Void inside skin dhyana

Sri Sadgurubhyoh Namah

VBT 48 :

Dehaantare tvagvibhaagam bhittibhootam vichintayet,

na kinchid antare tasya dhyaayan na dheyabhaag bhavet

Translation :

Meditate on the body as void, separated by skin as partition. By that meditation, he becomes that which cannot be meditated upon.

How to do :

Visualize your body as an empty pot with void inside, separated by skin with outer world. By that meditation, one becomes void / shoonya / silence which cannot be meditated upon as it is not an object.

body parts as void dhyana

Sri Sadgurubhyoh Namah

VBT 47 :

Sarvam dehagatam dravyam viyadvyaaptam mrigekshane,

vibhaavayet tatas tasya bhaavanaa saa sthiraa bhavet

Translation :

O Gazelle eyed, meditate on all the body constituents as void, so that thought becomes steadied.

How to do :

In the previous sutra, it is explained to feel the entire body as void simultaneously. Here in this sutra, it is explained to take each body constituent and meditate as void. Meditation of body parts as void has to be done part by part. Then, the nirvikalpa (thoughtless state) becomes steady.

One moment dhyana

SriSadgurubhyoh Namah

VBT 46 :

Tanoodeshe shoonyataiva kshanamaatram vibhaavayet,

nirvikalpam nirvikalpo nirvikalpasvaroopabhaak

Translation :

Even for a moment, if one meditates that the body is a void / space, the mind becomes free from thought, and the state of nirvikalpa (thoughtless mind) is attained, and one becomes thoughtless awareness.

Commentary :

This sutra tells that it is not needed to do lengthy practices. Just one moment practice is required to experience the nirvikalpa state of mind.

How to do :

Sit relaxedly, settle down your mind. Feel your body and do the centering technique to bring your mind to the body. Now, for a moment, think that your body is space, a void, nothing is there, you dont have a body. In that moment, for that moment, you experience the thoughtless-ness, from that state of mind, nirvikalpa (thoughtless awareness) arises. 

Once that thought that your body is space, is not there, next moment you may be back to your original confused mind, and your original thought patterns. But for that one moment, you enter into nirvikalpa, and that impression is made on your mind, and an understanding of nirvikalpa has happened to your mind.

Three voids dhyana

Sri Sadgurubhyoh Namah

VBT 45 :

Prishtashoonyam moolashoonyam hrichchoonyam bhaavayet sthiram,

Yugapan nirvikalpatvaan nirvikalpodayas tatah

Translation :

Steady meditation simultaneously on void of back, void of root, and void of heart, leads to state of nirvikalpa (thoughtless-ness).

Commentary : In the previous sutra, it is mentioned to meditate on void of back (sushumna) and void of root (mooladhara) simultaneously to understand the void-mind (silent mind). Here in the sutra, one more void is added, the void of heart (Hridhaya-akasa, the space inside heart). 

How to do :

Heart is made up of emotions. To meditate on heart as void means to consider all emotional thoughts to be void / insignificant / not affecting you. Do not be attached to any of the emotional thoughts as 'mine'. distance yourself from mind. 

Mooladhara (root) is made up of body consciousness. To meditate on root as void means to give up the wrong notion that you are the body. Leave aside the body consciousness even for a moment.

Take your awareness to the middle of sushumna the middle of spine, and meditate on it as if it is made up of space / void.

Do these three void dharana / dhyana steadily for sometime and a state of Nirvikalpa ensues. Nirvikalpa means 'free from thought'. 

Void dhyana

Sri Sadgurubhyoh Namah

VBT 44 :

Prishtashoonyam moolashoonyam yugapad bhaavayet cha yah,

shariranirapekshinyaa shaktyaa shoonyamanaa bhavet

Tranlation :

One who meditates simultaneously on the void of back and root becomes void-minded by the energy which is independent of the body.

How to do :

One who meditates on the void of back (middle of spinal chord, sushumna channel) and void of root (mooladhara) simultaneously, becomes shoonyamanaa (achieves silence of mind). Visualize the area near mooladhara (base of spine) and inside the spinal column as space / void, and observe that mind becomes at once void.

Body as void dhyana

Sri Sadgurubhyoh Namah

VBT 43 :

Nijadehe sarvadikkam yugapad bhaavayed viyat,

nirvikalpamanaas tasya viyat sarvam pravartate

Translation :

All the directions in one's body should be meditated upon as void or space simultaenously. The mind gets dissolved in that void.

How to do :

What is your body ? whatever you feel (touch, taste, smell, hear, see) is your body. Whatever is your perception is your body. You can feel gross body , and inside it. Whatever you feel as your body, feel the entire body as void. The mind dissolves into that void.

Bija mantra dhyana

Sri Sadgurubhyoh Namah

VBT 42 :

Pindamantrasya sarvasya sthoolavarnakramena tu,

ardhendubindunaadaantah shoonyochchaaraad bhavechchivah

Translation :

By repeated chanting of bija mantras of all alphabets successively, and meditating on the void, one becomes Shiva.

How to do  : 

Each Sanskrit alphabet can be used as a bija mantra by adding 'Mmm' at the end of it. By chanting succesively each bija mantra formed out of the alphabets of Sanskrit language, and meditating on the silence after the chanting of each bija mantra, one experiences Shiva consciousness.

Nada dhyana

Sri Sadgurubhyoh Namah

VBT 41 :

Tantryaadivaadyashabdeshu deergheshu kramasamsthiteh,

ananyachetaah pratyante paravyomavapur bhavet

Translation :

The body becomes supreme space when one-pointed awareness is gradually developed on the inner sounds of different musical instruments like stringed, flute and percussion. 

The anahata nada dhyana explained about how to identify the uninterrupted inner sound. In this sutra it is explaining that when one-pointed awareness is gradually developed for a prolonged listening of these inner sounds like veena, flute, percussion etc, the body is experienced as the supreme space.

Aum matra dhyana

Sri Sadgurubhyoh Namah

VBT 40 :

Yasya kasyaapi varnasya poorvaantaav anubhaavayet,

shoonyayaa shoonyabhootosou shoonyaakaaraha pumaan bhavet

Translation :

Whover contemplates on the letters from first to last, as void, that sadhaka becomes void by meditation on the void.

Commentary :

AUM consists of three sounds 'Aa', 'Uu', and 'Mmm'. In the previous sutra we are told to meditate on Omkar with all the three sounds. Here in this sutra, it is told that meditation can be done on each matra separately with the shoonya (silence). Then, the sadhaka (practitioner) becomes the void (achieves silent mind).

How to do :

a) Chant the varna 'Aa' protractedly, and after the sound, be one with the silence for the period of time till your mind is not moving again. repeat the chanting for 18 times. The sound starts at base of spine and ends in head.

b) Chant the varna 'Uu' protractedly, and after the sound, be one with the silence for the period of time till your mind is not moving again. repeat the chanting for 18 times. The sound starts at middle of spine and ends at head.

c) Chant the varna 'Mmm' protractedly, and after the sound, be one with the silence for the period of time till your mind is not moving again. repeat the chanting for 18 times. The sound starts at eyebrow center and ends at top of head.

You can do a, b, c together in one session.

Pranava dhyana

Sri Sadgurubhyoh Namah

VBT 39 :

Pranavaadisamuchchaaraat plutaante shoonyabhaavanaat,

shoonyayaa parayaa shaktyaa shoonyataam yeti bhairavi

Translation :

Perfectly recite Pranava meditating protractedly on the void, experience the void, and by that void experience the transcendental void, O Bhairavi.

Commentary :

Pranava is AUM. It consists of three sounds 'Aa', 'Uu' and 'Mmm'. With each chant of Omkar, these three sounds are recited and the sound is followed by a silence, which is referred to as shoonya (void) in this sutra. Any sound has four levels, Vaikhari (gross physical sound which you can hear with ears), Madhyama (whispering level), pashyanti (mental image associated with sound) and para (cosmic level).

You can practice chanting of Pranava along with the void, at all three levels (vaikhari, madhyama, pashyanti).

The length of duration for each sound in Omkar should be equal. Giving equal time for each sound 'Aa', 'Uu', 'Mmm' and long protracted length of time for listening to the silence that follows the chant of AUM. Silent mind is the gateway to Godliness.

How to do :

a) Vaikhari chanting : Chant Omkara loudly. When you chant 'Aa' observe the lower portion of spinal chord. When you chant 'Uu' observe the middle portion of spinal chord upto neck. When you chant 'Mmm' observe the head region. After the sounds, your mind becomes silent and keep your attention on the crown of head and observe the silence for such length of time, till your mind doesnt start getting disturbed. Then start the next Omkar chanting. Chant minimum 18 rounds in one sitting. 

b) Madhyama : Do the above with low sound, audible only to you in whispering level.

c) Pashyanti : Do the above chanting in your mind, without uttering any sound.

The silence of mind that you gained becomes deeper and deeper, and through that silence you will understand the transcendental Shakti.

You can do all the three a, b, c in one sitting one after the other which gives better results.

Anahata nada dhyana

Sri Sadgurubhyoh Namah

VBT 38 :

Anaahate paatrakarne abhagnashabde sariddrute

shabdabrahmani nishnaatah param brahmaadhigachchati

Transalation :

An adept listener to the unstuck sound which is like an uninterrupted rushing river, masters the shabda brahman and attains the supreme form of brahman.

Commentary :

Anaahata is the heart chakra, where one can listen the inner sound which is not produced by two objects striking with each other. This inner sound is uninterrupted like a rushing river, eternal and ever fresh. A person who trains to listen to this inner sound, can hear it. This is called Nada yoga. People who have listened to this has described this sound variously depending on their consciousness evolution level. Some described it as thunder, some as flute, some as conch, some as veena, some as insect cricket sound. The various musical instruments in Hindu god's hands are symbolic of the level of consciousness. Depending on which sound you listen, you can co-relate what is your progress and which level your consciousness is. 

How to do :

Sit relaxedly. Close your eyes. Listen to the sounds in your external environment. Slowly bring your awareness to the sounds your breathing is making. Soham dhyana is a good practice at this moment. Bring your awareness to your body and mind.

Close your ears with your palms, and listen intently to the inner sounds. Bring your thought to the crown of your head or to your heart chakra. Listen intently to the inner sounds. You may hear an uninterrupted sound, keep listening to it.

Do not try to listen literally to sounds like that of a musical instrument mentioned above. If it happens, well and good. Otherwise listen to the sound that you are getting. The unstuck sound is already there, you are becomming just aware of it. 

Subtle fire dhyana

Sri Sadgurubhyoh Namah

VBT 37 :

Dhaamaantah kshobhasambhootasookshmaagni tilakaakritim,

bindum shikaante hridaye layaante dhyaayato layah

Translation :

Meditation on subtle fire in the form of a tilak (mark on forehead), or on the bindu (the point at the back of head, where brahmin priests leave a tuft of hair) produces a condition of shaking and agitation, which is followed by absorption and dissolution in the heart.

When kundalini is awakened, and energy rises in sushumna, it can be percieved as a flame at the eyebrow center, or at the bindu, followed by absorption and dissolution in the center of heart, there is a shaking and agitation produced in mind and body.

How to do :

The process of kundalini awakening has to be learnt from a Spiritual master. Once it is awakened, the upward moving energy is the subtle fire (sookshmagni), and it should be meditated as a tilak at forehead or at bindu, followed by absorbtion in the heart which produces shaking in the mind and body. 

Shanmukhi dhyana

Sri Sadgurubhyoh Namah

VBT 36 :

Kararuddhadrigastrena bhroobhedaad dvaararodhanaat,

drishte bindau kramaat leene tanmadhye paramaa stithi

Translation :

Close the entrances in all directions using hands, and pierce the eyebrow center and bindu is seen. Be gradually absorbed in bindu, and realize the supreme state.

Shanmukhi mudra :

The eyes, ears, nose, mouth, are the entrances in all directions. Using the two thumbs, close the ears, using the two index fingers close the eyelids, using the two middle fingers close the nostrils (not completely), using the two ring fingers close the upper lip and using the lower lip close the lower lip. This is called shanmukhi mudra.

You can also practice ujjayi pranayama along with this for better results in the initial practice.

How to do :

Adopt shanmukhi mudra and close the entrances in all directions. Then eyebrow center is pierced and a point of light is seen. This point of light is called bindu. Keep watching the bindu non-judgementally and without any expectation. Initially it appears as a point of light, gradually it becomes bigger and illumines everything. In that illumination, supreme state is realized.

Empty the pot dhyana

Sri Sadgurubhyoh Namah

Whatever we see, taste, touch, hear, smell of the world, gives us an experience. We draw some conclusions out of those experiences. All the conclusions of this lifetime or of previous lifetimes are stored in our chitta (memory), in sub-conscious mind as vasanas (impressions) and samskaras (habit patterns). Some part of our memory is known to conscious mind, and some part is not known to conscious mind. The stored memory is called karmaashaya in sanskrit. These vasanas (impressions) and samskaras (habit patterns) determine our behaviour in present moment and shape our future. We need to free our mind from the clutches of the influence of these on our buddhi (intellect). There are various ways to empty the mind.

How to do :

Sit in a quiet corner, calm your mind, relax. Do aana-pana-sati for 5 minutes, and settle down your mind.

Method-1 : Observation of thoughts 

Sit silently, close your eyes and observe your mind. Mind is nothing but bundle of thoughts. Let the thoughts come and go. Do not hold on to any thought. Do not generate any thought of your own. Do not stop any thought. Let the thoughts come and go. Just watch the thoughts.Your sub-conscious mind will throw up what is there in it. Some thoughts may be bad, some thoughts may be good. Do not be attached to any thought. Watch dispassionately. 

You can practice it for 30 minutes to start with, daily. In the initial stages of practice, there will be lot of bombardment of thoughts on your conscious mind. Just be patient and keep on observing. Let the thoughts come and go. Eventually over a period of 2 to 3 months, your sub-conscious mind gets emptied of vasanas (latent impressions) and samskaras (habit patterns) of this lifetime and all previous lifetimes, and nothing is left in it to pollute the conscious mind.

Method-2 : Submit all your thoughts to Guru / God

Sit silently, close your eyes, and visualize that you (body and mind) is like a pot. Let any thought come. Tell to yourself that you are giving up this thought to Guru / God. Visualize that , that particular thought pattern is going away from your mind, and your pot is getting emptied. Give up everything you have to God, every tension, every worry, every weakness, every joy, every achievement, everything you are proud of, everything you are ashamed of, everything you offer to Guru / God. Empty your pot. Enjoy the silence and peace of mind.

This is explained and discussed in video http://www.youtube.com/watch?v=h530MlkBMwI 

Inner space dhyana

Sri Sadgurubhyoh Namah

VBT 35 :

Madhyanadee madhyasamsthaa bisasoothraabharoopayaa,

dhyaataantarvyomayaa devyaa tayaa devah prakashate

Translation :

In the center of middle nadi, there exists lotus stem. Meditate on that with the visualization of inner space, then with the help of Devi, Deva will manifest.

Commentary :

Middle nadi is called sushumna nadi, which contains another nadi known as Brahma nadi, which is described as the lotus stem. One should meditate on the brahma nadi as the inner space, then by the grace of Devi, the kundalini energy, The Bhairava is revealed.

How to do :

step-1 : Sit in a relaxed manner. Visualize that your body is an empty pot, delineated by the skin.

step-2 : Bring your awareness to the spinal chord and do susuhmna breathing. As you inhale visualize that the prana is moving from base of spine to top of head, along the spine.

step-3 : Visualize yourself in the middle of sushumna nadi which is in the middle of spinal chord, as space. Continue the susuhmna breathing.

Sahasrara dhyana

Sri Sadgurubhyoh Namah

VBT 34

Kapaalantarmano nyasya tishtan meelitalochanah,

kramena manaso daardhyaat lakshayet lakshyam uttamam

Translation :

Close the eyes, fix the attention on the crown of head, gradually stabilize the mind, and direct the mind towards highest goal.

How to do : Self explanatory.

Self absorption dhyana

Sri Sadgurubhyoh Namah

VBT 33:

Eedrishena kramenaiva yatra kutrapi chintanaa,

shoonye kundye pare paatre svayam leena varaprada

Translation :

In this way, gradually one should do constant meditation on the void, or a wall, or another excellent to get the boon of self absorbtion.

Commentary :

Chintana is putting your mind and observation on some object. Here it is mentioned that the object of meditation can be the void (shoonya, the jiva explained in previous sutra), or a wall, or another excellent personality like your Guru. Gradually, self-absorbtion happens.

How to do :

First know the Jiva in heart, the principle void by following the tanmatras, as explained in jiva dhyana . Then whatever you see, touch, hear, smell, taste  will take you to heart chara, to the shoonya. Constantly abide there. If this is difficult, then think highly about your Guru / God. If this is difficult, then sit in front of a wall, staring at it for longer duration. As the practice intensifies and the same chintanaa is continued while you are walking, talking, sleeping and eating, then you have attained self absorption.

Jiva dhyana

Sri Sadgurubhyoh Namah

VBT : 32

Shikhipakshaish chitraroopair mandalaih shoonyapanchakam,

Dhyayatah anuttare shoonye pravesho hridaye bhavet

Translation :

Meditate on five voids (shoonya-panchakam), which are like the different colored circles in peacock feathers. After following to their source, the main void, enter the heart. 

There are five sensory perceptions, which are called as 'pancha tanmatras'. They are shabda (sound) , sparsha (touch), roopa (form), rasa (taste), gandha (smell). Through these you know the world. Through these the five principles (pancha tattva) are known. The pancha tattvas are, Akasha (space), Vayu (air), Agni (fire), Apas (water), Prithvi (earth). Each of the tanmatras will inform you about one tattva. The following mapping will give you an idea,

Shabda informs you about space element.

Sparsha informs you about air element.

Roopa informs you about fire element.

Rasa informs you about water element.

Gandha informs you about earth element.

These five tanmatras are called as five voids (shoonya panchakam) because they are abstract.

The Jiva (individual consciousness) is called as principle void (shoonya) in this sutra, because, jiva is also abstract.

Meditate on each tanmatra and follow where it is leading to, and they will lead to jiva, The main experiencer of these perceptions. The experience of each sense perception is felt in heart center (anahata chakra).

Jiva is the individual consciousness. It is one of the nine forms of Bhairava. This jiva bhava is felt in heart (anahata) chakra. This jiva is the experiencer of the sensory perceptions. 

Kundalini dhyana

Sri Sadgurubhyoh Namah

The next four sutras in VBT (28 to 31) relate to kundalini dhyana. These four dhyana require that kundalini energy should be awakened and made to enter the sushumna channel to experience what these sutras are talking about. The way to awaken kundalini shakti needs to be learnt from a Spiritual Master and should be done under supervision.

There are total 12 energy centers called chakras in a human body, aligned along the spine and brain. They are,

a) Muladhara : Located at the base of spine. bija mantra 'Lam'. 

b) Svadhishtana : Located behind genital organ. bija mantra 'Vam'

c) Manipura : Located behind naval. bija mantra 'Ram'

d) Anahata : Located in heart region. bija mantra 'Yam'

e) Vishudhdhi : Located in throat region. bija mantra 'Ham'

f) Ajna : Located in forehead. bija mantra 'Aum'

g) Lalana : Located between vishuddhi and ajna. bija mantra 'ham'

h) Nasikagra : Tip of nose. bija mantra 'so'

i) Manas : Lower forehead chakra. bija mantra 'Aum'

j) Soma : Above the ajna, near hairline. bija mantra 'Aum'

k) Bindu : The place where brahmins leave a tuft of hair. bija mantra 'Aum'

l) Sahasrara : Crown of head. bija mantra 'Aum'

The bhairavi shakti known as Parashakti is also known as kundalini shakti. It lies dormant at base of spine in muladhara chakra. When this energy is awakened  due to the grace of Guru, it travels in sushumna through all the other chakras and merges with Shiva at sahasrara chakra. 

I will try to explain the sutras 28 to 31 as best as I can.

1. VBT 28 :

Amoolaat kiranaabhasaam sookshmaat sookshmataraatmikaam,

chintayettaam dvishatkaante shaamyanteem bhairavodayah

translation :

Meditate on the energy, rising from root like the ray of sun, slowly becomming dimmer and dimmer, subtler and subtler as it goes up to twice six (12) and dissolves with experience of the manifestation of Bhairava consciousness.

My understanding :

You can visualize in your mind that the energy (shakti) is like the rays of sun, starting from muladhara, and going up along the spine, and travelling along the 12 chakras (twice six) and ending at sahasrara (also known as dvadashaanta end of  12, twice six). Your visualization at muladhara for the energy as rays of sun, is done with effort of mind and as you use your mind to travel this sun-rays spreading along the spine up, the visualization (effort of mind) becomes dimmer and dimmer and when your visualization reaches sahasrara (dvadashaanta, end of twelve), it dissolves there, and you experience Bhairava consciousness.

2. VBT 29 :

Udgachchanteem tadidroopam pratichakram kramaat kramam,

oordhvam mushtitrayam yaavat taavad ante mahodayaha

translation :

Meditate on kundalini moving upwards like lightenining through all chakras one by one to 'measuring three fists', until at last the great dawn takes place.

My understanding :

In earlier sutra it is said to meditate on the energy as rays of sun, like a slow gradual movement of light. Here in this sutra, the energy has to be meditated as 'lightening' , from muladhara to sahasrara (three fists = 12 fingers = twice six). You have to do this visualization, until atlast the great dawn of Bhairava consciousness happens.

3. VBT 30 :

Kramadvaadashakam samyag dvaadashaaksharabheditam,

sthoolasookshmaparasthityaa muktvaa muktvaantatah Shivaha

translation :

The twelve should be pierced successively with right understanding of twelve letters, thus getting liberated the  gross, subtle, beyond one by one, and finally  becomes Shiva.

My understanding :

Akshara means indestructible and also letters (sound, alphabet) of language. First there is the cosmic sound AUM. From that all the sounds of sanskrit language came and the manifest world came from those sounds. Each sound of sanskrit alphabet, is of a particular frequency. When we utter one alphabet of sanskrit, one part of our consciousness is activated.  Each chakra is associated with a bija akshara. What it means is that , when you chant the bija akshara of that chakra, one part of our consciousness related to that chakra gets activated. 

The bija mantra for each chakra is given above.

This sutra explains that , When there is inner understanding of each bija mantra, what is its effect on our consciousness, then that related chakra is pierced and understood. Once each chakra is pierced, The gross, subtle and beyond are liberated one by one, and finally consciousness becomes Shiva cosnciousness.

What is the practice to do : Daily chant the bija mantras of each chakra few times, bringing our awareness to the location of the chakra.

4. VBT 31 :

Tayaapooryaashu moordhaantam bhanktvaa bhrookshepasetunaa,

nirvikalpam manah kritvaa sarvordhve sarvagodgmah

translation :

Then, having filled the tip of moordha, and crossed the bridge between eyebrows, mind becomes free from thought patterns, and above all omnipresence rises.

My understanding :

When dharana is done at ajna chakra and above, the various thought patterns of mind becomes eliminated and a sense of omnipresence rises.

Peace is bhairava dhyana

Sri Sadgurubhyoh Namah

VBT 27 :

Kumbhita rechitaa vaapi pooritaa yaa yadaa bhavet,

tadante shaantanaamaasau shaktyaa shaantah prakaashate

Translation :

When kumbhaka happens after pooraka or recheka, then the shanta is experienced, and through that, bhairava is manifest.

My commentary :

There are nine forms of bhairava, they are,

time (kaala), ascending energy (kula), name (naama), knowledge (jnana), awareness (chitta), sound (nada), seed (bindu), wave (kalaa), and individual soul (jiva).

There are nine forms of bhairavi, they are,

Energy flowing in ida (vama shakti), Energy flowing in pingala (ambika shakti), Energy flowing in sushumna (Jyeshtha shakti), Energy of space (raudri shakti), Energy of will (Ichcha shakti), energy of knowledge (Jnana shakti), Energy of action (Kriya shakti), Energy of tranquility (Shanti shakti),  Transcendental energy (Para shakti).

Kumbhaka (retention of breath or prana, non-movement of breath or prana), when it takes place after rechaka (exhalation) or pooraka (inhalation), then the Shanta shakti, the bhairavi, the inner tranquility is experienced and one who is experiencing that is Bhairava consciousness.

Known to unknown dhyana

Sri Sadgurubhyoh Namah

Life is a journey from known to unknown. Past is known, present is known, future is unknown. Life is unpredictable. Anything can happen in life. Mind wants stability and predictability. As the future is uncertain, and mind wants a certainity, stress and anxiety builds up. All our actions are geared towards providing a predictable stable future. This dhyana is to free your mind of this thinking pattern. 

How to do :

Sit quietly and think along the lines of the following,

Understand and accept the simple fact that anything can happen in life and future. If everything is known before hand , what is the fun in living. Remove all goals of your life. You act what is possible to do currently. Wait and watch the unfoldment of drama of your life. Remove from your mind all your wishes, dreams about your future, remove from your mind, all that you consider as your duties. Observe the excitement in your heart that builds up about the next moment with this attitude.

You can practice it anytime you want. This will free up your mind to a large extent. 

suspended pendulum kumbhaka dhyana

Sri Sadgurubhyoh Namah

VBT 26:

Na vrajen na vishechchaktir marudroopaa vikaasite,

nirvikalpatayaa madhye tayaa bhairavaroopata

Translation :

When there is no movement of shakti in the form of breath, neither inwards or outwards, and it is still, then, the form of bhairava, which is nirvikalpa consciousness is developed in the middle (sushumna).

My understanding :

In the previous sutra 25, kumbhaka is done (sahita or kevala) after exhale or after inhale of breath. Still, breathing happens, even though slowly. It moves from inhale to kumbhaka to exhale to kumbhaka to inhale to kumbhaka and so on. It moves like a pendulum. When this pendulum is moving with lesser and lesser wavelength, and stops in middle, then the breath is not moving, and it is not moving in either direction. At this type of kumbhaka, in the middle channel (sushumna nadi), bhairava roopa (form) develops. The roopa of Bhairava is the nirvikalpa consciousness. Nirvikalpa means without vikalpa (any kind of mental disturbance).

Hari Om

Kumbhaka dhyana

Sri Sadgurubhyoh Namah

VBT 25 :

Maruto antar bahir vaapi viyadyugmaanivartanat,

Bhairavyaa bhairavasyettham bhairavi vyajyate vapuh

Translation :

When breath is held after inhaling and exhaling, Bhairavi, the essence of Bhairava is manifest.

Commentary :

Holding the breath after inhale is called 'antar kumbhaka'. Holding the breath after exhale is called 'bahya kumbhaka'. When you consciously do kumbhaka it is called 'sahita kumbhaka'. When kumbhaka happens without effort, it is called 'kevala kumbhaka'.

Step-1 : Sahita kumbhaka : Sit in any comfortable position, and relax. Start holding the breath for 3-4 seconds after inhalation. Hold the breath for 3-4 seconds after exhalation. Observe your state of mind, when you are in kumbhaka and remember it. Your mind must have become still in kumbhaka. You can increase the amount of time you hold the breath gradually as you become adept in this kumbhaka pranayama.

Step-2 : Kevala kumbhaka : Sit and do 'Aana pana sati' or 'Soham' dhyana for considerable period of time , till you experience a calmness of mind. Then do step-1 'sahita kumbhaka' for sometime. Then use your mind to still your mind very close to the state of stillness which you experienced in sahita kumbhaka. At this point 'Kevala kumbhaka' happens automatically, your rate of breathing becomes very low. Between each inhale and exhale as the mind becomes calm, kevala kumbhaka happens without effort.

When your mind enters into deeper and deeper stillness, and calmness, you experience bhairavi.

Two points dhyana

Sri Sadgurubhyoh Namah

VBT 24 : Sri Bhairava Uvaca :

Oordhve praano hyadho jeevo visargaatma parochcharet ,

Utpattidvitayasthaane bharanaad bharitha stithih

Translation :

What is said as 'Para' (devi / energy) is the nature of creation (visarga) of Prana and Jeeva. Fixing the mind at the generation points of these two gives fullness.

My understanding :

Visarga is the point bindu, which is at the back of head , where brahmins used to leave a tuft of hair (shikha). At this point cosmic Prana (energy) enters into the body, and becomes split as two. It becomes individual prana and individual consciousness (jeeva). It becomes split as objective experience of world, and body consciousness (jeeva). Becomming aware of this split of cosmic prana at the point of bindu into these two, makes one gets established in Bhairava consciousness.

Vijnana Bhairava Tantra

Sri Sadgurubhyoh Namah

'Vijnana Bhairava Tantra' (VBT) is a book that explains various kinds of Dharana that can take the practitioner's consciousness closer to the consciousness of  'Bhairava', one of the forms of Shiva.  I will make use of this great tantra and explain my understanding of the 112 dharanas given in this book. VBT is a practical guide to meditation. This text VBT is part of Kashmiri Shaivism. By the blessings of my dear Guruji, I am embarking on studying this text and practicing it and teaching it. 

The first 24 slokas of this text is a conversation between Shiva and Parvati. The master and disciple. The consciousness and energy. I will condense the conversation below,

Devi asks Shiva/Bhairava :

"I have heard the explanation on text Rudrayamala and understood the trika philosophy (consciousness, energy, matter). My doubts are not yet cleared. What is your reality ? Are you the power or energy in sounds from which all mantras came ? Can you be known through nine ways (kaala/time, kula/one that ascends, naama/name, jnana/knowledge, chitta/awareness, nada/sound, bindu/seed, kalaa/wave, jiva/individual consciousness) as described in the text 'bhairava agama' ? Is it different from what is described in text 'Trishira bhairava tantra' ? or can it be known through three forms of shakti (para/consciousness, apara/energy, parapara/matter) ? Is it the nada/sound, or bindu/seed, or concentrating on kundalini chakras, or on listening to the anahat/unstruck sound at heart center ? Is your reality transcendent or immanent, or completely transcendent or completely immanent ? If it is immanent, then it contradicts the theory of transcendence.Roopa/Form , Shabda/sound, and varna/color are immanent, it cannot co-exist with transcendent.O Lord, please destroy all my doubts completely."

Bhairava/Shiva replies ; 

" Well spoken, dear one. All that is delusional and insubstantial.Those are for the sake of meditation of those whose intellect is deluded. All the ostentatious rituals are for those who are having distracted thought patterns and are interested in path of action. In reality, the Bhairava is not nine forms, nor the mantras, nor trika philosophy, nor the three flows of energy. Bhairava cannot be percieved in nada, bindu, ardha chandra, nor in kundalini chakra piercing, and neither does energy/shakti constitute his essense. All that is told are like tales to frighten children, or to induce people with dull intellect to tread the spiritual path, just like a mother gives sweets to children.The Bhairava cannot be measured by time or space or direction, or with any attribute or designation.One can experience Bhairava when mind is free from all thought patterns. The atma of bhairava is known as bhairavi, is the bliss of one's own inner awareness. The essence of Bhairava is 'vimala' / free of dross and pervades entire universe. Who is to be worshipped, who is to be pacified by worship ? Shakti is never separate from Shaktimaan , the Bhairava.  The thinking that energy is dormant as kundalini in muladhara , separate from shiva, and it has to be risen to meet at sahasrara is only imagined in the beginning, as a preliminary step in spirituality. In truth, Shiva and Shakti are never separate. One who follows the path of shakti/energy and experiences oneness , has the feeling of oneness with shiva, and verily becomes Shiva. In that context , it is said that Shiva can only be known through Shakti. Space, direction, and form are revealed by the flame of candle or rays of sun, similarly, it is said that through shakti , shiva is known."

Devi asks Bhairava :

" Please tell me the state of Bhairava which is free from space, direction, time and free from all attributes. How to achieve that state of Bhairava ?

To answer this question of Devi, Bhairava enunciates 112 dharana techniques to achieve the state of Bhairava.

Hari Om

Atmajyothi prasad

Neti Neti dhyana

Sri Sadgurubhyoh Namah

'Neti' means 'Not that' in sanskrit language. We have to take each of the principle (tatwa) in our body, examine it and reject it as 'Not Self'. After negating all the principles in the body like pancha bhootas comprising of earth, water, fire, air, space, prana, and five sense organs ears, eyes, nose, skin, tongue, speech, and organs of action like hands, legs, and the actions of sense organs like seeing, hearing, smelling, touching, tasting, we should then examine the mind, and intellect and reject it as 'Not Self'. What then remains is Self.

Panchabhoota dhyana

Sri Sadgurubhyoh Namah

The universe including all is made of five elements. They are earth, water, fire, air, space, and they are called as panchabhoota in sanskrit language. Human body is made up of these five elements. Apart from this there are subtler elements like Prana, and Chitta. Meditating on these five elements and body as made up of these elements will make us feel merged with the nature.

How to do :

a) Merging with Earth/Solidity : Everything solid in your body is made up of earth element. The bones, muscles, skin etc are made up of solid element. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with earth element.

b) Merging with Water/Liquid : Everything liquid in your body is made up of water element. Infact 75% of human body is made up of water. The blood, mucus, urine, sweat, all the fluids in you is from water or the concept of liquid. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with water element.

c) Merging with fire : Every cell in your body has energy in it. Fire is in the body as digestive power, body temperature. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with fire element.

d) Merge with Air : You breathe air 21600 times a day. Blood carries oxygen to different parts of the body. In your body , there are various gases are present. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with Air element.

e) Merge with space : There is space within your body, and your body is in space. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with space element.

f) Merge with Prana : The vital energy , the life force is called prana. All the five elements come from Prana. As your body consists of five elements and also your body lives because of Prana, Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with Prana element.

If all these parts of your body is merged with their respective elements in universe, contemplate on what is left of you ?

Indriya dhyana

Sri Sadgurubhyoh Namah

Senses are called 'Indriya' in sanskrit language. Meditating on the temporary reality of sense perceptions will make one peaceful. What you see, hear, touch, taste, smell, think constantly changes. Any object or thing that changes with time or space, doesnt remain itself and hence it stops existing. It has only temporary reality. It exists for a limited period of time. Our suffering in life is because of trying to impose permanency on an impermanent thing. We want to hold on to things, which will never succeed. Everything changes, except the observer which is called Self. Accepting the changing reality will give peace of mind.

How to do :

Observe the inputs from your sensory organs.

As you see the world, tell yourself in your mind that , "What I see is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only myself , who is witnessing this changing phenomenon is changeless and constant".

As you hear the world,  tell yourself in your mind that , "What I hear is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only myself , who is witnessing this changing phenomenon is changeless and constant".

As you smell the world,  tell yourself in your mind that , "What I smell is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only myself , who is witnessing this changing phenomenon is changeless and constant".

As you touch the world,  tell yourself in your mind that , "What I touch is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only myself , who is witnessing this changing phenomenon is changeless and constant".

As you taste the world,  tell yourself in your mind that , "What I taste is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only myself , who is witnessing this changing phenomenon is changeless and constant".

As you think,  tell yourself in your mind that , "What I think is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only myself , who is witnessing this changing phenomenon is changeless and constant".

Dalai lama dhyana

Sri Sadgurubhyoh Namah

How to do :

Sit in any meditative posture, close your eyes. Visualize yourself on your left side and right side. The ‘you’ on left side has your negative qualities, and the ‘you’ on your right side has your positive qualities.
Step-1 : Bring your attention/focus to you on left side and visualize yourself how you would have looked to others and how your state of mind would be when you are suffering from one of the six enemies (desire, anger, greed, attachment, pride, jealousy). Take one emotion at a time. See clearly your facial expressions, and how you have felt internally when undergoing any of the six enemies.
Step-2 : Bring your attention/focus to you on right side and visualize yourself how you would have looked to others and how your state of mind would be when you are undergoing any of the positive opposite quality to the six enemies (love, peace, giving, let go, humbleness, appreciation of others). Take one emotion at a time. See clearly your facial expressions, and how you have felt internally when undergoing any of the six positive qualities.
Step-3 : Make a choice which quality you want to have and merge with right side.
Do for all the qualities that are mentioned. Enjoy the peace and bliss.

Omkar dhyana

Sri Sadgurubhyoh Namah

The sound 'AUM' takes you close to ultimate truth. It has to be chanted to know its effect. AUM consists of three sounds 'Aa', 'Uu', and 'Mmm'. After these three sounds , there is a silence.

How to do :
Chant AUM loudly with prolonged 'Mmm' sound. Observe the vibration in the head region. After each AUM chant, there is a silence that follows, listen to that silence. Mind becomes extremely peaceful.
Chant AUM for minimum of 18 times, pausing between each chant.

Peace
Prasad

Drop all dhyana

Sri Sadgurubhyoh Namah

Chapter 18, Text 66

sarva‑dharman parityajya
mam ekam saranam vraja
aham tvam sarva‑papebhyo
moksayisyami ma sucah

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

Dhyana : Let go of all the concepts you have. Forget your  caste, creed, religion, professional qualification, power, money, fame and take refuge in God.

Checklist dhyana

Sri Sadgurubhyoh Namah

Chapter 18, Text 42

samo damas tapah saucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma‑karma svabhava‑jam

TRANSLATION

Peacefulness, self‑control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness‑‑these are the natural qualities by which the brahmanas work.

Dhyana : Contemplate on each of the above quality inside.

First a 9 point check whether you are a brahmana (noble one) ,

Observe your mind and check whether you are peaceful, do you have self-control, do you regularly do austerities, do you have purity of thought, are you tolerant of others, are you honest, are you knowledgeable, are you wise, are you religious ?

Self-illumined dhyana

Sri Sadgurubhyoh Namah

Chapter 15, Text 6

na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama

TRANSLATION

That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.

Dhyana : 

Contemplate on this line ‘Do you require light to know yourself?’

Friendliness to all dhyana

Sri Sadgurubhyoh Namah

Chapter 11, Text 55

mat‑karma‑krn mat‑paramo
mad‑bhaktah sanga‑varjitah
nirvairah sarva‑bhutesu
yah sa mam eti pandava

TRANSLATION

My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being‑‑he certainly comes to Me.

Dhyana : Metta meditation : practice friendliness to all, forgive all, ask forgiveness from all. Do service to humanity as an offering to the God.

Ask forgiveness dhyana

Sri Sadgurubhyoh Namah

Chapter 9, Text 30

api cet su‑duracaro
bhajate mam ananya‑bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

TRANSLATION

Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

Dhyana : Ask forgiveness from God for all the sinful activities done by oneself. Do it with repentence and with pure heart. Pray pray pray. And do some actions as a service to the world.

Ananya bhakti dhyana

Sri Sadgurubhyoh Namah

Chapter 9, Text 22

ananyas cintayanto mam
ye janah paryupasate
tesam nityabhi yuktanam
yoga‑ksemam vahamy aham

TRANSLATION

But those who always worship Me with exclusive devotion, meditating on My transcendental form‑‑to them I carry what they lack, and I preserve what they have.

Dhyana : How can one always worship God? There can be either jiva (individual) or shiva(God). Become sakshi (witness), Shiva, and this ananya bhakti is possible.

God dhyana

Sri Sadgurubhyoh Namah

1. Chapter 9, Text 4

maya tatam idam sarvam
jagad avyakta‑murtina
mat‑sthani sarva‑bhutani
na caham tesv avasthitah

TRANSLATION

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

Dhyana : The body can be seen, but not the mind. The unseen, unmanifest mind runs the body. Similarly, The world can be seen. The mind that runs the world is unseen and unmanifest. Contemplate on the individual mind and universal mind.

2. Chapter 9, Text 10
mayadhyaksena prakrtih
su yate sa‑caracaram
hetunanena kaunteya
jagad viparivartate

TRANSLATION

This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is creat­ed and annihilated again and again.

Dhyana : Contemplate on the limited-ness of your ego. It cannot control anything, yet, it wants to control everything. Look around your world , and see that everything is in order and working according to some intelligence. Surrender to this intelligence, which is holding everything together. Do not think that your mind is the controller.

Duality dhyana

Sri Sadgurubhyoh Namah

1) Chapter 7, Text 27

iccha‑dvesa‑samutthena
dvandva‑mohena bharata
sarva‑bhutani sammoham
sarge yanti parantapa

TRANSLATION

O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.

Dhyana : Observe your thoughts. Take one random thought, and analyze it. Observe the root cause of that thought, it will either be due to some desire or due to something that you don’t  want. Understand that all thoughts arise out of either desire or hate. 

2) Chapter 7, Text 28

yesam tv anta‑gatam papam

jananam punya‑karmanam
te dvandva‑moha‑nirmukta
bhajante mam drdha‑vratah

TRANSLATION

Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.

Dhyana : Having understood the nature of all thoughts as arising out of desire or hate, Observe the vagaries of mind with thoughts borne out of desire and hate, compare it with the state of mind which has unselfish desire in mind. Make a resolution that you will do unselfish actions that does not arise out of desire or hate. 

God is incomprehensible dhyana

Sri Sadgurubhyoh Namah

Chapter 7, Text 25

naham prakasah sarvasya
yoga‑maya‑samavrtah
mudho 'yam nabhijanati
loko mam ajam avyayam

TRANSLATION

I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

Dhyana : Try to know God. You will fail. Whatever you can think is insufficient. Understand the incompetence of intellect to understand God.

Four prayers dhyana

Sri Sadgurubhyoh Namah

Chapter 7, Text 16

catur‑vidha bhajante mam
janah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha

TRANSLATION

O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me‑‑the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute

Dhyana : Learn to pray to God in four types,

1) Aarta (distressed) : Bring to your mind any of the situations in life where you are distressed. Pray to the Lord (whoever you think that is), and pray for help with a pure heart. Request for help, do not put any conditions, put your burden on the Lord.

2) Jijnasu (inquisitive) : Pray to Lord to clarify your doubts and illuminate your intelligence.

3) Artharthi (for material gain) : Pray to Lord for material gain

4) Jnani (wise ones) : Pray to Lord with love

Eightfold prakriti dhyana

Sri Sadgurubhyoh Namah

Chapter 7, Text 4

bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha

TRANSLATION

Earth, water, fire, air, ether, mind, intelligence and ego‑‑all together these eight constitute My separated material energies.

Dhyana : Contemplate on,

1) Earth : Feel the gross-ness in the body. Body is made up of earth element predominantly. Feel the gross ness in the universe.

2) Water : Feel the fluidity of the body. Body is 80% made up of water.

3) Fire : Feel the fire as hunger and anger in the body.

4) Air : Perform nadi shuddhi pranayama 20 rounds, and feel how body consists of air element

5) Ether : Feel all the other four elements arranged in space. Feel the space inside your body, the space which your body occupies and the space outside your body.

6) mind : Observe your feelings

7) Intelligence : The knower, who is the knower in you who takes decisions

8) Ego : ‘I am’ ness

Yama & Niyama dhyana

Sri Sadgurubhyoh Namah

Chapter 6, Text 17

yuktahara‑viharasya
yukta‑cestasya karmasu
yukta‑svapnavabodhasya
yogo bhavati duhkha‑ha

TRANSLATION

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

Yama & Niyama : This is a change in lifestyle. One has to practice regulated eating, sleeping, exercise and work.

God is benevolent dhyana

Sri Sadgurubhyoh Namah

Chapter 5, Text 29
bhoktaram yajna‑tapasam
sarva‑loka‑mahesvaram
suhrdam sarva‑bhutanam
jnatva mam santimrcchati

TRANSLATION

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well‑wisher of all living entities, attains peace from the pangs of material miseries.

Dhyana : Contemplate on the three states of consciousness (waking, dreaming, deep sleep). The conscious mind in waking state thinks that it is the master, but it is absent in deep sleep. Some one is taking care when the conscious mind is absent. The entity that is taking care is the Lord, and it is impartial, and friendly towards all beings. The Lord is the one who takes care in waking state also, as can be seen in the bodily functions and life events. Knowing that one is taken care of, Lord has not forgotten you, the mind can be at rest.

Sense perceptions dhyana

Sri Sadgurubhyoh Namah

Chapter 5, Text 22

ye hi samsparsa‑ja bhoga
duhkha‑yonaya eva te
ady‑antavantah kaunteya
na tesu ramate budhah

TRANSLATION

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them

Dhyana : Contemplate on five senses. Understand that each sensory organ gives inputs to mind. It is the mind that makes some sense out of it like (whether the input should be treated as favourable or unfavourable). Understand the role of the body as a machine that gives inputs. The role of mind to process those inputs and decide to be happy or unhappy. If the mind decides to be happy all the time, what is stopping it ?

Equal eye dhyana

Sri Sadgurubhyoh Namah

Chapter 5, Text 18

vidya‑vinaya‑sampanne
brahmane gavi hastini
suni caiva sva‑pake ca
panditah sama‑darsinah

TRANSLATION

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog‑eater [outcaste].

Dhyana : Have an equal eye on events, things, persons.

Step-1 : Bring to your mind a happy event in your life and relive the moment. You are elated.

Step-2 : Bring to your  mind an unhappy moment in your life and relive the moment. You are dejected.

Step-3 : Remember how many times you have gone through the roller-coaster ride of mind, one time happy, another time unhappy. Do you want to continue this roller-coaster ?

Step-4 : Develop sakshi bhava, detachedness with mind, and then view the same events and see that they have no impact on you.

Surrender to God dhyana

Sri Sadgurubhyoh Namah

Chapter 4, Text 10

vita‑raga‑bhaya‑krodha
man‑maya mam upasritah
bahavo jnana‑tapasa
puta mad‑bhavam agatah

TRANSLATION

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me‑‑and thus they all at­tained transcendental love for Me.

Dhyana :

1) Attachment : Look into your mind , look for your attachments in life. Take one attachment, and then let it go. Leave it from your mind. Observe the heart center. Observe the lightness there.

2) Fear : Similarly, take one of your fears. You may fear that such and such thing might happen, and you are afraid of it. Visualize that the particular undesirable thing has indeed happened. Face it in your mind. Go through the possible after effects of the feared event. See clearly that you can face it, let go of the fear. Observe the lightness of the body.

3) Anger : Metta meditation : Bring to your mind any one of the incidents / persons who made you angry. If you are still angry with that person or that remembrance, observe the pain in the heart center when you think of that person. Student has to clearly see the pain. Do you want to suffer pain ? If not, then forgive wholeheartedly that person, because you want a lighter heart. Forgive others , because nobody is perfect. Forgive entire world at large.

Bring to your mind any action that may have caused harm to others. Ask for forgiveness from the universe and that person, in your mind, honestly. Forgive others, if you want to be forgiven.

If you are not able to free yourself from any of the negative emotions, surrender to God to help you to get rid of it. Once you are free from negative emotions, take refuge in god.