INDRANI

Vijnana Bhairava Ta**ra, verse 76: By setting one’s gaze on the space that appears variegated from the glow of the Sun or some other light, the essence of one’s true Self is revealed.

CHAKRASANA ✨ the wheel pose
-Strengthens the back and increases the elasticity of the spine
-Expands the chest so the lungs get more oxygen
-Tones the digestive and reproductive organs
-Enhances the purification and circulation of blood
-Stimulates the endocrine glands
-Removes dullness from the body and mind
-Builds stamina

From the Shiva Sutras 3.16 (Lakshmanjoo)
when such a yogī acts in this way:
16. āsanasthaḥ sukhaṁ hrade nimajjati //
Seated in that real posture,
he effortlessly dives in the ocean of nectar.
Actually, the postures (āsanas) explained in the yogadarśana are not really āsanas at all. Śivayoga is the only posture that must be understood when you are seeking to understand the real posture for such a yogī. This real posture is the supreme energy of awareness. You are seated in that posture when you hold and possess the supreme energy of awareness. Then in each and every act of your life you are aware, you are seated in that posture. This is the real āsana. The physical postures called āsanas are not actually āsanas. These so-called āsanas are only imitations of the real āsana. They are only imagination. The real āsana actually exists when you are truly residing in the state of absolute awareness, the awareness of self.
The yogī who, leaving aside the effort of āsana (yogic exercises), prāṇāyāma (breathing exercises), dhyāna (contemplation), and dhāraṇā (meditation), simply remains in that posture with nothing left to do, aware of what he actually is. This is why the author has used the word sukham in the sūtra because “effortlessly” means that without exerting any effort in respect to breathing or yogic exercise, contemplation or meditation, he remains seated in that posture.
So in an internal, not external, way he perceives the reality of his embodiment of awareness18 and without any effort finally immerses himself in the ocean from which the universe rises and expands. He dives and enters for good in that ocean, which is filled with real nectar.
What does diving mean? In diving into the ocean of nectar, he lets the impressions of the body (deha), of the breath (prāṇa), of the eight constituents (puryaṣṭaka) and of the void (śūnya) sink into that ocean and he becomes one with that nectar. This is the real way of diving.
In Mṛityujita Ta**ra (Netra Ta**ra), it is said:
You do not have to concentrate above on sahasrārdha cakra or below on mūlādhāra cakra. You have not to concentrate on the tip of the nose, on the backside, or on the nostrils—breathing and exercising prāṇa and apāna.
Nor do you have to concentrate on someplace in your body or concentrate in a universal way. You do not have to put your concentration on ether nor do you have to concentrate downward.
You do not have to close your eyes. You do not have to open your eyes and keep your eyes wide open. You do not have to take any support in meditation, nor do you have to have absence of support.
You do not have to concentrate on your organic field, or on the universal elements, or on sensations of the five senses—sound (śabda), touch (sparśa), sight (rūpa), taste (rasa) and smell (gandha). You have to put all of these aside and enter into that universal being of awareness. This is what Śaivaite yogīs do successfully.
Actually, this state of the Śaivaite yogī is the real state of Śiva. This state is not revealed to others; it is revealed only to the revealers. (Netra Ta**ra 8.41–45)