The mother kundalini does not experience any difficulty in piercing the Agnya chakra. The sadhaka directs his subtle body along with prana to enter Antah-karana. Having crossed the Agnya chakra the next resting place for the mother kunkalini is the thousand petalled lotus. The form of the mother kundalini from the Moola-dhara to Manipoora, from Manipoora to the Agnya chakra and from Agnya chakra to the Thousand petalled lotus and from thence onwards to Brahma-Randhara is different. In the Mooladhara the form of the mother kundalini Manipoora it is longer, broader hood and the shine of the eyes increases and it is extremely mobile (un stable). In Agnya chakra the shape of the mother is more developed. The hood becomes broader and the light in the eyes is fully developed by sun and moon. The colour of the kundalini is white and the light flames coming out of the mouth are clearly visible. On reaching the Thousand petalled lotus the mother becomes quiet completely illuminated, tongue repeatedly projecting out, and the light of the eyes enchanting and she is visible kunkalini in the Brahmanda is helpful in activating the Thousand petalled lotus. When this lotus of Thousand petals is fully activated the intensity of light in the kundalini increases to such an extent that it becomes difficult to recognize it. She is recognized at that time only by the light of the sun and moon in the eyes. The right eye is smaller but more shining, the left eye is larger but has less light. The tongue in this light is not so much visible.
This change in the mother kundalini's form is only because of the increase in the store of pranas. The particles of prana and the particles ofTatwas keep on undergoing friction and colliding by tankore, which results in an increase in the electric light and sound intensities. The mother kundalini herself bears this electricity and light. She gains energy from the sadhaka's pranas upto the Thousand petalled lotus for its development. It means that the sadhaka can awaken the mother kundalini, activate it and make it mobile and develop further by the help of his own prana. This complete practice is also termed as rearing of the kundalini.
When the kundalini contacts the Lord Shiva in the Thousand petalled lotus it becomes absolutely quiet and independent. It no longer needs the pranas of the sadhaka. It roams about freely in the Thousand petalled lotus and the sadhaka has to search for localizing it's position.
The sadhaka directs the kundalini to the Thousand petalled lotus by developing it through different yoga practices. The yoga practices for the kundalini from the Mooladhara to Agnya chakra are external and gross. The real practices start from the Thousand petalled lotus onwards. In the lower six chakras the fifty seed alphabets, divine powers, governing deities, vehicles, tatwas etc. are lying scattered and it is impossible to have their complete pure clear vision irrespective of the magnitude of the efforts put in. Just opposed to it in the Thousand petalled lotus all things are situated at the same spot and exhibit their pure form. The fifty seed alphabets become 1000 in ascending and descending orders twenty times. The ten sense organs because they take inspiration and accomplish the particular job hence described in ascending order and descending order.
It means carrying messages upto the brahmanda (the sensory nerves) and to accept orders from Brahmanda and to put it into action. (the Motor nerves) e.g. a needle piercing the foot-the news is carried to the Brahmanda sensory nerves (ascending order) and now either foot is lifted away or the hand is ordered to remove the needle (Motor nerves) (Descending order). Here all the seed alphabets manifest twenty times and produce subtle sound. The sadhaka can enjoy the bliss of these sounds as long as possible, may be thousand years.
The Prana particles spread out and contact each alphabet and merge into it. In the lower six chakras the pranas are made to give Tankore on these seed alphabets for generation of the sound. In the Thousand petalled lotus the mother kundalini approaches the place of each seed alphabet and enjoys the nectar of the sound, and illuminates the related seed alphabet as if it is a Gem. This is the main job of the mother in the Thousand petalled lotus. After activating all the seed sounds the mother becomes absolutely quiet to an extent that the sadhaka can catch her with the help of the subtle body. In the state of calmness it always approaches the central point of the Thousand petalled lotus and reposes here. This central point is the abode of Lord Shiva. Here there are visions of Shiva, Shiva Parwati, and Lord Ganesh, Shiva Shakti etc. in many forms. The ultimate goal of the sadhaka is to perceive Lord Shiva. The sadhaka having brought his pranas at this spot experiences absolute peace. In this state of peace and tranquitlity many seed sound combine together to echo as Aum, Aum Namah Shivaya, Shivoham, Soham, Tatwmasi etc. The sadhaka has to labour hard for years for attaining this state. Apart from the sadhaka the other person present here is the Master in the form of Shiva. The sadhaka and the Master both become merged in bliss and experience the Sat chit Ananda (Consciouness-existence-Bliss) Brahma.
Having completely realized the Thousand petalled lotus the sadhaka attains capacity and eligibility to do the sadhana of the twelve chakras lying above the Thousand petalled lotus. This eligibility is bestowed by the seed alphabets hence the necessity and essentiality of realizing the seed alphabets in toto.
Lord shiva is acknowledged as the Master because he along has the complete realization of the seed alphabets. All the other gods who help in the attainment of yoga are in fact the assistants of the Lord Shiva., e.g. Ganesh, Bhairva and Guru Deva. Lord shiva only has bestowed the knowledge of sound, Mantras etc. to his own 'Ganas'-children. The sadhana of the twelve chakras beyond the Thousand petalled lotus and Brahma-Randhra is not possible without the will of Lord Shiva i.e. His Order. Therefore Shiva alone is the prime Master-Divine for the sadhaka.
The Thousand petalled lotus should be conceived as follows. Ida and Pingala Nadis unite with sushumna at the Agnya chakra and are lost. The sushamna along with its three Nadis enters the Antah-karana. The sushumna stops at the central point of the lotus with Thousand petals and spreads in the four directions. This spread out form of the Sushumna Nadi at its end point is in fact termed the Thousand petalled lotus. It keeps on shining like gems and the sadhaka can listen to any sound he desires or can visualise any seed alphabet. This is a chakra-wheel shining in bright white light.
Seed :- Fifty seed alphabets from Am to Ksham Fifty
Ten sense organs X ascending and descending order
(10) X (2) = 20
Hence total is 50 x 20 = 1000 seeds.
Tatwa : Overall Lord Almighty.
Governing Deity : Shiva Shakti.
Colour : White.
Placement : Brahmanda (Antah karana)
The sadhaka by observing, the Master sit in a posture and regulations of the kundalini yoga, daily, by the grace of the Master attains the capability to pierce the Agnya chakra. The mother kunkalini quickly penetrating the gateway to Antah reaches the central point of the Thousand petalled lotus. The practice should be performed as given below :
1. After saluting the Master sit in a posture and throw out Apana by Pranayama and increase the store of Prana.
2. Activate the subtle body and make it sit on the orifice of Antah karana.
3. Do Nectar drinking practice.
4. Keep the neck straight and close both eyes.
5. Repeatedly salute the six mothers of the kundalini yoga-kakini, Rakini, Dakini, Lakini, Shakini and Hakini.
6. Arouse the Kundalini in an orderly manner in the Mooladhara.
7. Stop the Kundalini for a fixed period at each centre while doing the japa of pranava.
8. Gather the prana, kundalini and the subtle body at the Agnya.
9. While doing the japa of AUM enter the Antah karana from Agnya.
10. Stop the kundalini for some time at the centre of the Thousand petalled lotus and do the japa of AUM.
11. Keep the breath flow normal during the whole practice. Revolve the mother kundalini in all the directions.
12. After a few moments the kundalini automatically comes back to Mooldhara. Repeat this arousing practice again. It should be repeated at least seven times at one sitting.
13. The light spreads in and from the central point and assumes the form of the Thousand petalled lotus.
14. The mother kundalini gradually puts an end to its mobility. Just as the instability of the sadhaka's mind is being replaced by stability the Lord Shiva starts manifesting his own form.
15. The vision of Lord Shiva in meditation is an indication of perfection.
16. The Thousand petalled lotus keeps on shining in the milky light and inspires the sadhaka to proceed further for the next practices.
In the beginning the sadhaka should not touch the Thousand petalled lotus with the kundalini more than seven times, otherwise there is a danger that the kundalini may exhibit its pathological nature. Once the Thousand petalled lotus is fully developed the practices can be done at any time in any state and any number of times. The complete unfolding of the Thousand petalled lotus occurs with the visualization of the seed alphabets. For the development of seed alphabets the following practice should be carried out :-
1) The sadhaka should sit on a seat and conduct pure air in the body.
2) Perform japa of the sixteen vowels in the Vishuddhi chakra in descending, ascending and descending order at least seven times. During japa the sadhaka should remember Lord Shiva and the mother Shakini.
3) After the japa in the neck chakra the sadhaka should perform the japa of Ham-Aum-Ksham in descending-ascending and descending order.
4) Do the japa of sham sham sham sham sham sham sham Ham or of Ham Ham Ham Ham Ham Ham Mam for seven to twenty one times, in the centre of the eyebrows while constantly visualizing the feet of the mother Hakini. The sadkaha should obtain blessings of the mother Hakini for per-mitting entry to the subtle body into antah karana.
5) During the period of holding of the breath the sadhaka should make the pranas and the subtle body enter Antah-Karana and should revolve the prana in descending ascending and descending order.
6) Complete the japa of the seed alphabets in the Thousand petalled lotus in descending-ascending and descending order while the breathing is normal. The japa starts with Aum. Do the japa according to each chakra's order of the seed alphabets.
7) The practicel visualization in the Thousand petalled lotus depends upon the quantum of japa. The more the japa, carlier the realization.
8) The subtle body can by tankore display the seed alphabets or the mother kundalini can make them manifest along with their sounds.
9) To enjoy the sound of the seed alphabets and after satisfaction to intensify the light is a divine play very dear to the Mother. Therefore after finishing the prescribed fixed practices for the kundalini yoga the sadhaka should request and pray to the mother separately for the realization of the seed alphabets.
10) The practices of kundalini yoga of activating, arousing and halting her at each centre is to be done life long. The six external chakras and the mother keep on enlightening the subtle body always for Antah-karan so that at the time of demise their should be no problem in the recognition of Brahma Randhra.

After the perfection of the Thousand petalled lotus Ham is usually visible in the centre of the eyebrows in place of 'Aum'.
The central point of the Thousand petalied lotus is the centre of the Brahma-Nadi. This point undergoes development because of prana, kundalini and the sounds of the seed alphabets. It is very tiny and shining in the early phase. Its white light goes on intensifying which changes into light blue. Its shape is that of the tip of a needle. The light rays keep on emitting out of it.
By the help of prana and tankore this so tiny a point spreads out. It is in this light that one gets the vision of Lord shiva in meditation. High mountain, the sound of Kam, lam, ram, vam from the Ganges, the sound of sham, sham, sham, ham, Shivoham or the sound of sham, vam and Ham is audible. The sadhaka should have a complete vision, of Lord Shiva. Do not forget the Ganges coming out of Lord Shiva. This Ganges is the genetarix of all knowledge regarding the practices to be done next. After the practical visualization of Lord Shiva, the sadhaka no longer stands in need of the external Master. This is the limit of Lord Shiva's grace and benediction that the subtle body of the sadhaka keeps on learning practices directly from Lord Shiva and is immersed in Bliss. This is the ecstacy of the yogins who roam about or enjoy their own soul.
The erect of Maya ( the great Illusion ) does not banish evenafter the vision of Lord Shiva. Therefore, the impurities of Maya ( manifesting in form ) can produce difficulties for the sadhaka. In order to lessen the effects of Maya one should have the vision of the mother prawati the power of Maya and of Lord Ganesha the bestower of intellect, for the pure intellect only can protect from the ill effects of Maya. Repeated requests should be done to the Master for the vision of Lord Shiva, Parwati and Ganesha. The mother Parwati with Lord Ganesh in the lap is constanty visualizing the face of Lord Shiva in meditation. The mother Parwati also tries to create suitable circumstances for the sadhaka so that he can carry out his Yoga practices. Lord Ganesh and the mother Parwati always keep awake so that Maya may not create any abnormality. High mountains, blowing winds, extreme cold represent obstructions but Shiva remains in samadhi despite all these obstructions, inspires the sadhaka to maintain equipoise in all adverse circumstances even. The equipoise is obtained in many years. The samadhi is also practised to attain this equilibrium. In fact this equipoise is samadhi. It is obtained under the shelter of the Master. There is no reason to have any doubt about it.
The procedure for the practice is as follows :-
1) Void Apana after adopting the posture and create a store of prana in the Brahmanda with full energy.
2) Give Tankore on the central point of the Thousand petalled lotus and do the japa of sham, sham, sham, Aum sham, Aum sham. Shivoham, Aum Namah Shivaya etc.
3) Shiva's vision is obtained in the internal kumbhaka practices, in light.
4) Repeat this Internal Kumbhaka many times and remember the spot of Shiva vision in the Brahmanda.
5) As soon as there is vision of Lord Shiva-direct the subtle body to touch the feet of Lord Shiva.
6) Order the subtle body to do the worship of the Lord Shiva as laid down.
7) After going round Lord Shiva ask the subtle body to touch the feet of Lord Ganesh and Parvatiji.
8) After a few days it is not necessary to hold the breathing. The development of the Thousand petalled lotus, vision of the seed Ham and Shiva keep of occurring. Lord Shiva can bestow the boon of vision of any divinity in form for life long to the sadhaka.
Perform the kundalini practice in the following form.
1) Sit on a seat.
2) Pay obeisance to the Master.
3) Void Apana.
4) Breathing should remain normal.
5) Seven Mother, six vehicles, seed alphabets of the Tatwas and the seeds of the chakras should be remembered.
6) Ganesha, Mother Peetambara, Gayatri and the fire light mother should be remembered first in the Mooladhara and then give Tankore on the tail of the kundalini.
7) Do the japa of Aum, 21 times at each chakra and try to increase the duration of the halt and gradually increase the japa of Aum.
8) Stop at the seventh chakra. Start the practice anew at the Mooladhara. Nothing should be done to bring it back to Mooladhara. The mother herself quickly comes back to Mooladhara.
9) Activate the kundalini early morning.
10) Have the vision of Shiva, Parwati and Ganesha. This vision always keeps the antah, light full of intense light. There should be no desire at the time of this vision. Only repeated requests should be done for more advanced knowledge.
11) Do the japa of seed alphabets in each chakra in descending-ascending and descending order. This japa enlightens the path above the Thousand petalled lotus. In the Thousand petalled lotus the japa of seed alphabets should be done according to the chakras in descending-ascending and descending order.
12) To keep your own yoga memory and intellect pure, keep the subtle body as much active and mobile as possible.
13) Keep a careful eye on your food and the yoga practices. Repeat the practices daily of a must. If per chance because of circumstances any obstruction is experienced then mental worship must be done.
Each of the yoga practices already described in the 1st part of this book can be correlated with the mother kundalini at one stage or the other. The tatwa activation practices generate the mother kundalini, Nada, clarification of the sound of seed alphabets and purify sushumna and other nadis by prana practices. Therefore only after the practice of already described pure yoga procedures the yoga of mother kundalini be practised.
God can also be realized by the pure yoga practices but for greater knowledge and for the attainment of a mature state the knowledge of the experience of kundalini yoga is essential. This kundalini yoga can only be learnt under the guidance of the Master. It is not possible to visualise the mother kundalini by any imagination or illusory thoughts. The seven mothers provide energy to this process of yoga. These are Kakini, Shakini, Dakini, Rakini, Lakini, Hakini and Yakini. The mother Yakini has a place in Brahmanda. Each mother with its husband ( Master ) is poised in chakra separately. These mothers gather pure prana particles in Nadis, control the friction between the particles of Tatwas and prana and generation of along with a control on the speed of the mother kundalini so that it may not loose its path and be lost. It is therefore necessary to worship these seven mothers before starting kundalini practices.
All the seven mothers keep their faces towards the kundalini mother. The light of their eyes provides purity and energy to the pranas of the sadhaka when the pranas of the sadhaka establish contact and visualise the mother and their places in each chakra, then only the pranas ascend upwards along with the mother kundalini. If this is not done some sort of obstruction e. g. darkness appears on the path.
Mooladhara and Swadhishthana have little in them and can be a source of dissatisfaction to the sadhaka sometimes. This mental dissatisfaction can be overcome by pranayama and nectar drinking. In this body various types of coverings are covering the chakras, which can be gradually removed. For complete kundalini yoga a period of 3½ years is needed, but if even one day is missed the period automatically extends by 1 to 3 months.
Once the Mooladhara is realized, the Swadhishthana chakra gets activated in turn. Therefore it must be remembered that in the swadhishthana first of all the image of Mooladhara will be visible. Similarly in the Manipoora chakra the shadow of swadhishthana will be visible and so on. If the practices are being done correctly then the seed alphabets, seed of the tatwa, vehicle, yantra, Divine powers etc. situated in each chakra start becoming visible automatically, otherwise illusory imaginative forms appear. Therefore before performing practices it should be well understood and then carried out. There is no reason to worry if a mistake is committed. Efforts should be made to rectify the error. In order to realize the error the guidance of the Master is the best. Repeated prayers should be offered unto the Master that he should point out the mistakes and try to help you to remove them. In case there is no Master present in the physical body then a mental Master should be established and in complet peace talk to the Master through the medium of the subtle body. While doing the practice do the nectar drinking practice and enjoy the bliss. This Bliss gradually increases and takes the shape of Divine Bliss.
The discipline of Manipoora is extremely difficult. The satwik food and celibacy helps in overcoming the difficult situation. The mother Dakini along with ten great Divinities helps the mother kundalini to pierce the Manipoora chakra. The sadhaka should penetrate this chakra with great devotion and sobriety otherwise there are some possibilities of the development of physical ailments.
During the practices of Manipoora five pranas, genesis and activation of the subtle body, hearing of Nada etc. are attained. The creation of prana particles also occurs at this centre. Therefore it is an important chakra in the kundalini yoga. Because of the genesis of prana, the conduction of pranas in Nadis, friction in prana particles and friction between prana and tatwa particles, sounds are generated. These subtle sounds start collecting in the Anahata chakra. The sadhaka gains knowledge about it with a concentrated chita. The practice of nada results in the stabililty of mind and advances towards the satwik attributes. In the state the sadhaka automatically leaves bad deeds gradually.
The sadhaka's Manas is full of bliss on hearing the Arti and Nada and the grace of Lord Shiva poised in the neck increases the bliss further. The grace of Lord Shiva depends upon the purity and one pointedness of the sadhaka's Manas. The nectar develops from the knot situated in the neck. The touch of the tip of the tongue causes shower of nectar drop by drop. This nectar is collected and taken to Brahmanda by nadis so that the subtle body may gain energy so that enough light be generated for the practices of Brahmanda. During the practice of Neck chakra the sadhaka visualizes the gateway of Antah-Karana. Lord Shiva and the mother Shakini point towards this goal. The mother kundalini bestows the knowledge of this gateway of Antah-karana to the sadhakas in a very easy manner.
The anatomy of Agnya chakra is made up of three points of Ida, Sushumna and pingla. The prana particles coming from the right and left collide here. The form assumed by the light in this conflict gets divided into three parts. The central part is highly luminous. It is in this light point that the Mother Kundalini comes from the Vishuddhi chakra and enters the Agnya. While entering, the mouth of the kundalini is in front and the tail is behind. That is why while the mother is entering the Thousand petalled lotus the tail of mother is not visible, only the flames coming out of her eyes and mouth are visible. So much electric light is generated from the sounds of all the seeds alphabets that the thread like thin mother's tail is seldom visible.
The mother enjoys the sound of each seed alphabet which means that the sadhaka is made to acquire the knowledge of these sounds. The mother kundalini repeatedly approaches the centre of the Thousand petalled lotus takes rest here. This luminous point is the abode of Lord Shiva. When the mother kundalini touches this point, itundergoes expansion and present itself in various forms. This point has a tiny black hole in its centre, which is the pathway to Brahma Randhra, The sadhaka can visualise Brahma Randhra, by this path or after activating the twelve chakra one can proceed to Brahma Randhra.
It is extremely difficult to recognize the Brahma Randhra through the pure yoga practices. It is considered difficult to reach Brahma Randhra at the time of death. In the kundalini yoga the mother practically carries the subtle body up to Brahma Randhra. She takes the subtle body of the fortunate among the sadhakas by breaking open the membrane of the Brahma-Rahdhra, along with herself and escapes out of the body. This is the superiority of the kundalini yoga over other modes of Sadhana. The worship of shakti is in fact the kundalini yoga.
Therefore propitate the Master and enjoy the bliss of this path.

Aum Shantih, Shantih, Shantih
Yogi Raja the Master.