa is form of sky element. This way, the stable
element (earth), non-stable element (air), cool element (water), hot element (fire), integrated and
pervasive sky element are contemplated in bhuta shuddhi or shadadhva shodhan initiation process.
Tatva, bhuwan, varna, pada and mantra, these 5 adhvaas are pervaded by 5 kalaa adhvaas. Purification
of 5 kalaas and 5 elements and integration of these in avyaya (indeclinable) Brahma (God, supreme-self) is
known as bhuta shuddhi or shadadhva shodhan. For that, first of all guru awakens kundalini power of
disciple which resides in muladhara chakra, and pulls it up via way of sushmana nadi piercing
swadhishthana chakra, manipur chakra to anahata chakra seated in heart. There resides conscious (jiva)
of disciple in the form of flame of earthen lamp. Gur puts this jiva in mouth of kundalini and pulls it up
piercing vishuddha chakra (in throat) and ajna chakra (between eyebrows) and takes it to sahasrara
chakra situated at brahmarandhra. God resides here at Sahasrara chakra. Guru merges (or unites)
kundalini with jiva in supreme-self.
During this process, earth element (square shape, yellow color, Brahmaa deity, seed mantra Lam,
Nivritti Kalaa, from sole of feet to thighs) earth element
is merged in water element (from thighs to navel, half moon shaped, white color, Vishnu deity, seed
mantra Vam, pratishtha kalaa). Water element
is merged into fire element (from navel to heart, triangle shape, red color, Lord Shiva deity, seed
mantra Ram, Vidya Kalaa). Fire element
is merged into air element (from heart to eyebrows, circular shape, smoke color, Ishan deity, seed
mantra Yam, Shanti kalaa). Air element
is merged into sky element (from eyebrows to brahmarandhra, spherical shape, transparent color,
Sadashiva diety, seed mantra Ham, Shantyateetha kalaa). After that sky element
is merged into ego (ahamkar), ego
is merged into Mahat tattva (intellect), intellect
is merged into nature (prakriti) and prakriti

is merged into paramatma (supreme-self).

This way guru purifies the subtle and casual body of disciple and meditate on Paap Purusha (Man of
Sin) in left womb of disciple. Brahmahatya is the head of man of sin, theft of gold is his hands, drinking
wine is his heart, going against order of guru is his lower back, sinful people are his legs. His all body
parts are made of sin. He is fulfilled with desire for sex and anger and has swords etc. weapons in his
hands.
To desiccate this man of sin (paap Purusha) guru recite 16 times the seed mantra of air element "Yam"
with breathing in, and meditate that he is desiccate that man by air produced by seed mantra Yam.
After that guru keep the breath-in (kumbhak) and recite 64 times seed mantra of fire element "Ram"
and man of sin with subtle body of disciple is reduced to ashes by the fire produced by seed mantra Ram.
Then to expel this ash, guru recites air element seed mantra Yam 32 times with breathing out. Then
Guru meditates that this ash is immersed into nectar particles produced by reciting water element Seed
mantra Vam.
Then he meditates that this ash is solidified by reciting earth element seed mantra Lam, and
establishes emotion of self in it,
and construct all body parts of casual body of disciple from head to toe with reciting sky element seed
mantra Ham.
THen construct the pure subtle adhvamaya body of disciple from prakriti (Nature) to five elements.
Then invoke Ishta dev on heart and worship him there, and takes kundalini to muladhara chakra
again.
Then guru consider residence of God itself in disciple, and sets divine properties/powers like anima
etc. in the disciple illuminated by brilliance of God. And pray God "O God! Be happy on me!" and again
meditate divine powers of omniscience (sarvagyata, knowing-all), contentment (tripti), realization of
cause-endlessness, everlasting power, freedom, infinite power in disciple.
Then he gives mantra of Ishta Dev to disciple and pray to Ishta Dev "Please fulfill whatever I did." and
then guru and disciple bow down to God (Ishta Dev). After bow down, guru disperse Ishta Deva from
place of initiation as well as from sacred fire of hawan. This way, disciple becomes pure and divine
through Bhuta Shuddhi initiation process or shadadhva shodhan initiation process by getting love, power,
proximity, complete union and grace of God and deserves worship of Ishta Deva.
When a devotee doesn't have any guru and makes God itself Guru and worship him with deep love and
devotion then Ishta Devata comes and sits on lotus seat of heart of devotee and the bhuta shuddhi or
shadadhva shodhan intiation is performed by God at suitable and appropriate times, but devotee is not
able to understand this process. He feels something is happening with him, but he doesn't come to know
what exactly is happening and how. Still a devotee imersed in love and devotion of God, is purified
completely, becomes divine and gets love, power, nearness, complete union and grace of God. He also
possess divine powers of omniscience (all-knowing), contentment (tripti), realization of cause-endlessness,
everlasting power, freedom and infinite power by the grace of God.
Even then, such kind of devotee himself or on intuition can perform the above said bhuta-shuddhi
process. He should concentrate and meditate on "God himself is my guru and he is awakening the

kundalini residing in muladhara chakra, god is pulling it up towards heart" and so on. By doing this the
obstacles in yoga practice are destroyed and speed of practice is increased.

Next step of Yoga system is Hearing (Shravan).

Hearing or Shravan means listening stories of God , yoga principles, scriptures by guru and self study
of scriptures. Devotee has to follow hearing, no matter he choose which way (Hath yoga, karma yoga,

bhakti yoga, jnana yoga etc.), practicing with or without guru. In first step of yoga system Initiation
(Diksha), guru /god purifies the disciple and provides sacred holy books, scriptures as a means for selfstudy, and he also teaches him personally, because meaning of initiation is to make disciple qualify to
understand secrets related to God. Now the second step is to reveal secrets of God to him. If those secrets
are not revealed to him how and what can he understand? Therefore, he has to know these secrets either
by self study or by listening from guru after initiation etc, until all illusions are cut-down. Secrets of God
means the viewpoints and the ideas by means of which illusion is cut-down and supreme-self is realized.
In short, setting realization of supreme-self as a goal, self study of scriptures with the wish to meet God,
by giving-up all desires, emotions, thoughts (i.e. telling lie, theft, violence, rape, conspiracy, laziness etc.)
and taking resolution to not to do them again, and keeping faith and devotion in only God and listening
stories of God by getting association of saints, is known as hearing or shravan.
Aim of hearing or shravan is to inspire deep love in the lotus feet of God. When this love is developed
in the heart by listening stories of God and self-study of scriptures, then mind diverts from worldly things,
and enjoyments, and devotee doesn't like them. Qualities of Sattva Guna (purity and goodness) is
developed in devotee by self study and hearing of scriptures with practicing weakening of desires and
necessities. The qualities are speaking truth (satya), non-violence (ahimsa), not-stealing (asteya), celibacy
(brahmacharya), possessionlessness (aparigraha), purity (shauch), satisfaction (santosh), penance (tapa),
self study (swadhyaya), taking shelter of God (Ishwar Pranidhan). All kind of devotees has to practice
these qualities. Each quality has its own specific power.
Speaking Truth (Satya)

By speaking truth all the time our each and every word becomes
true and we do not need to tell a lie.

Non-Violence (Ahimsa)

Not-Stealing (Asteya)

Celibacy (Brahmacharya)

By not giving physical, mental and vocal pain to anyone we get

infallible power and surrounding area also becomes non-violent and
peaceful. The place where it is practiced becomes so sacred that
even natural enemies abandon their enmity at or near that place.
By not stealing anything, all things of world automatically comes to
us, even though we do not need them at all.
By giving up sexual desire from mind, body and speech and
protecting semen, our physical, mental and intellectual abilities and
potentialities increases to infinite, and great courage and divine
force is produced in mind, body, intellect and senses.
By doing effort only to accomplish minimum requirement to live,
not-collecting money and other things unnecessarily, we can see our
previous births, and mind diverts from outer world to inner world
and the way of yoga practice opens swiftly.
By keeping body, clothes, home, mind and thoughts pure and giving
up attachment, hatred, jealousy, anger etc., we gets detachment
from our own body parts and touch of other. Detachment from
body increases the speed of yoga practice very much.
By being satisfied in each and every situation, reducing desires to
zero, not feeling jealous by seeing others prosperity, our mind stops
wandering to and fro and mind becomes desire less. By being desire
less all desires are fulfilled.
By accepting all physical and mental pains during yoga practice
considering them wish of God, our sins are destroyed and virtues
are increased and gets full control over body and senses.
By study and reading scriptures which increases interest in yoga
practice, make us realize our duties, and reveals secrets related to

Possessionlessness (Aparigraha) :

Purity (Shauch)

Satisfaction (Santosh)

Penance (Tapa)

Self Study (Swadhyaya)

Taking shelter of God (Ishwar

Pranidhan)

god, we see the God and the God shows right path to liberation and
remove obstacles during yoga practice.
By completely surrendering ourselves to God, considering only God
as mother-father, guru, everything, giving up all desires, following
orders of God and considering ourselves his servant and chanting
the praises of God takes us to realization of supreme-self.

Indian Rishis listed them as Yama and Niyama. Former five are known as yama and later five are
known as niyama. When a devotee/disciple practice these qualities, opposing thoughts arise to create
obstacles in yoga practice, i.e. telling a lie, violence, stealing, no-celibacy or desire for sex, possession,
impurity, non-satisfaction, non-penance, diversion of mind etc. But he must stay firm on qualities of
sattva guna by constantly thinki8ng about it, because these qualities are opposite to negative thoughts and
hence have the power to conquer these obstacles. By doing so, these obstacles are destroyed.
Lord Krishna forced Arjun many times in Gita to listen, hear yoga principles :
"Esha teabhihita samkhye buddhiyogam tvimam shrunu," || 2.39 ||
I described sankhya yoga and now listen to buddhiyoga.
"Bhuya eva mahabaho shrunu me paramam vachaha" || 10.1 ||
O Arjun, listen to my sacred speech.
"Param Bhuyah pravakshyami jnananam jnanamuttamam" || 14.1 ||
Listen, I reveal the best of the best knowledge of Brahma.
"Hant te kathayishayami divyah hyatmavibhutayaha." || 10.19 ||
Listen I am telling you my divine majesty (personality).
Lord Shiva, Kak Bhushundi, Sanatkumar, and all the saints always tells stories of God and devotees
listen and hear it carefully, and gets realization of supreme-self.
By practicing hearing and study, wisdom (viveka, discretion of true-false) is produced slowly in the
mind of devotee/disciple. Then he contemplate on True-False(satya-asatya), eternal-transient (nityaanitya). This contemplation is the third step of yoga system.
What is Contemplation (Manan) ?
Contemplation
(Manan)
Contemplation means thinking deeply over something, i.e. contemplation refers to thinking deeply over
God in the case of yoga practice. Contemplation is known as a thought process which takes mind in a
single direction only. Wisdom of true-false, mortal-immortal (vivek or power of discretion) is produced by
the second step of yoga practice system "hearing". The discretion power of true-false, self-other, mortalimmortal is known as wisdom and teh process, the action of thinking like this is known as contemplation.
B hearing and contemplating on sacred stories of God, divine lone in the lotus feet of the God is produced
and attachment from mortal and false worldly enjoyments is totally lost. Accompanied this the disciple
start to grasp the fact that, "God is manifested as the world just like a rope feels as a snake due to illusion,
and actually soul and God is one and the same. Understanding this elementary secret like that is known
as wisdom (vivek). When distinction of this true-false is proved then attachment is lost from false worldly
enjoyments, and mind is isolated from all worldly things and worldly actions and this is known as
detachment (vairagya).

This way, by contemplation, wisdom and detachment is produced in mind by which mind is purified
and properties like forgiveness, simplicity, purity, nutralness in good and bad etc. are produced in
disciple/devotee. Mind. body, senses becomes detached from worldly enjoyments and he want to stay at
banks of holy rivers, caves, forest etc. peaceful and solitude places. The disciple/devotee keeps thinking
deep over form of God by means of wisdom and detachment produced by contemplation. This
contemplation is an essential process for every yoga practitioner irrespective of the way (hath yoga, karma
yoga, bhakti yoga, jnan yoga, raja yoga etc.) he selected. Wisdom-detachment are principle elements in
contemplation (manan), the third step of system of yoga. Detachment means dislike of worldly
enjoyment, non-attachment or isolation from them and experience of self. This state of detachment is not
troublesome or hard for disciples who get spiritual education under guru because disciple can ask infinite
questions raised in their minds during contemplation, detachment to guru and get answers instantly by
him. But, for devotees who are doing practice without guru, this state of detachment is very painful,
although this pain is good. Although approximately all people in the world have detachment in their
mind. In common language, almost all people express their painful views as "Alas! I am tired of repeated
sufferings, I want to escape to forest, or it is better to be a monk; my mind is disengaged from world, etc."
This is known as detachment. Why this happens? This happens because the self has a nature to realize
itself. The self is seer of this world nd when it want to see itself it is said detachment in the view of worldly
people.
There are three types of detachment :- slow, medium and fast. When it is slow we decide to leave
enjoyments but within a moment our mind is engaged in enjoyments. This kind of detachment appears
and disappears in mind just like lightening in clouds. But remember detachment is always there in mind
like lightening in clouds. When detachment is medium we slowly try to leave enjoyments and to know
self. But when it is very fast, then devotee's mind is approximately deeply concentrated in self and he
leaves all worldly enjoyments. Practically, a deeply detached person has to face many disagreements from
his own relatives, friends etc., who follow worldly enjoyments. Because they try their best to divert the
mind of devotee to worldly enjoyments. They say like this "who saw the God, yoga practice is very hard;
yoga practice is not for us normal people, etc." and try to attract him.
But, strange, nobody is there to sit with him and ask him or suggest him that how and from where he
can get answers, kind of knowledge, teachings required according to his feelings and experiences in the
current situation. On the contrary, all people (and/or slow detached people) starts to pour their worldly
knowledge on him. Why? Because they themselves don't know the right way. That's why their quotes
are just like poison for him. But God see everything, he is not cruel, he is merciful. He see the actions of
such devotee and when he see the devotee is trying hard to search him and praying him to show the right
path, then play of God starts here, which takes the devotee to divine experiences. These divine
experiences leads the devotee to contemplate that certainly he is born to accomplish specific task assigned
by God.
Why this happens? This happens so, because there is a rule that yoga practice performed in previous
birth never destroyed, on the contrary it is carry forwarded to next new births as it is and devotee has to
start practice from that point where he left practice. But in next birth, only God knows at which age the
devotee will get it again. It is seen that a devotee suddenly experience state of deep concentration/samadhi
one day and gets many divine experiences. When he wake up from that state he contemplate on what has
happened with him. Then he search for a person, scriptures, holy books, through which he can get
evidence of his experiences and to know exactly what is happening with him and what and how he should
do next. But if a devotee didn't performed any yoga practicein previous birth, this is his first effort, he
also gets many divine experiences.
Contemplative detached devotees gets company of similar detached devotees by the grace of God.
Talks of God give nectar like bliss to those contemplative devotees. They spend many hours in association
of each other and saints but their thirst doesn't quenched, they need more and more time to satsanga. It

seems to them that hours are spent as a minute. They share their experiences to each other and ask
devotional questions to each other. They search for another scripture or person to get more answers. And
they get them playfully by the grace of God. These devotees gets surprised and now have firm faith in
existence of God.
Detachment is the key to get liberated from cycle of creation. Lord Krishna says in Gita :
Ashvatthamenam Suvirudhamulam Asangashastrena Dridena Chittva.
Tatah Padam Tat Parimargitavyam Yasmin Gata Na Nivartanti Bhuyah. || 15.3-4 ||
Devotee must cut down the so called tree of world which has roots of desires, with the help of weapon of
detachment. And then he should walk on the path of God from where there is no point of return of soul. ||
15.3-4 ||
Such devotees should study YogaVashishtha (maharamayana), Gita, Bhagvat Mahapurana, Shiva
Purana, Adhyatma Ramayana. Study of these scriptures settles down all conflicts of mind. Specifically
YogaVashishtha or Maharamayana do this very well as you read it. When all the conflicts are settled
down, the mind of devotee/disciple becomes concentrated in God, this state is known as Meditation.
Know About Meditation and how to do Meditation.....
Meditation
Meditation means continuous concentration of mind on given aim without any diversion. In reference
of yoga, meditation is continuous concentration of mind only on God, without any thought related to
world. On practicing contemplation, when all the conflicts of mind are settled down, and due to lack of
desire, attachment and affection in worldly enjoyments, then the mind becomes concentrated. By study of
scriptures with wisdom and detachment the mind and intellect becomes sharp and becomes able to receive
or grasp the elementary knowledge or experience of Supreme-self (God). All defects of mind are
destroyed and all virtues (merits) appears. He has a strong determination "All substances of world are
mortal because they are work of Maya (ignorance, illusion), hence they doesn't exist at all, only God is
omnipresent." He feel all the time "I am not doing that work, I am not the body but other than body",
due to lack of doerness. When he has deep concentration in God like that, then sometimes he completely
forgets body and world and experience a unique divine bliss, this state is known as actually meditation.
At that time mind is only concentrated continuously on God with diversion.
Meditation is a so common action that all people do it unknowingly. For example; If a very simple
question is asked to a person " How many kind of sounds you are listening currently?" Sure the answer is
"I don't know!!" Why he replies such an answer? He reply like that because he is doing his work with
deep concentration and he is so engaged in it that he forgets about sounds knocking his eardrums. This is
meditation. In reference of yoga, the aim is God meditating on which we forget the whole world.
On concentrating mind on God, and meditating the God either with form or formless, when feeling of
body is stopped and a divine light or an unclear image of God (Ishta Deva) or non-existance of world
(emptiness) is experienced then it is known as first step of realization of supreme-self or realization of self
during meditation.
Disciple/devotee of all kinds (Hath yogi, bhakti yogi, gyan yogi, karma yogi, raja yogi etc.) must have to
do meditation. The reason is, the essence of all ways or paths is to remember God all the time and there is
a rule "whatever we remember repeatedly our mind is concentrated continuously on that (which is known
as meditation) and we experience this thing or the aim of concentration. So, remembering God all the

time leads to meditation on God. And after long practice of meditation we realize Supreme-self by Trance
or Samadhi.
A disciple who take education under guru and do his practice by following directions of Guru, he
successfully reaches to Samadhi. But the devotees who are practicing self or without guru, but have
achieved good meditation state, they either get a few or doesn't get any evidence of these divine
experiences during meditation, due to which they tend to leave the path of yoga practice.
To facilitate these type of devotees, we collected many evidences from many scriptures and personal
experiences of many saints and provided her for their knowledge, so that they don't leave the right path of
yoga practice. May they reach to samadhi by the grace of God by following methods of meditation
ordained by scriptures and by knowing obstacles and their remedies.
What is Trance or Samadhi?
Meditation Techniques
Practical Experiences During Meditation
Obstacles and Their Remedies
Samadhi (The Trance)
Trance or Samadhi means "when mind in meditating on an aim, at that time mind loses its own form
and only an aim is appeared". In reference of yoga, trance or samadhi means "when mind is meditating
on God, at that time mind looses its own form and only God is appeared". In other words "I am the God,
the Supreme-self", this realization is known as the Trance or Samadhi. After realization when he awake,
everything is one and only God in his viewpoint. Such a yogi/devotee in trance gets transcendentaldevotion, by which he comes to know the God as it is the God is and immediately enters into God. By
trance, devotee who realizes God becomes God himself. In trance, initially his mind takes the form of
God and nothing remains there except divine bliss, then the yogi/devotee is called as Tadatma. When
practicing this mind is dissolved into God (supreme-self), then specific form of God is realized by wisdom.
Then devotee makes aim of meditation this specific form of God realized by wisdom. At that time God is
the aim, meditator is devotee and the function of wisdom/intellect is meditation. Practicing like that,
when wisdom takes the form of God then yogi/devotee is called as Tadbuddhi. After that when aim,
meditator and meditation, this trinity is dissolved in oneness of GOd then he is called as Tannishtha. In
this state name, form and knowledge all these three exists. Therefore it is initial stage of trance which is
known as Savikalpa Samadhi or Savitarka Samadhi.
Tatra Shabdathjnanvikalpaih sankeera savitarka sampattih || patanjali yogasutra 1.42 ||
After that devotee automatically experience Nirvikalpa Samadhi. In this trance name, form and
knowledge these three options are dissolved and only God remains. This is called as Nirvitarka Samadhi.
Smriti Parishuddhau Swarupashunyarthamatranirbhasa Nirvitarka.
|| patanjali yogasutra 1.43 ||
In this stage of trance (samadhi) the devotee hemself becomes God, that's why he is called as
"tatparayana". The result of this Nivikalpa Samadhi is Nirbija Samadhi (Seedless Trance), is actually

realization of supreme-self. This is also known as Satvapatti. The yogi reached to this stage is known as
"Brahmvetta". The whole world appears like a dream in the heart of such yogi.
Practicing trance, such a yogi is not aware of the world just like a sleeping man. But when he awake
and do his work, his all actions are performed without ego of doership, desire and resolution and they all
are right actions approved by scriptures. Sometimes he is in trance sometimes hi is awaked. The
important thing is he wakes up himself without effort of others. But due to strong determination of lack
of world, he is in trance in waked up state. In this state of trance, he is breaked-up from body and world,
that's why this state of trance (samadhi) is known as "Asansakti".
Practicing this trance more and more the yogi always remain in trance, due to which he doesn't do
anything. His all actions are stopped. He feels lack of body and all world in his heart. He is not aware
completely inside and outside of body and world, he only breath in and out, that's why this stage of
Samadhi is known as "Padaarthaabhaavanaa". It is just like a sleeping man who is not aware of
anything. Such a yogi doesn't wake-up himself, on the other hand he wakes-up by repeatedly awakening
by others. When he wake-up he can tell the secrets related to elementary knowledge of God that's why he
is known as "Brahmvidvariyan".
Practicing this he automatically goes into Turyaga stage of Trance (samadhi). His heart totally
becomes empty of inside and outside knowledge of body and world. Such a yogi neither wake-up himself
nor wakes-up by others, he only breaths. His life is maintained by others due to his writ of destiny. He
becomes away from prakriti (the nature) and work of nature satva-raj-tamo guna, and away from three
stages wake-dream-sleep and dissolved in Supreme-self. This stage of trance (samadhi) is inown as
"Turyaga".
This way, with Samadhi or trance, Yoga is completed.
Get Our Services.