INSTRUCTIONS
When you do the practice in your meditation room, sit in your favourite Asana (posture), Siddhasana or Padmasana. At other times you can do in a standing or sitting posture. Trataka can be profitably done even when you walk. As you walk along the streets, do not look hither and thither. Gaze at the tip of the nose or toes. There are many persons who do not look at the face when they talk to others. They have their own gaze at a particular place and talk. No particular Asana is required for this Sadhana.
When you gaze at a picture, it is Trataka. When you close your eyes and mentally visualise the picture, it is Saguna Dhyana (meditation with form). When you associate the attributes of God such as omnipresence, omnipotence, omniscience, purity, perfection, etc., the name and the form of the object of Trataka will automatically disappear and you will enter into Nirguna Dhyana (abstract meditation).
Do Trataka for two minutes to start with. Then cautiously increase the period. Do not be impatient. Gradual steady practice is required. Gazing at a spot even for three full hours continuously counts for nothing, if the mind is wandering. The mind also must be on the spot. Then only you will advance in this practice and attain many psychic powers.
Those who cannot gaze steadily for a second in spite of several attempts, need not worry much. They can close their eyes and gaze at an imaginary spot at the space between the two eyebrows.
Those who have very weak eye-capillaries should do Trataka after closing their eyes on any imaginary spot within or without. Do not tax your eyes by over-practice. When you feel tired, close your eyes and keep your mind on the object of Trataka. When you sit and do Trataka do not shake the body.
Trataka improves eyesight. Many who had some eye-troubles have realised immense benefits by Trataka. Going beyond one’s own power and gazing at the sun without any help may produce serious troubles. For gazing on the sun you must have your guide by your side. The Guru will prescribe some oil to rub on your head to avoid such serious troubles and to cool the system. You should apply honey to your eyes at night when you practise sun-gazing.
The same object of gazing will appear as something else during the practice. You will have many other visions. Different people have different experiences. You will not even believe certain things when others tell you of their experiences. Trataka alone cannot give you all Siddhis. After the control of the mind, when it becomes steady, you will have to manipulate the mind by prescribed methods for the attainment of powers. Therefore the powers that are obtained by this practice may vary in different persons. It depends upon the further training of the mind, in a particular way.
Young aspirants, who pose as big Yogins, neglect such practices and ask whether this practice is Moksha. Certainly that practice itself is not Moksha. Different practices are for the attainment of Moksha. One can attain the goal by a particular method, others by different methods. Remember this point always. Otherwise you will be neglecting all the methods. You will be misguided and lose the goal if you neglect the Sadhana.
By the practice of Trataka, diseases of the eyes are removed. Eye-sight improves. Many have thrown away their spectacles after taking to this practice. Will-power is developed. Vikshepa is destroyed. It steadies the mind. Clairvoyance, thought-reading, psychic cure and other Siddhis are obtained very easily.
Once again I will tell you that Bhakti Yoga, Jnana Yoga, Hatha Yoga, Karma Yoga, etc., are not incompatibles like Cocaine and Soda Bicarbonate. They are not antagonistic to each other. Do not neglect this exercise for the mere reason that it comes under Hatha Yoga portions. Even though you may claim to be a student of Jnana Yoga or Bhakti Yoga, you can take to this practice. It is a very effective powerful remedy for a wandering mind. It prepares the mind undoubtedly for perfect Dhyana and Samadhi. This is assuredly a means for the end. You must ascend the Yogic ladder or stair-case step by step. Several persons have been benefited by this useful exercise. Why not you, also, dear friend, sincerely attempt to practise this from this moment? I have given you different exercises for Trataka. Select any one of the methods that suits you best and realise the spiritual benefits. Do this for one month regularly and let me know your experiences, benefits and also troubles, if any.
6. Kapalabhati
Kapalabhati is an exercise for the purification of skull and lungs. Though this is one of the Shat-Karmas (six purificatory exercises), yet it is a variety of Pranayama exercises.
Sit in Padmasana or Siddhasana. Keep the hands on the knees. Perform Puraka (inhalation) and Rechaka (exhalation) rapidly. Those who can do Bhastrika Pranayama can easily do this. In Bhastrika there is a Kumbhaka (retention of breath) for a long time at the end of the required rounds. But in Kapalabhati there is no Kumbhaka. Again in Kapalabhati, Puraka is very long and mild, but Rechaka is too quick and forcible. In Bhastrika, Puraka is done as quickly as Rechaka. This is the only difference between Kapalabhati and Bhastrika. In Kapalabhati, Rechaka should be done forcibly and quickly by contracting the abdominal muscles with backward push. To start with, have only one expulsion per second. In the beginning do 10 expulsions per round. Gradually increase 10 expulsions to each round till you get 120 expulsions for each round.
It cleanses the respiratory system and nasal passages. It removes spasm in bronchial tubes. Consequently Asthma is relieved and cured also in course of time. Consumption is cured by this practice. Impurities of the blood are thrown out. The circulatory and respiratory systems are toned to a considerable degree. Shat-Karmas are intended for the purification of the body. When Nadis are impure Kundalini cannot pass from the Muladhara to Sahasrara Chakra. Purification of Nadis is effected through Pranayama. For Pranayama, you should know well about Prana.
PRANAYAMA
What Is Prana?
Prana is the sum total of all energy that is manifested in the universe. It is the vital force, Sukshma. Breath is the external manifestation of Prana. By exercising control over this gross breath, you can control the subtle Prana inside. Control of Prana means control of mind. Mind cannot operate without the help of Prana. It is the Sukshma Prana that is intimately connected with the mind. Prana is the sum total of all latent forces which are hidden in men and which lie everywhere around us. Heat, light, electricity, magnetism are all the manifestations of Prana. Prana is related to mind; through mind to the will; through will to the individual soul, and through this to the Supreme Being.
The seat of Prana is the heart. Prana is one; but it has many functions to do. Hence it assumes five names according to the different functions it performs, viz., Prana, Apana, Samana, Udana and Vyana. According to the different functions they perform, they occupy certain places in the body. The table given in the following pages will give you a clear idea.
Breath directed by thought under the control of the will is a vitalising, regenerated force which can be utilised consciously for self-development, for healing many incurable diseases and for many other useful purposes. Hatha Yogins consider that Prana Tattva is superior to Manas Tattva (mind), as Prana is present even when mind is absent during deep sleep. Hence Prana plays a more vital part than mind.
If you know how to control the little waves of Prana working through mind, then the secret of subjugating the universal Prana will be known to you. The Yogin who becomes an expert in the knowledge of this secret, will have no fear from any power, because he has mastery over all manifestations of power in the Universe. What is commonly known as Power of Personality is nothing more than the natural capacity of a person to wield his Prana. Some people are more powerful in life, more influential and fascinating than others. It is all through this Prana, which the Yogin uses consciously by the command of his will.
Having acquired a thorough knowledge of the seat of Nadis and of the Vayus with their functions, one should begin with the purification of Nadis. A person possessed of Yama and Niyama, avoiding all company, having finished his course of study, delighting in Truth and virtues, having conquered his anger, being engaged in the service of his spiritual instructor and well instructed in all the religious practices, should go to a secluded place for Yoga Abhyasa.
