Dharana ( concentrate )

1. On Spaces between breaths
2. On Pauses of non-return between breaths
3. On nirvikalpa-bhava or Cessation of thoughts at pauses
4. On Santa or tranquilization at breath-ends
5. On subtle and Subtler journey of breath out from Muladhara
6. On successive progression through Chakras to Brahmarandhra
7. On twelve successive centers of energy
8. On Dvadasanta or Brahmarandhra
9. On five Tanmatras
10. On void, wall or competent pupil
11. On Kapala ( interior if cranium )
12. On Sushumna Nadi
13. On Bindu by stopping all senses with hands
14. On Bindu by pressing the eyes in heart or crown
15. On the anahata nada
16. On the void at the protracted phase of any of the three Pranavas
17. On the void before and after utterance of any letter
18. On the sound of stringed instruments
19. On the Navatmas from gross to subtle
20. On the Shunya in all directions
21. On the void above and below the body
22. On void above, below and in heart
23. On his body as void
24. On the parts of his body ( bone, flesh ) as pervaded with Void
25. On skin as an outer shell and containing nothing substantial inside it
26. On the interior space of the heart
27. On the mind that became firm by one-pointedness ( drdhibhutam )
28. On the dvadasanta howsoever and wheresover
29. On body burnt by fire of Kalagni rising from the right foot
30. On the entire world burnt by Kalagni
31. On the subtle and subtler constituents of one’s own body as absorbed in their causes
32. On the breath ( pranashakti ) with sound and slow meditation in dvadasanta
33. On successive dissolution of form from Gross to Subtle to the supreme
34. On the dissolution of entire world simultaneously and integrally into Siva tattva
35. On the idea that universe is totally void and in that void his mind is absorbed
36. On the empty space inside a jar or any object leaving the enclosures
37. On a vast vacant space without any concrete object for support
38. On the gap between two ideas
39. On the gap between the first idea and before the next idea arises
40. On entire body or universe as nature of consciousness with Nirvikalpa manasa( unwavering mind )
41. On the cessation of inhalation in the center or exhalation in the dvadasanta
42. On the universe or body in totality as filled with his supreme bliss
43. On the magical experience of awe-inspiring scene suddenly and instantaneously
44. On the delight in the rise of kundalini when senses and mind are stopped and prana is active in the sushumna
45. On the delightful citta when vayu neither passes through nostrils or through male organ and anus
46. On the disappearance of duality at orgasm during sexual intercourse
47. On the memory of sexual pleasure from kissing, embracing, pressing etc.
48. On the delight when seeing a friend or relative after a long time
49. On the pleasure of eating and drinking
50. On the joy of listening to a melodious song
51. On the deep delight when one forgets everything external
52. On the state between sleep and waking when all external objects have faded
53. On the space lit up with rays of sun, moon, lamp etc.
54. On the intuitive perception attained through madras of Karankini ( Jnana ), Kroddhini ( mantra ), Bhairavi ( Inner self), Lelihana ( sakta), Khecari ( Siva )
55. On sattvic state by sitting on a soft cushion with only one of the buttocks and leaving hands and feet without any support
56. On posture of sitting comfortably on his seat and placing arms like an arch and gaze in the armpits
57. On gazing without blinking on a gross object
58. On the middle of the open mouth and voicing vowel less ha mentally
59. On one’s body as without support
60. On the swinging of the body on a moving object or self caused swinging slowly
61. On pure cloudless vast sky with fixed eyes
62. On sky as dissolved in Bhairava’s head
63. On the state beyond the three states of Waking, Dreaming and Deep Sleep
64. On the darkness at dark fortnight
65. On the darkness when closing the eyes and then with eyes wide open
66. On the sense organ when obstructed by external, Natural or self-imposed cause
67. On letter “a” without Bindu or visarga
68. On end of visarga a letter coupled with Visarga
69. On one’s self as a vast sky unlimited by any form or direction
70. On the intensity of one pointed awareness at a spot that is pierced
71. On the citta that is not contained within the inner psychic apparatus
72. On the awareness of the limited functions of the tattvas – Kala, Vidya, raga etc. and delusion of Maya
73. On the observation of the desire and putting an end to it
74. On the state when desire, knowledge l, activity has not risen within
75. On the desire, knowledge, activity itself as essential self and not their objects
76. On the realization that all knowledge is without cause and does not belong to any person
77. On the realization that Same Self is present in all bodies and there is no difference
78. On dissociating his mind under the sway of desire, anger, greed, infatuation
79. On perception that all cosmos is illusory just as movement of trees etc. appearing to people seated on a moving boat
80. On neither suffering nor pleasure and dwelling in the middle of both
81. On the negative idea – “I am not my body” and positive idea “ I am everywhere”
82. On the realization that “Knowledge, desire etc. does not appear only within me, they appear everywhere”
83. On the all-pervasive thought that consciousness is present in other bodies as in his own
84. On being freed of all supports and through refrain from all thought constructs
85. On knowing that one has the same attributes of Siva and therefore one becomes Siva.
86. On recognition of identity of the universe with the Self just as Waves rise from Water, Flames from fires, rays from sun
87. On the cessation of energy when one whirls round and round and falls down swiftly
88. On the cessation of energy when there is intense intellectual dissolution
89. On the interior, impactless sound without vowel and consonant with eyes open and looking within and all other openings closed
90. On fixation of eyes on the space inside a very deep well without blinking
91. On letting the mind go exterior or interior and knowing that Siva is omnipresent and therefore there is no going anywhere but Siva
92. On knowing that the consciousness appearing through sensory organs is nothing but Pure Universal consciousness
93. On the commencement and end of supremely intense state of mind – like Sneeze, in terror, in sorrow, keen curiosity etc.
94. On letting go thought of remembered objects and concentrate on the experience which is the basis
95. On withdrawing and eliminating the knowledge of the object along with it’s thoughts and impressions
96. On the intuition that emerges through intensity of devotion through perfectly detachment
97. On the vacuity established regarding all objects when perceiving a particular object
98. On the purity that is achieved through freeing oneself of all Vikalpas or thought-constructs
99. On the realization that Bhairavi is present everywhere even among common folk without any sense of discrimination
100. On realising that everything is Brahman and having same attitude to friend and for, in honour and dishonour
101. On the attitude of Brahmabhava or having no aversion or attachment towards anyone or anything
102. On that Bhairava that can’t be known, can’t be grasped, and that void which penetrates even non-existence
103. On the non-space – external space that is eternal without support, void, omnipresent, devoid of limitation
104. On making the mind supportless by not allowing it to settle on any object it goes towards
105. On Bhairava whose light of consciousness joined with Power of activity comprehends the entire universe of His Self
106. On the eventual realization of That which is beyond supports when one asserts “ I am, this is mine”
107. On pondering over Siva as Eternal, Ominpresent without depending on any support, all-pervasive, lord of all that is.
108. On the non-essentialist of the universe
109. On the unchangeable self without knowledge or activity and therefore this world is void
110. On the realization that there is neither bondage nor liberation and is only because of the ignorance of our essential nature
111. On detaching oneself from the senses and going beyond pleasure and pain
112. On the Self that gains Knowledge of things that reveal the Self and therefore the knower and the known are one and the same