THE BINDU YOGA 

Bindu Yoga is an important and simple sadhana like the Hamsa Yoga and it also serves as a supplement to the latter and to many other spiritual practices because it deals with meditation upon the sacred glow of the supreme consciousness existing in the soul. 
In this yoga, the sadhaka first concentrates on the visible light through trataka and by deepening his meditation gradually experiences the illumination of the inner body to visualize the manifestation of divine spark in it. 
  
In the initial stages of this yoga the practice of trataka is repeated. After sufficient progress in trataka the meditation on the spot of light becomes possible even without the help of any external source of light such as a candle or a lamp. 
  
The bindu yoga is a high level sadhana which falls next to the soaham sadhana in terms of the simplicity of practising in daily life. Likewise the soaham sadhana, everybody can perform it without any risk or difficulties of strict disciplines. 
  
In the daily practice of the bindu yoga, the sadhaka sits in a dhyana mudra (posture of meditation) in a calm state of the body and the mind with erect spinal cord and closed eyes. His legs are cross folded so as to make a posture of sukhasana or padmasana and both the hands are kept on the lap with the right palm above the left (Lord Buddha is often depicted in this posture in his idols and pictures). The sadhaka then concentrates to `perceive' a bright spot in the central portion of the forehead right above the gap between the eyebrows. Deeper core behind this center is defined to be the location of the anjna cakra. The sadhaka should initially practise the trataka in order to perform this meditation properly. 
  
In the practice of a trataka, the sadhaka keeps a lamp (of oil or ghee) or a candle in front of the eyes at a distance of about 3 to 4ft and keeps the eyes half-open. The position of the lamp is set up to the height of the sadhaka's chest when he is sitting in the posture as described above, so that he could look at the tip of the flame without bending his head. The sadhaka's eyes gaze steadily at the bright spot without blinking for few seconds. He then closes the eyes to visualize the image of this glow at the position of the anjna cakra. 
  
After few seconds, he again opens the eyes slightly and looks at the flame. The above process is repeated successively at increased stratched of times ranging from two to twenty minutes per day. Initially the light spot appears to be blurred and unstable once the eyes are closed. But, as the sadhaka's concentration improves, it becomes as bright and stable as the flame (or the object of light) kept in front of the sadhaka. 

The morning times are usually recommended for performing a trataka because the mind and the body are both fresh during this period. The atmosphere is relatively cool during these hours of the day and thus prevents the possibility of `heating up' of the head due to deep engrossment and direct and continuous vision of light. 
  
Once the practice of trataka is perfected, the sadhaka begins to see a bright spot inside the center of his forehead without the help of a lamp or any other source of light.... Upon reaching this state, the sadhaka should concentrate on this bright spot seen in the anjna cakra and feel that its glow is gradually expanding and illuminating the surrounding portion of the brain. 
  
In an electric lamp, the central filament radiates first and its glow spreads in the surrounding gas and illuminates the entire globe of the bulb and the outside too. Vision (by closed eyes) of a similar spark and expansion of this `mental radiance' is striven in this second phase (after trataka) of the bindu yoga. The duration of this phase should be kept about 5 to 10 minutes initially which may be extended gradually along with the consecutive (third) phase to about 30 minutes. 
  
In the third and the final phase of the daily practice of bindu yoga the sadhaka meditates on the feeling that the brain is fully illuminated and that the divine luminescence is slowly pervading the entire body. No corner, no portion, inside the body is left unillumined 
  
The gentle effulgence of the bright spot focused in the domain of the anjna cakra intensifies with the sadhaka's mental engrossment and willpower. The duration of its consistent appearance and the domain of its light (aura) also increase correspondingly. The anjna cakra is described in the yoga sastras as the sixth sense, the third eye or the divine eye. A third eye is usually depicted at this spot on the forehead in the pictures of the human like manifestations of God Samkara (Siva) and Goddess Durga. According to a story in the puranas, Lord Siva had generated divine spark with immense effulgence by opening his third eye and had thereby `charred' the prankish, erotic power of Kamadeva into ashes. 
  
In anatomical terms the anjna cakra encompasses the pituitary and pineal glands. It has a subtle structure similar to that of an eye. This cakra is an eye of the subtle body. By awakening of this latent center of subtle perceptions one can visualize the otherwise invisible or hidden entities, the scenarios of the past events and those of the future happenings anywhere in the space…..   
Apart from having the potential of supernatural vision, the awakened anjna cakra also has the latent capacity to transmit the glow of its aura as a powerful spark. This radiant force can burn (diminish) all the illusions and evil assimilation that prevent the refinement of the subtle body (thoughts and sentiments) of the sadhaka. Thus, by successful practices of bindu yoga all the kusamskaras and weaknesses can be destroyed completely with the help of the immense power of the spiritual effulgence emanated from the anjna cakra. 
  

Philosophically speaking, the awakening of the `third eye' means arousing of the viveka pure and discerning intellect and prudent foresightedness, which exists in every human brain but in a dormant state and largely remains latent and unrealized by most of the people. The activation of the hidden wisdom eliminates all ignorance and thus helps restrain and remove the blemishes of avarice, selfishness, possessive attachment, ego, jealousy and the agonies of the unlimited desires and mental complexities caused by them. 
  
The puranas mention that when the world became disorderly and the misdeeds of evil mentality severely disturbed the harmony of nature then God Siva performed his TanDawa... When he was engrossed in this `temblor' dance, he opened his third eye. The opening of this eye generated the devastating spark of the grand disaster. The complete destruction of the world was then followed by the creation of a new, orderly world of divine disciplines. 
  
In the soaham sadhana, the meditation and contemplation phase consist of a determined feeling that each component of the body is being filled and energized by the prana. Similarly, in a bindu yoga, the last phase of meditation corresponds to visualizing the glow of the divine flame (jyoti) successively in the brain, heart, lungs and intestines etc, followed by the feeling that this brilliance has enlightened every constituent of the body from within. Every cell, every tendril is seen as sparkling with a reflection of this unique glow. 
  
The Indian science of spirituality affirms four layers of the mind mana (conscious mind), buddhi (intellect), citta (subconscious and unconscious mind) and ahamkara (the sense of `being' in the individual self). In the final contemplation phase of the bindu yoga, all these four components of the inner self are meditated upon as fully absorbed in an ocean of thy light.  
  
The use of `bright spot' as an object of concentration in bindu yoga is indeed related with the aforesaid spiritual impact. As stated earlier, the physical light produced by fire of electricity is used only in the elementary training phase of trataka. The use of an oil (or ghee) lamp or a candle is most common in this practice. If one wants to use an electric bulb in place of a lamp then a low power bulb emitting dim light would be recommended to avoid strain on the eyes. A blue colored bulb should be arranged in this case, as its light would have a calm and cooling effect on the sadhaka's mind. 

Concentration on the reddish yellow glow of the rising sun is excellent for trataka. Full moon may also be tried as an object for meditation in this early phase of the bindu yoga. Regular practice with sincerity enables the sadhaka to perform trataka without the help of any external source of light. The glow of the bright spot (jyoti) of light begins to appear on its own in the anjna cakra after practicing the trataka for substantial amount of time with firm determination, devotion and mental engrossment. Initially this jyoti appears to be oscillating and shows different shades of light but gradually it becomes stable and glows with a unique color (usually silver white or like the glow of the interior of the rising sun) as this phase progresses steadily. 
  
During the contemplation phase of the bindu yoga, the sadhaka has to control the flow of his thoughts and sentiments in a single direction, namely, that the divine glow is pervading from the anjna cakra and eliminating the darkness of ignorance, infirmities, illusions, fears and vices. Some people often doubt that this type of contemplation may disturb the concentration that ought to be maintained during a meditation-based sadhana like the bindu yoga. These people should note that total thoughtlessness is required only in the practice of samadhi or the laya yoga. In other spiritual sadhanas it is sufficient to control the thoughts within the domain of the focus and purpose of the sadhana. 
  
In the sadhanas like the prana yoga, hamsa yoga (soaham) and bindu yoga, although the initial phase involves meditation, the more important and effective component is contemplation and realization of the goal of the sadhana. The prescribed domain for the flow of thoughts and emotions is quite wide here. The sadhaka has to think and feel within this domain instead of focusing upon a single point. This flow churns the ocean of consciousness in the inner self and purifies its hidden core. 
  
The saguna upasana is performed with emotional linkage with God. It involves orshiping thou manifestations, chanting of the prayers and devotional songs. There is no need of specific mental engrossment or meditation in such modes of upasanas. In fact, it is the sadhaka's sraddha and the depth of his devotional love that takes him to those high realms of spiritual attainments, which other yogis might reach via the successful practice of deep trance (samadhi). 
  
While pondering through the heart during the (last phases of) sadhanas
like soaham and bindu yoga, the sadhakas often attain a state of yoga nidra. Although physically it appears like a sleeping or an unconscious state, it is indeed a state of trance. It should be noted that the spiritual sadhanas, if performed in a disciplined manner and with purity of heart (sentiments), mind (thoughts) and body (deeds), would never cause the extreme effects of excitations or dullness (or sleep). The yoga nidra is a state of immersion of the individual consciousness in the supreme, eternal consciousness. Even if it is experienced for a few seconds, it brings enormous grace of that Almighty and excels the sadhaka towards the goal of divinity. 
  
The soaham sadhana and the bindu yoga are simple, riskless and easy to perform. The sadhaka's willpower, emotional strength and piety of character ensure that if these sadhanas are performed according to the guidelines laid above, the sadhaka would receive immense bliss during the final phases of contemplation and realization and gradually reach the ultimate state of evoking the divinity indwelling in himself. 
  
TRATAKA 

‘Trataka’ is steady gazing at a particular point or object without winking. Though this is one of the six purificatory exercises, it is mainly intended for developing concentration and mental focusing. It is very useful for the students of Hatha Yoga, Jnana Yoga, Bhakti Yoga and Raja Yoga. There is no other effective method for the control of the mind. Some of the students who claim that they belong to Jnana Yoga, neglect such important exercises since they are described under Hatha Yogic portions. Sri Ramana Maharshi the famous Jnani of Tiruvannamalai, was doing this exercise. You could have seen it clearly if you had been to his Ashram for his Darshan. While seated on his sofa in his room, he used to gaze on the walls. When he sat on the veranda in an easy-chair, he steadily looked at the distant hills or at the sky. This enabled him to keep up a balanced state of mind. Nothing could distract his mind. He was very calm and cool always. He was not at all distracted by any one even though his Bhaktas might be talking and singing by his side.

EXERCISES 

INSTRUCTIONS 
When you do the practice in your meditation room, sit in your favourite Asana (posture), Siddhasana or Padmasana. At other times you can do in a standing or sitting posture. No particular Asana is required for this Sadhana. 
When you gaze at a picture, it is Trataka. When you close your eyes and mentally visualise the picture, it is Saguna Dhyana (meditation with form). When you associate the attributes of God such as omnipresence, omnipotence, omniscience, purity, perfection, etc., the name and the form of the object of Trataka will automatically disappear and you will enter into Nirguna Dhyana (abstract meditation). 

Do Trataka for two minutes to start with. Then cautiously increase the period. Do not be impatient. Gradual steady practice is required. Gazing at a spot even for three full hours continuously counts for nothing, if the mind is wandering. The mind also must be on the spot. Then only you will advance in this practice and attain many psychic powers. 

Those who cannot gaze steadily for a second in spite of several attempts, need not worry much. They can close their eyes and gaze at an imaginary spot at the space between the two eyebrows. 

Those who have very weak eye-capillaries should do Trataka after closing their eyes on any imaginary spot within or without. Do not tax your eyes by over-practice. When you feel tired, close your eyes and keep your mind on the object of Trataka. When you sit and do Trataka do not shake the body. 
Trataka improves eyesight. Many who had some eye-troubles have realised immense benefits by Trataka. 
  
The same object of gazing will appear as something else during the practice. You will have many other visions. Different people have different experiences. You will not even believe certain things when others tell you of their experiences. Trataka alone cannot give you all Siddhis. 

Young aspirants, who pose as big Yogins, neglect such practices and ask whether this practice is Moksha. Certainly that practice itself is not Moksha. Different practices are for the attainment of Moksha. One can attain the goal by a particular method, others by different methods. Remember this point always. Otherwise you will be neglecting all the methods. You will be misguided and lose the goal if you neglect the Sadhana. 

By the practice of Trataka, Will-power is developed. Vikshepa is destroyed. It steadies the mind. Clairvoyance, thought-reading, psychic cure and other Siddhis are obtained very easily.