Ten Nadis go upwards
Ten go downwards.
In those going up tnere are 24 Sukshma (subtle) Nadis in each pair and Agnya Chakra is brilliant in the centre of these.
Of those going up the nadis that are proceeding to the left are called Ida and those proceeding to the right are called Pingala.
The junction of these two in the middle is called Sushumna.
Remaining seven Nadis are:-
The breath will always be flowing in the two nadis of Ida and Pingala Suchumna is in the middle of the two jaws under uvula proceeding through a subtle path to Brahmarandra.
Pooshu and Alambasa associate with the eyes, Ganthari and Nasti-jihwa with the ears, Kuhu with anus, Shankhini with urinary passage and Sarada with mouth.
Prana, Apana, Samana, Udhana, and Vyana are the five kinds of Vayus (airs) besides the other five out of ten kinds of vayus namely, Naga, Koorma. Krukara, Devadatta and Dhananjaya. Of these the most important vayu is the Prana Vayu (Oxygen) which associates with navel.
Nurturing Our Sankalpa Shakti, the sacred Intention
Every prayer must manifest our Sankalpa Shakti in the presence of the moment.
A true Yogic awakening flows with divine grace when we remind ourselves every morning of our daily Sankalpa!
The soft hues of dawn ushers in a surreal silence where we can tap into our deeper self, experiencing the subtle vibrations and sensations which permeate the body, mind, heart and spirit. Yogic Awakening must unfold gentle meditative moments to assuage the flow of our thoughts and sensations reminding ourselves of the need for nurturing our higher being, the soul stirrings of which are in the presence of every moment.
Awakening to a deeper awareness of the breath stirs the soul into this presence of body, mind and heart. Maha Prana is the essence of Shiva and Shakti, the masculine and feminine energies as the flow of Pranic grace. In Yogic parlance we must cultivate the deeper breath of harmony, love and nurturing.
We must heal and calm the Prana before moving into our nightly sleep modes. The deep calm Prana salutes our divinity!
Last thing at night we need to spend some quiet moments in contemplation – how much of our Sankalpa have we allowed to manifest through the presence of every moment…..
Sankalpa is not about punishing ourselves through rigid thoughts and practices. We must formalise a vision or Sankalpa with a positive intention rooted in the presence of every moment beginning with our conscious breath and acknowledging that pure Love is our deeper nature which nurtures our true essence.
The core of every sankalpa is nurturing, and a calm mind helps manifest the sankalpa at a deeper level. Reinforcing the sankalpa as divine grace allows it to manifest in our lives as Shakti.
The positive mind-set formalising the Sankalpa from a meditative, calm and sthira space helps to stir positive vibrations that set the Sankalpa into motion. A peaceful heart nurtured through awareness and clarity is the best place to sow the seed of our sankalpa and to resonate with its sacred intention through the spoken word or mantric Shakti force.
Shakti Sankalpa is the sacred Intention which aspires for higher goals in our lives, manifesting our deeper resolution, determination, tenacity, persistence and perseverance in achieving and fulfilling our dharma.
Breathing is essential and basic necessity of humans and other mammals, to life, to exist.
The breathing rhythm relies on an area of the brain stem known as the preBötzinger complex
** – a network of neurons exhibiting rhythmic bursts of activity that initiate inspiration.
The frequency of the rhythm varies in response to such challenges as exercise, sleep, or changes in altitude.
The preBötzinger complex also participates in detecting reduced concentration of oxygen in the blood, stimulating a gasping response in order to restore healthy oxygen levels.
This response is critical to humans diagnosed with Obstructive Sleep Apnea, a disorder in which a sleeping individual’s breathing undergoes prolonged pauses broken by gasps or sighs.
The failure to gasp has been implicated in Sudden Infant Death Syndrome.
Thirumanthiram is the tenth Thirumurai in the Tamil Saivaite Panniru Thirumurai. It has been divided into nine sections called Tantras, containing the quintessence of the Saiva Agamas. Sekkizhar, the author of Periyapuranam, designated this Tamil classic as “Tamizh Moovaayiram” since it possesses 3000 poems each of which has unique metrical structure, each line consisting of 11 or 12 syllables, depending upon the initial syllable.
It is the earliest exposition of Saiva Agamas in Tamil, discussing in detail the four related steps of spiritual progress viz.,
Tirumoolar, the author of the text, has been hailed as one of the 63 Nayanmars. He was a great mystic and Yogi. For a very long period he was absorbed in meditation and contemplation beneath the shade of a Bodhi tree at Tiruvavaduthurai and delivered the poems which are collectively called the Tirumandiram i.e. the divine incantations. Historically, the author belonged to 500 A.D., long before the period of the Thevaram trio.
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