KUNDALINI

K U N D A L I N I

There are two main lines of yoga – meditation (where meditation is the main discipline) and kundalini yoga – and there is a marked difference between the two. The first class of yoga is that in which samadhi is obtained by intellectual processes of meditation and the like, possibly with the aid of auxiliary processes of mantra, hatha yoga (other than the rousing of kundalini) and by detachment from the world; the second stands apart as that portion of hatha yoga in which, though intellectual processes are not neglected, the creative and sustaining shakti of the whole body is actually united with the Supreme Consciousness. The two forms of yoga differ in method and result.

Kundalini is so renowned that many seek to know Her. Having studied the theory of this yoga, one may ask: “Can one get on without it?” The answer is: “It depends upon what you are looking for.” If you want to rouse kundalini shakti, to gain the accompanying powers (siddhis), it is obvious that this end can be achieved only by kundalini yoga. In that case there are some risks incurred. But if liberation is sought without desire for union through kundalini, then such yoga is not necessary; for liberation may be obtained by pure meditation. Both are realization; but whilst liberation is attainable by either method, there are other marked differences between the two. A meditation yogi should not neglect his body, knowing that as he is both mind and matter, each reacts one upon the other. Neglect or mere mortification of the body is more apt to produce disordered imagination than a true spiritual experience. He is not concerned, however, with the body in the sense that the hatha yogi is. It is possible to be a successful meditation yogi and yet to be weak in body, sick and short-lived.

Hatha yoga builds up its philosophy around kundalini, and the methods adopted are different from tantrik sadhana to which kundalini yoga actually belongs. Hatha yoga seeks to awaken kundalini through the discipline of the physical body, purification of nadis and controlling the prana. Through the asanas it tones up the entire nervous system and brings it under the conscious control of the yogi; through bandhas and mudras it controls the prana, regulates its movements and even blocks and seals it without allowing it to move; through kriyas it purifies the inner organs of the physical body; and, finally, through pranayama it brings the mind itself under the control of the yogi. The kundalini is made to go upwards to the sahasrara through these combined methods.

Before one studies kundalini yoga a knowledge of the nadis (ida, pingala and sushumna), chakras and kundalini is necessary.

N A D I S

Naids are astral tubes, made up of astral matter, that carry pranic currents. They can be seen by astral eyes only. They are not nerves. They arise from the kanda, which is the size and the shape of a bird's egg and lies above the genital organ and below the navel.

In the body of a human being the total number of nadis is 72,000. Of these the ten most important ones are ida, pingala, sushumna, gandhari, hastajihva, pusha, yasavini, alambusha, kuhu and sankhini.

When the nadis have become purified through the practice of pranayama, lightness of the body, brilliance of complexion, increase of the digestive fire, leanness of the body and absence of restlessness are noticed.

IDA AND PINGALA

Ida and pingala nadis are situated on either side of the spinal column. Ida starts from the left testical, and pingala from the right. (Some take these tentatively as the right and left sympathetic cords, but they are really subtle tubes that carry prana.) The moon moves in the ida and the sun in the pingala. Ida is colling, pingala is heating. The moon is of the nature of tamas and the sun is that of rajas. Ida flows through the left nostril and pingala through the right nostril. The breath flows through the left nostril for one hour and through the right nostril for one hour.

Ida and pingala meet with sushumna nadi at the muladhara chakra, and make a knot there. This meeting place is called Brahma granthi. They meet again at the anahata and ajna chakras (see diagram).

Ida and pingala indicate time. Sushumna is the consumer of time. The yogi knows the time of his death. He takes his prana into sushumna, keeps it in brahmarandhra and defies time (death). {The famous yogi Sri Chang Dev of Maharashtra fought against death several times by taking the prana into sushumna. He was a contemporary of Sri Jnana Dev of Alandi, near Poona. It was he who had bhuta siddhi (control over wild animals) through his yogic practices. He came on the back of a tiger to see Sri Jnana Dev.}

S U S H U M N A

The psychic nerve that is lodged in the hollow of the spinal column (Brahma danda) is the chief nadi. It is called the sushumna nadi. It is the sustainer of the universe, the path of the universe and the path of salvation. Situated at the back of the anus, it is attached to the spinal column and extends to the brahmarandhra of the head, and is invisible and subtle. It runs along the length of the spinal cord or spinal column. The real work of a yogi begins when sushumna begins to function. A yogi tries his level best to make the prana run in the sushumna nadi (which is also known as the central Brahma nadi). When prana moves in the sushumna, sit for meditation. You will have deep meditation.

Through the practice of pranayama the prana leaves the passages of ida and pingala and forces itself through the mouth of the sushumna and enters therein. Sushumna is the only passage through which, when the prana passes, the light of jnana is kindled. When the prana moves through the susumna, the mind becomes steady. This steadiness of the mind is termed ‘unmani avastha’. All the seeds of karma of the yogi are thereby burnt away.

If the coiled up energy, kundalini, passes up along the sushumna nadi and is taken up from chakra to chakra, the yogi gets different experiences, powers and bliss. When united with the pure mind, the sushumna nadi awakens one from his slumber of ignorance.

C H A K R A S

Chakras are centres of spiritual energy. In other words, these are centres of prana-shakti manifested by prana-vayu in the living body, the presiding devatas of which are the names for the Universal consciousness as It manifests in the form of these centres. They are also called padmas (lotuses) in Sanskrit. Located in the astral body, the chakras are not perceptible to the gross senses. Even if they were perceptible in the living body which they help to organize, they disappear with the disintegration of the organism at death. Only a clairvoyant can see them with his astral eyes. Tentatively, they correspond to certain plexuses in the physical body.

The chakras have corresponding centres in the spinal cord and the nerve-plexuses in the gross body. Each chakra has control and function over a particular centre in the gross body. (Some foolish doctors search for the chakras in the physical body. They cannot find them there. Since they cannot find chakra in a dead body, they lose faith in yoga scriptures and kriyas.)

Subtle prana moves in the nervous system of the astral body, and gross prana moves in the nervous system of the gross physical body. The two are intimately connected and they act and react upon each other. The charkras are in the astral body even after the disintegration of the physical organism at death. According to one school of thought the charkras are formed during concentration and meditation only. This is not possible. The chakras should exist there in a subtle state, as the gross matter is the result of the subtle matter. Without that the gross body is impossible. (The meaning of this sentence should be taken to be that one can feel and understand the chakras during concentration and meditation only).

Wherever there is an interlacing of several nerves, arteries and veins, that centre is called a plexus. (The physical gross plexuses-hepatic, cervical, brachial, coccygeal, lumbar, sacral, cardiac, epigastric, esophageal, pharyngeal, pulmonary, lingual, prostatic, etc.) Similarly there are plexuses or centres of subtle prana in the sushumma nadi. All the functions of the body – nervous, digestive circulatory, respiratory, genito-urinary and all other systems of the body-are under the control of these centres in sushumna. They are subtle centres of vital energy and the centres of consciousness, These subtle centres of sushumna have their corresponding centres in the physical body. For example, anahata chakra, which is in the sushumna nadi, has its corresponding centre in the physical body at the heart (cardiac plexus).

At every chakra a particular element preponderates, and there is a presiding deity. In each one a certain animal is represented, which denotes that the centre has the qualities of that particular animal.

There are six important chakras: muladhara, svadhishthana, manipura, anahata, vishuddha and ajna; while sahasrara, svadhisthana, manipura, anahata and vishuddha are the centres of the five elements; earth, water, fire, air and ether, respectively. Ajna chakra represents the mind. The deities presiding over these mandalas also symbolically wield several weapons.

PETALS ON CHAKRAS

Each chakra has a particular number of petals with a letter of the Sanskrit alphabet on each petal. The vibration that is produced at each petal is represented by the corresponding Sanskrit letter. The letters exist in the petals in a latent form and can be manifested, and the vibrations of the nadis felt, during concentration.

The number of petals of the lotuses varies. Muladhara, svadhishthana, manipura, anahata, vishuddha and ajna chakras have 4, 6, 10, 12, 16 and 2 petals respectively. All the 50 Sanskrit letters are on the 50 petals. The number of petals in each chakra is determined by the number and position of the yoga nadis around the chakra. I will make it still clearer. From each chakra a particular number of yoga nadis crop up. The chakra gives the appearance of a lotus with the nadis as its petals. The sound produced by the vibrations of the yoga nadis is represented by the corresponding Sanskrit letter. The chakras with their petals hang downwards when kundalini is at the muladhara chakra. When it is awakened, they turn upwards towards the crown of the head. They always face the side of kundalini.

M U L A D H A R A C H A K R A

Muladhara chakra is located at the base of the spinal column. It lies between the origin of the reproductory organ and the anus. It is just below the kanda (the source of all nadis) and the junction where ida, pingala and sushumna nadis meet. Two fingers above the anus, about two fingers below the genitals and four fingers in width, is the space where the muladhara chakra is situated. This is the support, as the other chakras are above this. Kundalini, which gives power and energy to all the chakras, lies at this chakra. Hence this, which is the support of all, is called muladhara chakra. The sacral plexus tentatively corresponds to this chakra.

From this chakra four important nadis emanate, giving the appearance of petals of a lotus. The subtle vibrations that are made by each nadi are represented by the Sanskrit letters; vam, sam, sham and sam. Here kundalini lies dormant. This chakra represents the earth element. The yellow square in the chakra is the symbol for the earth element. The bija mantra is ‘lam’, and the animal is the elephant. Brahma granthi or the knot of Brahma is in this chakra.

The wise yogi who concentrates and meditates on the muladhara chakra acquires the full knowledge of kundalini and the means to awaken it. When kundalini is awakened he e gets the power to rise from the ground. He can control the breath, mind and semen. His prana enters the sushumna nadi. All his sins are destroyed. He enjoys natural bliss (sahaja ananda).

SVADHISHTHANA CHAKRA

Svadhishthana chakra is located within the sushumna nadi at the root of the reproductory organ. It has control over the lower abdomen, kidneys, etc. This chakra represents the water element. The animal is the alligator. Within this chakra there is a space like a crescent moon. The bija mantra is ‘vam’, and the colour of the chakra is pure blood red. Its corresponding plexus is the prostate plexus. From this centre six yoga nadis emanate like the petals of a lotus. The vibrations that are produced by the nadis are represented by the Sanskrit letters; bam, bham, bam, yam, ram and lam

He who concentrates at this chakra and meditates on the presiding devata has no fear of water. He has perfect control over the water element. He gets many psychic powers, intuitional knowledge and a perfect control over his senses. He has full knowledge of the astral entities. Lust, anger and greed and other impure qualities are completely annihilated. The yogi becomes the conqueror of death.

MANIPURA CHAKRA

Manipura is the third chakra from the muladhara. It is located within the sushumna nadi, in the region of navel. It has its corresponding centre in the physical body and has control over the liver, stomach, etc. It is a very important centre. From this chakra emanate ten yoga nadis which appear like the petals of a lotus. The vibration that are produced by the nadis are represented by the Sanskrit letter; dam, dham, nam, tam, tham, dam, dham, nam, pam and pham. The chakra represents fire. It is of the colour of dark clouds. Within there is a space, triangular in form. The bija mantra is ‘ram’, and the animal is the ram. This chakra corresponds to the solar plexus in the physical body.

The yogi who concentrates at this chakra can acquire hidden treasures and will be free from all diseases. He has no fear at all from fire. ‘Even if he is thrown into the burning fire, he remains alive without fear of death’. (Gheranda Samhita).

ANAHATA CHAKRA

Anahata chakra is situated in the sushumna nadi. It corresponds to the cardiac plexus in the physical body and has control over the heart. The chakra is of deep red colour. Within it there is a hexagonal space of smokey or deep black colour. This chakra is the region of the air element. The animal is the black antelope. The sound that is produced by each nadi is represented by the following Sanskrit letters; karm, kham, gam, gham, gnam, cham chham, jam,jham, jnam, tam and tham. ‘Yam’ is the bija mantra here. It is like the wish-fulfilling tree. Anahata sound is heard at this centre. You can very clearly hear this when you intently concentrate at this centre. When you do sirshasana for a long time, you can distinctly hear this sound. Vishnu granthis is in this chakra.

He who meditates on this chakra has full control over the air element. He gets the ability to fly in air, enter the body of another, etc. He gets cosmic lover and all other pure divine qualities.

VISHUDDHA CHAKRA

Vishuddha chakra is situated within the sushumna nadi at the base of the throat. It represents the ether element. It is of pure blue colour. From the centre emanate 16 yoga nadis which appear like the petals of a lotus. The vibrations that are produced by the nadis are represented by the 16 Sanskrit vowels. The animal is the elephant. The mandala is round in shape like the full – moon and is white in colour. The bija mantra is ‘ham’. This chakra corresponds to the larynegeal plexus in the physical body.

He who practices concentration on this chakra will not perish. He attains the highest success and gets the full knowledge of the four Vedas by meditating on this chakra. He becomes a trikala jnani (one who knows the past, the present and the future).

A J N A C H A K R A

Ajna Chakra is situated within the sushumna nadi, and its corresponding centre in the physical body is at the space between the row eye-brows, which is known as trikuti, Pranava (OM) is the bija mantra for this chakra. This is the seat of the mind. There are two petals (yoga nadis) on each side of the chakra and the vibrations of these nadis are represented by the Sanskrit letters ham and ksham. This is the Rudra granthis. The chakra is of pure white colour or like that of the full-moon. There is neither geometrical design nor animal. The corresponding centre in the physical body is at the cavernous plexus.

He who concentrates at this centre destroys all the karmas of the past lives. The benefits that are derived by meditation on this chakra cannot be described in words. The practitioner becomes a jivanmukta (liberated while living). He acquires all the 8 major and 32 minor siddhis. All yogis and jnanis, too, concentrate at this centre on the bija mantra OM. This is called bhrumadhya drishti (gazing at the space between the two eye-brows).

S A H A S R A R A

The seventh chakra is known as sahasrara, and contains a thousand petals. It is located at the top of the head. The fontanelle that is located at the crown of the head is called the brahmarandhra, or hole of Brahman. It is very prominent in a new-born as the child grows. It corresponds to the sahasrara, and is the abode of the human soul. It bursts open in a fully developed yogi when his prana leaves the body through this hole at the time of his leaving the physical body. Yogis call it sukha-mandala, the space of happiness Kundalini unites with Lord Siva here.

Just as electricity is stored in dynamos, so also the vital force or prana is stored in the chakras and the sushumna nadi. Prana plays a vital part in all psycho-physical processes. A detailed knowledge of nadis and chakras is necessary for a student who is treading the path of kundalini yoga. Only then can he have contemplation on these chakras. Meditation on these chakras brings psychic powers.

C H A K R A C O N C E N T R A T I O N

A hatha yogi fixes his mind on the sushumna nadi, the middle path in the spinal canal, and on a specicied centre, viz