KHECHARI VIDYA PDF

Not just in Himalaya but in all parts of India there have been Siddhas of Khechari vidya. Some siddhas are known to use khechari science in. Khechari Mudra – Churning the Nectar. To experience the bliss of nectar, yogis practiced khechari mudra. By turning the tongue backwards they found that it. On this website you will find details and examples of the ongoing textual and ethnographic work of James Mallinson on traditional Indian yoga and yogis.

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A sagittal section through the head of a normal human. Having performed vyomayAna we translocated to the most beautiful city of ratnapura on the shores of the paschima mahodadhi and occupied a room on the samudrataTa. There, while watching the purple sunset draped by the Russian volcano, we performed our saMdhyopAsana by khdchari water from the raging waters of the sAgara as arghya. In the documentary Mallinson shows a temple of vivya sapta-bhagini from the ancestral regions of Sharada and R, but the actual icons in there are nine in number.

Since we had done some investigation of the sapta-bhaginI cults in the regions around the city of our youth, Sharada asked us about the extra two images.

But we got sidetracked by something else. ,hechari Mallinson seems to be a pretty interesting guy as he stated in the documentary that he was both a paraglider and the student of a text which I understood to mean the khecharI-vidyA. Checking him out on the web showed that he had indeed written a work on the khecharI vidyA that appears to be out of print now.

The khecharI mudra is a yogic practice of great antiquity emerging in late vedic stratum first represented in the maitrayaNIyopaniShad the only surviving portion of the maitrAyaNIya brAhmaNa in both manuscript and a precarious oral tradition. The khecharI mudra here is described as khecahri great practice by which one has the experience of brahmaivAhamasmi, a key teaching of vedAnta.

The practice was incorporated into the early classical yoga of epic period. Subsequently, it was acknowledged by the tathAgata as a means of achieving the state of a muni. It is clear that in one his sutta-s known as the nAlaka sutta verse 38in the mahAvagga of ihechari suttanipAta, the tathAgata expounds the khecharI mudra just as in the upaniShad as the means of achieve the state of knowledge i.

Thus, it becomes clear that khecharI was already well established in the yogic circles by the time of the tathAgata. Hence, it is not surprising that it continued in its popularity with the emergence of the shaiva vjdya.

But it was in the kaula streams the khecharI evolved into a distinct practice under that name with miraculous properties. Here for the first time the meditation on a multiplicity of gustatory sensations while performing the mudra is alluded to: In the trika kaula system we find that it is described viya greater detail incorporated into a meditation on the central trika goddess parA.

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Here too it is a means of destroying disease and decrepitude. The tantra goes on indicate that in the initial practice of the mudra the sAdhaka experiences a salty or iron taste That this is default state can be easily verified by even merely moving the tongue backward in a regular person when having a clean mouth.

By repeated practice the mudra he perceives a sweet taste and khechati that. Once he achieves the sweet taste he can perceive the tasting of all kinds of fluids he meditates upon, like blood, liquor, animal fat, ghee and milk.

In the subsequent yogic literature the khecharI mudra is even described as a means of holding of retas. Khechaari is said that a yogin who practices it does not have an outflow of shukra even when he is in coitus with a beautiful woman: The classical standalone khecharI system came into its own relatively late, resting on the foundations of the shrIkula and the pashchimAmnAya tantra-s.

Then shiva adds that though these viya cover the matter in different levels of details, it is the khecharIvidyA text khechzri would provide a vivya description of the procedure. Thus, the khecharIvidyA in its classical form is an offshoot of the procedure proclaimed in the foundational kaula texts. It is here that the important mantra of the melaka is taught, which is supposed to be combined khechaei the actual yogic practice of khecharI: The mantra itself of the form given above was current amongst my coethnics who practiced it in Thanjavur.

However, I have seen a variant form which replaces the ShaM with a paM. This might also correspond to a variant uddhara, which I have seen, but was khecharri able to completely comprehend due to the lack of clarity in the varga being indicated. Then the khecharIvidyA text goes on to expound the practice of the khecharI mudra itself. Here we encounter the version that involves cutting of the frenulum linguae, ivdya not found in the earlier texts.

The text states that after having cleaned the palate for week lhechari rubbing the yogin incises frenulum by a hair diameter using a sharp scalpel shaped like a snuhI leaf.

He then rubs the area with a mixture of rock salt and the pathyA plant.

Khechari Mudra- A Critical Study

vodya He repeats the procedure after 7 days and it is said that in 6 months he cuts of the frenulum. After carrying out this exercise for 6 years he would have stretched his tongue long enough for the mudra. The text warns that he should do it very gradually and if he rushes with it he destroys his organ.

Then he practices the entry of tongue behind the soft palate into the oro-nasal cavity of the pharynx. With 3 years of practice he is able to press the wall of the cavity well above the anterior arch of the atlas vertebra and reach the base of sphenoidal sinus.

The yogin then may practice manthana. If he has siddhi of the khecharI mantra then he does not need churning, but if he can combine both then it is even better. He does this once a month.

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He focuses on the hypophysis and apparently stimulates it with the action of his tongue.

These are described in hyperbolic cidya In this text the khaM in the upper pharyngeal cavity is described as the seat of viShNu. The yogin meditates on it and performs the khecharI mudra largely as described in the khecharI vidyA text.

In this consideration of shANDilya, the khecharI mudra contains a mention of the cutting of the frenulum linguae as in the more mature shaiva texts. It also uses yoga terminology relating to the chakra-s and the meditation of viShNu in the sushumNa typical of the yoga of the shaiva tantra-s. So it seems that khecharI was transferred to the vaiShNava system relatively late from the shaiva system.

Khecarī mudrā

However, I must stress that more careful examination of earlier vaiShNava saMhitA-s might change this picture. To the outsider the hyperbole surrounding the khecharI mudra appears to give the impression of the whole thing being bogus. Hence they argue that its effect should not be considered in terms of regular anatomy.

While I have nothing to say of the great siddhi-s mentioned in connection with the mudra, I am aware of yogin-s both vaiShNava and smArta practicing shrIkulA tantra-s who have practiced it, albeit without cutting their frenulum linguae.

Yogendra Nath Yogi: The Khechari Vidya

It is of central importance for their practice along with the triple bandha and is the basis for entering the state of chidAnanda or some say samAdhI. While I cannot speak for myself in this case, the reliable experience of the yogin-s suggests that the mudra has a very definitive physiological effect. These effects suggest that, though it might seem rather unbelievable, the khecharI mudra might stimulate parts of the brain that are adjacent khwchari where the action takes place.

This I suspect might account for the experiential khecharu of their practice. More controversially it is conceivable that somehow the practice stimulates the hypophysis to release lutenizing hormone. I have not tested this hypothesis in anyway, but one cannot rule it out.

In conclusion I believe that the khecharI is a real discovery of the Indo-Aryans that has been preserved as a central element of the tradition of yoga, while being refined through the ages.

I must add that some practitioners of it do display some baffling capabilities which insiders are well aware of although none of this tested in any controlled way. Enter your email address to subscribe to mhechari blog and receive notifications of new posts by email.

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